Today we will look at the form उपाध्यायम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 3.74.8.

कच्चिद्विनयसम्पन्नः कुलपुत्रो बहुश्रुतः । अनसूयुरनुद्रष्टा सत्कृतस्ते पुरोहितः ।। २-१००-११ ।।
कच्चिदग्निषु ते युक्तो विधिज्ञो मतिमानृजुः । हुतं च होष्यमाणं च काले वेदयते सदा ।। २-१००-१२ ।।
कच्चिद् देवान् पितॄन् भृत्यान् गुरून् पितृसमानपि । वृद्धांश्च तात वैद्यांश्च ब्राह्मणांश्चाभिमन्यसे ।। २-१००-१३ ।।
इष्वस्त्रवरसम्पन्नमर्थशास्त्रविशारदम् | सुधन्वानमुपाध्यायं कच्चित्त्वं तात मन्यसे ।। २-१००-१४ ।।

Gita Press translation – Is your (personal) priest (a son of Vasiṣṭha), who is rich in humility, born of a noble pedigree, a man of extensive learning, free from spite and skilled in all pious and sacred rites – treated with honor (by you)? (11) Does the priest employed by you to look after the sacred fires, who is well-versed in the procedure of conducting sacrificial performances, is endowed with intelligence and guileless of disposition, invariably inform you in time about a sacred fire having (already) been or going to be fed with oblations? (12) Do you hold in high esteem gods and manes, dependents, elders, kinsmen of your father’s age, the aged, the physicians as well as the Brāhmaṇas, my darling? (13) Do you respect Sudhanvā, your teacher (of the science of archery), who is equipped with knowledge relating to the use of excellent arrows (discharged without uttering spells) and missiles (propelled with the utterance of spells) and well-versed in political economy? (14)

उपेत्यास्मादधीते (उपेत्य अस्माद् अधीते) = उपाध्याय:। He from whom one studies having approached (him.) Hence it means ‘a teacher.’

The प्रातिपदिकम् ‘उपाध्याय’ is derived from the verbal root √इ (इङ् अध्ययने | नित्यमधिपूर्वः २. ४१) with the उसर्ग: ‘उप’ and ‘अधि’।

The ending ङकारः of ‘इङ्’ is a इत् by 1-3-3 हलन्त्यम् and takes लोपः by 1-3-9 तस्य लोपः।

(1) उप अधि इ + घञ् । By 3-3-21 इङश्च – The affix घञ् may be used following the verbal root √इ (इङ् अध्ययने | नित्यमधिपूर्वः २. ४१) to denote 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.

See question 2.

(2) उप अधि इ + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) उप अधि ऐ + अ । By 7-2-115 अचो ञ्णिति – A vowel ending अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an indicatory letter.

(4) उप अधि आय् + अ । By 6-1-78 एचोऽयवायावः।

(5) उप अध्याय । By 6-1-77 इको यणचि।

(6) उपाध्याय । By 6-1-101 अकः सवर्णे दीर्घः।

‘उपाध्याय’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is द्वितीया-एकवचनम्।

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

(6) उपाध्यायम् । 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 verbal root √इ (इङ् अध्ययने | नित्यमधिपूर्वः २. ४१) been used for the last time in the गीता?

2. The affix घञ् prescribed by the सूत्रम् 3-3-21 इङश्च (used in step 1) is a अपवाद: (exception) to which affix?

3. Which सूत्रम् is used for the substitution ‘हि’ in the प्रातिपदिकम् ‘हित’ (used as part of the compound पुरोहितः)?

4. Where has the सूत्रम् 3-3-14 लृटः सद् वा been used in the verses?

5. Can you spot the affix तृच् in the verses?

6. How would you say this in Sanskrit?
‘We should tell the teacher that these questions are too complicated!’ Paraphrase to ‘It should be told by us to the teacher that these questions are too complicated!’ Use the adjective प्रातिपदिकम् ‘अतिजटिल’ for ‘too complicated.’ Use चतुर्थी विभक्ति: with ‘teacher.’ Use a कृत्य-प्रत्यय: to express the meaning of ‘it should be told.’

Easy questions:

1. In how many words in the verses has the सूत्रम् 6-1-103 तस्माच्छसो नः पुंसि been used?

2. Which गण-सूत्रम् justifies the use of a आत्मनेपदम् affix in the form वेदयते?

Today we will look at the form आहारः mNs from श्रीमद्-वाल्मीकि-रामायणम् 3.74.8.

तौ दृष्ट्वा तु तदा सिद्धा समुत्थाय कृताञ्जलिः । पादौ जग्राह रामस्य लक्ष्मणस्य च धीमतः ।। ३-७४-६ ।।
पाद्यमाचमनीयं च सर्वं प्रादाद् यथाविधि । तामुवाच ततो रामः श्रमणीं संशितव्रताम् ।। ३-७४-७ ।।
कच्चित्ते निर्जिता विघ्नाः कच्चित्ते वर्धते तपः । कच्चित्ते नियतः कोप आहारश्च तपोधने ।। ३-७४-८ ।।
कच्चित्ते नियमाः प्राप्ताः कच्चित्ते मनसः सुखम् । कच्चित्ते गुरुशुश्रूषा सफला चारुभाषिणि ।। ३-७४-९ ।।

Gita Press translation – Rising respectfully with joined palms on seeing the two princes, Śabarī (who had attained perfection through Yoga or obstruction) for her part presently clasped the feet of Śrī Rāma and the prudent Lakṣmaṇa and offered (to honored guests) with due ceremony water to bathe their feet and rinse their mouth with and every (other) form of hospitality, Śrī Rāma then spoke (as follows) to the aforesaid ascetic woman, who was intent upon virtue :- (6-7) ‘Have all impediments (to the practice of your austerities) been thoroughly overcome by you? Is your asceticism (steadily) growing? Has anger been fully controlled by you as well as your diet, O lady with asceticism (alone) as your wealth? (8) Are (all) your religious vows completely observed and has satisfaction come to your mind? Has your attendance on your preceptor borne fruit, O lady of pleasing speech?’ (9)

आहरन्ति  रसं यस्मादित्याहारः।

The प्रातिपदिकम् ‘आहार’ is derived from the verbal root √हृ (हृञ् हरणे १. १०४६) along with the उपसर्गः ‘आङ्’।

