Today we will look at the form देहगतः mNs from श्रीमद्भागवतम् 7.2.43.

इदं शरीरं पुरुषस्य मोहजं यथा पृथग्भौतिकमीयते गृहम् । यथौदकैः पार्थिवतैजसैर्जनः कालेन जातो विकृतो विनश्यति ।। ७-२-४२ ।।
यथानलो दारुषु भिन्न ईयते यथानिलो देहगतः पृथक्स्थितः । यथा नभः सर्वगतं न सज्जते तथा पुमान्सर्वगुणाश्रयः परः ।। ७-२-४३ ।।

श्रीधर-स्वामि-टीका
नन्वहं कृशः स्थूल इत्यादौ वैलक्षण्यं न प्रतीयते तत्राह – इदमिति । इदं शरीरं मोहजमविवेकादात्मत्वेन जातम् । वस्तुतस्तु पृथगेव । यत ईयते दृश्यते भौतिकं च यथा गृहमित्यन्वयः । अत्रैवं प्रयोगः – द्रष्टुरभौतिकाच्च पुरुषाच्छरीरं भिन्नम् । दृश्यत्वाद्भौतिकत्वाच्च । यथात्यन्ताविवेकिन आत्मत्वेनाभिमतमपि गृहं ततः पृथक् तद्वदिति । भौतिकत्वानुमानं विवृण्वन्नात्मनो जन्माद्यभावमुपसंहरति । यथा औदकैः परमाणुभिर्जातो बुद्‌बुदादिर्यथा च पार्थिवैर्जातो घटादिर्यथा च तैजसैर्जातः कुण्डलादिर्विनश्यति तथा तैरेव त्रिविधैः परमाणुभिर्जातो जनो देह एव विकृतः परिणतः सन्विनश्यति । न त्वात्मेत्यर्थः ।। ४२ ।। पृथगवस्थानाभावेऽपि भिन्नत्वे दृष्टान्तद्वयमाह – यथेति । यथाऽनलो दारुष्ववस्थितोऽपि दाहकत्वेन प्रकाशत्वेन भिन्न एव प्रतीयते । यथा च देहगतोऽप्यनिलो मुखनासिकादिषु पृथक् स्थित एव प्रतीयते । देहस्थत्वेऽप्यात्मनस्तद्धर्मयोगाभावे दृष्टान्तमाह – यथा नभो न सज्जते क्वापि सङ्गं न प्राप्नोति तथा पुमानपि सर्वेषां गुणानां देहेन्द्रियादीनामाश्रयस्तेष्वाश्रितो वा परः पृथगेवेत्यर्थः ।। ४३ ।।

Gita Press translation – This body is born (as something identical with the spirit) due to the ignorance of the Jīva, though (as a matter of fact) it is different (from the Jīva) because it is perceived (as such) and is material (too) as a house. Like an object made up of aqueous, earthy or fiery atoms, the body, which is made up of the atoms of water, earth and fire (put together) gets transformed in course of time and (ultimately) perishes (42). (Just) as fire (though) existing in pieces of wood is observed to be distinct (from them as having the capacity to burn and illuminate things), nay, (even) as the air, though existing (everywhere) in the body, appears as existing separately (in the different parts of the body such as the mouth and nostrils), and (just) as ether, though pervading everywhere, does not cling to any substance, so the spirit, (which is) the foundation of all products of matter (such as the body and the senses) is distinct (from them) (43).

लौकिक-विग्रह: –
(1) देहं गतः = देहगतः – ‘gone to the body’ hence ‘existing in the body.’ Note: द्वितीया विभक्ति: is used in देहम् as per 2-3-2 कर्मणि द्वितीया because 2-3-69 न लोकाव्ययनिष्ठाखलर्थतृनाम्‌ blocks 2-3-65 कर्तृकर्मणोः कृति।

अलौकिक-विग्रह: –
(2) देह अम् + गत सुँ । By 2-1-24 द्वितीया श्रितातीतपतितगतात्यस्तप्राप्तापन्नैः – A पदम् ending in a second case affix optionally compounds with a (syntactically related) पदम् composed by adding a सुँप् affix to either ‘श्रित’ or ‘अतीत’ or ‘पतित’ or ‘गत’ or ‘अत्यस्त’ or ‘प्राप्त’ or ‘आपन्न’ and the resulting compound gets the designation तत्पुरुष:।

See question 2.

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘देह अम्’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-24 (which prescribes the compounding) the term द्वितीया ends in the nominative case. Hence ‘देह 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: ‘देह अम् + गत सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

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

= देहगत ।

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

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

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

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

Questions:

1. Where has the सूत्रम् 2-1-24 द्वितीया श्रितातीतपतितगतात्यस्तप्राप्तापन्नैः (used in step 2) been used in the last five verses of Chapter Seven of the गीता?

2. Commenting on the सूत्रम् 2-1-24 द्वितीया श्रितातीतपतितगतात्यस्तप्राप्तापन्नैः the तत्त्वबोधिनी says – श्रितादीनां गतिविशेषवाचित्वात् ‘गत्यर्थाकर्मक-’ इति कर्तरि क्तः। Please explain.

3. Where else (besides in देहगत:) has the सूत्रम् 2-1-24 द्वितीया श्रितातीतपतितगतात्यस्तप्राप्तापन्नैः been used in the verses?

4. From which सूत्रम् down to which सूत्रम् does the अधिकार: of ‘तत्पुरुष:’ extend?

5. Can you spot the affix ‘ड’ in the verses?

6. How would you say this in Sanskrit?
“Our study of grammar is done.” Paraphrase to “Our study of grammar is gone to the end.” Use the neuter noun ‘अध्ययन’ for ‘study’ and form a तत्पुरुष: compound for ‘gone to the end’ = अन्तं गतम्।

Easy questions:

1. Where has the affix श्यन् been used in the verses?

2. Which सूत्रम् prescribes the elongation in the form ईयते?

Today we will look at the form अध्यात्मम्  nNs from श्रीमद्भागवतम् 4.28.65.

