Today we will look at the form वः mAp from श्रीमद्-वाल्मीकि-रामायणम् 6.88.8.

तीक्ष्णसायकनिर्भिन्नाञ्शूलशक्त्यृष्टितोमरैः | अद्य वो गमयिष्यामि सर्वानेव यमक्षयम् || ६-८८-८ ||
सृजतः शरवर्षाणि क्षिप्रहस्तस्य संयुगे | जीमूतस्येव नदतः कः स्थास्यति ममाग्रतः || ६-८८-९ ||

Gita Press translation – Armed with pikes, javelins and lances, I shall dispatch you all, once you are pierced with my sharp arrows, to the abode of Yama (the god of retribution) today (8). Who dare stand before me as I loose hails of shafts on the battlefield with a swift hand, thundering like a cloud? (9)

वः is पुंलिङ्गे द्वितीया-बहुवचनम् of the प्रातिपदिकम् ‘युष्मद्’।

‘युष्मद्’ 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 अहम् is the हेतु: (cause) in the sentence (अहं) सर्वान् वो यमक्षयं गमयिष्यामि। On removing the हेतु: we get the non-causative form of the sentence as सर्वे यूयं यमक्षयं गमिष्यथ। यूयम् is प्रथमा-बहुवचनम् of the प्रातिपदिकम् ‘युष्मद्’। Hence ‘युष्मद्’ is the अणौ कर्ता (agent of the non-causal verbal root √गम् (गमॢँ गतौ १. ११३७)). This अणौ कर्ता becomes the कर्म (object) णौ (of the causal form of the verbal root √गम्) since the conditions for applying the सूत्रम् 1-4-52 are satisfied here.

And since सर्वान् is a pronoun qualifying व: it has the same gender/number/case (पुंलिङ्गे द्वितीया-बहुवचनम्) as व:। Recall that –
यल्लिङ्गं यद्वचनं या च विभक्तिर्विशेष्यस्य ।
तल्लिङ्गं तद्वचनं सैव विभक्तिर्विशेषणस्यापि ॥

(1) युष्मद् + शस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘युष्मद्’ 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) वस् । By 8-1-21 बहुवचनस्य वस्नसौ – The प्रातिपदिके ‘युष्मद्’ and ‘अस्मद्’ along with a plural affix of the second, fourth or sixth case, get ‘वस्’ and ‘नस्’ as replacements respectively when the following two conditions are satisfied:
i) There is a पदम् in the same sentence preceding ‘युष्मद्’/’अस्मद्’।
ii) ‘युष्मद्’/’अस्मद्’ is not at the beginning of a metrical पाद:।

(3) वः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।
Note: As per the वार्त्तिकम् – एते वान्नावादयोऽनन्वादेशे वा वक्तव्याः, here व: is an alternate form for युष्मान्।

Questions:

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

2. Commenting on the सूत्रम् 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ the सिद्धान्तकौमुदी says – गत्यादि किम्? पाचयत्योदनं देवदत्तेन। Please explain.

3. Commenting further on the सूत्रम् the सिद्धान्तकौमुदी says – अण्यन्तानां किम्? गमयति देवदत्तो यज्ञदत्तम्, तमपर: प्रयुङ्क्ते, गमयति देवदत्तेन यज्ञदत्तं विष्णुमित्र:। Please explain.

4. In the verses can you spot two words in which the सूत्रम् 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे has been used?

5. How would you say this in Sanskrit?
i) “I went to the market.”
ii) “(My) mother made me go to the market.”
Use the masculine प्रातिपदिकम् ‘आपण’ for ‘market.’

6. How would you say this in Sanskrit?
i) “Sītā cried.”
ii) “Rāvaṇa made Sītā cry.”

Easy questions:

1. Which सूत्रम् is used to perform the following operation –
तीक्ष्णसायकनिर्भिन्नान् शूलशक्त्यृष्टितोमरैः = तीक्ष्णसायकनिर्भिन्नाञ्शूलशक्त्यृष्टितोमरैः।

2. Where has the सूत्रम् 6-4-92 मितां ह्रस्वः been used in the verses?

Today we will look at the form कैकेयीम् fAs from श्रीमद्-वाल्मीकि-रामायणम् 2.7.13.

श्वः पुष्येण जितक्रोधं यौवराज्येन चानघम् । राजा दशरथो राममभिषेक्ता हि राघवम् ।। २-७-११ ।।
धात्र्यास्तु वचनं श्रुत्वा कुब्जा क्षिप्रममर्षिता । कैलासशिखराकारात् प्रसादादवरोहत ।। २-७-१२ ।।
सा दह्यमाना कोपेन मन्थरा पापदर्शिनी । शयानामेव कैकेयीमिदं वचनमब्रवीत् ।। २-७-१३ ।।
उत्तिष्ठ मूढे किं शेषे भयं त्वामभिवर्तते । उपप्लुतमघौघेन नात्मानमवबुध्यसे ।। २-७-१४ ।।

Gita Press translation – “Tomorrow under the asterism Puṣya, (she added) will Emperor Daśaratha positively install in the office of Prince Regent the sinless Rāma (a scion of Raghu), who has conquered wrath.” (11) Filled with indignation to hear the report of the nurse, the hunchbacked maid-servant for her part got down at once from (the roof of) the palace, which resembled in shape a peak of Kailāsa (12). Burning with anger, Mantharā, who scented foul play (in the move of the Emperor), spoke as follows to Kaikeyī even while she was reposing (in bed) :- (13) “Get up, O deluded one! How can you keep lying down? Peril stares you in the face! You do not perceive yourself threatened by a flood of misery!” (14)

Note: These verses have previously appeared in the following post – प्रासादात्-m-ab-s

Here the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९) has taken two objects वचनम् (नुपुंसकलिङ्ग-प्रातिपदिकम् ‘वचन’, द्वितीया-एकवचनम्) and कैकेयीम् (स्त्रीलिङ्ग-प्रातिपदिकम् ‘कैकेयी’, द्वितीया-एकवचनम्)।

Here ‘कैकेयी’ is the secondary object (गौण-कर्म) of the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९). The primary object (प्रधान-कर्म/मुख्य-कर्म) being ‘वचन’।

‘कैकेयी’ gets the कर्म-सञ्ज्ञा by 1-4-51 अकथितं च – A कारकम् (participant in the action) which has no other specific designation like अपादानम् (ablation) etc gets the designation कर्म (object.)