The ending ञकार: at the end of ‘हृञ्’ gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(1) आङ् + हृ + घञ् । By 3-3-19 अकर्तरि च कारके संज्ञायाम् – The affix घञ् may be used following a verbal root to denote any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: A कारक: means ‘the capacity in which a thing becomes instrumental in bringing about an action.’ There are six कारका: – कर्तृ-कारक: (agent), कर्म-कारक: (object), करण-कारक: (instrument), सम्प्रदान-कारक: (recipient/beneficiary), अपादान-कारक: (separation/detachment/ablation) and अधिकरण-कारक: (locus.)
Note: Here संज्ञायाम् refers to a conventional/traditional sense (रूढार्थ:) as opposed to the mere derivative/etymological sense (यौगिकार्थ:)।

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

(3) आ हर् + अ । 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. As per 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

(4) आहार् + अ । By 7-2-116 अत उपधायाः – A penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

= आहार ।

‘आहार’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा here is प्रथमा-एकवचनम् ।

(5) आहार + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

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

Questions:

1. Where has the word आहारः been used in the गीता?

2. Commenting on the सूत्रम् 3-3-19 अकर्तरि च कारके संज्ञायाम् (used in step 1) the सिद्धान्तकौमुदी says इत उत्तरं ‘३-३-१८ भावे’ ‘३-३-१९ अकर्तरि च कारके संज्ञायाम्’ इति ‘३-३-११३ कृत्यल्युटो बहुलम्’ इति यावद् द्व्यमप्यनुवर्तते। Please explain.

3. Commenting on the सूत्रम् 3-3-19 अकर्तरि च कारके संज्ञायाम् the काशिका says अकर्तरीति किम्? मिषत्यसौ मेषः। Please explain.

4. Commenting further on the same सूत्रम् the काशिका says संज्ञायामिति किम्? कर्तव्यः कटः। Please explain.

5. Which सूत्रम् prescribes the affix ‘घञ्’ in ‘पाद’? Which one prescribes it in ‘कोप’?

6. How would you say this in Sanskrit?
“If a man’s diet is not clean then his mind is also not clean.”

Easy questions:

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

2. Where has the सूत्रम् 7-3-107 अम्बार्थनद्योर्ह्रस्वः been used in the verses?

Today we will look at the form त्यागे mLs from श्रीमद्-वाल्मीकि-रामायणम् 1.1.19.

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).

त्यजनं त्यागः।

The प्रातिपदिकम् ‘त्याग’ is derived from the verbal root √त्यज् (त्यजँ हानौ १. ११४१).

The ending अकार: of ‘त्यजँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

(1) त्यज् + घञ् । By 3-3-18 भावे – The affix घञ् may be used following a verbal root to denote the sense of the verbal root as having attained to a completed state.

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

(3) त्यग् + अ । By 7-3-52 चजोः कु घिण्ण्यतोः – A चकारः or a जकारः is replaced by a letter of the क-वर्गः when followed by either –
i) an affix which has घकारः as a इत् or
ii) the affix ण्यत्।

(4) त्याग् + अ । By 7-2-116 अत उपधायाः – A penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

= त्याग ।

‘त्याग’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is सप्तमी-एकवचनम्।

(5) त्याग + ङि । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

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

(7) त्यागे । By 6-1-87 आद्गुणः।

Questions:

1. Where has the word त्यागे been used in the गीता?

2. Can you recall a वार्तिकम् in which कात्यायन: specifically mentions the verbal root √त्यज् (त्यजँ हानौ १. ११४१)?

3. Which सूत्रम् prescribes the affix काम्यच् in the form प्रकृतिप्रियकाम्यया?

4. In the verses can you spot two words in which the affix ‘क’ has been used?

5. The use of the affix तुमुँन् in the form संयोक्तुम् used in the verses is justified by which सूत्रम्?
(i) 3-3-10 तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्‌
(ii) 3-3-158 समानकर्तृकेषु तुमुन्
(iii) 3-3-167 कालसमयवेलासु तुमुन्
(iv) 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन्

6. How would you say this in Sanskrit?
“Man obtains peace only by renunciation.”

Easy questions:

1. Where has the सूत्रम् 6-4-72 आडजादीनाम् been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘ना’ in the form विष्णुना?

Today we will look at the form सोढुम् ind from श्रीमद्-वाल्मीकि-रामायणम् 4.16.4.

सोढुं न च समर्थोऽहं युद्धकामस्य संयुगे । सुग्रीवस्य च संरम्भं हीनग्रीवस्य गर्जितम् ।। ४-१६-४ ।।
न च कार्यो विषादस्ते राघवं प्रति मत्कृते । धर्मज्ञश्च कृतज्ञश्च कथं पापं करिष्यति ।। ४-१६-५ ।।
निवर्तस्व सह स्त्रीभिः कथं भूयोऽनुगच्छसि । सौहृदं दर्शितं तारे मयि भक्तिः कृता त्वया ।। ४-१६-६ ।।
प्रतियोत्स्याम्यहं गत्वा सुग्रीवं जहि सम्भ्रमम् । दर्पं चास्य विनेष्यामि न च प्राणैर्वियोक्ष्यते ।। ४-१६-७ ।।

Gita Press translation – Nay, I am not able to tolerate the arrogance, much less the roar, of the weak-necked Sugrīva, who seeks an encounter on the battlefield (with me) (4). Nor should any anxiety be entertained by you from the side of Śrī Rāma on my account. How can Śrī Rāma – who knows what is right and cognizes his duty – perpetrate sin (in the form of killing one who is innocent)? (5) (Please) return with the (other) ladies. Why do you still follow me? Affection has been shown to such an extent and service rendered to me by you (6). Going out I shall give battle to Sugrīva; (pray) give up (all) perplexity. Nay, I shall take away his pride, yet he will not be rid of his life (7).

The प्रातिपदिकम् ‘सोढुम्’ is derived from the verbal root √सह् (षहँ मर्षणे १. ९८८). The अकारः at the end of “षहँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। The धातुः “षहँ” 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।

(1) सह् + तुमुँन् । By 3-4-66 पर्याप्तिवचनेष्वलमर्थेषु – The affix तुमुँन् may be used following a verbal root when in conjunction with a word such as अलम् when it denotes ‘complete capability/competence.’