एवं स मानसो हंसो हंसेन प्रतिबोधितः । स्वस्थस्तद्व्यभिचारेण नष्टामाप पुनः स्मृतिम् ।। ४-२८-६४ ।।
बर्हिष्मन्नेतदध्यात्मं पारोक्ष्येण प्रदर्शितम् । यत्परोक्षप्रियो देवो भगवान्विश्वभावनः ।। ४-२८-६५ ।।

श्रीधर-स्वामि-टीका
एवममुना प्रकारेण स मनसो हंसः क्षेत्रज्ञो हंसेन परमात्मना बोधितः सन्स्वस्थ आत्मनि स्थितः संश्चिरं ध्यात्वा तद्व्यभिचारेणेश्वरवियोगेन विषयाभिलाषबुद्ध्या नष्टां स्मृतिमहं ब्रह्मास्मीति ज्ञानं पुनः प्राप्तवान् ।। ६४ ।। कथामात्रमिति बुद्धिं वारयति – बर्हिष्मन्निति । पारोक्ष्येण राजकथामिषेण । तत्र हेतुः – यद्यस्मात् हे बर्हिष्मन्प्राचीनबर्हिः, एतद्राजकथामिषेणात्मकथा प्रदर्शिता । यस्माद्देवः श्रीनारायणः परोक्षप्रियः । साक्षादात्मज्ञानकथनेन तव चेतसि कथा नायातीति भावः ।। ६५ ।।

Gita Press translation – Admonished thus by the fellow-swan, the swan of the Mānasa lake was (once more) established in his own self and regained his self-consciousness, which had been lost due to his having parted company with his friend (64). O Prācīnabarhi, I have imparted this spiritual truth to you in an indirect manner; for the glorious Lord, the Maker of the universe, loves to remain incognito (65).

लौकिक-विग्रह: –
(1) आत्मनि = अध्यात्मम् = ‘pertaining to the Self’ hence ‘spiritual.’

अलौकिक-विग्रह: –
(2) आत्मन् ङि + अधि । By 2-1-6 अव्ययं विभक्तिसमीपसमृद्धिव्यृद्ध्यर्थाभावात्ययासम्प्रतिशब्दप्रादुर्भावपश्चाद्यथानुपूर्व्ययौगपद्यसादृश्यसम्पत्तिसाकल्यान्तवचनेषु – A अव्ययम्‌ (indeclinable) used in any one of the following meanings invariably compounds with a (syntactically related) term ending in a सुँप् affix to yield a अव्ययीभाव: compound –
(i) विभक्ति: – a case affix
(ii) समीपम्‌ – close by
(iii) समृद्धि: (ऋद्धेराधिक्यम्‌) – prosperity
(iv) व्यृद्धि: (विगता ऋद्धि:) – adversity
(v) अर्थाभाव: – absence of something
(vi) अत्यय: (ध्वंस:) – disappearance (passing away)
(vii) असम्प्रति – presently inappropriate
(viii) शब्दप्रादुर्भाव: – manifestation of a sound
(ix) पश्चाद् – following
(x) यथा (योग्यतावीप्सापदार्थानतिवृत्तिसादृश्यानि यथार्था:) – appropriateness, repetition, non-transgression of something, similarity
(xi) आनुपूर्व्यम्‌ – in orderly succession
(xii) यौगपद्यम्‌ – simultaneity
(xiii) सादृश्यम्‌ – similarity/resemblance. Note: यथार्थत्वेनैव सिद्धे पुन: सादृश्यग्रहणं गुणभूतेऽपि सादृश्ये यथा स्यादित्येवमर्थम्‌ – सादृश्यम्‌ is mentioned here again (even though it is already given as one of the meanings of यथा in (x) above) in order to allow compounding even when सादृश्यम्‌ is used in a secondary (adjectival) sense
(xiv) सम्पत्ति: (अनुरूप आत्मभाव:) – befitting state
(xv) साकल्यम्‌ – totality/completeness
(xvi) अन्त: – termination/end

(3) अधि + आत्मन् ङि । By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – A term denoted by a word ending in a nominative case in a सूत्रम् which prescribes a compound gets the designation ‘उपसर्जन’। Here the term ‘अव्ययम्’ in the सूत्रम् 2-1-6 ends in the nominative case. Therefore the अव्ययम् ‘अधि’ gets the designation ‘उपसर्जन’ by 1-2-43. Hence ‘अधि’ 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: ‘अधि + आत्मन् ङि’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(4) अधि + आत्मन् । 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) अध्यात्मन् । By 6-1-77 इको यणचि।

(6) अध्यात्मन् + टच् । By 5-4-108 अनश्च – Following a अव्ययीभाव: compound ending in ‘अन्’ the तद्धित: affix टच् is prescribed and this affix becomes the ending member of the compound.
Note: The term अन: is qualifying अव्ययीभावात्। Hence as per 1-1-72 येन विधिस्तदन्तस्य, we get the meaning अन्नन्तादव्ययीभावात्‌।

(7) अध्यात्मन् + अ । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
Note: The अङ्गम् ‘अध्यात्मन्’ has the designation ‘भ’ here by 1-4-18 यचि भम्। This allows 6-4-144 to apply in the next step.