Note:
दुह्‍याच्‍पच्‍दण्‍ड्रुधिप्रच्‍छिचिब्रूशासुजिमथ्‍मुषाम् ।
कर्मयुक् स्‍यादकथितं तथा स्‍यान्नीहृकृष्‍वहाम् ।।

दुहादीनां द्वादशानां तथा नीप्रभृतीनां चतुर्णां कर्मणा यद्युज्यते तदेवाकथितं कर्मेति परिगणनं कर्तव्यमित्यर्थ:।
A कारकम् (participant in the action) which connects with the primary object of any one of only the following 12 + 4 = 16 verbal roots (and their synonyms) gets the designation कर्म as long as no other specific designation like अपादानम् etc has been assigned to it –
(i) √दुह् (दुहँ प्रपूरणे २. ४)
(ii) √याच् (टुयाचृँ याच्ञायाम् १. १००१)
(iii) √पच् (डुपचँष् पाके १. ११५१)
(iv) √दण्ड् (दण्ड दण्डनिपाते १०. ४७२)
(v) √रुध् (रुधिँर् आवरणे ७. १)
(vi) √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९)
(vii) √चि (चिञ् चयने ५. ५)
(viii) √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९)
(ix) √शास् (शासुँ अनुशिष्टौ २. ७०)
(x) √जि (जि अभिभवे १. १०९६)
(xi) √मन्थ् (मन्थँ विलोडने १. ४४, ९. ४७)
(xii) √मुष् (मुषँ स्तेये ९. ६६)

and

(xiii) √नी (णीञ् प्रापणे १. १०४९)
(xiv) √हृ (हृञ् हरणे १. १०४६)
(xv) √कृष् (कृषँ विलेखने १. ११४५)
(xvi) √वह् (वहँ प्रापणे १. ११५९)

Note: The above 12 + 4 = 16 verbal roots (and their synonyms) are called द्विकर्मका: because they are capable of taking two objects – a primary object (प्रधान-कर्म/मुख्य-कर्म) and a secondary object (गौण-कर्म)। The प्रधान-कर्म/मुख्य-कर्म gets the कर्म-सञ्ज्ञा by 1-4-49 कर्तुरीप्सिततमं कर्म and the गौण-कर्म gets the कर्म-सञ्ज्ञा by 1-4-51 अकथितं च।

(1) कैकेयी + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘कैकेयी’ has the कर्म-सञ्ज्ञा by 1-4-51 अकथितं च, 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) कैकेयीम् । By 6-1-107 अमि पूर्व: – 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 1-4-51 अकथितं च been used for the first time in Chapter Ten of the गीता?

2. If the सूत्रम् 1-4-51 अकथितं च were not to be used (to assign the designation कर्म to ‘कैकेयी’) which designation would ‘कैकेयी’ take?
i) करणम्
ii) सम्प्रदानम्
iii) अपादानम्
iv) अधिकरणम्

3. Please give the passive form of the sentence – मन्थरा कैकेयीमिदं वचनमब्रवीत्।

4. In the verses, can you spot two words which contain the substitution शानच् (in place of लँट्)?

5. What is an alternate grammatical form for मूढे?

6. How would you say this in Sanskrit?
“Tell me what the teacher told you.”

Easy questions:

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

2. Why is अवरोहत a आर्ष-प्रयोग: (an irregular grammatical usage)?

Today we will look at the form (हे) राम mVs 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).”

Note: These verses have also been previously posted in the following post – जनयिष्यथ-2ap-लृँट्

The form (हे) राम is derived from the प्रातिपदिकम् ‘राम’। The विवक्षा is पुंलिङ्गे सम्बुद्धिः। By 2-3-49 एकवचनं सम्बुद्धि: – The nominative singular affix (‘सुँ’) when used in a vocative form gets the designation सम्बुद्धि:।

(1) (हे) राम + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। By 2-3-47 सम्बोधने च – A first case affix (‘सुँ’, ‘औ’, ‘जस्’) is used to denote ‘address’ (in addition to the meaning of the nominal stem) also. Note: सम् (सम्मुखीकृत्य) बोधनम् (ज्ञापनम्) = सम्बोधनम्। सम्बोधनम् means drawing someone’s attention (to inform him/her of something.)

(2) (हे) राम + स् । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः। The letter ‘स्’ which is an एकाल् (single letter) affix gets the अपृक्त-सञ्ज्ञा by 1-2-41 अपृक्त एकाल् प्रत्ययः।

(3) (हे) राम । By 6-1-69 एङ्ह्रस्वात्‌ सम्बुद्धेः – Following a अङ्गम् ending in ‘एङ्’ (letter ‘ए’ or ‘ओ’) or a short vowel, a consonant is dropped if it belongs to a सम्बुद्धि: affix.

Questions:

1. Where has the सूत्रम् 2-3-47 सम्बोधने च (used in step 1) been used in for the first time in the गीता? Where has it been used for the last time?

2. Commenting on the सूत्रम् 2-3-47 सम्बोधने च, the काशिका says – आभिमुख्यकरणं सम्बोधनम्। तदधिके प्रातिपदिकार्थे प्रथमा न प्राप्नोतीति वचनमारभ्यते। Please explain.

3. Where else – besides in (हे) राम – has the सूत्रम् 2-3-47 सम्बोधने च been used in the verses?

4. Which सूत्रम् prescribes the affix खच् in the प्रातिपदिकम् ‘अरिन्दम’? Which one prescribes it in the प्रातिपदिकम् ‘परन्तप’?

