Today we will look at the form राजपुत्रीम् fAs from श्रीमद्भागवतम् 10.53.28.

एवं वध्वाः प्रतीक्षन्त्या गोविन्दागमनं नृप । वाम ऊरुर्भुजो नेत्रमस्फुरन्प्रियभाषिणः ।। १०-५३-२७ ।।
अथ कृष्णविनिर्दिष्टः स एव द्विजसत्तमः । अन्तःपुरचरीं देवीं राजपुत्रीं ददर्श ह ।। १०-५३-२८।।

श्रीधर-स्वामि-टीका
प्रियभाषिणः प्रियसूचकाः ।। २७ ।। पुरोपवनं प्राप्तेन श्रीकृष्णेन विनिर्दिष्टः प्राप्तं मां कथयेत्यादिष्टः ।। २८ ।।

Gita Press translation – (Meanwhile) the left thigh, arm and eye of the bride, who had thus been awaiting the arrival of Śrī Kṛṣṇa (the Protector of cows), throbbed, auguring delightful news, O king! (27) Specially instructed by Śrī Kṛṣṇa (to report His arrival), the same Sunanda (the foremost of the Brāhmaṇas) – so the tradition goes – forthwith saw the princess, who dwelt in the gynaeceum and shone brightly (with joy born of her meeting with Śrī Kṛṣṇa in contemplation) (28).

लौकिक-विग्रह: –
(1) राजपुत्री = राज्ञः पुत्री – king’s daughter (princess).
Note: The sixth case affix in राज्ञ: is as per the सूत्रम् 2-3-50 षष्ठी शेषे।

अलौकिक-विग्रह: –
(2) राजन् ङस् + पुत्री सुँ । By 2-2-8 षष्ठी – A पदम् ending in a sixth case affix optionally compounds with a (syntactically related) पदम् ending in a सुँप् affix and the resulting compound gets the designation तत्पुरुष:।

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘राजन् ङस्’ gets the designation उपसर्जनम् because in the सूत्रम् 2-2-8 (which prescribes the compounding) the term षष्ठी ends in the nominative case. Hence ‘राजन् ङस्’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘राजन् ङस् + पुत्री सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

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

Note: Here ‘राजन्’ has the designation पदम् as per 1-4-14 सुप्तिङन्तं पदम् with the help of 1-1-62 प्रत्ययलोपे प्रत्ययलक्षणम्। This allows 8-2-7 नलोपः प्रातिपदिकान्तस्य to apply in the next step.

(5) राजपुत्री । By 8-2-7 नलोप: प्रातिपदिकान्तस्य – The ending letter ‘न्’ of a पदम् is dropped when the पदम् also has the designation प्रातिपदिकम्।

Note: As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘राजपुत्री’ is feminine since the latter member ‘पुत्री’ of the compound is feminine. The compound declines like नदी-शब्द:।

The विवक्षा is द्वितीया-एकवचनम्।

(6) राजपुत्री + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(7) राजपुत्रीम् । 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 2-2-8 षष्ठी (used in step 2) been used for the first time in the गीता?

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

3. Where has the सूत्रम् 2-1-32 कर्तृकरणे कृता बहुलम्‌ been used in the verses?

4. Why is प्रतीक्षन्त्या: (स्त्रीलिङ्ग-प्रातिपदिकम् ‘प्रतीक्षन्ती’, षष्ठी-एकवचनम्) a आर्ष-प्रयोग: (grammatically irregular form)?

5. How would you say this in Sanskrit?
“Among the sons of Daśaratha, Śrī Rāma was the eldest.”

6. How would you say this in Sanskrit?
“Śrī Hanumān killed Akṣa the son of Rāvaṇa.”

Easy questions:

1. Which सूत्रम् prescribes the augment ‘आट्’ in the form वध्वाः (स्त्रीलिङ्ग-प्रातिपदिकम् ‘वधू’, षष्ठी-एकवचनम्)?

2. In which word in the commentary has the affix ‘णिच्’ been used?

Today we will look at the form गजभीतः mNs from श्रीमद्भागवतम् 5.13.18.

द्रुमेषु रंस्यन्सुतदारवत्सलो व्यवायदीनो विवशः स्वबन्धने । क्वचित्प्रमादाद्गिरिकन्दरे पतन्वल्लीं गृहीत्वा गजभीत आस्थितः ।। ५-१३-१८ ।।
अतः कथञ्चित्स विमुक्त आपदः पुनश्च सार्थं प्रविशत्यरिन्दम । अध्वन्यमुष्मिन्नजया निवेशितो भ्रमञ्जनोऽद्यापि न वेद कश्चन ।। ५-१३-१९ ।।

श्रीधर-स्वामि-टीका
द्रुमवत्केवलदृष्टार्थेषु गृहेषु । व्यवायदीनः सुरतेच्छया कृपणः । एवं स्वस्य यद्बन्धनं प्राप्तं तस्मिन्विवशः परिहर्तुमशक्तः । पाठान्तरे तु वने संसारे चरन्नित्यर्थः । गिरिकन्दरवदतिभयानके रोगादिदुःखे पतन्कन्दरस्थगजतुल्यान्मृत्योर्भीत: सन् वल्लीतुल्यं प्राचीनं कर्मावलम्ब्यावस्थितो भवति ।। १८ ।। सार्थं प्रविशति यथापूर्वं प्रवृत्तिमार्गे रमते । न वेद परमपुरुषार्थम् ।। १९ ।।

Gita Press translation – Seeking delight in trees and fond of sons and wife, they are (ever) impatient with the animal desire for sexual indulgence and powerless to get rid of their bondage. When falling into some ravine through inadvertence, (a stray member of) this company catches hold of some creeper and remains suspended by it, afraid of the elephant (below) (18). Somehow extricated from this calamity, however, he joins the company once more, O chastiser of foes! No one put on this track by Māyā (the deluding potency of the Lord, that has no beginning), and wandering (along it) is able to cognize the supreme object of life even to this day (19).