(8) अध्यात्म् + अ = अध्यात्म । By 6-4-144 नस्तद्धिते – The ‘टि’ portion (ref. 1-1-64 अचोऽन्त्यादि टि) of a अङ्गम् (base) is elided provided the अङ्गम् –
i) has the designation ‘भ’ (ref. 1-4-18 यचि भम्)
ii) ends in the letter ‘न्’ and
iii) is followed by a तद्धित: affix
Note: The ‘अन्’ part of the अङ्गम् ‘अध्यात्मन्’ has the designation ‘टि’ by the सूत्रम् 1-1-64 अचोऽन्त्यादि टि – That part of a group of sounds which begins with the last vowel of the group (and goes to the end of the group) gets the designation ‘टि’।

(9) अध्यात्म + सुँ (default) । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(10) अध्यात्म + अम् । By 2-4-83 नाव्ययीभावादतोऽम्त्वपञ्चम्याः – This सूत्रम् has two parts – (a) नाव्ययीभावादत: – following a अव्ययीभावः compound ending (ref. 1-1-72) in the letter ‘अ’ a सुँप् affix does not take the लुक् elision (which would have been done by 2-4-82 अव्ययादाप्सुपः) and (b) अम्त्वपञ्चम्याः – following a अव्ययीभावः compound ending (ref. 1-1-72) in the letter ‘अ’ a सुँप् affix – other than a fifth case affix – is substituted by अम्।
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘अम्’ from getting इत्-सञ्ज्ञा।

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

Questions:

1. In the first verse of which Chapter of the गीता has the compound अध्यात्मम् been used?

2. From which सूत्रम् does the अनुवृत्ति: of ‘टच्’ come in to the सूत्रम् 5-4-108 अनश्च (used in step 6)?

3. In which two words in the verses has the affix ‘णिच्’ been elided?

4. Which वार्तिकम् may we use to justify the third case affix occurring in the form पारोक्ष्येण used in the verses?

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

6. How would you say this in Sanskrit?
“Spiritual (pertaining to the Self) knowledge is the supreme knowledge.”

Easy questions:

1. Where has the सूत्रम् 6-1-8 लिटि धातोरनभ्यासस्य been used in the verses?

2. Where has the सर्वनाम-प्रातिपदिकम् (pronoun) ‘अदस्’ been used in the commentary?

Today we will look at the form परोक्षम् nNs from श्रीमद्भागवतम् 4.29.59.

इति वेदविदां वादः श्रूयते तत्र तत्र ह । कर्म यत्क्रियते प्रोक्तं परोक्षं न प्रकाशते ।। ४-२९-५९ ।।
नारद उवाच
येनैवारभते कर्म तेनैवामुत्र तत्पुमान् । भुङ्क्ते ह्यव्यवधानेन लिङ्गेन मनसा स्वयम् ।। ४-२९-६० ।।

श्रीधर-स्वामि-टीका
इति वादः श्रूयते ‘प्राप्य पुण्यकृताँल्लोकान्’ इति। ‘शरीरजैः कर्मदोषैर्याति स्थावरतां नरः’ इति । त्वया चोक्तं ‘शाश्वतीरनुभूयार्तिम्’ इति । एतच्च कर्तृभोक्तृदेहभेदेन कृतनाशाकृताभ्यागमप्रसङ्गान्न संगच्छत इति भावः । संशयान्तरमाह । प्रोक्तं वेदोक्तं कर्म यत्क्रियते जनैस्तच्चानन्तरक्षण एव परोक्षमदृश्यं सन्न प्रकाशते । अतः कर्मणो नष्टत्वात्तद्भोगोऽपि दुर्घट इति भावः ।। ५९ ।। प्रथमस्योत्तरम् – येनैवेति । अव्यवधानेन कर्तृभोक्तृदेहविच्छेदं विना । स्थूलदेहनाशेऽपि मनःप्रधानस्य लिङ्गदेहस्यानाशान्नोक्तदोषप्रसङ्ग इत्यर्थः ।। ६० ।।

Translation – This doctrine of the knowers of Veda is heard of everywhere. (But how can this be?) (Moreover) whatever action, recommended in the Vedas, is (actually) performed goes out of sight and is no longer visible. (How can a thing which has altogether disappeared yield good or evil consequences?) (59) Nārada replied: The Jīva itself experiences (the good and evil) consequences of its actions hereafter through the same subtle body, (mainly consisting of) the mind, by which he performs (those) actions and which continues uninterrupted (even in the lives to come) (60).

लौकिक-विग्रह: –
(1) अक्ष्ण: परम् = परोक्षम् = beyond the range of sight (perception.)

See question 1.

अलौकिक-विग्रह: –
(2) अक्षि ङसिँ + पर सुँ । Note: समासान्तविधानसामर्थ्यादव्ययीभाव: – (Even though ‘पर’ is not a अव्ययम् and there is no rule that prescribes the formation of the अव्ययीभाव: compound ‘परोक्ष’,) the fact that a समासान्त-प्रत्यय: (the affix (‘टच्’) at the end of this अव्ययीभाव: compound) is being prescribed tells us that a अव्ययीभाव: compound is allowed here.

(3) परो सुँ + अक्षि ङसिँ । Note: We know that the final form of the compound is ‘परोक्ष’ because पाणिनि: himself has used this form in the सूत्रम् 3-2-115 परोक्षे लिट्। In order to get this desired form ‘परोक्ष’, the term ‘पर सुँ’ is placed in the prior position in the compound and the ending letter (‘अ’) of ‘पर’ is replaced by ‘ओ’।

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

(4) परो + अक्षि  । 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) परोक्षि । By 6-1-109 एङः पदान्तादति।

(6) परोक्षि + टच् । By the गण-सूत्रम् (in the शरत्प्रभृतिगण: of the गणपाठ:) ‘प्रतिपरसमनुभ्योऽक्ष्ण:’ – In a अव्ययीभाव: compound the तद्धित: affix टच् is prescribed following the प्रातिपदिकम् ‘अक्षि’ – provided ‘अक्षि’ is preceded by either ‘प्रति’, ‘पर’, ‘सम्’ or ‘अनु’ – and this affix टच् becomes the ending member of the compound. Note: The शरत्प्रभृतिगण: is referred to in the सूत्रम् 5-4-107 अव्ययीभावे शरत्प्रभृतिभ्यः।