5. Which कृत् affix is used to form the प्रातिपदिकम् ‘देव’?

6. How would you say this in Sanskrit?
“O Rāma! (Please) uplift me.”

Easy questions:

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

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

Today we will look at the form रुदित्वा ind from श्रीमद्-वाल्मीकि-रामायणम् 7.24.32.

एवमुक्तो दशग्रीवो भगिन्या क्रोशमानया ।। ७-२४-३१ ।।
अब्रवीत् सान्त्वयित्वा तां सामपूर्वमिदं वचः । अलं वत्से रुदित्वा ते न भेतव्यं च सर्वशः ।। ७-२४-३२ ।।
दानमानप्रसादैस्त्वां तोषयिष्यामि यत्नतः । युद्धप्रमत्तो व्याक्षिप्तो जयकाङ्क्षी क्षिपञ्शरान् ।। ७-२४-३३ ।।
नाहमज्ञासिषं युध्यन् स्वान् परान् वापि संयुगे । जामातरं न जाने स्म प्रहरन् युद्धदुर्मदः ।। ७-२४-३४ ।।

Gita Press translation – Comforting her through appeasement when reproached in these words by his wailing sister, Rāvaṇa (the ten-headed monster) replied (to her) as follows :- “Have done with weeping, my child; you should not be afraid of anyone (second part of 31-32). I shall particularly gratify you by means of gifts, politeness and favors. Intoxicated in war and distracted, longing as I did for victory, I went on raining arrows and was unable to distinguish between my own people and others in combat while fighting. While striking, fierce as I was in combat, I failed to recognize my own son-in-law (33-34).

अलं रुदित्वा । रुदित्वा is derived from the verbal root √रुद् (रुदिँर् अश्रुविमोचने २. ६२). Note: अलं रोदनेन/रुदितेन is also allowed as per 3-1-94 वासरूपोऽस्त्रियाम्।

(1) अलम् + रुद् + क्त्वा । By 3-4-18 अलङ्खल्वोः प्रतिषेधयोः प्राचां क्त्वा – In the opinion of the Eastern grammarians, the affix ‘क्त्वा’ is used following a verbal root when in combination with अलम्/खलु expressing the sense of prohibition. Note: The mention of the Eastern grammarians is for the sake of showing respect. (Optionality is already available by 3-1-94 वासरूपोऽस्त्रियाम्)।

(2) अलम् + रुद् + त्वा । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(3) अलम् + रुद् + इट् त्वा । By 7-2-35 आर्धधातुकस्येड् वलादेः, a आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः gets the augment ‘इट्’। 1-1-46 आद्यन्तौ टकितौ places the augment ‘इट्’ at the beginning of the प्रत्यय:।

(4) अलम् + रुदित्वा । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) अलम् + रुदित्वा । As per 1-2-18 न क्त्वा सेट् the affix ‘इत्वा’ would not be considered a कित्। But the affix ‘इत्वा’ is necessarily a कित् affix here by 1-2-8 रुदविदमुषग्रहिस्वपिप्रच्छः संश्च – The affix ‘क्त्वा’ as well as ‘सन्’ is considered to be a कित् (having ककारः as a इत्) when it follows the verbal root √रुद् (रुदिँर् अश्रुविमोचने २. ६२), √विद् (विदँ ज्ञाने २. ५९), √मुष् (मुषँ स्तेये ९. ६६), √ग्रह् (ग्रहँ उपादाने ९. ७१), √स्वप् (ञिष्वपँ शये २. ६३) or √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९).
1-2-8 also stops 1-2-26 रलो व्युपधाद्धलादेः संश्च (which would have made the affix ‘क्त्वा’ optionally a कित् affix) – When used with the augment ‘इट्’, the affixes ‘क्त्वा’ and ‘सन्’ are optionally treated as ‘कित्’ (having the letter ‘क्’ as a इत्) when they follow a verbal root which begins with a consonant and ends in a रल् letter and has either a इवर्णः (इकारः/ईकारः) or a उवर्णः (उकारः/ऊकारः) as its penultimate letter.

Hence 1-1-5 क्क्ङिति च completely prohibits 7-3-86 पुगन्तलघूपधस्य च।

‘रुदित्वा’ gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च and the अव्यय-सञ्ज्ञा by 1-1-40 क्त्वातोसुन्कसुनः।

We would normally form a compound (by 2-2-19 उपपदमतिङ्) between अलम् + रुदित्वा, but the compounding is stopped by the नियम-सूत्रम् 2-2-20 अमैवाव्ययेन।

(6) अलम् + रुदित्वा । Compounding (by 2-2-19 उपपदमतिङ्) between अलम् + रुदित्वा is stopped by the नियम-सूत्रम् 2-2-20 अमैवाव्ययेन – A उपपदम् (ref. 3-1-92 तत्रोपपदं सप्तमीस्थम्‌) may be compounded with a अव्ययम् only if the अव्ययम् ends in the affix ‘अम्’ (for example ‘णमुँल्’ – ref. 3-4-26 स्वादुमि णमुल्), provided also that the affix ‘अम्’ is the only affix prescribed by the same rule which prescribes the उपपदम्।

(7) अलं रुदित्वा । By 8-3-23 मोऽनुस्वारः।

Questions:

1. In how many places in the गीता has the सूत्रम् 3-4-18 अलङ्खल्वोः प्रतिषेधयोः प्राचां क्त्वा been used?
(i) 0 (ii) 1 (iii) 2 (iv) 3

2. Commenting on the सूत्रम् 3-4-18 अलङ्खल्वोः प्रतिषेधयोः प्राचां क्त्वा (used in step 1) the काशिका says – अलङ्खल्वोरिति किम्? मा कार्षी:। Please explain.

3. Commenting on the सूत्रम् 1-2-26 रलो व्युपधाद्धलादेः संश्च (referred to in step 5) the तत्त्वबोधिनी says – ‘न क्त्वा सेट्’ इत्यतः सेडिति वर्तते। चकारेण क्त्वायाः सङ्ग्रहः। ‘असंयोगात् -‘ इत्यतः किदिति, ‘नोपधात् -‘ इत्यतो वेति चानुवर्तते। Please explain.

