Today we will look at the form मानुष्यम् nAs from श्रीमद्-वाल्मीकि-रामायणम् 5.25.20.

सर्वथा तेन हीनाया रामेण विदितात्मना । तीक्ष्णं विषमिवास्वाद्य दुर्लभं मम जीवितम् ।। ५-२५-१७ ।।
कीदृशं तु महापापं मया देहान्तरे कृतम् । तेनेदं प्राप्यते दुःखं महादुःखं सुदारुणम् ।। ५-२५-१८ ।।
जीवितं त्यक्तुमिच्छामि शोकेन महता वृता । राक्षसीभिश्च रक्षन्त्या रामो नासाद्यते मया ।। ५-२५-१९ ।।
धिगस्तु खलु मानुष्यं धिगस्तु परवश्यताम् । न शक्यं यत्परित्यक्तुमात्मच्छन्देन जीवितम् ।। ५-२५-२० ।।

Gita Press translation – “My life, now that I have been separated from the aforesaid Śrī Rāma, a knower of the Self, is hard to sustain (even) as for one who has swallowed a virulent poison (17). What kind of major sin was actually perpetrated by me in another body (in a previous existence)? Due to that this terrible and most cruel major sorrow is being experienced by me (18). Beset (that I am) with this intense grief, I long to give up the ghost; for Śrī Rāma can never be reached by me so long as I am being guarded by the ogresses (19). Shame indeed be upon the human state and shame upon dependence on others, due to which it is not possible for me (even) to yield up life of my own (free) will!”(20)

मानुष्यम् is द्वितीया-एकवचनम् of the नपुंसकलिङ्ग-प्रातिपदिकम् ‘मानुष्य’।

(1) मानुष्य + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। As per the वार्तिकम् (under 2-3-2 कर्मणि द्वितीया in the महाभाष्यम्) उभसर्वतसोः कार्या धिगुपर्यादिषु त्रिषु। द्वितीयाम्रेडितान्तेषु ततोऽन्यत्रापि दृश्यते – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘उभयत:’ or ‘सर्वत:’ or ‘धिक्’ or the duplicated terms ‘उपर्युपरि’, ‘अध्यधि’ or ‘अधोऽध:’ and may be seen being used in other instances also. Note: The duplication in ‘उपर्युपरि’, ‘अध्यधि’ and ‘अधोऽध:’ is by 8-1-7 उपर्यध्यधसः सामीप्ये।

In the present example ‘मानुष्य’ is co-occurring with ‘धिक्’, hence it takes a second case affix.

(2) मानुष्य + अम् । By 7-1-24 अतोऽम् – The affixes ‘सुँ’ and ‘अम्’ that follow a neuter अङ्गम् ending in the short vowel ‘अ’ take ‘अम्’ as their replacement.
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘अम्’ from getting the इत्-सञ्ज्ञा ।
Note: 7-1-24 अतोऽम् is required here to prevent 7-1-23 स्वमोर्नपुंसकात्‌ from applying.

(3) मानुष्यम् । By 6-1-107 अमि पूर्व: – In place of a preceding letter ‘अक्’ and the following vowel (‘अच्’) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. Where has the वार्तिकम् (under 2-3-2 कर्मणि द्वितीया in the महाभाष्यम्) उभसर्वतसोः कार्या धिगुपर्यादिषु त्रिषु। द्वितीयाम्रेडितान्तेषु ततोऽन्यत्रापि दृश्यते been used in the verses 30-40 of Chapter Eleven of the गीता?

2. In which other word (besides मानुष्यम्) in the verses does the वार्तिकम् (under 2-3-2 कर्मणि द्वितीया in the महाभाष्यम्) उभसर्वतसोः कार्या धिगुपर्यादिषु त्रिषु। द्वितीयाम्रेडितान्तेषु ततोऽन्यत्रापि दृश्यते apply?