(7) परोक्षि + अ । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। The fact that the अङ्गम् ‘परोक्षि’ has the भ-सञ्ज्ञा here allows the सूत्रम् 6-4-148 to apply in the next step. The अङ्गम् ‘परोक्षि’ gets the भ-सञ्ज्ञा by the सूत्रम् 1-4-18 यचि भम् – Excluding the affixes that are सर्वनामस्थानम्, when any of the other affixes from ‘सुँ’ down to ‘कप्’ that begin with the letter ‘य्’ or अच् (vowel) follow, the base gets the भ-सञ्ज्ञा। Note: From ‘सुँ’ down to ‘कप्’ means any affix prescribed from 4-1-2 down to the end of the 5th Chapter of the अष्टाध्यायी।

(8) परोक्ष् + अ । By 6-4-148 यस्येति च – When the letter ‘ई’ or a ‘तद्धित’ affix follows, the (ending) इ-वर्ण: (letter ‘इ’ or ‘ई’) or the (ending) अवर्ण: (letter ‘अ’ or ‘आ’) of the अङ्गम् with the भ-सञ्ज्ञा takes elision (लोपः)।

= परोक्ष ।

(9) परोक्ष + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(10) परोक्ष + अम् । By 2-4-83 नाव्ययीभावादतोऽम्त्वपञ्चम्याः – This सूत्रम् has two parts – (a) नाव्ययीभावादत: – following a अव्ययीभावः compound ending (ref. 1-1-72) in the letter ‘अ’ a सुँप् affix does not take the लुक् elision (which would have been done by 2-4-82 अव्ययादाप्सुपः) and (b) अम्त्वपञ्चम्याः – following a अव्ययीभावः compound ending (ref. 1-1-72) in the letter ‘अ’ a सुँप् affix – other than a fifth case affix – is substituted by अम्।
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘अम्’ from getting इत्-सञ्ज्ञा।

(11) परोक्षम् । 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 compound परोक्षम् the तत्त्वबोधिनी says – वृत्तिविषये ‘अक्षि’शब्द इन्द्रियमात्रपर:। Please explain.

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

3. Where has the सूत्रम् 3-3-126 ईषद्‌दु:सुषु कृच्छ्राकृच्छ्रार्थेषु खल् been used in the commentary?

4. Which सूत्रम् prescribes the second case affix used in the word कर्तृभोक्तृदेहविच्छेदम् in the commentary?

5. How would you say this in Sanskrit?
“Sages meditate upon that which is beyond perception.” Use the verbal root √ध्यै (ध्यै चिन्तायाम् १. १०५६) for ‘to meditate upon.’

6. How would you say this in Sanskrit?
“The cause of the universe is beyond perception.”

Easy questions:

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

2. Which सूत्रम् justifies the use of a आत्मनेपदम् affix in the form संगच्छते used in the commentary?

Today we will look at the form धर्मभृताम् mGp from श्रीमद्भागवतम् 1.10.1.

शौनक उवाच
हत्वा स्वरिक्थस्पृध आततायिनो युधिष्ठिरो धर्मभृतां वरिष्ठः । सहानुजैः प्रत्यवरुद्धभोजनः कथं प्रवृत्तः किमकारषीत्ततः ।। १-१०-१ ।।
सूत उवाच
वंशं कुरोर्वंशदवाग्निनिर्हृतं संरोहयित्वा भवभावनो हरिः । निवेशयित्वा निजराज्य ईश्वरो युधिष्ठिरं प्रीतमना बभूव ह ।। १-१०-२ ।।

श्रीधर-स्वामि-टीका
राज्यं चकारेत्युक्तं तत्र पृच्छति – हत्वेति । स्वस्य रिक्थे धने स्पर्धन्ते स्म ये ते तथा । यद्वा स्वरिक्थाय स्पृत्संग्रामो येषामत एव धनादिहरणादाततायिनस्तान्हत्वा । प्रत्यवरुद्धभोजनो बन्धुवधदुःखेन संकुचितभोगो, राज्यलाभेन प्राप्तभोगो वा । कथं राज्ये प्रवृत्तः, प्रवृत्तो वा ततः किमकार्षीत् ।। १ ।। राज्यप्रवृत्तौ श्रीकृष्णस्य प्रीतिं पर्यालोच्य प्रवृत्त इत्याशयेनोत्तरमाह । वंशं कुरोः संरोहयित्वा परीक्षिद्रक्षणेन संरोह्याङ्कुरितं कृत्वा । कथंभूतम् । वंशदवाग्निनिर्हृतं वंश एव दवो वनं तस्मादुद्भूतो यः क्रोधरूपोऽग्निस्तेन निर्हृतं दग्धम् । निजराज्ये निवेश्य च ।। २ ।।

Gita Press translation – Śaunaka said: Having got rid of the ruffians who sought to rob him of his lawful heritage, how did Yudhiṣṭhira, the foremost of pious rulers, proceed (to rule his kingdom) with his younger brothers and what did he accomplish later, averse as he was to the gratification of his senses? (1) Sūta continued: Having revived the race of Kuru, that had been consumed by the fire of internecine feud – even as the wild fire produced by the rubbing of bamboo stems against one another consumes a whole forest of bamboos – and established Yudhiṣṭhira on his throne, the almighty Śrī Hari (Śrī Kṛṣṇa), the promoter of the world, rejoiced at heart (2).

धर्मभृताम् is पुंलिङ्गे षष्ठी-बहुवचनम् of the प्रातिपदिकम् ‘धर्मभृत्’।

(1) धर्मभृत् + आम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-41 यतश्च निर्धारणम्‌ – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) or a seventh case affix (‘ङि’, ‘ओस्’, ‘सुप्’) is used following a प्रातिपदिकम् (nominal stem) which denotes a group/whole from which an element/part is to be singled out based on a genus or quality or action or proper name.

In the present example, ‘युधिष्ठिर’ is being singled out from the group denoted by ‘धर्मभृत्’ (‘pious ruler’) based on the quality of being ‘वरिष्ठ’ (‘foremost.’) Hence the conditions for applying 2-3-41 are satisfied and a sixth case affix is used following the प्रातिपदिकम् ‘धर्मभृत्’। (A seventh case affix could have also been used.)