लौकिक-विग्रह: –
(1) गजभीतः = गजाद् भीतः – afraid of (from) the elephant.
Note: As per the सूत्रम् 2-3-28 अपादाने पञ्चमी a fifth case affix is used following the प्रातिपदिकम् ‘गज’ which has the designation अपादानम् here as per the सूत्रम् 1-4-25 भीत्रार्थानां भयहेतुः।

अलौकिक-विग्रह: –
(2) गज ङसिँ + भीत सुँ । By 2-1-37 पञ्चमी भयेन – A पदम् ending in a fifth case affix optionally compounds with a (syntactically related) पदम् (formed by adding a सुँप् affix to) ‘भय’ and the resulting compound gets the designation तत्पुरुष:। As per the वार्तिकम् (under the सूत्रम् 2-1-37) भयभीतभीतिभीभिरिति वाच्यम्‌ – In the सूत्रम् 2-1-37 पञ्चमी भयेन, the word भयेन should be extended to भयभीतभीतिभीभि:।

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘गज ङसिँ’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-37 (which prescribes the compounding) the term पञ्चमी ends in the nominative case. Hence ‘गज ङसिँ’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘गज ङसिँ + भीत सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

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

= गजभीत ।

Note: As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘गजभीत’ is masculine since the latter member ‘भीत’ of the compound is used here in the masculine. The compound declines like राम-शब्द:।

The विवक्षा is प्रथमा-एकवचनम्।

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

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

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

Questions:

1. In verses 30-40 of Chapter Eleven of the गीता where has the सूत्रम् 2-1-37 पञ्चमी भयेन (used in step 2) been used along with the वार्तिकम् (under the सूत्रम् 2-1-37) भयभीतभीतिभीभिरिति वाच्यम्‌?

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

3. In which word in the verses does the augment मुँम् occur?

4. Which कृत् affix (prescribed by which वार्तिकम्) is used to form the feminine प्रातिपदिकम् ‘आपद्’ used in the form आपद: (पञ्चमी-एकवचनम्) in the verses?

5. Can you spot a अव्ययीभाव-समास: in the commentary?

6. How would you say this in Sanskrit?
“Afraid of (from) Kumbhakarṇa, the monkeys fled in all directions.” Paraphrase to “Afraid of (from) Kumbhakarṇa, the monkeys took to the directions.” Use the verbal root √भज् (भजँ सेवायाम् १.११५३) for “to take to.”

Easy questions:

1. Can you spot the affix ‘श’ in the verses?

2. What is the alternate form for the word वेद used in the verses?

Today we will look at the form भवभयम् nNs from श्रीमद्भागवतम् 10.87.32.

नृषु तव मायया भ्रमममीष्ववगत्य भृशं त्वयि सुधियोऽभवे दधति भावमनुप्रभवम् । कथमनुवर्ततां भवभयं तव यद्भ्रुकुटिः सृजति मुहुस्त्रिणेमिरभवच्छरणेषु भयम् ।। १०-८७-३२ ।।
विजितहृषीकवायुभिरदान्तमनस्तुरगं य इह यतन्ति यन्तुमतिलोलमुपायखिदः। व्यसनशतान्विताः समवहाय गुरोश्चरणं वणिज इवाज सन्त्यकृतकर्णधरा जलधौ ।। १०-८७-३३ ।।

श्रीधर-स्वामि-टीका
नन्वेवं तावत्परमेश्वराज्जीवा जायन्ते तद्वशेन च कर्माणि कुर्वन्ति पुनस्तत्र लीयन्त इति संसारचक्रे परिभ्रमणमुक्तमिदानीं तन्निवृत्तये ‘परीत्य भूतानि परीत्य लोकान् परीत्य सर्वाः प्रदिशो दिशश्च । उपस्थाय प्रथमजामृतस्यात्मनात्मानमभिसंविवेश’ इत्याद्या भगवदनुवृत्तिं विदधतीत्याह – नृषु तव माययेति । नृषु जीवेष्वमीषु तव मायया भ्रममुक्तलक्षणमवगत्य ज्ञात्वा सुधियो भृशं त्वय्यभवे भवनिवर्तके भावं स्वभावमनुवृत्तिं दधति कुर्वन्ति । कीदृशं भ्रमम् । अनुप्रभवं अन्वनु प्रभवो यस्मिंस्तं भ्रमम् । ततः किमत आह – कथमिति । अनुवर्ततामनुवर्तमानानां त्वामेव शरणं भजतां भवभयं संसारभयं कथं भवेत् । न कथंचिदपीत्यर्थः । कुतः । यद्यस्मात्तव भ्रुकुटिर्भ्रूभङ्गरूपस्त्रिणेमिस्तिस्रो नेमय इवावच्छेदाः शीतोष्णवर्षाकाला यस्य संवत्सरात्मकस्य कालस्य सः । अभवच्छरणेषु न भवान् शरणं रक्षिता येषां तेष्वेव भयं जन्ममरणादिलक्षणं सृजति करोति, अत एवंभूतं संसारमाकलय्य तन्निवृत्तये सुधियस्त्वयि भावं दधतीति ।। संसारचक्रक्रकचैर्विदीर्णमुदीर्णनानाभवतापतप्तम् ।। कथंचिदापन्नमिह प्रपन्नं त्वमुद्धर श्रीनृहरे नृलोकम् ।। ३२ ।। स च भगवति भावो मनोनियमे सति भवति, सोऽपि गुरूपसदनादिति गुरूपसदनं विदधति ‘तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्’, ‘आचार्यवान्पुरुषो वेद’, ‘नैषा तर्केण मतिरापनेया प्रोक्ताऽन्येनैव सुज्ञानाय प्रेष्ठे’त्याद्याः श्रुतय इत्याह – विजितहृषीकवायुभिरिति । विजितानि हृषीकाणीन्द्रियाणि वायुश्च प्राणो यैस्तैरप्यदान्तमनस्तुरगमदान्तमदमितं मन एव तुरगो दुर्दमत्वसाम्यात्तं ये यन्तुं नियन्तुं यतन्ति प्रयतन्ते । अतिलोलमतिचञ्चलम् । गुरोश्चरणं समवहायानाश्रित्य ते उपायेषु खिद्यन्ते क्लिश्यन्तीत्युपायखिदः सन्तो व्यसनशतान्विता बहुव्यसनाकुला इह संसारसमुद्रे सन्ति तिष्ठन्ति । दुःखमेव प्राप्नुवन्तीत्यर्थः । हे अज, अकृतकर्णधरा अस्वीकृतनाविका वणिजो यथा तद्वत् । उक्तं च – ‘नृदेहमाद्यं सुलभं सुदुर्लभं प्लवं सुकल्पं गुरुकर्णधारम् ।। मयानुकूलेन नभस्वतेरितं पुमान्भवाब्धिं न तरेत्स आत्महा’ ।। इति । ‘प्राकृतैः संस्कृतैश्चैव गद्यपद्याक्षरैस्तथा ।। देशभाषादिभिः शिष्यं बोधयेत्स गुरुः स्मृतः ।।’ गुरुणोपदर्शितभगवद्भजनसुखानुभूतौ तु स्वत एव मनो निश्चलं भवति नान्यथेति भावः ।। यदा परानन्दगुरो भवत्पदे पदं मनो मे भगवँल्लभेत ।। तदा निरस्ताखिलसाधनश्रमः श्रयेय सौख्यं भवतः कृपातः ।। ३३ ।।