In the present example, सोढुम् is connected with समर्थ: which denotes ‘complete capability/competence.’ Hence 3-4-66 applies here.

Note: This सूत्रम् does not prescribe तुमुँन् when in conjunction with अलम् used in the sense of ‘enough of, no use of (having a prohibitive force.)’ But occasionally we may find तुमुँन् being used in conjunction with अलम् used in the prohibitive sense also. For example – अलं सुप्तजनं प्रबोधयितुम् ।

(2) सह् + तुम् । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
Note: As per 7-2-48 तीषसहलुभरुषरिषः – When following any one of the verbal roots listed below, a आर्धधातुकम् affix beginning with the letter ‘त्’ optionally takes the augment इट् –
(i) √इष् (इषुँ इच्छायाम् ६. ७८). According to some grammarians the verbal root √इष् (इषँ आभीक्ष्ण्ये ९. ६१) should also be included here.
(ii) √सह् (षहँ मर्षणे १. ९८८)
(iii) √लुभ् (लुभँ गार्ध्ये ४. १५३)
(iv) √रुष् (रुषँ हिंसार्थः १. ७८९)
(v) √रिष् (रिषँ हिंसार्थः १. ७९०)
Here we consider the case when the verbal root does not take the augment ‘इट्’।

See question 1.

(3) सढ् + तुम् । By 8-2-31 हो ढः – A हकारः gets ढकारः as replacement when followed by a झल् letter or at the end of a पदम्।

(4) सढ् + धुम् । By 8-2-40 झषस्तथोर्धोऽधः – A तकारः or थकारः gets धकारः as the replacement, when preceded by a letter of the झष्-प्रत्याहारः with the exception of the धकारः belonging to the धातुः √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११)।

(5) सढ् + ढुम् । By 8-4-41 ष्टुना ष्टुः – When the letter “स्” or a letter of the त-वर्ग: (“त्”, “थ्”, “द्”, “ध्”, “न्”) comes in contact with either the letter “ष्” or a letter of the ट-वर्ग: (“ट्”, “ठ्”, “ड्”, “ढ्”, “ण्”) then it is replaced respectively by “ष्”, ट-वर्ग: (“ट्”, “ठ्”, “ड्”, “ढ्”, “ण्”)।

(6) स + ढुम् । By 8-3-13 ढो ढे लोपः – A ढकारः is elided if followed by a ढकारः।
Note: The situation of a ढकार: followed by a ढकार: only arises after applying 8-4-41 ष्टुना ष्टुः। So even though 8-3-13 is an earlier rule (compared to 8-4-41) in the अष्टाध्यायी, it has to be allowed (in spite of 8-2-1 पूर्वत्रासिद्धम्) to see the operation done by 8-4-41, for otherwise 8-3-13 would become useless.

(7) सोढुम् । By 6-3-112 सहिवहोरोदवर्णस्य – When the letter ‘ढ्’ is dropped, the prior अवर्ण: (‘अ’ or ‘आ’) belonging to the verbal root √सह् (षहँ मर्षणे १. ९८८) or √वह् (वहँ प्रापणे १. ११५९) is replaced by the letter ‘ओ’।
Note: The situation of a ढकारलोप: only arises after applying 8-3-13 ढो ढे लोपः। So even though 6-3-112 सहिवहोरोदवर्णस्य is an earlier rule (compared to 8-3-13) in the अष्टाध्यायी, it has to be allowed (in spite of 8-2-1 पूर्वत्रासिद्धम्) to see the operation done by 8-3-13, for otherwise 6-3-112 would become useless.

‘सोढुम्’ gets the 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।
And ‘सोढुम्’ gets the अव्यय-सञ्ज्ञा by 1-1-39 कृन्मेजन्तः – A term ending in a कृत्-प्रत्यय: ending in a मकारः or एच् (“ए”, “ओ”, “ऐ”, “औ”) is designated as an indeclinable.

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

(9) सोढुम् । By 2-4-82 अव्ययादाप्सुपः – The feminine affix आप् and सुँप् affixes that are prescribed after a अव्ययम् take the लुक् elision.

Questions:

1. What would be the final form in this example in the case where the optional augment इट् is used?

2. Commenting on the सूत्रम् 3-4-66 पर्याप्तिवचनेष्वलमर्थेषु (used in step 1) the सिद्धान्तकौमुदी says – पर्याप्तिवचनेषु किम्? अलं भुक्त्वा। Please explain.

3. Commenting further on the सूत्रम् 3-4-66 पर्याप्तिवचनेष्वलमर्थेषु the सिद्धान्तकौमुदी says – अलमर्थेषु किम्? पर्याप्तं भुङ्क्ते। प्रभूततेह गम्यते न तु भोक्तु: सामर्थ्यम्। Please explain.

4. Commenting on the सूत्रम् 6-3-112 सहिवहोरोदवर्णस्य (used in step 7) the तत्त्वबोधिनी says – इह रेफलोपस्यासंभवात् ‘ढ्रलोपे पूर्वस्य-‘ इत्यतो ‘ढलोप’ एवानुवर्तते। Please explain.

5. Commenting further on the सूत्रम् 6-3-112 सहिवहोरोदवर्णस्य the तत्त्वबोधिनी says -ढलोपे किम्? सहते। Please explain.

6. How would you say this in Sankrit?
Jāmbavān said to Śrī Hanumān – ‘You are capable of crossing the ocean.’ Use the verbal root √तॄ (तॄ प्लवनतरणयोः १. ११२४) for ‘to cross.’

Easy questions:

1. Where has the सूत्रम् 7-3-106 सम्बुद्धौ च been used in the verses?

2. Can you recall a सूत्रम् from the ‘अङ्गस्य’ अधिकार: in the which पाणिनि: specifically mentions the प्रातिपदिकम् ‘स्त्री’ (used in the form स्त्रीभिः in the verses)?

Today we will look at the form अर्कम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 7.35.40.