4. Commenting on the same सूत्रम् 1-2-26 the काशिका says – रल इति किम्? देवित्वा। व्युपधादिति किम्? वर्तित्वा। हलादेरिति किम्? एषित्वा। सेडित्येव – भुक्त्वा। Please explain.

5. Which सूत्रम् prescribes the augment सक् in अज्ञासिषम्?

6. How would you say this in Sanskrit?
“Stop eating meat.”

Easy questions:

1. Where has the सूत्रम् 7-3-110 ऋतो ङिसर्वनामस्थानयोः been used in the verses?

2. What are the three alternate forms for क्षिपञ्शरान् (= क्षिपन् + शरान्)?

Today we will look at the form दुष्प्रापम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 6.66.24.

भीरोः प्रवादाः श्रूयन्ते यस्तु जीवति धिक्कृतः । मार्गः सत्पुरुषैर्जुष्टः सेव्यतां त्यज्यतां भयम् ।। ६-६६-२३ ।।
शयामहे वा निहताः पृथिव्यामल्पजीविताः । प्राप्नुयामो ब्रह्मलोकं दुष्प्रापं च कुयोधिभिः ।। ६-६६-२४ ।।
अवाप्नुयामः कीर्तिं वा निहत्य शत्रुमाहवे । निहता वीरलोकस्य भोक्ष्यामो वसु वानराः ।। ६-६६-२५ ।।
न कुम्भकर्णः काकुत्स्थं दृष्ट्वा जीवन्गमिष्यति । दीप्यमानमिवासाद्य पतङ्गो ज्वलनं यथा ।। ६-६६-२६ ।।

Gita Press translation – Words of reproach are heard with reference to a coward, saying ‘Woe to him who lives even though censured (by good men)!’ Let the path trodden by the virtuous be followed and let fear be shaken off (23). If, in the event of our (span of) life being brief, we lie down killed (by the enemy), we shall attain the realm of Brahmā, which is difficult to attain for bad warriors (who are afraid of an encounter) (24). Killing the enemy in combat, we shall acquire glory. If struck down, on the other hand, we shall enjoy the riches of Brahmaloka (the realm attained by heroes), O monkeys! (25) Kumbhakarṇa will never escape alive on coming face to face with Śrī Rāma (a scion of Kakutstha) any more than a moth on approaching a blazing fire (26).

दु:खेन प्राप्यत इति दुष्प्राप:।

The प्रातिपदिकम् ‘दुष्प्राप’ is derived from the verbal root √आप् (आपॢँ व्याप्तौ ५. १६) – preceded by the उपसर्ग: ‘प्र’ – in composition with ‘दुर्/दुस्’।

(1) दुर्/दुस् + प्र आप् + खल् । By 3-3-126 ईषद्दुःसुषु कृच्छ्राकृच्छ्रार्थेषु खल् – The affix खल् is used following a verbal root when in composition with either ‘ईषत्’ or ‘दुर्’/’दुस्’ or ‘सु’ used in the sense of ‘difficulty’ or ‘ease.’
Note: In the सूत्रम् 3-3-126 ईषद्दुःसुषु कृच्छ्राकृच्छ्रार्थेषु खल्, the term ईषद्दुःसुषु ends in the seventh (locative) case. Hence ‘दुर्/दुस्’ gets the उपपद-सञ्ज्ञा here by 3-1-92 तत्रोपपदं सप्तमीस्थम्‌।

(2) दुर्/दुस् + प्र आप् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(3) दुर्/दुस् + प्राप । By 6-1-101 अकः सवर्णे दीर्घः।

(4) Now we form the compound between ‘दुर्/दुस्’ (which is the उपपदम्) and ‘प्राप’ using the सूत्रम् 2-2-19 उपपदमतिङ्। Note: Here ‘दुर्/दुस्’ is the उपपदम् and hence it gets the उपसर्जन-सञ्ज्ञा by 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम्। In the compound, ‘दुर्/दुस्’ is placed in the prior position as per 2-2-30 उपसर्जनं पूर्वम्‌।

‘दुर्/दुस् + प्राप’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds gets the name प्रातिपदिकम्।

(5) दुर् + प्राप । By 8-2-66 ससजुषो रुः। अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।

(6) दु: + प्राप । By 8-3-15 खरवसानयोर्विसर्जनीयः।

(7) दुष्प्राप । By 8-3-41 इदुदुपधस्य चाप्रत्ययस्य – When followed by a consonant belonging to क-वर्गः or प-वर्गः, a विसर्गः is replaced by ‘ष्’ provided the विसर्गः belongs to a term which is (i) not an affix and (ii) has ‘इ’ or ‘उ’ as its penultimate letter.
Note: निर्दुर्बहिराविश्चतुर्प्रादुस् । This सूत्रम् applies only in the case of a विसर्ग: which belongs to one of the following terms – ‘दुर्/दुस्’, ‘निर्/निस्’, ‘बहिस्’, ‘आविस्’, ‘चतुर्’ or ‘प्रादुस्’।

The विवक्षा is पुंलिङ्गे द्वितीया-एकवचनम्।

(8) दुष्प्राप + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(9) दुष्प्रापम् । 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 प्रातिपदिकम् ‘दुष्प्राप’ been used in (Chapter Six of) the गीता?

2. Commenting on the सूत्रम् 8-3-41 इदुदुपधस्य चाप्रत्ययस्य (used in step 7) the सिद्धान्तकौमुदी says – अप्रत्ययस्य किम्? अग्नि: करोति। Please explain.

3. Can you spot the affix ‘क्रु’ in the verses?

4. By which सूत्रम् does पाणिनि: prescribe the ready-made प्रातिपदिकम् ‘कीर्ति’?

5. How would you say this in Sanskrit?
“Proficiency in grammar is difficult to attain by one who has not studied the Aṣṭādhyāyī.” Use the neuter प्रातिपदिकम् ‘नैपुण्य’ for ‘proficiency.’