Gita Press translation – Perceiving the misapprehension (in the shape of self-identification with the body etc.), implanted by Māyā (Your deluding potency), in these human beings, men of sound judgement develop intense devotion – that grows every moment to You, who are capable of putting a stop to their transmigration. How can the fear of birth (even) haunt those that worship You, since Your frown in the shape of (the wheel of) Time (as represented by a twelvemonth) with its threefold rim (as consisting of the three parts of the year, viz., winter, summer and the rainy season) inspires terror (again and again) into (the mind of) those (alone) who do not resort to You as their asylum (32). They who endeavor to break the most restless steed of their mind – unsubdued (even) by those who have controlled their senses and breath (too) – neglecting the feet of their preceptor, and taking (great) pains over other devices (for mind control), remain beset with a hundred and one calamities in this world like merchants that have not secured a pilot (for their vessel) in the sea, O birth-less Lord! (33)

Verse 33 has appeared in the following post on Jan 14th 2011 – http://avg-sanskrit.org/2011/01/14/वणिजः-mnp/

लौकिक-विग्रह: –
(1) भवभयम् = भवाद् भयम् – fear of (from) birth.
Note: As per the सूत्रम् 2-3-28 अपादाने पञ्चमी a fifth case affix is used following the प्रातिपदिकम् ‘भव’ which has the designation अपादानम् here as per the सूत्रम् 1-4-25 भीत्रार्थानां भयहेतुः।

अलौकिक-विग्रह: –
(2) भव ङसिँ + भय सुँ । By 2-1-37 पञ्चमी भयेन – A पदम् ending in a fifth case affix optionally compounds with a (syntactically related) पदम् (formed by adding a सुँप् affix to) ‘भय’ and the resulting compound gets the designation तत्पुरुष:।

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘भव ङसिँ’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-37 (which prescribes the compounding) the term पञ्चमी ends in the nominative case. Hence ‘भव ङसिँ’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘भव ङसिँ + भय सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

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

= भवभय ।

Note: As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘ भवभय’ is neuter since the latter member ‘भय’ of the compound is neuter. The compound declines like वन-शब्द:।

The विवक्षा is प्रथमा-एकवचनम्।

(5) भवभय + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(6) भवभय + 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.
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘अम्’ from getting इत्-सञ्ज्ञा।

(7) भवभयम् । 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. Commenting on the सूत्रम् 2-1-37 पञ्चमी भयेन (used in step 2) the तत्त्वबोधिनी says – भयेनेति स्वरूपग्रहणं नार्थस्य, प्रमाणाभावात्, ‘भयभीत-‘ इति वार्तिकारम्भाच्च। तेन वृकात्त्रास इत्यादौ समासो न। Please explain.

2. What is the alternate form for अवगत्य?

3. Why is the form अनुवर्तताम् used in the verses a आर्ष-प्रयोग: (irregular grammatical usage)?

4. Where has the सूत्रम् 6-1-86 षत्वतुकोरसिद्धः been used in the commentary?

5. Which सूत्रम् prescribes the substitution ‘अय्’ in the form आकलय्य used in the commentary?

6. How would you say this in Sanskrit?
“Everyone is afraid of death.” Paraphrase to “Everyone has fear of (from) death.”

Easy questions:

1. Where has the सूत्रम् 6-4-112 श्नाभ्यस्तयोरातः been used in the verses?

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

Today we will look at the form धर्मार्थम् nAs from श्रीमद्भागवतम् 7.15.15.

धर्मार्थमपि नेहेत यात्रार्थं वाधनो धनम् । अनीहानीहमानस्य महाहेरिव वृत्तिदा ।। ७-१५-१५ ।।
सन्तुष्टस्य निरीहस्य स्वात्मारामस्य यत्सुखम् । कुतस्तत्कामलोभेन धावतोऽर्थेहया दिशः ।। ७-१५-१६ ।।

श्रीधर-स्वामि-टीका
किंच – अधनो धर्मार्थं धनं नेहेत नापेक्षेत, धनार्थं न व्याप्रियेतेति वा । दैवोपपन्नेनैव स्वधर्मसिद्धेरुक्तत्वात् । यात्रार्थमपि नेहेतेत्येतत्प्रपञ्चयति – अनीहेति सार्धैः षड्भिः ।। १५ ।। १६ ।।

Gita Press translation – An indigent man should not endeavor to obtain wealth even for the sake of piety or for maintenance. Effortlessness proves to be a means of subsistence to a man who ceases to strive (even) as it does in the case of a python (15). How can that (supreme and lasting) happiness which falls to the lot of a contented and effortless man delighting in his own self be enjoyed by one running in all directions in quest of wealth out of greed for objects of sense? (16)

लौकिक-विग्रह: –
(1) धर्मार्थम् = धर्मायेदम् (धर्माय इदम्) – for the sake of piety.
Note: The fourth case affix used following the प्रातिपदिकम् ‘धर्म’ is justified by the following वार्तिकम् (under 2-3-13 चतुर्थी सम्प्रदाने in the महाभाष्यम्) तादर्थ्ये चतुर्थी वाच्या – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used following a प्रातिपदिकम् (nominal stem) which denotes the purpose for which an action is done or for which another thing exists or is used.
Note: The existence of this वार्तिकम् is inferred from the सूत्रम् 2-1-36 चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः which allows compounding between a पदम् which ends in a fourth case affix and another पदम् which ends in a सुँप् affix and denotes a thing whose purpose is denoted by the पदम् ending in the fourth case affix.

अलौकिक-विग्रह: –
(2) धर्म ङे + अर्थ सुँ । By 2-1-36 चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः – A पदम् ending in a fourth case affix optionally compounds with a (syntactically related) पदम् denoting that which is for the purpose of that which is denoted by the पदम् ending in the fourth case affix, and so also with a (syntactically related) पदम् (formed by adding a सुँप् affix to) ‘अर्थ’ or ‘बलि’ or ‘हित’ or ‘सुख’ or ‘रक्षित’ and the resulting compound gets the designation तत्पुरुष:।
Note: As per the वार्तिकम् (under 2-1-36 चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः) अर्थेन नित्यसमासो विशेष्यलिङ्‌गता चेति वक्तव्यम्‌ – The compounding (prescribed by the सूत्रम् 2-1-36 चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः of a पदम् ending in a fourth case affix) with a syntactically related पदम् formed by adding a सुँप् affix to ‘अर्थ’ is obligatory (not optional) and the gender of the resulting compound is the same as the gender of that which it qualifies.