ततः सूर्यं समुत्सृज्य राहुं फलमवेक्ष्य च । उत्पपात पुनर्व्योम ग्रहीतुं सिंहिकासुतम् ।। ७-३५-४० ।।
उत्सृज्यार्कमिमं राम प्रधावन्तं प्लवङ्गमम् । आवेक्ष्यैवं परावृत्तो मुखशेषः पराङ्मुखः ।। ७-३५-४१ ।।
इन्द्रमाशंसमानस्तु त्रातारं सिंहिकासुतः । इन्द्र इन्द्रेति सन्त्रासान्मुहुर्मुहुरभाषत ।। ७-३५-४३ ।।
राहोर्विक्रोशमानस्य प्रागेवालक्षितं स्वरम् । श्रुत्वेन्द्रोवाच मा भैषीरयमेनं निषूदये ।। ७-३५-४४ ।।

Gita Press translation – Leaving the sun and visualizing Rāhu to be a fruit, Hanumān thereupon again bounded in the skies to take hold of the son of Siṁhikā (40). Clearly perceiving this monkey (Hanumān) running with all speed (towards him) leaving the sun alone, O Rāma, Rāhu, who had such huge proportions and of whom the head (alone) remained retraced his steps with his face turned in the opposite direction (41). Looking forward to Indra as his protector, Rāhu (the son of Siṁhikā) for his part repeatedly cried out in his terror ‘Indra!’ ‘Indra!’ (42) Hearing the voice of the screaming Rāhu, which was already known to him, Indra said, ‘Don’t be afraid, I shall (presently) make short work of him’ (43).

The प्रातिपदिकम् ‘अर्क’ is derived from the verbal root √अर्च् (अर्चँ पूजायाम् १. २३२). The ending अकार: of ‘अर्चँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोपः by 1-3-9 तस्य लोपः।

(1) अर्च् + क । By the उणादि-सूत्रम् 3-40 कृदाधारार्चिकलिभ्य: क: – The affix ‘क’ is prescribed after the verbal roots listed below –
(i) √कृ (डुकृञ् करणे ८. १०)
(ii) √दा (डुदाञ् दाने ३. १०)
(iii) √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११)
(iv) √रा (रा दाने २. ५२)
(v) √अर्च् (अर्चँ पूजायाम् १. २३२)
(vi) √कल् (कलँ शब्दसङ्ख्यानयोः १. ५७०)

Note: By the सूत्रम् 3-4-75 ताभ्यामन्यत्रोणादयः – The affixes उण् etc may be used to denote a sense other than the dative or the ablative. Here the affix ‘क’ is used कर्मणि – to denote the object of the action – अर्च्यत इति (अर्च्यते इति) अर्क:।

Note: As per 1-3-8 लशक्वतद्धिते the ककार: at the beginning of the affix ‘क’ should be a इत्। But बाहुलकान्न कस्येत्संज्ञा – we take recourse to the बहुलम् mentioned by पाणिनि: in 3-3-1 उणादयो बहुलम् and prevent the ककार: from getting the इत्संज्ञा here in order to get the desired form ‘अर्क’।

(2) अर्क् + क । By 8-2-30 चोः कुः – The consonants of the च-वर्ग: (च्, छ्, ज्, झ्, ञ्) get the consonants of the क-वर्ग: (क्, ख्, ग्, घ्, ङ्) as a replacement when they occur at the end of a पदम् or when they are followed by a झल् letter.

(3) अर्क / अर्क्क । By 8-4-65 झरो झरि सवर्णे – Following a consonant (हल्), a झर् letter is optionally elided if it is followed by a झर् letter that is सवर्ण: with it. In the present example we have the consonant ‘र्’ which is followed by the झर् letter ‘क्’ which itself is followed by the झर् letter ‘क्’ that is सवर्ण: with it. Note: Every letter is  सवर्ण: with itself.

‘अर्क’ 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।

‘अर्क’ is a पुंलिङ्ग-प्रातिपदिकम्। The विवक्षा is द्वितीया-एकवचनम्।

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

(5) अर्कम् । 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. Can you spot the affix ‘उण्’ in the verses?

2. Which सूत्रम् justifies the use of the affix तुमुँन् in ग्रहीतुम् used in the verses?

3. Where has the सूत्रम् 3-1-44 च्लेः सिच् been used in the verses?

4. How would you say this in Sanskrit?
“Many people in the world worship the Sun.”

5. How would you say this in Sanskrit?
“The Sun is called ‘king of the sky.'”

6. How would you say this in Sanskrit?
“The Sun is also called ‘Lord of the day.'” Use the प्रातिपदिकम् ‘ईश’ for ‘Lord.’

Easy questions:

1. Where has the सूत्रम् 6-4-11 अप्तृन्तृच्स्वसृनप्तृनेष्टृत्वष्टृक्षत्तृहोतृपोतृप्रशास्तॄणाम् been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘एन’ in एनम्?

Today we will look at the form प्रेक्षकः mNs from श्रीमद्-वाल्मीकि-रामायणम् 2.54.25

सुदर्शमिह मां प्रेक्ष्य मन्येऽहमिममाश्रमम् ।। २-५४-२४ ।।
आगमिष्यति वैदेहीं मां चापि प्रेक्षको जनः । अनेन कारणेनाहमिह वासं न रोचये ।। २-५४-२५ ।।
एकान्ते पश्य भगवन्नाश्रमस्थानमुत्तमम् । रमते यत्र वैदेही सुखार्हा जनकात्मजा ।। २-५४-२६ ।।
एतच्छ्रुत्वा शुभं वाक्यं भरद्वाजो महामुनिः । राघवस्य तु तद् वाक्यमर्थग्राहकमब्रवीत् ।। २-५४-२७ ।।
दशक्रोश इतस्तात गिरिर्यस्मिन्निवत्स्यसि । महर्षिसेवितः पुण्यः पर्वतः शुभदर्शनः ।। २-५४-२८ ।।

Gita Press translation – “Finding me easy to behold at this place, people keen to gaze on Sītā (a princess of Videha kingdom) as well as on myself, I presume, will frequent this hermitage. For this reason I do not approve of my sojourn here (24-25). (Pray, therefore) look for some excellent site for a hermitage in some lonely place, O venerable sir, where Sītā (a princess of the Videha dynasty), daughter of King Janaka, who deserves (every) comfort, may find delight.” (26) Hearing this pious submission (of Śrī Rāma), the great sage Bharadwāja for his part made the following answer pointing out the place sought by Śrī Rāma (a scion of Raghu): – (27) Sixty miles from this place, O dear son, lies a sacred mountain, on which you will take up your abode, which is inhabited by great Ṛṣis and is charming to look at and has a number of offshoots (28).