3. In which sense has a third case affix been used in the word तेन used in verse 18?
i) कर्तरि
ii) करणे
iii) हेतौ
iv) None of the above.

4. Where has the सूत्रम् 8-2-45 ओदितश्च been used in the verses?

5. Which सूत्रम् justifies the use of the affix ‘क्त’ in the word जीवितम् in the verses?

6. How would you say this in Sanskrit?
“Shame on the son who does not attend to his (own) mother and father.” Form a सन्नन्त-धातु: by adding the affix सन् to the verbal root श्रु (श्रु श्रवणे १. १०९२) for ‘to attend to’ (literally ‘to desire to listen to.’) Note: Recall 1-3-57 ज्ञाश्रुस्मृदृशां सनः।

Easy questions:

1. In which तिङन्तं पदम् used in the verses has the affix णिच् been elided?

2. Which सूत्रम् prescribes the affix यक् in the form प्राप्यते?

Today we will look at the form रामे mLs from श्रीमद्वाल्मीकि-रामायणम् 7.90.1.

तथोक्तवति रामे तु तस्य जन्म तदद्भुतम् । उवाच लक्ष्मणो भूयो भरतश्च महायशाः ।। ७-९०-१ ।।
इला सा सोमपुत्रस्य संवत्सरमथोषिता । अकरोत्किं नरश्रेष्ठ तत्त्वं शंसितुमर्हसि ।। ७-९०-२ ।।
तयोस्तद्वाक्यमाधुर्यं निशम्य परिपृच्छतोः । रामः पुनरुवाचेमां प्रजापतिसुते कथाम् ।। ७-९०-३ ।।
पुरुषत्वं गते शूरे बुधः परमबुद्धिमान् । संवर्तं परमोदारमाजुहाव महायशाः ।। ७-९०-४ ।।

Gita Press translation – On Śrī Rāma describing his (Purūravā’s) wonderful birth, Lakṣmaṇa and Bharata the famous one said again : “O best among men, please tell us what Ilā did after staying a year with the son of Soma (Budha).” (1-2) Hearing those sweet words of those two, (Lakṣmaṇa and Bharata) who eagerly asked him, Śrī Rāma again described the story of the son of Prajāpati (Ila) (3). When (Ilā) had regained manhood, the very wise one and possessed of fame, Budha, reckoned the very noble Saṁvarta (Ṛṣi) (4).

रामे is सप्तमी-एकवचनम् of the पुंल्लिङ्ग-प्रातिपदिकम् ‘राम’।

(1) राम + ङि । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। As per the सूत्रम् 2-3-37 यस्य च भावेन भावलक्षणम्‌ – A seventh case affix (‘ङि’, ‘ओस्’, ‘सुप्’) is used following a प्रातिपदिकम् (nominal stem) which denotes the one (agent/object) whose action (the timing of which is known) gives an indication of (the timing of) another action.
Note: A सप्तमी used in this manner is called भावलक्षण-सप्तमी or भाव-सप्तमी or सत्-सप्तमी or सति-सप्तमी। In English it is called Locative Absolute.
Note: The action (लक्षण-क्रिया) in the absolute clause is generally expressed by using a participle ending in a कृत् affix. This participle (here ‘उक्तवत्’) – being in grammatical agreement with the प्रातिपदिकम् (here the agent ‘राम’) which denotes the agent/object of the action – also takes the seventh case affix.

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

(3) रामे । By 6-1-87 आद्गुणः।

Questions:

1. Where has the सूत्रम् 2-3-37 यस्य च भावेन भावलक्षणम्‌ been used in the first twenty verses of Chapter Two of the गीता?

2. Where else (besides in रामे) has the सूत्रम् 2-3-37 यस्य च भावेन भावलक्षणम्‌ been used in the verses?

3. Which सूत्रम् justifies the use of a second case affix in the form संवत्सरम् used in the verses?

4. Where has the सूत्रम् 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन् been used in the verses?

5. Can you spot the substitution ‘ल्यप्’ (in place of ‘त्वा’) in the verses?

6. How would you say this in Sanskrit?
“When I read the Geeta all my doubts vanished.” Use the verbal root √नश् (णशँ अदर्शने ४. ९१) for ‘to vanish.’