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘धर्म ङे’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-36 (which prescribes the compounding) the term चतुर्थी ends in the nominative case. Hence ‘धर्म ङे’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘धर्म ङे + अर्थ सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(4) धर्म + अर्थ । 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) धर्मार्थ । By 6-1-101 अकः सवर्णे दीर्घः।

See questions 3 and 4.

As per the above वार्तिकम्, the compound ‘धर्मार्थ’ takes the gender of that which it qualifies. Here the compound is neuter because it is qualifying ‘धन’ which is neuter.

The विवक्षा is द्वितीया-एकवचनम्।

(6) धर्मार्थ + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(7) धर्मार्थ + 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: 7-1-24 is required here to prevent 7-1-23 स्वमोर्नपुंसकात्‌ from applying.
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘अम्’ from getting इत्-सञ्ज्ञा।

(8) धर्मार्थम् । 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 verses 7-12 of Chapter Three of the गीता where has the सूत्रम् 2-1-36 चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः (used in step 2) been used along with the वार्तिकम् (under 2-1-36 चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः) अर्थेन नित्यसमासो विशेष्यलिङ्‌गता चेति वक्तव्यम्‌?

2. Where else (besides in धर्मार्थम्) has the सूत्रम् 2-1-36 चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः been used along with the वार्तिकम् (under 2-1-36 चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः) अर्थेन नित्यसमासो विशेष्यलिङ्‌गता चेति वक्तव्यम्‌ in the verses?

3. Commenting on the term ‘नित्य’ used in the वार्तिकम् ‘अर्थेन नित्यसमासो विशेष्यलिङ्‌गता चेति वक्तव्यम्‌’ the तत्त्वबोधिनी comments अन्यथा विभाषाधिकारात्पक्षे द्विजायार्थ इति प्रयोगः स्यादिति भावः। (The reference is to the example द्विजायायं द्विजार्थ: सूप: given in the सिद्धान्तकौमुदी।) Please explain.

4. Commenting on the word ‘विशेष्यलिङ्‌गता’ used in the वार्तिकम् ‘अर्थेन नित्यसमासो विशेष्यलिङ्‌गता चेति वक्तव्यम्‌’ the तत्त्वबोधिनी comments वचनाभावे त्वर्थशब्दस्य नित्यपुंस्त्वात् ‘परवल्लिङ्गम्-‘ इति सर्वत्र पुंलिङ्गप्रयोग एव स्यादिति भावः। Please explain.

5. Where has the सूत्रम् 3-2-3 आतोऽनुपसर्गे कः been used in the verses?

6. How would you say this in Sanskrit?
“These fruits are for the guests.”

Easy questions:

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

2. From which verbal root is the form व्याप्रियेत (used in the commentary) derived?

Today we will look at the form मदान्धः mNs from श्रीमद्भागवतम् 4.14.5.

एवं मदान्ध उत्सिक्तो निरङ्‌कुश इव द्विपः । पर्यटन् रथमास्थाय कम्पयन्निव रोदसी ।। ४-१४-५ ।।
न यष्टव्यं न दातव्यं न होतव्यं द्विजाः क्वचित् । इति न्यवारयद्धर्मं भेरीघोषेण सर्वशः ।। ४-१४-६ ।।

श्रीधर-स्वामि-टीका
No comments on these verses.

Gita Press translation – Thus blinded with the intoxication of power and proud like an elephant not governed by a goad, he mounted a chariot and touring (all over his vast dominion) and shaking heaven and earth as it were, banned all religious performances, proclaiming by beat of drum as follows: ‘You shall never perform sacrifices nor bestow gifts nor pour oblations into the sacred fire under any circumstance, O members of the twice born classes!’ (5-6)

लौकिक-विग्रह: –
(1) मदान्धः = मदेनान्धः – blinded with the intoxication (of power.)

अलौकिक-विग्रह: –
(2) मद टा + अन्ध सुँ । By 2-1-32 कर्तृकरणे कृता बहुलम्‌ – A पदम् ending in a third case affix – denoting either the agent or the instrument of the action – variously compounds with (a syntactically related पदम् composed by adding a सुँप् affix to) a term ending in a कृत् affix (ref. 3-1-93 कृदतिङ्) and the resulting compound gets the designation तत्पुरुष:।
Note: बहुलग्रहणं सर्वोपाधिव्यभिचारार्थम्‌। The mention of बहुलम्‌ in the सूत्रम् 2-1-32 कर्तृकरणे कृता बहुलम् tells us that all conditions may be relaxed. तेन दात्रेण लूनवानित्यादौ न – hence no compounding is allowed in examples such as दात्रेण लूनवान् (someone) has cut off with a sickle, हस्तेन कुर्वन् making by hand, etc.
And conversely, we sometimes do see compounding taking place even when the condition कर्तृकरणे is not satisfied as in the current example where the third case affix used in मदेन denotes the हेतु: (cause/reason) and not the doer or the agent. But still compounding has taken place. The mention of बहुलम्‌ in this सूत्रम् may be used to justify such compounds.
The सूत्रम् 2-3-23 हेतौ justifies the third case affix used following the प्रातिपदिकम् ‘मद’ which denotes the हेतु: (cause/reason) for the intoxication.

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘मद टा’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-32 (which justifies the compounding) the term तृतीया (which comes as अनुवृत्ति: from 2-1-30 तृतीया तत्कृतार्थेन गुणवचनेन) ends in the nominative case. Hence ‘मद टा’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘मद टा + अन्ध सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(4) मद + अन्ध । 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) मदान्ध । By 6-1-101 अकः सवर्णे दीर्घः।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘ मदान्ध’ is masculine here since the latter member ‘अन्ध’ of the compound is used here in the masculine. (The entire compound is qualifying ‘he’ – वेनः।)

The विवक्षा is प्रथमा-एकवचनम्।

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

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

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

Questions:

1. Where has the सूत्रम् 2-1-32 कर्तृकरणे कृता बहुलम्‌ (used in step 2) been used in verses 20-25 of Chapter Eighteen of the गीता?

2. Where has the कृत् affix ‘क’ been used in the verses?

3. In the verses can you spot two words in which the substitution ‘शतृँ’ (in place of ‘लँट्’) has been used?

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

5. Which सूत्रम् prescribes the affix ‘तव्यत्’/’तव्य’ in the words यष्टव्यम्, दातव्यम् and होतव्यम् used in the verses?

6. How would you say this in Sanskrit?
“Seeing (having seen) Śrī Rāma, Śūrpaṇakhā became blinded by passion.’

Easy questions:

1. In the verses can you spot a प्रातिपदिकम् which is always used only in the dual (no singular or plural)?

2. Where has the सूत्रम् 6-4-71 लुङ्लङ्लृङ्क्ष्वडुदात्तः been used in the verses?

Today we will look at the form इन्द्रनिर्मितैः nIp from श्रीमद्भागवतम् 4.19.35.