The प्रातिपदिकम् ‘प्रेक्षक’ is derived from the verbal root √ईक्ष् (ईक्षँ दर्शने, भ्वादि-गणः, धातु-पाठः #१. ६९४) along with the उपसर्गः ‘प्र’। The अकारः at the end of “ईक्षँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

(1) प्र ईक्ष् + ण्वुल् । By 3-3-10 तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्‌ – The affix तुमुँन् as well as ण्वुल् may be used following a verbal root to denote a future action when in conjunction with another action intended for the future action.
Note: क्रियार्था क्रिया is an action (क्रिया) whose अर्थ: (= प्रयोजनम्) is (another) action (क्रिया)।

वैदेहीं मां चापि प्रेक्षकः जनः आगमिष्यति। Here the action of ‘coming’ (आगमन-क्रिया) is the क्रियार्था क्रिया for the future action of ‘gazing’ (प्रेक्षण-क्रिया)।

(2) प्र ईक्ष् + वु । अनुबन्ध-लोप: by 1-3-7 चुटू, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) प्र ईक्ष् + अक । By 7-1-1 युवोरनाकौ – The affixes “यु” and “वु” are substituted respectively by “अन” and “अक”। As per 1-1-55 अनेकाल्शित्सर्वस्य the entire affix “वु” is replaced by “अक”।

(4) प्रेक्षक । By 6-1-87 आद्गुणः।

‘प्रेक्षक’ gets the 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 पुंलिङ्गे, प्रथमा-एकवचनम्।

(5) प्रेक्षक + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

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

Questions:

1. What would be the final form in this example if the affix तुमुँन् were to be used (instead of the affix ण्वुल्)?

2. Can you recall another सूत्रम् (besides 3-3-10 तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्) which prescribes the affix ण्वुल्?

3. Which सूत्रम् prescribes the augment ‘इट्’ in the form आगमिष्यति?

4. Where has the सूत्रम् 7-4-49 सः स्यार्धधातुके been used in the verses?

5. How would you say this in Sanskrit?
“The sage Viśwāmitra came to Ayodhyā (keen) to see King Daśaratha.”

Advanced question:

1. Consider the word सुखार्हा (स्त्रीलिङ्गे प्रथमा-एकवचनम्)। The विग्रह-वाक्यम् is सुखमर्हतीति (सुखम् अर्हति इति) सुखार्हा। Could we derive this form using the affix अण् prescribed by 3-2-1 कर्मण्यण्? The answer is no. Why not?
The अनुवृत्ति: of कर्मणि runs from 3-2-1 down to 3-2-56. In this section can you find a सूत्रम् which we can use to derive सुखार्हा? Hint: पाणिनि: specifically mentions the verbal root √अर्ह् (अर्हँ पूजायाम् १. ८४१) in the सूत्रम्।

Easy questions:

1. Where has the सूत्रम् 8-3-32 ङमो ह्रस्वादचि ङमुण्नित्यम् been used in the verses?

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

Today we will look at the form राहुः mNs from श्रीमद्-वाल्मीकि-रामायणम् 7.35.32

अनेन च परामृष्टो राहु: सूर्यरथोपरि । अपक्रान्तस्ततस्त्रस्तो राहुश्चन्द्रार्कमर्दनः ।। ७-३५-३२ ।।
इन्द्रस्य भवनं गत्वा सरोषः सिंहिकासुतः । अब्रवीद् भ्रुकुटिं कृत्वा देवं देवगणैर्वृतम् ।। ७-३५-३३ ।।
बुभुक्षापनयं दत्त्वा चन्द्रार्कौ मम वासव । किमिदं तत्त्वया दत्तमन्यस्य बलवृत्रहन् ।। ७-३५-३४ ।।
अद्याहं पर्वकाले तु जिघृक्षुः सूर्यमागतः । अथान्यो राहुरासाद्य जग्राह सहसा रविम् ।। ७-३५-३५ ।।

Gita Press translation – Nay, Rāhu was laid hands on by Hanumān on the solar chariot. Thereupon Rāhu, the scourge of the sun-god and the moon-god, slipped away from that place frightened (32). Knitting his eyebrows after proceeding to the abode of Indra, Rāhu (son of Siṁhikā) angrily spoke (as follows) to the deity surrounded by hosts of gods :- (33) “Having allotted to me the moon and the sun as a means of appeasing my hunger, O Indra, how is it that my aforesaid share has been given over by you to another, O destroyer of the demons Bala and Vṛtra? (34) Today at the conjunction of the moonless night and the new moon day I for my part came to lay hold of the sun. Meanwhile, approaching the sun, another Rāhu seized it all at once” (35).

रहति गृहीत्वा त्यजति चन्द्रार्कौ = राहुः ।

The प्रातिपदिकम् ‘राहु’ is derived from the verbal root √रह् (रहँ त्यागे १. ८३२). The ending अकार: of ‘रहँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोपः by 1-3-9 तस्य लोपः।

(1) रह् + उण् । By उणादि-सूत्रम् 1-1 कृवापाजिमिस्वदिसाध्यशूभ्य उण् – The affix उण् may be used following any one of the verbal roots listed below –
(i) √कृ (डुकृञ् करणे ८. १०)
(ii) √वा (वा गतिगन्धनयोः २. ४५)
(iii) √पा (पा पाने १. १०७४, पा रक्षणे २. ५१)
(iv) √जि (जि अभिभवे १. १०९६)
(v) √मि (डुमिञ् प्रक्षेपणे ५. ४)
(vi) √स्वद् (ष्वदँ आस्वादने १. १८)
(vii) √साध् (साधँ संसिद्धौ ५. १९)
(vii) √अश् (अशूँ व्याप्तौ सङ्घाते च ५. २०)
Note: The verbal root √रह् (रहँ त्यागे १. ८३२) is not mentioned in the उणादि-सूत्रम् 1-1 कृवापाजिमिस्वदिसाध्यशूभ्य उण्। But ‘उणादयो बहुलम्’ इति बहुलवचनादन्यस्मादप्युण्भवति – the affix उण् may also be used following other verbal roots (besides the ones listed in उणादि-सूत्रम् 1-1). This is justified by taking recourse to the mention of बहुलम् in the सूत्रम् 3-3-1 उणादयो बहुलम् – The affixes उण् etc may be used variously to form nouns from verbal roots when the action is denoted in the present tense. So also such affixes which are not specifically prescribed are to be inferred.