Easy questions:

1. Where has the सूत्रम् 7-2-109.html">7-2-109 दश्च been used in the verses?

2. In which word in the verses has the affix ‘उ’ been used?

Today we will look at the form विष्णुना mIs from श्रीमद्-वाल्मीकि-रामायणम् 1.1.18.

विष्णुना सदृशो वीर्ये सोमवत्प्रियदर्शनः । कालाग्निसदृशः क्रोधे क्षमया पृथिवीसमः ।। १-१-१८ ।।
धनदेन समस्त्यागे सत्ये धर्म इवापरः । तमेवङ्गुणसम्पन्नं रामं सत्यपराक्रमम् ।। १-१-१९ ।।
ज्येष्ठं ज्येष्ठगुणैर्युक्तं प्रियं दशरथः सुतम् । प्रकृतीनां हितैर्युक्तं प्रकृतिप्रियकाम्यया ।। १-१-२० ।।
यौवराज्येन संयोक्तुमैच्छत्प्रीत्या महीपतिः ।। first half of verse १-१-२१ ।।

Gita Press translation – He is a replica of Lord Viṣṇu in prowess and is pleasing of aspect as the moon. In (show of) anger he resembles the destructive fire at the end of creation and is a counterpart of Mother Earth in forbearance (18). He equals Kubera (the god of riches, the bestower of wealth) in liberality and is another Dharma (the god of piety) as it were in point of truthfulness. With intent to gratify the people, the king (Emperor Daśaratha) lovingly sought to invest with the office of Regent, his beloved son, Śrī Rāma, who possessed unfailing prowess and was adorned with the aforesaid qualities, who was not only the eldest (of his four sons in point of age) but was also endowed with the highest virtues and devoted to the interests of the people (verses 19,20 and first half of verse 21).

These verses have previously appeared in the following post – http://avg-sanskrit.org/2013/03/08/त्यागे-mls/

विष्णुना is तृतीया-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘विष्णु’।

(1) विष्णु + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। As per 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम्‌ – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) or a sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘तुल्य’ (equal/similar to) or any of its synonyms – but not ‘तुला’ or ‘उपमा’।
In the present example, ‘विष्णु’ is co-occurring with ‘सदृश’ (a synonym of ‘तुल्य’)। Therefore ‘विष्णु’ takes the third case affix. Optionally ‘विष्णु’ could take the sixth case affix.

‘विष्णु’ gets the घि-सञ्ज्ञा by 1-4-7 शेषो घ्यसखि।

(2) विष्णु + आ । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः।

(3) विष्णुना । By 7-3-120 आङो नाऽस्त्रियाम् – Following a अङ्गम् having घि-सञ्ज्ञा, the affix ‘आङ्’ is replaced by ‘ना’, but not in the feminine gender. ‘आङ्’ is an ancient name for the (instrumental singular) affix ‘टा’।

Questions:

1. Where has the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम्‌ been used between verses 35-40 of Chapter Four of the गीता?

2. Where else (besides in विष्णुना) has the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम्‌ been used in the verses?

3. Commenting on the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम्‌ the सिद्धान्तकौमुदी says – अतुलोपमाभ्यां किम्? तुला उपमा वा कृष्णस्य नास्ति। Please explain.

4. Which कृत् affix is used to derive the feminine प्रातिपदिकम् ‘क्षमा’ (used in the form क्षमया (तृतीया-एकवचनम्) in the verses)?

5. Which सूत्रम् prescribes the substitution ‘ग्’ in the प्रातिपदिकम् ‘त्याग’ (used in the form त्यागे (सप्तमी-एकवचनम्) in the verses)?