1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘आम्’ from getting इत्-सञ्ज्ञा।

= धर्मभृताम् ।

Questions:

1. In the first verse of which Chapter of the गीता has the सूत्रम् 2-3-41 यतश्च निर्धारणम्‌ (used in step 1) been used?

2. Which कृत् affix is used to form the उपपद-समास: ‘धर्मभृत्’?

3. Why is the form संरोहयित्वा not appropriate in the classical language? What is the correct form?

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

5. Which सूत्रम् justifies the use of a third case affix in the word अनुजै: used in the verses?

6. How would you say this in Sanskrit?
“Pāṇini is the foremost among grammarians.” Use the masculine प्रातिपदिकम् ‘वैयाकरण’ for ‘grammarian.’

Easy questions:

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

2. Which सूत्रम् prescribes the वृद्धि: substitution in the form अकार्षीत्?

Today we will look at the form हैहयानाम् mGp from श्रीमद्भागवतम् 9.15.17.

श्रीबादरायणिरुवाच
हैहयानामधिपतिरर्जुनः क्षत्रियर्षभः । दत्तं नारायणस्यांशमाराध्य परिकर्मभिः ।। ९-१५-१७ ।।
बाहून्दशशतं लेभे दुर्धर्षत्वमरातिषु । अव्याहतेन्द्रियौजःश्रीतेजोवीर्ययशोबलम् ।। ९-१५-१८ ।।
योगेश्वरत्वमैश्वर्यं गुणा यत्राणिमादयः । चचाराव्याहतगतिर्लोकेषु पवनो यथा ।। ९-१५-१९ ।।

श्रीधर-स्वामि-टीका
कार्तवीर्यार्जुनेन कृतमपराधं वक्तुं तस्य दर्पहेतुमैश्वर्यादिकमाह – हैहयानामिति षड्भिः – परिकर्मभिः परिचर्याभिर्दत्तं दत्तात्रेयमाराध्य ।। १७ ।। अव्याहतमिन्द्रियादिकं च लेभे ।। १८ ।। यत्र यस्मिन्नैश्वर्येऽणिमादयो गुणाः ।। १९ ।।

Gita Press translation – Śrī Śuka replied: Having propitiated Lord Datta (better known as Dattātreya), a part manifestation of Lord Nārāyaṇa, through acts of worship, Arjuna, the jewel among the Kṣatriyas and the then ruler of the Haihayas, had secured a thousand arms, formidableness in the eyes of foes, uninterrupted soundness of the senses and organs of action, affluence, glory, prowess, fame and bodily strength, mastery of Yoga and superhuman power which was characterized by virtues such as the capacity to assume an atomic form. His movement being unimpeded (everywhere), he went about the worlds like the wind (17-19).

हैहयानाम् is the षष्ठी-बहुवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘हैहय’।

(1) हैहय + आम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-39 स्वामीश्वराधिपतिदायादसाक्षिप्रतिभूप्रसूतैश्च – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) or a seventh case affix (‘ङि’, ‘ओस्’, ‘सुप्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘स्वामी’ (master) or ‘ईश्वर’ (lord) or ‘अधिपति’ (ruler) or ‘दायाद’ (heir) or ‘साक्षिन्’ (witness) or ‘प्रतिभू’ (guarantor) or ‘प्रसूत’ (offspring.)
In the present example, the प्रातिपदिकम् ‘हैहय’ is co-occurring with अधिपति:। Hence the condition for applying 2-3-39 is satisfied and a sixth case affix is used following the प्रातिपदिकम् ‘हैहय’। (A seventh case affix could have also been used.)
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘आम्’ from getting इत्-सञ्ज्ञा।

See question 2.

(2) हैहय + नुँट् आम् । By 7-1-54 ह्रस्वनद्यापो नुट्, 1-1-46 आद्यन्तौ टकितौ।

(3) हैहय + नाम् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(4) हैहयानाम् । By 6-4-3 नामि – The ending vowel of an अङ्गम् gets elongated if followed by the term ‘नाम्’ ।

Questions:

1. Where may the सूत्रम् 2-3-39 स्वामीश्वराधिपतिदायादसाक्षिप्रतिभूप्रसूतैश्च (used in step 1) be applied in the first ten verses of Chapter Four of the गीता?

2. Commenting on the सूत्रम् 2-3-39 स्वामीश्वराधिपतिदायादसाक्षिप्रतिभूप्रसूतैश्च the सिद्धान्तकौमुदी says – षष्ठ्यामेव प्राप्तायां पाक्षिक-सप्तम्यर्थं वचनम्। Please explain.

3. Commenting on the सूत्रम् 2-3-39 स्वामीश्वराधिपतिदायादसाक्षिप्रतिभूप्रसूतैश्च the तत्त्वबोधिनी says – ‘दायमादत्ते’ इति दायादः। सोपसर्गादप्यादन्तादत एव निपातनात्कः। Please explain.

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

5. Which सूत्रम् justifies the use of the affix तुमुँन् in the form वक्तुम् used in the commentary?

6. How would you say this in Sanskrit?
“Indra is the ruler of the gods.”

Easy questions:

1. Where has the सूत्रम् 6-4-120 अत एकहल्मध्येऽनादेशादेर्लिटि been used in the verses?

2. Why doesn’t the सूत्रम् 6-4-120 अत एकहल्मध्येऽनादेशादेर्लिटि apply in the form चचार? (Which condition is not satisfied?)

Today we will look at the form राज्ञः mGs from श्रीमद्भागवतम् 4.8.10.