(2) रह् + उ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

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

‘राहु’ 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 here is प्रथमा-एकवचनम् ।

(5) राहु + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

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

Questions:

1. Where has the उणादि-सूत्रम् 1-1 कृवापाजिमिस्वदिसाध्यशूभ्य उण् (used in step 1) been used in the last ten verses of Chapter Two of the गीता?

2. Approximately how many सूत्राणि are there in the उणादि-प्रकरणम्?
(i) 650 (ii) 750 (iii) 850 (iv) 950

3. Approximately how many affixes – उण् etc – are prescribed in the उणादि-प्रकरणम्?
(i) 325 (ii) 425 (iii) 525 (iv) 750

4. In which word used in the verses would the सूत्रम् 2-4-37 लुङ्सनोर्घसॢ find application?

5. Which सूत्रम् prescribes the दीर्घादेश: in the प्रातिपदिकम् ‘क्रान्त’ (used in अपक्रान्त:)?

6. How would you say this in Sanskrit?
“Even when insulted, a saint is not disturbed.” Use (a passive participle form of) the verbal root √क्षिप् (क्षिपँ प्रेरणे ६. ५) with the उपसर्ग: ‘अधि’ for ‘to insult.’ Use the verbal root √विज् (ओँविजीँ भयचलनयोः ६. ९) with the उपसर्ग: ‘उद्’ for ‘to be disturbed.’ Use the उणादि-सूत्रम् 1-1 कृवापाजिमिस्वदिसाध्यशूभ्य उण् to form a प्रातिपदिकम् for ‘saint’ (साध्नोति परकार्यम्)।

Easy questions:

1. Which सूत्रम् prescribes the augment ईट् in अब्रवीद्?

2. Where has the सूत्रम् 7-2-112 अनाप्यकः been used in the verses?

Today we will look at the form शस्त्राणि nAp from श्रीमद्-वाल्मीकि-रामायणम् 3.25.28

तत्सैन्यं विविधैर्बाणैरर्दितं मर्मभेदिभिः । न रामेण सुखं लेभे शुष्कं वनमिवाग्निना ।। ३-२५-२६ ।।
केचिद्भीमबलाः शूराः प्रासाञ्शूलान्परश्वधान् । चिक्षिपुः परमक्रुद्धा रामाय रजनीचराः ।। ३-२५-२७ ।।
तानि बाणैर्महाबाहुः शस्त्राण्यावार्य वीर्यवान् । जहार समरे प्राणांश्चिच्छेद च शिरोधरान् ।। ३-२५-२८ ।।

Gita Press translation – Tormented by Śrī Rāma with arrows of various kinds piercing their vital parts, the said army was ill at ease like a dry forest oppressed by fire (26). Extremely enraged, some gallant night-stalkers possessed of terrible might hurled at Śrī Rāma barbed missiles, iron pikes and axes (27). Intercepting their weapons with his arrows, the valiant and mighty-armed Śrī Rāma severed their necks and took away their lives in the encounter (28).

शसति (हिनस्ति) अनेन = शस्त्रम् ।

The प्रातिपदिकम् ‘शस्त्र’ is derived from the verbal root √शस् (शसुँ हिंसायाम् १. ८२८). The ending उकारः of ‘शसुँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोपः by 1-3-9 तस्य लोपः।

(1) शस् + ष्‍ट्रन् । By 3-2-182 दाम्नीशसयुयुजस्तुतुदसिसिचमिहपतदशनहः करणे – To denote the instrument of the action, the affix ‘ष्‍ट्रन्’ may be used following any one of the verbal roots listed below –
(i) √दाप् (दाप् लवने २. ५४)
(ii) √नी (णीञ् प्रापणे १. १०४९)
(iii) √शस् (शसुँ हिंसायाम् १. ८२८)
(iv) √यु (यु मिश्रणेऽमिश्रणे च २. २७)
(v) √युज् (युजिँर् योगे ७. ७)
(vi) √स्तु (ष्टुञ् स्तुतौ २. ३८)
(vii) √तुद् (तुदँ व्यथने ६. १)
(viii) √सि (षिञ् बन्धने ५. २, ९. ५)
(ix) √सिच् (षिचँ क्षरणे ६. १७०)
(x) √मिह् (मिहँ सेचने १. ११४७)
(xi) √पत् (पतॢँ गतौ १. ९७९)
(xii) √दंश् (दन्शँ दशने १. ११४४)
(xiii) √नह् (णहँ बन्धने ४. ६२)

(2) शस् + त्र । अनुबन्ध-लोप: by 1-3-6 षः प्रत्ययस्य, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
Note: As per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the टकारादेशः for the तकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः in ‘ष्‍ट्रन्’, now reverts to the तकारः since the cause for the टकारादेश: no longer exists.

Note: The “इट्”-आगम: (for “त्र”) which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः is stopped by 7-2-9 तितुत्रतथसिसुसरकसेषु च – The following ten कृत् affixes do not take the augment ‘इट्’ –
(i) ‘ति’ (‘क्तिच्’ as well as ‘क्तिन्’)
(ii) ‘तु’ (उणादि-प्रत्यय: ‘तुन्’)
(iii) ‘त्र’ (‘ष्‍ट्रन्’ prescribed by 3-2-182 as well the उणादि-प्रत्यय: ‘ष्‍ट्रन्’)
(iv) ‘त’ (उणादि-प्रत्यय: ‘तन्’). Note: The affix ‘क्त’ (prescribed in the अष्टाध्यायी) is not meant here.
(v) ‘थ’ (उणादि-प्रत्यय: ‘क्थन्’)
(vi) ‘सि’ (उणादि-प्रत्यय: ‘क्सि’)
(vii) ‘सु’ (उणादि-प्रत्यय: ‘क्सु’)
(viii) ‘सर’ (उणादि-प्रत्यय: ‘सरन्’)
(ix) ‘क’ (उणादि-प्रत्यय: ‘कन्’)
(x) ‘स’ (उणादि-प्रत्यय: ‘स’)