6. How would you say this in Sanskrit?
“I want to get a car similar to your car.”

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘ए’ (which subsequently becomes ‘अय्’ after applying 6-1-78 एचोऽयवायावः) in the form क्षमया?

2. Where has the सूत्रम् 6-4-3 नामि been used in the verses?

Today we will look at the form राक्षसैः mIp from श्रीमद्वाल्मीकि-रामायणम् 6.94.3.

सन्दश्य दशनैरोष्ठं क्रोधसंरक्तलोचनः । राक्षसैरपि दुर्दर्शः कालाग्निरिव मूर्तिमान् ।। ६-९५-३ ।।
उवाच च समीपस्थान्राक्षसान्राक्षसेश्वरः । क्रोधाव्यक्तकथस्तत्र निर्दहन्निव चक्षुषा ।। ६-९५-४ ।।
महोदरं महापार्श्वं विरूपाक्षं च राक्षसम् । शीघ्रं वदत सैन्यानि निर्यातेति ममाज्ञया ।। ६-९५-५ ।।

Gita Press translation – Nipping his lips with his teeth, his eyes crimson with wrath, the king of ogres, who looked like the fire of dissolution incarnate, and whose sight was difficult to endure even for the ogres, commanded the ogres standing near on that spot, viz., Mahodara, Mahāpārśwa and the ogre Virūpākṣa (as follows), in words indistinct through anger, as though consuming them with his glance – “Speedily instruct the troops at my command, as follows :- ‘March out (to the battlefield)!'” (3-5)

राक्षसैः is तृतीया-बहुवचनम् of the compound पुंलिङ्ग-प्रातिपदिकम् ‘राक्षस’।

(1) राक्षस + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। As per 2-3-69 न लोकाव्ययनिष्ठाखलर्थतृनाम्‌ – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is not used (to denote कर्ता (the doer) or कर्म (the object)) of an action denoted by any one of the following –
(i) (a word ending in a substitute in place of) the affix ‘ल्’ (लँट्, लिँट् etc.)
(ii) (a word ending in) the affix ‘उ’ or an affix ending in ‘उ’
(iii) (a word ending in) the affix ‘उक’
(iv) an indeclinable
(v) (a word ending in) a निष्ठा affix (ref. 1-1-26 क्तक्तवतू निष्ठा।)
(vi) (a word ending in) the affix ‘खल्’ or any affix having the same meaning as that of ‘खल्’
(vii) (a word ending in) an affix from the प्रत्याहार: ‘तृन्’ which is formed starting from ‘तृ’ in 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे down to 3-2-135 तृन्।
राक्षसैर्दुर्दर्शः (whose sight was difficult to endure for the ogres). ‘दुर्दर्श’ ends in the affix ‘खल्’ (prescribed by 3-3-126 ईषद्दुःसुषु कृच्छ्राकृच्छ्रार्थेषु खल्।) Therefore the agent ‘राक्षस’ of the action (of seeing) takes the third case affix ‘भिस्’ (prescribed by the सूत्रम् 2-3-18 कर्तृकरणयोस्तृतीया) and not the sixth case affix ‘आम्’ (which would have been prescribed by the सूत्रम् 2-3-65 कर्तृकर्मणोः कृति)।

(2) राक्षस + ऐस् । By 7-1-9 अतो भिस ऐस् – Following a अङ्गम् ending in the letter ‘अ’, the affix ‘भिस्’ is replaced by ‘ऐस्’। As per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य the entire affix ‘भिस्’ is replaced by ‘ऐस्’। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of ‘ऐस्’ from getting the इत्-सञ्ज्ञा।

(3) राक्षसैस् । By 6-1-88 वृद्धिरेचि।

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

Questions:

1. In Chapter Six of the गीता can you find a situation where (as in the present example) the सूत्रम् 2-3-69 न लोकाव्ययनिष्ठाखलर्थतृनाम्‌ has prevented a sixth case affix from applying to denote the agent of an action denoted by a word ending in the affix ‘खल्’?