मास्मिन्महाराज कृथाः स्म चिन्तां निशामयास्मद्वच आदृतात्मा । यद्ध्यायतो दैवहतं नु कर्तुं मनोऽतिरुष्टं विशते तमोऽन्धम् ।। ४-१९-३४ ।।
क्रतुर्विरमतामेष देवेषु दुरवग्रहः । धर्मव्यतिकरो यत्र पाखण्डैरिन्द्रनिर्मितैः ।। ४-१९-३५ ।।

श्रीधर-स्वामि-टीका
तथापि क्रतुसमाप्तिमेव ध्यायन्तं प्रत्याह । अस्मिन्यज्ञविघ्ने चिन्तां मा स्म कृथाः । यद्यस्माद्दैवहतं कार्यं कर्तुं ध्यायतो मनो नु निश्चितमतिरुष्टं सदन्धं तमो मोहं विशति न तु शान्तिं लभते ।। ३४ ।। अत एव तव क्रतुर्विरमतु । नन्विद्रः किं न निवार्यतेऽत आह । यतो देवेषु दुराग्रहो भवतीति । यत्र क्रतौ ।। ३५ ।।

Gita Press translation – Brood no more over this incident, O mighty monarch, and listen to our word with an attentive mind. For the mind of the man who contemplates achieving what has been thwarted by Providence gets highly enraged and is steeped in blind infatuation (34). Let this sacrificial performance cease; for the gods are obstinate (by nature). It is due to this performance that Dharma is being violated through pseudo-religious practices started by Indra (35).

लौकिक-विग्रह: –
(1) इन्द्रनिर्मितम् = इन्द्रेण निर्मितम् – (practice) started by Indra.

Note: As per the सूत्रम् 2-3-18 कर्तृकरणयोस्तृतीया a third case affix is used following the प्रातिपदिकम् ‘इन्द्र’ which denotes the agent of the action.

अलौकिक-विग्रह: –
(2) इन्द्र टा + निर्मित सुँ । By 2-1-32 कर्तृकरणे कृता बहुलम्‌ – A पदम् ending in a third case affix – denoting either the agent or the instrument of the action – variously compounds with (a syntactically related पदम् composed by adding a सुँप् affix to) a term ending in a कृत् affix (ref. 3-1-93 कृदतिङ्) and the resulting compound gets the designation तत्पुरुष:।
Note: In spite of the presence of उपसर्ग: ‘निर्’ (in ‘निर्मित’) the compounding is allowed as per the परिभाषा ‘कृद्ग्रहणे गतिकारकपूर्वस्यापि ग्रहणम्‌’ – whenever a (term ending in a) कृत् affix is employed in grammar, it also includes such terms as are (ending in that कृत् affix and) preceded by either a उपसर्ग: (preposition) or a कारक: (a word denoting a case relation with the word ending in the कृत् affix.)

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘इन्द्र टा’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-32 (which prescribes the compounding) the term तृतीया (which comes as अनुवृत्ति: from 2-1-30 तृतीया तत्कृतार्थेन गुणवचनेन) ends in the nominative case. Hence ‘इन्द्र टा’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘इन्द्र टा + निर्मित सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

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

= इन्द्रनिर्मित ।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘इन्द्रनिर्मित’ is neuter here since the latter member ‘निर्मित’ of the compound is used here in the neuter assuming that the entire compound is qualifying ‘आचरण’ which is not explicitly mentioned in the verses. Or if we take the the entire compound as qualifying ‘आचार’ then its gender will be masculine.

The विवक्षा is तृतीया-बहुवचनम्।

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

(6) इन्द्रनिर्मित + 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।

(7) इन्द्रनिर्मितैस् । By 6-1-88 वृद्धिरेचि।

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

Questions:

1. In verses 12-17 of Chapter 17 of the गीता can you spot a compound composed using the सूत्रम् 2-1-32 कर्तृकरणे कृता बहुलम्‌ with the help of the परिभाषा ‘कृद्ग्रहणे गतिकारकपूर्वस्यापि ग्रहणम्‌’ (used in step 2)?

2. In the verses can you spot another compound (besides ‘इन्द्रनिर्मित’) which is composed using the सूत्रम् 2-1-32 कर्तृकरणे कृता बहुलम्‌?

3. Which कृत् affix is used to derive the feminine प्रातिपदिकम् ‘चिन्ता’ used in the form चिन्ताम् (द्वितीया-एकवचनम्) in the verses?

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

5. Which सूत्रम् prescribes the elongation (of the vowel ‘अ’) in the form शान्तिम् (स्त्रीलिङ्ग-प्रातिपदिकम् ‘शान्ति’ द्वितीया-एकवचनम्)?

6. How would you say this in Sanskrit?
“This sacrificial performance has not been ordained by the scriptures.” Use the verbal root √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११) preceded by the उपसर्ग: ‘वि’ for ‘to ordain.’ Use a word from the verses for ‘sacrificial performance.’

Easy questions:

1. Where has the सूत्रम् 6-4-74 न माङ्योगे been used in the verses?

2. Why is the form विरमताम् used in the verses a आर्ष-प्रयोग: (irregular grammatical usage)?

Today we will look at the form देवकृतः  mNs from श्रीमद्भागवतम् 5.20.13.

एवं सुरोदाद्बहिस्तद्द्विगुणः समानेनावृतो घृतोदेन यथापूर्वः कुशद्वीपो यस्मिन्कुशस्तम्बो देवकृतस्तद्द्वीपाख्याकरो ज्वलन इवापरः स्वशष्परोचिषा दिशो विराजयति ।। ५-२०-१३ ।।
तद्द्वीपपतिः प्रैयव्रतो राजन्हिरण्यरेता नाम स्वं द्वीपं सप्तभ्यः स्वपुत्रेभ्यो यथाभागं विभज्य स्वयं तप आतिष्ठत वसुवसुदानदृढरुचिनाभिगुप्तस्तुत्यव्रतविविक्तवामदेवनामभ्यः ।। ५-२०-१४ ।।

श्रीधर-स्वामि-टीका
एवं सुरोदाद्बहिर्घृतोदेनावृतः कुशद्वीप इत्यन्वयः । स्वशष्पाणि स्वकोमलशिखास्तेषां रोचिषा ।। १३ ।। १४ ।।

Translation – Similarly, beyond the ocean of wine and twice as large, the Kuśadwīpa, which like the Śālmaladwīpa, (mentioned in passage 7 above), is encircled (on the other side) by an equally wide ocean of clarified butter. In that Dwīpa there is a clump of Kuśa grass, created by the Lord (Himself), which is responsible for the name of the Dwīpa, and which, like another (heatless) flaming fire, illuminates the quarters by the effulgence of its (tender) shoots (13). Its (first) ruler, O Parīkṣit, king Hiraṇyaretā by name, (the fourth) son of Priyavrata, divided his Dwīpa, in due proportion among his seven sons – Vasu, Vasudāna, Dṛḍharuci, Nābhigupta, Stutyavrata, Vivikta and Vāmadeva – and himself took to religious austerities (14).