= शस्त्र ।

‘शस्त्र’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

The विवक्षा is नपुंसकलिङ्गे द्वितीया-बहुवचनम् ।

(3) शस्त्र + शस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(4) शस्त्र + शि । By 7-1-20 जश्शसोः शिः – The affixes ‘जस्’ and ‘शस्’ get ‘शि’ as the replacement when they follow a neuter अङ्गम्। ‘शि’ gets सर्वनामस्थानसंज्ञा by 1-1-42 शि सर्वनामस्थानम्।

(5) शस्त्र + इ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and takes लोपः by 1-3-9 तस्य लोपः

(6) शस्त्र नुँम् + इ । By 7-1-72 नपुंसकस्य झलचः – When a सर्वनामस्थानम् affix follows, the neuter bases that end in a झल् letter or an अच् (vowel) get the नुँम् augment. As per 1-1-47 मिदचोऽन्त्यात्परः, the ‘नुँम्’-आगम: is placed after the last अच् (the अकार: after the रेफः) in ‘शस्त्र’।

(7) शस्त्र न् + इ । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and takes लोपः by 1-3-9 तस्य लोपः।

(8) शस्त्रान् + इ = शस्त्रानि । By 6-4-8 सर्वनामस्थाने चासम्बुद्धौ – The penultimate letter of the अङ्गम् (base) ending in a नकार: gets elongated if it is followed by a non-vocative affix having the designation सर्वनामस्थानम्।

(9) शस्त्राणि । By 8-4-2 अट्कुप्वाङ्नुम्व्यवायेऽपि।

Questions:

1. Where has the प्रातिपदिकम् ‘शस्त्र’ been used in Chapter Two of the गीता?

2. Commenting on the सूत्रम् 7-2-9 तितुत्रतथसिसुसरकसेषु च (used in step 2) the काशिका says – औणादिकस्यैव तशब्दस्य ग्रहणमिष्यते, न पुन: क्तस्य। हसितमित्येव तत्र भवति।

3. Which सूत्रम् prescribes the affix ‘णिनिँ’ in मर्मभेदिभिः?

4. Can you spot the affix ‘ट’ in the verses?

5. Where has the सूत्रम् 1-2-5 असंयोगाल्लिट् कित् been used in the verses?

6. How would you say this in Sanskrit?
“Weapons may pierce the body but not the soul (self.)” Use the verbal root √छिद् (छिदिँर् द्वैधीकरणे ७. ३) for to ‘pierce.’

Easy questions:

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

2. Consider the सन्धि-कार्यम् between प्रासान् + शूलान्। There are four possible resulting forms. One of them in given in the verse as प्रासाञ्शूलान्। Which are the other three optional forms?

Today we will look at the form भीरुः fNs from श्रीमद्-वाल्मीकि-रामायणम् 5.31.17

यथारूपां यथावर्णां यथालक्ष्मवतीं च ताम् ।। ५-३१-१५ ।।
अश्रौषं राघवस्याहं सेयमासादिता मया । विररामैवमुक्त्वासौ वाचं वानरपुङ्गवः ।। ५-३१-१६ ।।
जानकी चापि तच्छ्रुत्वा विस्मयं परमं गता । ततः सा वक्रकेशान्ता सुकेशी केशसंवृतम् । उन्नम्य वदनं भीरुः शिंशपावृक्षमैक्षत |।। ५-३१-१७ ।।
निशम्य सीता वचनं कपेश्च दिशश्च सर्वाः प्रदिशश्च वीक्ष्य । स्वयं प्रहर्षं परमं जगाम सर्वात्मना राममनुस्मरन्ती ।। ५-३१-१८ ।।
सा तिर्यगूर्ध्वं च तथा ह्यधस्तान्निरीक्षमाणा तमचिन्त्यबुद्धिम् । ददर्श पिङ्गाधिपतेरमात्यं वातात्मजं सूर्यमिवोदयस्थम् ।। ५-३१-१९ ।।

Gita Press translation – “She has been found by me here endowed with a comeliness, complexion and bodily marks similar to those of which I had heard from the mouth of Śrī Rāma (a scion of Raghu).” Having delivered the aforesaid speech that bull among monkeys fell silent (latter half of verse 15-16). Sītā (Janaka’s daughter) herself was struck with supreme wonder to hear that speech. Raising her face screened with (dishevelled) hair, that timid lady with charming curly locks thereupon looked up into the Śiṁśapā tree (on which Hanumān was perched) (17) Hearing the monkey’s speech and looking inquiringly into all the (four) quarters as well as into the intermediate points, Sītā experienced supreme rapture thinking (all the time) of Śrī Rāma with all her being (18). Glancing from side to side as well as up and down, she espied the aforesaid Hanumān (son of the wind-god) of inconceivable intelligence, a minister of Sugrīva (the suzerain ruler of monkeys), and resembling the sun risen on the eastern mountain (19).

बिभेति तच्छीला = भीरु: ।

The प्रातिपदिकम् ‘भीरु’ is derived from the verbal root √भी (ञिभी भये ३. २).

(1) भी + क्रु । By 3-2-174 भियः क्रुक्लुकनौ – To denote an agent who performs an action because of his nature/habit or sense of duty or skill, the affix ‘क्रु’ as well as ‘क्लुकन्’ may be used following the verbal root √भी (ञिभी भये ३. २). See question 1.

(2) भी + रु । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः। Note: 1-1-5 क्क्ङिति च stops 7-3-84 सार्वधातुकार्धधातुकयोः। Note: The affix ‘रु’ is prohibited from taking the augment ‘इट्’ by 7-2-8 नेड् वशि कृति – A कृत् affix (ref. 3-1-93) beginning with a letter of the ‘वश्’ प्रत्याहार: is prohibited from taking the augment ‘इट्’।

= भीरु ।

‘भीरु’ 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 स्त्रीलिङ्गे, प्रथमा-एकवचनम्।

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

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

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

Questions:

1. What would be the final form in this example if the affix ‘क्लुकन्’ were to be used (instead of ‘क्रु’)? What would it be is the affix ‘क्रुकन्’ were to be used (by the वार्तिकम् – क्रुकन्नपि वाच्य:)?

2. Can you recall two other सूत्रे (besides 3-2-174 भियः क्रुक्लुकनौ) which apply only to the verbal root √भी (ञिभी भये ३. २)?