2. Which सूत्रम् is used to perform the elision of the letter ‘न्’ in the form सन्दश्य?

3. In which sense has the third case affix been used in the form दशनै:?
i) कर्तरि
ii) करणे
iii) हेतौ
iv) none of the above.

4. In the verses can you spot a word in which the substitution ‘शतृँ’ (in place of ‘लँट्’) has been used?

5. Which कृत् affix is used to derive the feminine प्रातिपदिकम् ‘आज्ञा’ (used in the form आज्ञया (तृतीया-एकवचनम्) in the verses?)

6. How would you say this in Sanskrit?
“Even the sages find it difficult to restrain the mind.” Paraphrase to “The mind is difficult to be restrained even by the sages.” Use the verbal root √ग्रह् (ग्रहँ उपादाने ९.७१) preceded by the उपसर्ग: ‘नि’ for ‘to restrain.’

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘त’ in the form वदत?

2. In the verses can you spot a word in which the affix शप् has taken the लुक् elision?

Today we will look at the form सीताम् fAs from श्रीमद्वाल्मीकि-रामायणम् 6.4.4.

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)”

The above verses have been published previously in the following post – http://avg-sanskrit.org/2012/03/20/योक्ष्यते-3ps-लृँट्/

सीताम् is द्वितीया-एकवचनम् of the स्त्रीलिङ्ग-प्रातिपदिकम् ‘सीता’।

(1) सीता + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। As per 2-3-69 न लोकाव्ययनिष्ठाखलर्थतृनाम्‌ – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is not used (to denote कर्ता (the doer) or कर्म (the object)) of an action denoted by any one of the following –
(i) (a word ending in a substitute in place of) the affix ‘ल्’ (लँट्, लिँट् etc.)
(ii) (a word ending in) the affix ‘उ’ or an affix ending in ‘उ’
(iii) (a word ending in) the affix ‘उक’
(iv) an indeclinable
(v) (a word ending in) a निष्ठा affix (ref. 1-1-26 क्तक्तवतू निष्ठा।)
(vi) (a word ending in) the affix ‘खल्’ or any affix having the same meaning as that of ‘खल्’
(vii) (a word ending in) an affix from the प्रत्याहार: ‘तृन्’ which is formed starting from ‘तृ’ in 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे down to 3-2-135 तृन्।
In the present example the object ‘सीता’ is associated with the indeclinable हृत्वा (‘after abducting’), which ends in the affix ‘क्त्वा’ (prescribed by the सूत्रम् 3-4-21 समानकर्तृकयोः पूर्वकाले। ‘हृत्वा’ gets the designation अव्ययम् by 1-1-40 क्त्वातोसुन्कसुनः। Therefore ‘सीता’ takes the second case affix ‘अम्’ (prescribed by the सूत्रम् 2-3-2 कर्मणि द्वितीया) and not the sixth case affix ‘ङस्’ (which would have been prescribed by the सूत्रम् 2-3-65 कर्तृकर्मणोः कृति)।

(2) सीताम् । By 6-1-107 अमि पूर्वः – In place of a preceding अक् letter and the following vowel (अच्) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. Where has the सूत्रम् 2-3-69 न लोकाव्ययनिष्ठाखलर्थतृनाम्‌ been used for the first time in the गीता?

2. In how many other places (besides in सीताम्) has the सूत्रम् 2-3-69 न लोकाव्ययनिष्ठाखलर्थतृनाम्‌ been used in the verses?

3. Can you spot the affix ल्युट् in the verses?

4. Is there an alternate form for निहत्य?

5. Why doesn’t the सूत्रम् 6-1-58 सृजिदृशोर्झल्यमकिति apply in the form स्पृष्ट्वा? (Which condition is not satisfied?)

6. How would you say this in Sanskrit?
“Seeing (having seen) Śrī Kṛṣṇa’s gentle form Arjuna was at ease again.” Paraphrase to “Seeing (having seen) Śrī Kṛṣṇa’s gentle form Arjuna obtained ease again.” Use the adjective प्रातिपदिकम् ‘सौम्य’ for ‘gentle’ and the neuter प्रातिपदिकम् ‘स्वास्थ्य’ for ‘ease.’