Advanced question:

1. Use the following सूत्रम् (which we have not yet studied) to form the प्रातिपदिकम् ‘ज्वलन’ –
3-2-150 जुचङ्क्रम्यदन्द्रम्यसृगृधिज्वलशुचलषपतपदः – To denote an agent who performs an action because of his nature/habit or sense of duty or skill, the affix ‘युच्’ may be used following any one of the verbal roots below –
(i) √जु (जु वेगितायां गतौ – सौत्रोऽयं धातु:)
(ii) यङन्त-धातु: ‘चङ्क्रम्य’ (derived by adding the intensive affix ‘यङ्’ to √क्रम् (क्रमुँ पादविक्षेपे १. ५४५))
(iii) यङन्त-धातु: ‘दन्द्रम्य’ (derived by adding the intensive affix ‘यङ्’ to √द्रम् (द्रमँ गतौ १. ५३७))
(iv) √सृ (सृ गतौ १. १०८५)
(v) √गृध् (गृधुँ अभिकाङ्क्षायाम् ४. १६१)
(vi) √ज्वल् (ज्वलँ दीप्तौ १. ९६५)
(vii) √शुच् (शुचँ शोके १. २१०)
(viii) √लष् (लषँ कान्तौ १. १०३३)
(ix) √पत् (पतॢँ गतौ १. ९७९)
(x) √पद् (पदँ गतौ ४. ६५)

Easy questions:

1. Which सूत्रम् prescribes the augment इट् in गमिष्यति?

2. In the verses can you spot two words in which the सूत्रम् 3-4-90 आमेतः has been used?

Today we will look at the form प्रासादात् m-Ab-s from श्रीमद्-वाल्मीकि-रामायणम् 2.7.12.

श्वः पुष्येण जितक्रोधं यौवराज्येन चानघम् । राजा दशरथो राममभिषेक्ता हि राघवम् ।। २-७-११ ।।
धात्र्यास्तु वचनं श्रुत्वा कुब्जा क्षिप्रममर्षिता । कैलासशिखराकारात् प्रसादादवरोहत ।। २-७-१२ ।।
सा दह्यमाना कोपेन मन्थरा पापदर्शिनी । शयानामेव कैकेयीमिदं वचनमब्रवीत् ।। २-७-१३ ।।
उत्तिष्ठ मूढे किं शेषे भयं त्वामभिवर्तते । उपप्लुतमघौघेन नात्मानमवबुध्यसे ।। २-७-१४ ।।

Gita Press translation – “Tomorrow under the asterism Puṣya, (she added) will Emperor Daśaratha positively install in the office of Prince Regent the sinless Rāma (a scion of Raghu), who has conquered wrath.” (11) Filled with indignation to hear the report of the nurse, the hunchbacked maid-servant for her part got down at once from (the roof of) the palace, which resembled in shape a peak of Kailāsa (12). Burning with anger, Mantharā, who scented foul play (in the move of the Emperor), spoke as follows to Kaikeyī even while she was reposing (in bed) :- (13) “Get up, O deluded one! How can you keep lying down? Peril stares you in the face! You do not perceive yourself threatened by a flood of misery! (14)

प्रसीदन्त्यत्रेति प्रासाद:।

The पुंलिङ्ग-प्रातिपदिकम् ‘प्रासाद’ is derived from the verbal root √सद् (षद्ऌँ विशरणगत्यवसादनेषु १. ९९०, ६. १६३) with the उपसर्ग: ‘प्र’।

(1) प्र सद् + घञ् । By 3-3-121 हलश्च – To denote the instrument or the locus of the action, the affix घञ् is used following a verbal root ending in a consonant provided the word so derived is used in the masculine gender as a proper name.
Note: The affix ‘घञ्’ prescribed by this सूत्रम् is a अपवाद: (exception) to the affix ‘घ’ prescribed by 3-3-118 पुंसि संज्ञायां घः प्रायेण।

(2) प्र सद् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(3) प्र साद् + अ । By 7-2-116 अत उपधायाः – A penultimate letter (उपधा) ‘अ’ of a अङ्गम् gets वृद्धिः as the substitute when followed by an affix which is a ञित् (has the letter ‘ञ्’ as a इत्) or a णित् (has the letter ‘ण्’ as a इत्)।

(4) प्रासाद । By the 6-3-122 उपसर्गस्य घञ्यमनुष्ये बहुलम् – (The ending vowel of) a उपसर्ग: (ref. 1-4-59) is variously elongated when followed by a term which ends in the affix घञ्, provided that the derived word does not denote a human being.

Note: In the महाभाष्यम् under this सूत्रम् there is a वार्त्तिकम् which reads सादकारयो: कृत्रिमे – When ‘साद’ or ‘कार’ follows, the elongation (prescribed by 6-3-122) should be done only when the derived word denotes something artificial. Hence we have प्रासाद: (palace) and प्राकार: (fence), but प्रसाद: (grace) and प्रकार: (manner.)

‘प्रासाद’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds get the name प्रातिपदिकम्।

The विवक्षा is पञ्चमी-एकवचनम्।

(5) प्रासाद + ङसिँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(6) प्रासाद + आत् । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in the letter ‘अ’, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘त्’ of ‘आत्’ from getting the इत्-सञ्ज्ञा।

(7) प्रासादात् । By 6-1-101 अकः सवर्णे दीर्घः।

Questions:

1. In Chapter Two of the गीता where has the affix घञ् been used with the verbal root √सद् (षद्ऌँ विशरणगत्यवसादनेषु १. ९९०, ६. १६३) with the उपसर्ग: ‘प्र’?

2. Commenting on the सूत्रम् 6-3-122 उपसर्गस्य घञ्यमनुष्ये बहुलम् (used in step 4) the काशिका says – अमनुष्य इति किम्? निषादो मनुष्यः। Please explain.

3. Where else (besides in प्रासादात्) has the सूत्रम् 3-3-121 हलश्च been used in the verses?

4. Which सूत्रम् prescribes the affix ‘णिनिँ’ in the word पापदर्शिनी?

5. How would you say this in Sanskrit?
“I wonder who lives in this palace.” Use the अव्ययम् ‘नु’ to express the meaning of ‘I wonder.’