3. Which सूत्रम् prescribes the वृद्धि: substitution in अश्रौषम्?

4. Can you spot the augment ‘नुँम्’ in the verses?

5. Where has the सूत्रम् 6-4-52 निष्ठायां सेटि been used in the verses?

6. How would you say this in Sanskrit?
“Even though I am not timid (by nature), I still feel afraid in this empty house at night.” Use the adjective प्रातिपदिकम् ‘शून्य’ for ’empty.’

Easy questions:

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

2. Can you spot the augment ‘आट्’ in a तिङन्तं पदम् in the verses?

Today we will look at the form असूयकः mNs from श्रीमद्-वाल्मीकि-रामायणम् 1.6.14.

स्वकर्मनिरता नित्यं ब्राह्मणा विजितेन्द्रियाः । दानाध्ययनशीलाश्च संयताश्च प्रतिग्रहे ।। १-६-१३ ।।
नास्तिको नानृती वापि न कश्चिदबहुश्रुतः । नासूयको न चाशक्तो नाविद्वान्विद्यते तदा ।। १-६-१४ ।।
नाषडङ्गविदत्रास्ति नाव्रतो नासहस्रदः । न दीनः क्षिप्तचित्तो वा व्यथितो वापि कश्चन ।। १-६-१५ ।।
कश्चिन्नरो वा नारी वा नाश्रीमान्नाप्यरूपवान् । द्रष्टुं शक्यमयोध्यायां नापि राजन्यभक्तिमान् ।। १-६-१६ ।।

Gita Press translation – The Brāhmaṇas (inhabiting Ayodhyā) are ever devoted to their duties and exercise effective control over their senses. They give away alms, pursue their studies and are chary of accepting gifts (13). There is no member of the twice-born classes who is unbelieving, untruthful, devoid of knowledge of scriptures, busy finding fault with others, resourceless and bereft of learning (14). There is no one in the city who has not mastered the six branches of knowledge auxiliary to a study of the Vedas and does not observe pious vows. There is no donor of scanty gifts and no miserable man. There is none who is either distracted in mind or afflicted (15). There is no man or woman in Ayodhyā who is devoid of splendor, not good-looking and not loyal to the king (16).

असूयति तच्छील: = असूयकः ।

The प्रातिपदिकम् ‘असूयक’ is derived from the verbal root √असु (असु उपतापे, कण्ड्वादि-गणः)।

First we derive the धातुः “असूय” as follows:

(1) असु + यक् । By 3-1-27 कण्ड्वादिभ्यो यक् – The affix यक् is always used after the verbal roots in the कण्ड्वादि-गणः (group of terms headed by “कण्डूञ्”) with no change in their meaning. Note: The terms in the कण्ड्वादि-गणः are considered to be verbal roots as well as nominal stems. When they are used as verbal roots 3-1-27 applies.
Note: यक् is a कित्। Hence 1-1-5 क्क्ङिति च stops 7-3-84 सार्वधातुकार्धधातुकयोः।

(2) असु + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) असूय । By 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः – The ending vowel of an अङ्गम् is elongated when followed by a प्रत्ययः which begins with a यकार:, as long as the प्रत्यय: neither has the कृत्-सञ्ज्ञा nor the सार्वधातुक-सञ्ज्ञा।

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

(4) असूय + वुञ् । By 3-2-146 निन्दहिंसक्लिशखादविनाशपरिक्षिपपरिरटपरिवादिव्याभाषासूयो वुञ् – To denote an agent who performs an action because of his nature/habit or sense of duty or skill, the affix ‘वुञ्’ may be used following any one of the verbal roots below –
(i) √निन्द् (णिदिँ कुत्सायाम् १. ६९)
(ii) √हिंस् (हिसिँ हिंसायाम् ७. १९)
(iii) √क्लिश् (क्लिशँ उपतापे ४. ५७, क्लिशूँ विबाधने ९. ५८)
(iv) √खाद् (खादृँ भक्षणे १. ५१)
(v) वि + a causative form of √नश् (णशँ अदर्शने ४. ९१)
(vi) परि + √क्षिप् (क्षिपँ प्रेरणे ४. १५, ६. ५)
(vii) परि + √रट् (रटँ परिभाषणे १. ३३४)
(viii) परि + a causative form of √वद् (वदँ व्यक्तायां वाचि १. ११६४)
(ix) वि + आङ् (आ) + √भाष् (भाषँ व्यक्तायां वाचि १. ६९६)
(x) √असूय (derived by using 3-1-27 कण्ड्वादिभ्यो यक्)

(5) असूय + वु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(6) असूय + अक । By 7-1-1 युवोरनाकौ – The affixes “यु” and “वु” are substituted respectively by “अन” and “अक”। As per 1-1-55 अनेकाल्शित्सर्वस्य the entire affix “वु” is replaced by “अक”।

(7) असूय् + अक = असूयक । By 6-4-48 अतो लोपः – When an आर्धधातुकम् affix follows, the अकारः at the end of a अङ्गम् is elided if the अङ्गम् ends in a अकार: at the time when the आर्धधातुकम् affix is prescribed.

‘असूयक’ 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 पुंलिङ्गे, प्रथमा-एकवचनम्।

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

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

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

Questions:

1. Where has the धातु: ‘असूय’ been used in a तिङन्तं पदम् in Chapter Eighteen of the गीता?

2. Why do we need the सूत्रम् 3-2-146 निन्दहिंसक्लिशखादविनाशपरिक्षिपपरिरटपरिवादिव्याभाषासूयो वुञ् to derive the form ‘असूयक’? Couldn’t we have just used the affix ‘ण्वुल्’ prescribed by 3-1-133 ण्वुल्तृचौ? In answer to this the सिद्धान्तकौमुदी says – ण्वुला सिद्धे वुञ्वचनं ज्ञापकं तच्‍छीलादिषु वासरूपन्यायेन तृजादयो नेति। Please explain.

3. Where has the गण-सूत्रम् ‘स्वादय ओदितः’ been used in the verses?

4. Which सूत्रम् justifies the use of the affix यत् in शक्यम्?

5. In the verses, can you spot two प्रातिपदिके in which the सूत्रम् 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति has been used?

6. How would you say this in Sanskrit?
“The Geeta is not to be told to one who is calumnious.” Use चतुर्थी वभक्ति: with ‘who is calumnious.’

Easy questions:

1. What would be an alternate form for राजनि (पुंलिङ्ग-प्रातिपदिकम् ‘राजन्’, सप्तमी-एकवचनम्)?

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