एकदा सुरुचेः पुत्रमङ्कमारोप्य लालयन् । उत्तमं नारुरुक्षन्तं ध्रुवं राजाभ्यनन्दत ।। ४-८-९ ।।
तथा चिकीर्षमाणं तं सपत्न्यास्तनयं ध्रुवम् । सुरुचिः शृण्वतो राज्ञः सेर्ष्यमाहातिगर्विता ।। ४-८-१० ।।
न वत्स नृपतेर्धिष्ण्यं भवानारोढुमर्हति । न गृहीतो मया यत्त्वं कुक्षावपि नृपात्मजः ।। ४-८-११ ।।

श्रीधर-स्वामि-टीका –
तयोः प्रियाप्रियत्वे प्रपञ्चयन् ध्रुवचरित्रमाह पञ्चभिरध्यायैः । सुरुचेः पुत्रमुत्तमसंज्ञं लालयन् ।। ९ ।। तथा अङ्कारोहणं चिकीर्षमाणम् ।। १० ।। गर्वोक्तिमेवाह त्रिभिः – नेति । नृपतेर्धिष्ण्यमासनं नृपात्मजोऽपि भवान्नारोढुमर्हति ।। ११ ।।

Gita Press translation – On a certain day, while fondling Suruci’s son, prince Uttama, whom he had seated on his lap, the king (Uttānapāda) did not welcome Dhruva, who too sought to climb to his lap (9). To Dhruva, her co-wife’s son, thus striving, Suruci, who was exceedingly proud (of the king’s attentions), spitefully spoke (as follows), the king (quietly) listening :- (10) “O child, you are not fit to ascend the royal throne, in as much as, though sprung from the king’s loins, you were not conceived by me (11).

राज्ञः is षष्ठी-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘राजन्’।

(1) राजन् + ङस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the सूत्रम् 2-3-38 षष्ठी चानादरे – A sixth case also (in addition to a seventh case affix) is used following a प्रातिपदिकम् (nominal stem) which denotes the one (agent/object) whose action (the timing of which is known) gives an indication of (the timing of) another action, provided there is a sense of disrespect/disregard (‘in spite of.’)
Note: In this sense, the genitive absolute is used more often than the locative absolute.

In the present example, the प्रातिपदिकम् (‘राजन्’) which denotes the agent (the king) whose action of शृण्वतः (listening) gives an indication of another action (सुरुचिः आह – Suruci spoke) and there is a sense of disrespect/disregard. Hence the conditions for applying the सूत्रम् 2-3-38 षष्ठी चानादरे are satisfied and the प्रातिपदिकम् (‘राजन्’) takes a sixth case affix. (It could have also taken a seventh case affix.)

(2) राजन् + अस् । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of the affix ‘ङस्’ from getting इत्-सञ्ज्ञा।
Note: The अङ्गम् ‘राजन्’ gets the भ-सञ्ज्ञा by 1-4-18 यचि भम् ।

(3) राज्न् + अस् । By 6-4-134 अल्लोपोऽनः – There is an elision of the letter ‘अ’ of ‘अन्’ when
i) the ‘अन्’ belongs to a अङ्गम् and
ii) the ‘अन्’ is (immediately) followed by a ‘स्वादि’ affix (ref. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌) which is not सर्वनामस्थानम् and which either begins with the letter ‘य्’ or a vowel (अच्)।

(4) राज्न् + अ: । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

(5) राज्ञः । By 8-4-40 स्तोः श्चुना श्चुः – When the letter ‘स्’ or a letter of the त-वर्ग: (‘त्’, ‘थ्’, ‘द्’, ‘ध्’, ‘न्’) comes in contact with either the letter ‘श्’ or a letter of the च-वर्ग: (‘च्’, ‘छ्’, ‘ज्’, ‘झ्’, ‘ञ्’), then it is replaced respectively by ‘श्’, च-वर्ग: (‘च्’, ‘छ्’, ‘ज्’, ‘झ्’, ‘ञ्’)।

Questions:

1. The वृत्ति: of the सूत्रम् 2-3-38 षष्ठी चानादरे is – अनादराधिक्ये भावलक्षणे षष्ठीसप्तम्यौ स्त: । Commenting on this the तत्त्वबोधिनी says – केवलभावलक्षणे सप्तम्येव, अनादराधिक्ये तु षष्ठीसप्तम्याविति निष्कर्षः। Please explain.

2. Where has the सूत्रम् 6-4-16 अज्झनगमां सनि been used in the verses?

3. Which सूत्रम् prescribes the substitution ‘प्’ in the form आरोप्य?

4. From which verbal root is form गृहीत: (प्रातिपदिकम् ‘गृहीत’, पुंलिङ्गे प्रथमा-एकवचनम्) derived?

5. Which कृत् affix is used to derive the नपुंसकलिङ्ग-प्रातिपदिकम् ‘आसन’ (used in the form आसनम् (द्वितीया-एकवचनम्) in the commentary)?

6. How would you say this in Sanskrit?
“In spite of the father watching, the boy hit (his) brother.”

Easy questions:

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

2. Where has the सूत्रम् 7-3-119 अच्च घेः been used in the verses?

Today we will look at the form अन्येषु mLp from श्रीमद्भागवतम् 10.18.13.

भ्रमणैर्लङ्घनैः क्षेपैरास्फोटनविकर्षणैः । चिक्रीडतुर्नियुद्धेन काकपक्षधरौ क्वचित् ।। १०-१८-१२ ।।
क्वचिन्नृत्यत्सु चान्येषु गायकौ वादकौ स्वयम् । शशंसतुर्महाराज साधु साध्विति वादिनौ ।। १०-१८-१३ ।।

श्रीधर-स्वामि-टीका
काकपक्षाश्चूडाकरणात्प्राक्तनकेशाः । भ्रमणादिप्रकारैर्नियुद्धेन बाहुयुद्धेन चिक्रीडतुः ।। १२ ।। १३ ।।

Gita Press translation – Wearing side-locks (after the fashion of the day), the two Brothers now diverted Themselves by revolving (in pairs with Their hands clasped together), long jumps, putting the weight, slapping the arms, tug of war and wrestling (12). Sometimes, while others danced, the two Brothers Themselves sang or sounded the instruments or applauded the dancers, O great king, by exclaiming “Well done! Bravo!” (13)

अन्येषु is पुंल्लिङ्गे सप्तमी-बहुवचनम् of the सर्वनाम-प्रातिपदिकम् ‘अन्य’।

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

(2) अन्य + सु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) अन्ये + सु । By 7-3-103 बहुवचने झल्येत् – The ending letter ‘अ’ of a अङ्गम् changes to ‘ए’ when followed by a plural सुँप् affix beginning with a झल् letter.