Easy questions:

1. Where has the सूत्रम् 3-4-86 एरुः been used in the verses?

2. Which सूत्रम् prescribes the affix ‘स्य’ in the form यास्यति?

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

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

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

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

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

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

Questions:

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

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

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

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

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

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

Easy questions:

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

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

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

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

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

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

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

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

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

Questions:

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

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

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

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

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

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

Easy questions:

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

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

Today we will look at the form भवता mIs from श्रीमद्वाल्मीकि-रामायणम् 6-5-9.

अवगाह्यार्णवं स्वप्स्ये सौमित्रे भवता विना । एवं च प्रज्वलन् कामो न मा सुप्तं जले दहेत् ।। ६-५-९ ।।
बह्वेतत्कामयानस्य शक्यमेतेन जीवितुम् । यदहं सा च वामोरूरेकां धरणिमाश्रितौ ।। ६-५-१० ।।
केदारस्येव केदारः सोदकस्य निरूदकः । उपस्नेहेन जीवामि जीवन्तीं यच्छृणोमि ताम् ।। ६-५-११ ।।

Gita Press translation, “Diving into the sea without you (as my companion), O darling of Sumitrā, I shall repose there. Flaming love will not consume me lying asleep in water as aforesaid (9). That the said lady of charming limbs and myself repose on the selfsame earth is enough (consolation) for me, soliciting as I do her company (desolate that I am) and it will be possible for me to survive on this score (alone) (10). Even as the crop in a field without water remains alive through contact with a field under water, I (too) survive because I hear of her surviving (11).”

भवता is पुंलिङ्गे तृतीया-एकवचनम् of the सर्वनाम-प्रातिपदिकम् ‘भवत्’।

(1) भवत् + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-32 पृथग्विनानानाभिस्तृतीयान्यतरस्याम्‌ – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) or a fifth case affix (‘ङसिँ’, ‘भ्याम्’, ‘भ्यस्’) or a second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with पृथक्, विना or नाना।
In the present example the प्रातिपदिकम् ‘भवत्’ is co-occurring with विना। Therefore it has taken the third case affix ‘टा’।

See question 2.

(2) भवत् + आ = भवता । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-9 तस्य लोपः।

Questions:

1. Where has the सूत्रम् 2-3-32 पृथग्विनानानाभिस्तृतीयान्यतरस्याम्‌ been used in Chapter Ten of the गीता?

2. Commenting on the सूत्रम् 2-3-32 पृथग्विनानानाभिस्तृतीयान्यतरस्याम्‌ (used in step 1) the सिद्धान्तकौमुदी says – अन्यतरस्यांग्रहणं समुच्चयार्थम्। पञ्चमीद्वितीये चानुवर्तेते। Please explain.

3. Which सूत्रम् prescribes the affix यत् in शक्यम्?

4. Where has the सूत्रम् 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ been used in the verses?

5. How would you say this in Sanskrit?
“Without your help I would be lost.” Use the neuter प्रातिपदिकम् ‘साहाय्य’ for ‘help’ and the verbal root √नश् (णशँ अदर्शने ४. ९१) for ‘to be lost.’

6. How would you say this in Sanskrit?
“Nobody can live without water.”

Easy questions:

1. Where has the सूत्रम् 7-2-80 अतो येयः been used in the verses?

2. What would be the alternate form for (यत् + शृणोमि =) यच्छृणोमि?

Today we will look at the form नलम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 1.1.80.