लौकिक-विग्रह: –
(1) देवकृतः = देवेन कृतः – created by the Lord.
Note: As per the सूत्रम् 2-3-18 कर्तृकरणयोस्तृतीया a third case affix is used following the प्रातिपदिकम् ‘देव’ which denotes the agent of the action.

अलौकिक-विग्रह: –
(2) देव टा + कृत सुँ । By 2-1-32 कर्तृकरणे कृता बहुलम्‌ – A पदम् ending in a third case affix – denoting either the agent or the instrument of the action – variously compounds with (a syntactically related पदम् composed by adding a सुँप् affix to) a term ending in a कृत् affix (ref. 3-1-93 कृदतिङ्) and the resulting compound gets the designation तत्पुरुष:।

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘देव टा’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-32 (which prescribes the compounding) the term तृतीया (which comes as अनुवृत्ति: from 2-1-30 तृतीया तत्कृतार्थेन गुणवचनेन) ends in the nominative case. Hence ‘देव टा’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘देव टा + कृत सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

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

= देवकृत ।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘देवकृत’ is masculine here since the latter member ‘कृत’ of the compound is used here in the masculine. (The entire compound is qualifying कुशस्तम्ब:।)

The विवक्षा is प्रथमा-एकवचनम्।

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

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

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

Questions:

1. Where has the सूत्रम् 2-1-32 कर्तृकरणे कृता बहुलम्‌ (used in step 2) been used in verses 7-12 of Chapter Seventeen of the गीता?

2. Commenting on the सूत्रम् 2-1-32 कर्तृकरणे कृता बहुलम्‌ the सिद्धान्तकौमुदी says – ‘कर्तृकरणे’ इति किम्‌? भिक्षाभिरुषित:। हेतावेषा तृतीया। Please explain.

3. Commenting further on the same सूत्रम् the सिद्धान्तकौमुदी says – कृता किम्‌? काष्ठै: पचतितराम्‌। Please explain.

4. What is the विग्रह-वाक्यम् of the अव्ययीभाव: compound यथाभागम् used in the verses?

5. How would you say this in Sanskrit?
“I consider this entire universe (to be) created by the Lord.” Use the verbal root √मन् (मनँ ज्ञाने ४. ७३) for ‘to consider.’ Use the adjective ‘कृत्स्न’ for ‘entire.’

6. How would you say this in Sanskrit?
“Seeing (having seen) Ravana killed by Sri Rama, all the monkeys rejoiced.” Use the verbal root √हृष् (हृषँ तुष्टौ ४. १४२) preceded by the उपसर्ग: ‘प्र’ for ‘to rejoice.’

Easy questions:

1. Which सूत्रम् prescribes the affix णिच् used in the form विराजयति?

2. Why doesn’t the सूत्रम् 7-3-103 बहुवचने झल्येत्‌ apply in the form सप्तभ्यः?

Today we will look at the form शाठ्यमिश्रम् nAs from श्रीमद्भागवतम् 1.14.4.

कालस्य च गतिं रौद्रां विपर्यस्तर्तुधर्मिणः । पापीयसीं नृणां वार्तां क्रोधलोभानृतात्मनाम् ।। १-१४-३ ।।
जिह्मप्रायं व्यवहृतं शाठ्यमिश्रं च सौहृदम् । पितृमातृसुहृद्भ्रातृदम्पतीनां च कल्कनम् ।। १-१४-४ ।।

श्रीधर-स्वामि-टीका
रौद्रां घोराम् । तदेवाह । विपर्यस्ता ऋतुधर्मा यस्मिंस्तस्य । वार्तां जीविकाम् । क्रोधलोभानृतैर्युक्त आत्मा येषाम् ।। ३ ।। जिह्मप्रायं कपटबहुलम् । व्यवहृतं व्यवहारम् । शाठ्यं वञ्चनं तन्मिश्रं सौहृदं सख्यम् । पित्रादीनां स्वप्रतियोगिभिः कल्कनं कलहादि ।। ४ ।।

Gita Press translation – Time had taken a dreadful turn, (as was clear from the fact that) the characteristics of the seasons had totally changed. People had taken to sinful ways of living, their heart possessed with anger, greed and falsehood (3). Their dealings had become crooked; even friendship was marred by deceitfulness; there were quarrels between parents and sons, relations and relations, brothers and brothers, and even between husbands and wives (4).

लौकिक-विग्रह: –
(1) शाठ्यमिश्रम् = शाठ्येन मिश्रम् – marred (tainted/mixed) by deceitfulness.
Note: The use of a third case affix following the प्रातिपदिकम् (nominal stem) ‘शाठ्य’ co-occurring with ‘मिश्र’ may be justified by the very fact that the सूत्रम् 2-1-31 prescribes compounding between a पदम् ending in a third case affix and ‘मिश्र’। Or the सूत्रम् 2-3-23 हेतौ may be used to justify the third case affix.

अलौकिक-विग्रह: –
(2) शाठ्य टा + मिश्र सुँ । By 2-1-31 पूर्वसदृशसमोनार्थकलहनिपुणमिश्रश्लक्ष्णैः – A पदम् ending in a third case affix optionally compounds with (a syntactically related पदम् composed by adding a सुँप् affix to) any one of the following and the resulting compound gets the designation तत्पुरुष: –
i) ‘पूर्व’ (prior)
ii) ‘सदृश’ (like/similar)
iii) ‘सम’ (equal to)
iv) ‘ऊनार्थ’ – ‘ऊन’ (less) or any of its synonyms
v) ‘कलह’ (quarrel)
vi) ‘निपुण’ (skillful)
vii) ‘मिश्र’ (mixed)
viii) ‘श्लक्ष्ण’ (gentle/polished.)