(4) अन्येषु । By 8-3-59 आदेशप्रत्यययोः।

Questions:

1. Where has the सूत्रम् 2-3-37 यस्य च भावेन भावलक्षणम्‌ been used in verses 20-25 of Chapter Eight of the गीता?

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

3. In which sense has the third case in भ्रमणैः, लङ्घनैः, क्षेपैः, आस्फोटनविकर्षणैः and नियुद्धेन been used?
i. कर्तरि
ii. करणे
iii.हेतौ
iv. None of the above

4. Which कृत् affix is used to construct the प्रातिपदिकम् ‘गायक’ (used in the form गायकौ (पुंलिङ्गे प्रथमा-द्विवचनम्)) in the verses?

5. Which सूत्रम् prescribes the affix ल्युट् used in लङ्घनैः (नपुंसकलिङ्ग-प्रातिपदिकम् ‘लङ्घन’, तृतीया-बहुवचनम्)?

6. How would you say this in Sanskrit?
“While the body perishes the Self does not perish.” Use the verbal root √नश् (णशँ अदर्शने ४. ९१) preceded by the उपसर्ग: ‘वि’ for ‘to perish.’

Easy questions:

1. Where has the सूत्रम् 6-1-69 एङ्ह्रस्वात्‌ सम्बुद्धेः been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘अतुस्’ in the form ‘शशंसतुः’?

Today we will look at the form नारदे mLs from श्रीमद्भागवतम् 1.7.1.

शौनक उवाच
निर्गते नारदे सूत भगवान्बादरायणः । श्रुतवांस्तदभिप्रेतं ततः किमकरोद्विभुः ।। १-७-१ ।।
सूत उवाच
ब्रह्मनद्यां सरस्वत्यामाश्रमः पश्चिमे तटे । शम्याप्रास इति प्रोक्त ऋषीणां सत्रवर्धनः ।। १-७-२ ।।
तस्मिन्स्व आश्रमे व्यासो बदरीषण्डमण्डिते । आसीनोऽप उपस्पृश्य प्रणिदध्यौ मनः स्वयम् ।। १-७-३ ।।

श्रीधर-स्वामि-टीका
तस्य नारदस्याभिप्रेतं श्रुतवान्सन् ।। १ ।। ब्रह्मनद्यां ब्रह्मदैवत्यायां ब्राह्मणैराश्रितायां च । सत्रं कर्म वर्धयतीति तथा ।। २ ।। बदरीणां षण्डेन समूहेन मण्डिते । मनः प्रणिदध्यौ स्थिरीचकार । ‘समाधिनाऽनुस्मर तद्विचेष्टितम्’ इति नारदोपदिष्टं ध्यानं कृतवानित्यर्थः ।। ३ ।।

Gita Press translation – Śaunaka said: On the departure of Nārada, what did the divine and all-powerful Vyāsa do, after hearing that which was in the mind of the celestial sage? (1) Sūta replied: On the western bank of the Saraswatī river, presided over by Brahmā, there is a hermitage called Śamyāprāsa, which promotes the sacrificial activities of the sages (2). In that hermitage, which was Vyāsa’s own abode and was surrounded by a grove of jujube trees, the sage Vyāsa sat down and, after sipping a little water, collected his mind by self-effort (3).

नारदे is सप्तमी-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘नारद’।

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

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

(3) नारदे । By 6-1-87 आद्‌गुणः।

Questions:

1. Where has the सूत्रम् 2-3-37 यस्य च भावेन भावलक्षणम्‌ been used in verses 35-40 of Chapter One of the गीता?

2. Which सूत्रम् prescribes the substitution ‘ई’ in the form आसीनः (प्रातिपदिकम् ‘आसीन’, पुंलिङ्गे प्रथमा-एकवचनम्)?

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

4. In which word in the verses has the सूत्रम् 3-2-180 विप्रसम्भ्यो ड्वसंज्ञायाम् been used?

5. The seventh case affix in the form तटे (and the corresponding adjective पश्चिमे) used in the verse is prescribed by the सूत्रम् 2-3-36 सप्तम्यधिकरणे च because ‘तट’ has the designation अधिकरणम् as per the सूत्रम् 1-4-45 आधारोऽधिकरणम्। आधारः is of three kinds (i) औपश्लेषिक: involving contact or proximity (ii) वैषयिक: involving a subject matter (iii) अभिव्यापक: involving pervasion. Which one (of these three) is it here?

6. How would you say this in Sanskrit?
“On Rāvaṇa having been killed, the monkeys rejoiced.” Use the verbal root √हृष् (हृषँ तुष्टौ ४. १४२) for ‘to rejoice.’

Easy questions:

1. In the verses can you spot a प्रातिपदिकम् which is always used in the plural?

2. Where has the सूत्रम् 3-1-79 तनादिकृञ्भ्य उः been used in the verses?

Today we will look at the form तूर्येषु mLp/nLp from श्रीमद्भागवतम् 10.44.29.