Advanced question:

1. In Chapter Three of the अष्टाध्यायी can you find a सूत्रम् which prescribes the affix ‘ष्ट्रन्’ in the प्रातिपदिकम् ‘धात्री’ (used in the word धात्र्या: in the verses)? Hint: पाणिनि: specifically mentions the affix ‘ष्ट्रन्’ in the सूत्रम्।

Easy questions:

1. Which सूत्रम् prescribes the गुण: substitution in the word शेषे?

2. Can you spot the affix श्यन् in the verses?

Today we will look at the form रामः mNs from श्रीमद्-वाल्मीकि-रामायणम् 1.1.48.

तेन तत्रैव वसता जनस्थाननिवासिनी । विरूपिता शूर्पणखा राक्षसी कामरूपिणी ।। १-१-४६ ।।
ततः शूर्पणखावाक्यादुद्युक्तान्सर्वराक्षसान् । खरं त्रिशिरसं चैव दूषणं चैव राक्षसं ।। १-१-४७ ।।
निजघान रणे रामस्तेषां चैव पदानुगान् । वने तस्मिन् निवसता जनस्थाननिवासिनाम् ।। १-१-४८ ।।
रक्षसां निहतान्यासन् सहस्राणि चतुर्दश ।

Gita Press translation – The ogress Śūrpaṇakhā (so-called because the monstress possessed nails as big as a winnowing fan), who dwelt in Janasthāna (a portion of the Daṇdaka forest) and was capable of assuming any form at will, was disfigured by Śrī Rāma (by having her nose and ears lopped off by Lakṣmaṇa) while living in that very forest (46). Śrī Rāma then killed on the field of battle all the ogres that came prepared (for an encounter) at the instigation of Śūrpaṇakhā, including (their leaders) Khara, Triśirā and the ogre Dūṣaṇa as also their followers. (No less than) fourteen thousand of ogres dwelling in Janasthāna were made short work of by Rāma while sojourning in that forest (47,48, first half of 49).

रमते लोकोऽस्मिन्निति राम:।

The पुंलिङ्ग-प्रातिपदिकम् ‘राम’ is derived from the verbal root √रम् (रमुँ क्रीडायाम् | रमँ इति माधवः १. ९८९).

(1) रम् + घञ् । By 3-3-121 हलश्च – To denote the instrument or the locus of the action, the affix घञ् is used following a verbal root ending in a consonant provided the word so derived is used in the masculine gender as a proper name.
Note: The affix ‘घञ्’ prescribed by this सूत्रम् is a अपवाद: (exception) to the affix ‘घ’ prescribed by 3-3-118 पुंसि संज्ञायां घः प्रायेण।

(2) रम् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(3) राम । By 7-2-116 अत उपधायाः – A penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by an affix which is a ञित् or a णित्।

‘राम’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds gets the name प्रातिपदिकम्।

The विवक्षा is प्रथमा-एकवचनम्।

(4) राम + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(5) राम + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

(6) राम: । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Where has राम: been used in Chapter Ten of the गीता?

2. Can you recall a सूत्रम् from Chapter Seven of the अष्टाध्यायी in which पाणिनि: specifically mentions the verbal root √रम् (रमुँ क्रीडायाम् | रमँ इति माधवः १. ९८९)?

3. Can you spot the affix ‘ल्यु’ in the verses?

4. Which कृत् affix is used to form the प्रातिपदिकम् ‘रण’?

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

6. How would you say this in Sanskrit?
“O Rāma! (Please) uplift me.”

Easy questions:

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

2. Which सूत्रम् prescribes the letter ‘घ्’ as a substitute in निजघान?

Today we will look at the form वाहनैः nIp from श्रीमद्-वाल्मीकि-रामायणम् 2.67.19.

नारजके जनपदे धनवन्तः सुरक्षिताः । शेरते विवृतद्वाराः कृषिगोरक्षजीविनः ।। २-६७-१८ ।।
नाराजके जनपदे वाहनैः शीघ्रगामिभिः । नरा निर्यान्त्यरण्यानि नारीभिः सह कामिनः ।। २-६७-१९ ।।
नाराजके जनपदे बद्धघण्टा विषाणिनः । अटन्ति राजमार्गेषु कुञ्जराः षष्टिहायनाः ।। २-६७-२० ।।
नाराकजे जनपदे शरान् संततमस्यताम् । श्रूयते तलनिर्घोष इष्वस्त्राणामुपासने ।। २-६७-२१ ।।

Gita Press translation – In a rulerless land wealthy husband men and cowherds, even though well protected (by their attendants) do not sleep with open doors (for fear of burglars and dacoits) (18). In a rulerless land lustful men do not drive in swift-going conveyances with women to pleasure-groves (for enjoying the forest scenery) (19). In a rulerless land sixty-year old (army) tuskers do not (for fear of being deprived of their tusks or bells) move about on the main roads with bells fastened to their girths (20). In a rulerless land the sound of plucking the bow-string with the palm produced by Kṣatriyas uninterruptedly discharging arrows while practicing the use of bows is not heard (21).

उह्यतेऽनेनेति वाहनम्।

The नपुंसकलिङ्ग-प्रातिपदिकम् ‘वाहन’ is derived from the verbal root √वह् (वहँ प्रापणे १. ११५९).

(1) वह् + ल्युट् । By 3-3-117 करणाधिकरणयोश्च – The affix ल्युट् may be used following a verbal root to denote the instrument or the locus of the action.

See question 2.