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘शाठ्य टा’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-31 (which prescribes the compounding) the term तृतीया (which comes as अनुवृत्ति: from 2-1-30 तृतीया तत्कृतार्थेन गुणवचनेन) ends in the nominative case. Hence ‘शाठ्य टा’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘शाठ्य टा + मिश्र सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

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

= शाठ्यमिश्र ।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘शाठ्यमिश्र’ is neuter here since the latter member ‘मिश्र’ of the compound is used here in the neuter. (The entire compound is qualifying सौहृदम्।)

The विवक्षा is द्वितीया-एकवचनम्।

(5) शाठ्यमिश्र + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(6) शाठ्यमिश्र + 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: 7-1-24 is required here to prevent 7-1-23 स्वमोर्नपुंसकात्‌ from applying.
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘अम्’ from getting इत्-सञ्ज्ञा।

(7) शाठ्यमिश्रम् । 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. Commenting on the सूत्रम् 2-1-31 (used in step 2) the सिद्धान्तकौमुदी says – मिश्रग्रहणे सोपसर्गस्यापि ग्रहणम्‌। ‘६-२-१५४ मिश्रं चानुपसर्गमसंधौ’ इत्यत्रानुपसर्गग्रहणात्‌। Please explain.

2. Which सूत्रम् prescribes the elision of the nasal consonant ‘म्’ (of the verbal root √गम् (गमॢँ गतौ १. ११३७)) in the feminine प्रातिपदिकम् ‘गति’ used in the form गतिम् (द्वितीया-एकवचनम्) in the verses?

3. Where has the सूत्रम् 3-3-114 नपुंसके भावे क्तः been used in the verses?

4. Which कृत् affix is used to form the masculine प्रातिपदिकम् ‘व्यवहार’ used in the form व्यवहारम् (द्वितीया-एकवचनम्) in the commentary? Which one is used to form the neuter प्रातिपदिकम् ‘वञ्चन’ used in the form वञ्चनम् (द्वितीया-एकवचनम्) in the commentary?

5. How would you say this in Sanskrit?
“Give me some salt water.” Paraphrase to “Give me some water mixed with salt.”

6. How would you say this in Sanskrit?
“I suspect that this food is mixed with poison.” Use the verbal root √शङ्क् (शकिँ शङ्कायाम् १. ९१) for ‘to suspect’ and use the अव्ययम् ‘इति’ to covey the meaning of ‘that.’

Easy questions:

1. What is the alternate form for नृणाम् (पुंलिङ्ग-प्रातिपदिकम् ‘नृ’, षष्ठी-बहुवचनम्)?

2. Where has the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९) been used in the commentary?

Today we will look at the form मुहूर्तसेवया fIs from श्रीमद्भागवतम् 10.84.12.

न ह्यम्मयानि तीर्थानि न देवा मृच्छिलामयाः । ते पुनन्त्युरुकालेन दर्शनादेव साधवः ।। १०-८४-११ ।।
नाग्निर्न सूर्यो न च चन्द्रतारका न भूर्जलं खं श्वसनोऽथ वाङ्मनः । उपासिता भेदकृतो हरन्त्यघं विपश्चितो घ्नन्ति मुहूर्तसेवया ।। १०-८४-१२ ।।

श्रीधर-स्वामि-टीका
एतत्प्रपञ्चयति – न ह्यम्मयानीति त्रिभिः ।। ११ ।। वाङ्मनसयोरप्युपासनाविषयत्वम्, ‘यो वाचं ब्रह्मेत्युपास्ते मनो ब्रह्मेत्युपास्ते’ इति श्रुतेः । अघं तन्मूलमज्ञानं न हरन्ति । अत्र हेतुः – भेदकर्तारः यद्वा भेदबुद्धिं कुर्वतः पुंसः । विपश्चितो निरस्तभेदाः । ते तु मुहूर्तमात्रसेवयैवाघं घ्नन्तीति ।। १२ ।।

Translation – Sacred waters alone do not possess purificatory virtues, nor do images of clay and stone alone represent the deities. Whereas these purify a man after one has recourse to them and worshiped them for a long time, holy men purify by their very sight (11). The gods presiding over fire, the sun, the moon, the stars, the earth, water, ether, air, speech and mind, when worshiped, cannot completely wash off our sins, inasmuch as they promote our sense of diversity; whereas on account of (our) service (to them) even for a few minutes, the wise wipe off our sins (12).

लौकिक-विग्रह: –
(1) मुहूर्तं सेवा = मुहूर्तसेवा – service for a short time.
Note: As per the सूत्रम् 2-3-5 कालाध्वनोरत्यन्तसंयोगे a second case affix is used following the प्रातिपदिकम् ‘मुहूर्त’।

अलौकिक-विग्रह: –
(2) मुहूर्त अम् + सेवा सुँ । By 2-1-29 अत्यन्तसंयोगे च – When uninterrupted connection is meant, words ending in a second case affix and denoting (a period of) time optionally compound with a (syntactically related) पदम् ending in a सुँप् affix and the resulting compound gets the designation तत्पुरुष:।
Note: The अनुवृत्ति: of काला: comes down from the prior सूत्रम् 2-1-28 कालाः in to this सूत्रम् 2-1-29. But the अनुवृत्ति: of क्तेन does not come down (from the सूत्रम् 2-1-25 स्वयं क्तेन) in to this सूत्रम् 2-1-29.

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘मुहूर्त अम्’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-29 (which prescribes the compounding) the term द्वितीया (which comes as अनुवृत्ति: from 2-1-24 द्वितीया श्रितातीतपतितगतात्यस्तप्राप्तापन्नैः) ends in the nominative case. Hence ‘मुहूर्त अम्’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘मुहूर्त अम् + सेवा सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

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

= मुहूर्तसेवा ।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘ मुहूर्तसेवा’ is feminine since the latter member ‘सेवा’ of the compound is feminine.

(5) मुहूर्तसेवा + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् ।

See question 1.

(6) मुहूर्तसेवा + आ । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(7) मुहूर्तसेवे + आ । By 7-3-105 आङि चापः – ‘आप्’ ending bases get the letter ‘ए’ as the substitute when followed by the affix ‘आङ्’ (‘टा’) or ‘ओस्’। Note: As per the परिभाषा-सूत्रम् 1-1-52 अलोऽन्त्यस्य only the ending letter ‘आ’ of the base ‘मुहूर्तसेवा’ is replaced by ‘ए’।

(8) मुहूर्तसेवया । By 6-1-78 एचोऽयवायावः।

Questions:

1. Which सूत्रम् justifies the use of a third case affix in the form मुहूर्तसेवया?

2. Commenting on the सूत्रम् 2-1-29 अत्यन्तसंयोगे च (used in step 2) the सिद्धान्तकौमुदी says – अक्तान्तार्थं वचनम्। Please explain.