गोपान्वयस्यानाकृष्य तैः संसृज्य विजह्रतुः । वाद्यमानेषु तूर्येषु वल्गन्तौ रुतनूपुरौ ।। १०-४४-२९ ।।
जनाः प्रजहृषुः सर्वे कर्मणा रामकृष्णयोः । ऋते कंसं विप्रमुख्याः साधवः साधु साध्विति ।। १०-४४-३० ।।

श्रीधर-स्वामि-टीका
वल्गन्तौ नृत्यादि कुर्वन्तौ ।। २९ ।। साधु साधु इति वदन्तः ।। ३० ।।

Gita Press translation – Drawing near them Their cowherd mates and closing with them, the two Brothers sported (in the arena), while the trumpets were being sounded, dancing (at intervals) with Their anklets jingling (29). With the exception of Kaṁsa all the people (present there) exceedingly rejoiced over the achievement of Balarāma and Śrī Kṛṣṇa. And pious men, including the foremost of the Brāhmaṇas, exclaimed, “Well done! bravo!!” (30)

तूर्येषु is सप्तमी-बहुवचनम् of the पुंल्लिङ्ग/नपुंसकलिङ्ग-प्रातिपदिकम् ‘तूर्य’।

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

(2) तूर्य + सु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) तूर्ये + सु । By 7-3-103 बहुवचने झल्येत् – the ending letter ‘अ’ of a अङ्गम् changes to ‘ए’ when followed by a plural सुँप् affix beginning with a झल् letter.

(4) तूर्येषु । By 8-3-59 आदेशप्रत्यययोः – The letter ‘स्’ is replaced by the cerebral ‘ष्’ when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (‘क्’, ‘ख्’, ‘ग्’, ‘घ्’, ‘ङ्’)। This substitution only takes place if the ‘स्’ is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

Questions:

1. Where has the सूत्रम् 2-3-37 यस्य च भावेन भावलक्षणम्‌ been used in verses 41-47 of Chapter One of the गीता?

2. In the absence of the सूत्रम् 2-3-37 यस्य च भावेन भावलक्षणम्‌ which case ending would have been used with ‘तूर्य’ (and ‘वाद्यमान’)?

3. Which सूत्रम् justifies the use of a third case affix in the form तै: used in the verses?

4. Where has the सूत्रम् 2-3-23 हेतौ been used in the verses?

5. In which word in the verses has the substitution ‘शतृँ’ (in place of ‘लँट्’) been used?

6. How would you say this in Sanskrit?
“While Śrī Rāma was being crowned the gods showered flowers.” Use the verbal root √सिच् (षिचँ क्षरणे ६. १७०) preceded by the उपसर्ग: ‘अभि’ for ‘to crown.’

Easy questions:

1. From which verbal root is विजह्रतुः derived?

2. Which सूत्रम् prescribes the substitution ‘उस्’ in the form प्रजहृषुः?

Today we will look at the form दूरे nLs from श्रीमद्भागवतम् 10.47.34.

यत्त्वहं भवतीनां वै दूरे वर्ते प्रियो दृशाम् । मनसः सन्निकर्षार्थं मदनुध्यानकाम्यया ।। १०-४७-३४ ।।
यथा दूरचरे प्रेष्ठे मन आविश्य वर्तते । स्त्रीणां च न तथा चेतः सन्निकृष्टेऽक्षिगोचरे ।। १०-४७-३५ ।।
मय्यावेश्य मनः कृत्स्नं विमुक्ताशेषवृत्ति यत् । अनुस्मरन्त्यो मां नित्यमचिरान्मामुपैष्यथ ।। १०-४७-३६ ।।

श्रीधर-स्वामि-टीका
ननु किमन्यानिवास्मानात्मविद्यया प्रलोभयसि, वयं तु सर्वसुन्दरसकलगुणगणालंकृतेन त्वया विरहं नैव सहाम इति चेदत आह – यत्त्वहमिति । दृशां दूरे यद्वर्ते तन्मदनुध्यानार्थम् । तच्च ध्यानं मनसः संनिकर्षार्थमिति ।। ३४ ।। एतदुपपादयति त्रयेण – यथा दूरचर इति ।। ३५ ।।

Gita Press translation – It is only with intent to focus your thought constantly on Me in order to ensure your mental proximity with Me that I, your Darling, am actually staying (so) far from your eyes (34). The mind of women as well as of others does not get so absorbed in the thought of their most beloved one living close by and open to their view as in that of one staying at a distance (35). Incessantly thinking of Me (as you do), having devoted to Me your whole (undivided) mind, which has completely shed all (other) thoughts, you will come to Me before long (36).

दूरे is सप्तमी-एकवचनम् of the नपुंसकलिङ्ग-प्रातिपदिकम् ‘दूर’।

(1) दूर + ङि । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। By 2-3-36 सप्तम्यधिकरणे च – A seventh case affix (‘ङि’, ‘ओस्’, ‘सुप्’) is used to denote अधिकरणम् (location), provided it has not been expressed otherwise. The use of ‘च’ in the सूत्रम् tells us that a seventh case affix is also used following a प्रातिपदिकम् (nominal stem) having the sense of either ‘far’ or ‘near.’
In the present example, ‘दूर’ has the sense of ‘far’. Hence ‘दूर’ takes a seventh case affix.

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

(3) दूरे । By 6-1-87 आद्गुणः।

Questions:

1. In the first twenty verses of Chapter Thirteen of the गीता where has the सूत्रम् 2-3-36 सप्तम्यधिकरणे च (used in step 1) been used to prescribe a seventh case affix following a प्रातिपदिकम् (nominal stem) having the sense of either ‘far’ or ‘near’?

2. Commenting on the सूत्रम् 2-3-36 सप्तम्यधिकरणे च the सिद्धान्तकौमुदी says – ‘दूरान्तिकार्थेभ्य: -’ इति विभक्तित्रयेण सह चतस्रोऽत्र विभक्तय: फलिता:। Please explain.

3. In the verses a sixth case ending has been used in दृशाम्। Which other case ending (other than the sixth case ending) could be used?

4. Which सूत्रम् prescribes the substitution ‘ल्यप्’ (in place of ‘क्त्वा’) in the form आविश्य?

5. Where has the सूत्रम् 7-1-81 शप्श्यनोर्नित्यम् been used in the verses?

6. How would you say this in Sanskrit?
“O Lord! May I always be close to You.”

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘ए’ in the form वर्ते?

2. Where has the सूत्रम् 3-1-33 स्यतासी लृलुटोः been used in the verses?