(2) वह् + यु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(3) वह् + अन । By 7-1-1 युवोरनाकौ – The affixes “यु” and “वु” are substituted respectively by “अन” and “अक”। The entire प्रत्ययः is replaced as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य।

(4) वाह् + अन । Here the वृद्धि: substitution is done on the authority of the use of the word वाहनम् by पाणिनि: in the सूत्रम् 8-4-8 वाहनमाहितात्‌।

= वाहन ।

‘वाहन’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds gets the name प्रातिपदिकम्।

The विवक्षा is तृतीया-बहुवचनम्।

(5) वाहन + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(6) वाहन + ऐस् । By 7-1-9 अतो भिस ऐस् – Following a अङ्गम् ending in a अकार:, the affix “भिस्” is replaced by “ऐस्”। The entire प्रत्ययः is replaced as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of “ऐस्” from getting इत्-सञ्ज्ञा।

(7) वाहनैस् । By 6-1-88 वृद्धिरेचि।

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

Questions:

1. In the five verses 30-34 of Chapter Eleven of the गीता can you spot a word in which the सूत्रम् 3-3-117 करणाधिकरणयोश्च has been used?

2. Commenting on the सूत्रम् 3-3-117 करणाधिकरणयोश्च the सिद्धान्तकौमुदी says – खल: प्राक्करणाधिकरणयोरित्यधिकार:। Please explain.

3. Where else (besides in वाहनैः) has the affix ल्युट् been used in the verses?

4. Which सूत्रम् prescribes the affix ‘णिनिँ’ in the word शीघ्रगामिभिः?

5. Where has the सूत्रम् 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे been used in the verses?

6. How would you say this in Sanskrit?
“Even though it has no vehicle, the mind goes far.” Paraphrase to “The mind goes far even though its vehicle does not exist.”

Easy questions:

1. From which verbal root is शेरते derived?

2. Where has the सूत्रम् 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः been used in the verses?

Today we will look at the form दीप्तिम् fAs from श्रीमद्-वाल्मीकि-रामायणम् 1.7.24.

ईदृशैस्तैरमात्यैस्तु राजा दशरथोऽनघः । उपपन्नो गुणोपेतैरन्वशासद्वसुंधराम् ।। १-७-२० ।।
अवेक्षमाणश्चारेण प्रजा धर्मेण रक्षयन् । प्रजानां पालनं कुर्वन्नधर्मं परिवर्जयन् ।। १-७-२१ ।।
विश्रुतस्त्रिषु लोकेषु वदान्यः सत्यसंगरः । स तत्र पुरुषव्याघ्रः शशास पृथिवीमिमाम् ।। १-७-२२ ।।
नाध्यगच्छद्विशिष्टं वा तुल्यं वा शत्रुमात्मनः । मित्रवान् नतसामन्तः प्रतापहतकण्टकः । स शशास जगद् राजा दिवि देवपतिर्यथा ।। १-७-२३ ।।
तैर्मन्त्रिभिर्मन्त्रहिते निविष्टैर्वृतोऽनुरक्तैः कुशलैः समर्थैः । स पार्थिवो दीप्तिमवाप युक्तस्तेजोमयैर्गोभिरिवोदितोऽर्कः ।। १-७-२४ ।।

Gita Press translation – Assisted by such qualified ministers, as mentioned above, and priests and counsellors, and free from (all) vices, Emperor Daśaratha ruled over the (entire) globe (20). Seeing everything with his eyes in the form of spies and protecting the people through righteousness, (nay) providing maintenance for his subjects and abstaining from unrighteousness, the said tiger among men, who was munificent and true to his promise and well-known (as such) in (all) the three worlds, ruled over this earth while residing in Ayodhyā (21-22). He never met an enemy, who could match, much less excel, him (in strength), and had a number of allies; the rulers of the adjoining territories bowed to him (accepted his suzerainty) and (all) his enemies were got rid of by his (very) glory. (In this way) the emperor ruled over the world (even) as Indra (the ruler of the gods) reigns (supreme) in heaven (23). Surrounded by the aforesaid counsellors, who had been charged with the act of deliberation and were devoted to the interests of the state, (nay) who were clever and efficient and loyal to the king, the said monarch (Emperor Daśaratha) shone with splendor even as a rising sun shines bright when joined with its glorious rays (24).

दीप्यतेऽनयेति दीप्ति:।

The स्त्रीलिङ्ग-प्रातिपदिकम् ‘दीप्ति’ is derived from the verbal root √दीप् (दीपीँ दीप्तौ ४. ४५).

(1) दीप् + क्तिन् । By 3-3-94 स्त्रियां क्तिन् – The affix क्तिन् may be used following a verbal root to denote in the feminine gender either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: As per 7-2-14 श्वीदितो निष्ठायाम्, the verbal root √दीप् (दीपीँ दीप्तौ ४. ४५) does not allow a निष्ठा affix to take the augment इट्। Now by the वार्तिकम् (under 3-3-103 गुरोश्च हलः) निष्ठायां सेट इति वक्तव्यम् – The affix ‘अ’ prescribed by the सूत्रम् 3-3-103 गुरोश्च हलः should only be used following a verbal root which allows a निष्ठा affix (ref. 1-1-26) to take the augment इट्। This वार्तिकम् (under 3-3-103 गुरोश्च हलः) prevents 3-3-103 from applying here.

(2) दीप् + ति । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

Note: 7-2-9 तितुत्रतथसिसुसरकसेषु च prevents 7-2-35 आर्धधातुकस्येड् वलादेः from adding the augment इट् to the affix ‘ति’।

= दीप्ति । ‘दीप्ति’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds gets the name प्रातिपदिकम्।

The विवक्षा is द्वितीया-एकवचनम्।

(3) दीप्ति + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of ‘अम्’ from getting the इत्-सञ्ज्ञा।

(4) दीप्तिम् । 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. In the first fifteen verses of Chapter Two of the गीता can you find a प्रातिपदिकम् (used as part of a compound) in which the वार्तिकम् – निष्ठायां सेट इति वक्तव्यम् finds application?

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

3. From which verbal root is the प्रातिपदिकम् ‘उपपन्न’ derived?

4. Which सूत्रम् prescribes the augment मुँक् in the form अवेक्षमाण:?

5. Where has the verbal root √इ (इण् गतौ २. ४०) been used in the verses?

6. How would you say this in Sanskrit?
“The luster of the stars is seen only as long as the sun doesn’t rise.” Paraphrase to “So long is the luster of the stars seen as long as the sun doesn’t rise.” Use the अव्ययम् ‘तावत्’ for ‘so long’ and ‘यावत्’ for ‘as long as.’