ततः सुग्रीवसहितो गत्वा तीरं महोदधेः । समुद्रं क्षोभयामास शरैरादित्यसंनिभैः ।। १-१-७९ ।।
दर्शयामास चात्मानं समुद्रः सरितां पतिः । समुद्रवचनाच्चैव नलं सेतुमकारयत् ।। १-१-८० ।।

Gita Press translation – Moving to the shore of the (Indian) ocean (in the extreme south,) accompanied by Sugrīva, Śrī Rāma then shook the ocean to its lowest depths (in Pātāla, the nethermost subterranean plane) by his arrows glorious as the sun (on the latter refusing to allow pasage to the army of monkeys, that sought to march across it in order to reach Laṅkā in their bid to recover Sītā) (79). (At this) Ocean, the lord of the rivers, not only revealed himself (in person to Śrī Rāma) but also apologized to him (for his refractoriness) and only at the intercession of Ocean Śrī Rāma caused Nala to build a bridge (across the sea) (80).

Note: The above verses have been discussed in detail in the Saturday Ramayanam class #22, recorded on Dec 11th 2010 Video

नलम् is द्वितीया-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘नल’।

‘नल’ optionally gets the कर्म-सञ्ज्ञा by 1-4-53 हृक्रोरन्यतरस्याम्– A कर्ता (agent) of the non-causal verbal root √हृ (हृञ् हरणे १. १०४६) or √कृ (डुकृञ् करणे ८. १०) optionally becomes the कर्म (object) of the causal verbal root.

Note: As per the सूत्रम् 1-4-55 तत्प्रयोजको हेतुश्च we know that रामः (सुग्रीवसहितः) is the हेतु: (cause) in the sentence रामो नलं सेतुमकारयत्। On removing the हेतु: we get the non-causative form of the sentence as नलः सेतुमकरोत् । नलः is प्रथमा-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘नल’। Hence ‘नल’ is the अणौ कर्ता (agent of the non-causal verbal root √कृ (डुकृञ् करणे ८. १०)). This अणौ कर्ता becomes the कर्म (object) णौ (of the causal form of the verbal root √कृ) since the conditions for applying the सूत्रम् 1-4-53 are satisfied here.

(1) नल + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘नल’ has the कर्म-सञ्ज्ञा by 1-4-53 हृक्रोरन्यतरस्याम्, it takes a second case affix by 2-3-2 कर्मणि द्वितीया – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used to denote कर्म (object of the action) provided it has not been expressed otherwise.
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

(2) नल + अम् = नलम् । By 6-1-107 अमि पूर्व: – In place of a preceding letter ‘अक्’ and the following vowel (‘अच्’) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. Consider the following verse from the गीता –
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्‌ |
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः || 3-5||
Please change the sentence प्रकृतिजैर्गुणैः सर्वः कर्म कार्यते to active voice (कर्तरि प्रयोग:)।

2. If ‘नल’ were not to (optionally) get the कर्म-सञ्ज्ञा by 1-4-53 हृक्रोरन्यतरस्याम् which विभक्ति: would it take?

3. Please change the sentence रामो नलं सेतुमकारयत् to passive voice (कर्मणि प्रयोग:)।

4. Where has the सूत्रम् 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति been used in the verses?

5. How would you say this in Sanskrit?
“(You) don’t make me do what I don’t want to do.”

6. How would you say this in Sanskrit?
i) “Mārīca assumed the form of a deer.”
ii) “Rāvaṇa made Mārīca assume the form of a deer.”
Use the verbal root √कृ (डुकृञ् करणे ८. १०) for ‘to assume (put on.)’

Easy questions:

1. Why doesn’t the सूत्रम् 2-4-52 अस्तेर्भूः apply in the forms क्षोभयामास and दर्शयामास?

2. Where has the सूत्रम् 7-3-111 घेर्ङिति been used in the verses?

Today we will look at the form हयान् mAp from श्रीमद्-वाल्मीकि-रामायणम् 2.91.55.