3. Which कृत् affix is used to form the neuter प्रातिपदिकम् ‘दर्शन’ used in the form दर्शनात् (पञ्चमी-एकवचनम्) in the verses?

4. In which word in the verses has the affix ‘क्विँप्’ been used?

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

6. How would you say this in Sanskrit?
“The objects of sense give (only) momentary happiness.” Use the masculine noun ‘विषय’ for ‘object of sense.’ Form a compound for ‘momentary happiness’ = ‘happiness for a moment’ = मुहूर्तं सुखम्।

Easy questions:

1. Where has the सूत्रम् 6-4-112 श्नाभ्यस्तयोरातः been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘घ्’ in the form घ्नन्ति?

Today we will look at the form सुहृद्दिदृक्षवः fNp from श्रीमद्भागवतम् 4.3.9.

सत्युवाच
प्रजापतेस्ते श्वशुरस्य साम्प्रतं निर्यापितो यज्ञमहोत्सवः किल । वयं च तत्राभिसराम वाम ते यद्यर्थितामी विबुधा व्रजन्ति हि ।। ४-३-८ ।।
तस्मिन्भगिन्यो मम भर्तृभिः स्वकैर्ध्रुवं गमिष्यन्ति सुहृद्दिदृक्षवः । अहं च तस्मिन्भवताभिकामये सहोपनीतं परिबर्हमर्हितुम् ।। ४-३-९ ।।

श्रीधर-स्वामि-टीका
निर्यापितः प्रवर्तितः । हे वाम शिव, ते यद्यर्थिता इच्छा तर्हि वयं च तत्राभिसराम गच्छामः । न चाद्यापि यागो निवृत्तः । यतोऽमी विबुधा व्रजन्ति ।। ८ ।। औत्सुक्यं प्रकटयन्त्याह – तस्मिन्निति षड्भिः । पितृभ्यामुपनीतं दत्तं परिबर्हमलंकारादिद्रव्यं भवता सहार्हितुं स्वीकर्तुमभिकामये । अर्हितमिति पाठे तत्कृतं परिबर्हमिच्छामीति ।। ९ ।।

Translation – Satī said: I hear a grand sacrificial festival has been set on foot at the residence of Your father-in-law, the lord of created beings. Let us also move thither, if You so desire, O Vāmadeva; these heavenly beings are (all) going there (8). My sisters will surely attend it with their husbands, desiring to see friends (and relations.) I too long to be there with You and receive the presents that will be bestowed (on me by my parents) (9).

लौकिक-विग्रह: –
(1) सुहृदो दिदृक्षुः = सुहृद्दिदृक्षुः – ‘(one who is) desiring to see friends.’ Note: द्वितीया विभक्ति: is used in सुहृद: as per 2-3-2 कर्मणि द्वितीया because 2-3-69 न लोकाव्ययनिष्ठाखलर्थतृनाम्‌ blocks 2-3-65 कर्तृकर्मणोः कृति।

अलौकिक-विग्रह: –
(2) सुहृद् शस् + दिदृक्षु सुँ । By वार्तिकम् (under 2-1-24 द्वितीया श्रितातीतपतितगतात्यस्तप्राप्तापन्नैः) गम्यादीनामुपसंख्यानम्‌। – The terms ‘गमिन्’ etc. should be added to the list of terms ‘श्रित’ etc (mentioned in the सूत्रम् 2-1-24 द्वितीया श्रितातीतपतितगतात्यस्तप्राप्तापन्नैः।) Hence a पदम् ending in a second case affix optionally compounds with a (syntactically related) पदम् composed by adding a सुँप् affix to either ‘श्रित’ etc or ‘गमिन्’ etc and the resulting compound gets the designation तत्पुरुष:।
Note: The प्रातिपदिकम् ‘गमिन्’ is formed using the उणादि-सूत्रम् 4-6 गमेरिनि:। As per the सूत्रम् 3-3-3 भविष्यति गम्यादयः, the affix ‘इनिँ’ used to form the प्रातिपदिकम् ‘गमिन्’ denotes an action in the future tense. गमिष्यतीति गमी।
Note: गम्यादयश्च प्रयोगतो ज्ञेया: – the list of terms ‘गमिन्’ etc is to be known from the usages (of the scholars) encountered in the language. Hence even though ‘दिदृक्षु’ may not be specifically listed, we have to take it to be included in the the list of terms ‘गमिन्’ etc based on the usage of the compound सुहृद्दिदृक्षवः seen here.

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘सुहृद् शस्’ gets the designation उपसर्जनम् because the वार्तिकम् – गम्यादीनामुपसंख्यानम्‌ (which prescribes the compounding) is under the सूत्रम् 2-1-24 in which the term द्वितीया ends in the nominative case. Hence ‘सुहृद् शस्’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘सुहृद् शस् + दिदृक्षु सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

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

= सुहृद्दिदृक्षु ।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘सुहृद्दिदृक्षु’ is feminine here since the latter member ‘दिदृक्षु’ of the compound is used here in the feminine. (The entire compound is qualifying भगिन्य:।)

(5) सुहृद्दिदृक्षु + जस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(6) सुहृद्दिदृक्षु + अस् । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of ‘जस्’ from getting इत्-सञ्ज्ञा।

(7) सुहृद्दिदृक्षो + अस् । 7-3-109 जसि च – When the affix ‘जस्’ follows, there is a गुण: substitute for the (ending letter of) of an अङ्गम् ending in a short vowel.

(8) सुहृद्दिदृक्षवस् । By 6-1-78 एचोऽयवायावः ।

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

Questions:

1. Where has the वार्तिकम् (under 2-1-24 द्वितीया श्रितातीतपतितगतात्यस्तप्राप्तापन्नैः) गम्यादीनामुपसंख्यानम्‌ been used in the verses 20-30 of Chapter One of the गीता?

2. Which सूत्रम् prescribes the third case affix in the form भर्तृभिः used in the verses?

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

4. Where has the सूत्रम् 3-3-158 समानकर्तृकेषु तुमुन् been used in the verses?

5. How would you say this in Sanskrit?
“I went to India to see (my) mother.” Paraphrase to “Desiring to see (my mother), I went to India.” Form a compound for ‘desiring to see (my) mother.’

6. How would you say this in Sanskrit?
“Desiring to obtain nectar, the gods and demons churned the ocean.” Form a compound for ‘desiring to obtain nectar.’

Easy questions:

1. Which सूत्रम् prescribes the augment इट् in the form गमिष्यन्ति?

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