Easy questions:

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

2. From which प्रातिपदिकम् is इमाम् derived?

Today we will look at the form उदधिः mNs from श्रीमद्-वाल्मीकि-रामायणम् 6.22.47.

एवमुक्त्वोदधिर्नष्टः समुत्थाय नलस्ततः । अब्रवीद्वानरश्रेष्ठो वाक्यं रामं महाबलः ।। ६-२२-४७ ।।
अहं सेतुं करिष्यामि विस्तीर्णे मकरालये । पितुः सामर्थ्यमासाद्य तत्त्वमाह महोदधिः ।। ६-२२-४८ ।।
दण्ड एव परो लोके पुरुषस्येति मे मतिः । धिक् क्षमामकृतज्ञेषु सान्त्वं दानमथापि वा ।। ६-२२-४९ ।।
अयं हि सागरो भीमः सेतुकर्मदिदृक्षया । ददौ दण्डभयाद् गाधं राघवाय महोदधिः ।। ६-२२-५० ।।

Gita Press translation – Having spoken as aforesaid, the sea-god went out of sight. Springing on his feet, Nala, the foremost of the monkeys, thereupon submitted as follows to Śrī Rāma, who was endowed with extraordinary might :- (47) “Acquiring the skill of my father (by virtue of the boon granted by him), I shall build a bridge over the extensive deep (the abode of alligators). Ocean has spoken the (bare) truth (48). Punishment is the best course open to a man in the world in relation to the ungrateful: such is my mind. A plague on forbearance and conciliation and even so on gift (in relation to such people)! (49) This formidable Ocean, excavated and expanded by Sāgara (a forbear of yours), has actually allowed a passage to Śrī Rāma (yourself) in fear of punishment (rather than from gratitude) actuated as he was by a desire to witness the construction of a bridge (across it) (50).

उदकं धीयतेऽस्मिन् = उदधि: (समुद्र:)।

The compound प्रातिपदिकम् ‘उदधि’ is derived from the verbal root  √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११) in composition with the object ‘उदक’।

The “डु” at the beginning of this धातुः gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The ञकारः at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

(1) उदक + ङस् (ref: 2-3-65 कर्तृकर्मणोः कृति) + धा + कि । By 3-3-93 कर्मण्यधिकरणे च – To denote the locus of the action, the affix ‘कि’ may be used following a verbal root which has the designation ‘घु’ (ref. 1-1-20 दाधा घ्वदाप्) when in composition with a पदम् which denotes the object (of the action.)

(2) उदक + ङस् + धा + इ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(3) उदक + ङस् + ध् + इ । By 6-4-64 आतो लोप इटि च – The ending आकार: of an अङ्गम् takes लोप: when followed by a vowel-beginning आर्धधातुक-प्रत्यय: that has either:
(i) a “इट्”-आगम: or
(ii) a ककार: or ङकार: as an इत्।

= उदक + ङस् + धि

We form a compound between ‘उदक ङस्’ (which is the उपपदम्) and ‘धि’ by using the सूत्रम् 2-2-19 उपपदमतिङ् – A सुबन्तम् (term ending in a सुँप् affix) having the designation ‘उपपद’ (in this case ‘उदक ङस्’) invariably compounds with a syntactically related term (in this case ‘धि’) as long as the compound does not end in a तिङ् affix.

In the compound, ‘उदक ङस्’ is placed in the prior position as per 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position. Note: Here ‘उदक ङस्’ is the उपपदम् and hence it gets the उपसर्जन-सञ्ज्ञा by 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – A term denoted by a word (in this case ‘उपपदम्’) ending in a nominative case in a सूत्रम् (in this case 2-2-19 उपपदमतिङ्) which prescribes a compound gets the designation ‘उपसर्जन’।

‘उदक + ङस् + धि’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds gets the name प्रातिपदिकम्।

(4) उदकधि । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

(5) उदधि । By 6-3-57 उदकस्योदः संज्ञायाम् – When followed by a उत्तरपदम् (latter member of the compound), the word ‘उदक’ is substituted by ‘उद’ provided the compound denotes a proper name. As per 1-1-55 अनेकाल्शित्सर्वस्य the entire term ‘उदक’ is replaced by ‘उद’।

Note: In the case where उदधि: does not denote a proper name – for example उदधिर्घट: – we have to use the next सूत्रम् in the अष्टाध्यायी which is 6-3-58 पेषंवासवाहनधिषु च।

See question 2.

‘उदधि’ meaning ‘समुद्र’ is used in the masculine gender.

The विवक्षा is प्रथमा-एकवचनम्।

(6) उदधि + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(7) उदधि + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

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

Questions:

1. Where has the affix ‘कि’ been used in the first two verses of Chapter Ten of the गीता?

2. Commenting on the सूत्रम् 6-3-58 पेषंवासवाहनधिषु च (referred to in step 5) the सिद्धान्तकौमुदी says – समुद्रे तु पूर्वेण सिद्धम्। Please explain.

3. Which सूत्रम् prescribes the substitution ‘क्’ in the form वाक्यम्?

4. Where has the सूत्रम् 8-2-77 हलि च been used in the verses?

5. Which वार्तिकम् is used to derive the प्रातिपदिकम् ‘भय’ (used in the compound दण्डभयाद् in the verses)?

6. How would you say this in Sanskrit?
“The circuit of worldly life is like a formidable ocean. The Name of the Lord is like a boat by which a person may be able to cross that (ocean.)” Use the masculine प्रातिपदिकम् ‘संसार’ for ‘the circuit of worldly life.’ Use a word from the verses for ‘formidable.’

Easy questions:

1. Where has the सूत्रम् 6-1-111 ऋत उत्‌ been used in the verses?

2. Which सूत्रम् prescribes the augment ईट् in the form अब्रवीत्?