हयान्गजान्खरानुष्ट्रांस्तथैव सुरभेः सुतान् । अभोजयन् वाहनपास्तेषां भोज्यं यथाविधि ।। २-९१-५५ ।।
इक्षूंश्च मधुलाजांश्च भोजयन्ति स्म वाहनान् । इक्ष्वाकुवरयोधानां चोदयन्तो महाबलाः ।। २-९१-५६ ।।

Gita Press translation – The keepers (created and detailed by Bharadwāja) of the animals carrying Bharata’s men on their backs duly fed the horses, elephants, donkeys, camels as well as bullocks with articles fit for their consumption (55). Coaxing the animals carrying the gallant warriors of Ikṣwāku’s race on their back, the (aforesaid) very mighty keepers fed them with pieces of sugarcane as well as with fried grains of paddy soaked in honey (56).

हयान् is द्वितीया-बहुवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘हय’।

‘हय’ gets the कर्म-सञ्ज्ञा by 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ – A कर्ता (agent) of a non-causal verbal root becomes the कर्म (object) of the causal verbal root provided the verbal root either –
(i) denotes either गति: (movement) or बुद्धि: (perception) or प्रत्यवसानम् (consuming) or
(ii) has शब्द: (sound) as its object or
(iii) has no object at all.

Note: As per the सूत्रम् 1-4-55 तत्प्रयोजको हेतुश्च we know that वाहनपा: is the हेतु: (cause) in the sentence वाहनपा हयान् भोज्यमभोजयन्। On removing the हेतु: we get the non-causative form of the sentence as हया भोज्यमभुञ्जत। हया: is प्रथमा-बहुवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘हय’। Hence ‘हय’ is the अणौ कर्ता (agent of the non-causal verbal root √भुज् (भुजँ पालनाभ्यवहारयोः ७. १७)). This अणौ कर्ता becomes the कर्म (object) णौ (of the causal form of the verbal root √भुज्) since the conditions for applying the सूत्रम् 1-4-52 are satisfied here.

(1) हय + शस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘हय’ has the कर्म-सञ्ज्ञा by 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ, it takes a second case affix by 2-3-2 कर्मणि द्वितीया – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used to denote कर्म (object of the action) provided it has not been expressed otherwise.

(2) हय + अस् । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of ‘शस्’ from getting the इत्-सञ्ज्ञा ।

(3) हयास् । By 6-1-102 प्रथमयोः पूर्वसवर्णः – When an अक् letter is followed by a vowel (अच्) of the first (nominative) or second (accusative) case then for the two of them (अक् + अच्) there is a single substitute which is the elongated form of the first member (the अक् letter.)

(4) हयान् । By 6-1-103 तस्माच्छसो नः पुंसि – In the masculine gender, when the letter ‘स्’ of the affix ‘शस्’ follows a vowel which has been elongated by 6-1-102 then it is replaced by the letter ‘न्’।

Note: We can similarly derive the forms गजान्, खरान्, उष्ट्रान् and सुतान्।

Questions:

1. Where has the सूत्रम् 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ been used for the first time in Chapter Two of the गीता?

2. Where has the substitution ‘शतृँ’ been used (in place of ‘लँट्’) in the verses?

3. Which कृत् affix is used to derive the प्रातिपदिकम् ‘योध’ (used as part of the compound इक्ष्वाकुवरयोधानाम्)?

4. On the basis of which ज्ञापकम् (indication) is the दीर्घादेश: (elongation) done in the प्रातिपदिकम् ‘वाहन’?

5. By which सूत्रम् in the अष्टाध्यायी does पाणिनि: give भोज्यम् as a ready-made form?

6. How would you say this in Sanskrit?
i) “The cows drank water of the Yamunā river.”
ii) “Śrī Kṛṣṇa fed the cows water of the Yamunā river.”

Easy questions:

1. Which सूत्रम् prescribes the augment अट् in अभोजयन्?

2. In the verses can you spot two places where the सूत्रम् 8-3-7 नश्छव्यप्रशान् has been used?