Today we will look at the form अस्य nGs from श्रीमद्भागवतम् 5.19.12.

गायति चेदम् –
कर्तास्य सर्गादिषु यो न बध्यते न हन्यते देहगतोऽपि दैहिकैः । द्रष्टुर्न दृग्यस्य गुणैर्विदूष्यते तस्मै नमोऽसक्तविविक्तसाक्षिणे ।। ५-१९-१२ ।।
इदं हि योगेश्वर योगनैपुणं हिरण्यगर्भो भगवाञ्जगाद यत् । यदन्तकाले त्वयि निर्गुणे मनो भक्त्या दधीतोज्झितदुष्कलेवरः ।। ५-१९-१३ ।।

श्रीधर-स्वामि-टीका –
असक्तश्चासौ विविक्तश्च साक्षी च तस्मै नमः । असक्तत्वं दर्शयति । अस्य विश्वस्य सर्गादिषु कर्तापि यो न बध्यतेऽहं कर्तेति न मन्यते । विविक्तत्वमाह । देहगतोऽपि दैहिकैः क्षुत्पिपासादिभिर्यो न हन्यते नाभिभूयते । साक्षित्वमाह । यस्य द्रष्टुरपि सतो दृष्टिर्गुणैर्दृश्यैर्न विदूष्यते न विक्रियते ।। १२ ।। योगकौशलं निरूपयन्योगं प्रार्थयते – इदमिति त्रिभिः । हे योगेश्वर, हिरण्यगर्भो यद्योगनैपुणं जगाद इदमेव तत् । किम् । जन्मप्रभृति भक्त्यान्तकाले पुमांस्त्वयि मनो धारयेदिति यत् । कथंभूतः सन् । उज्झितं दुष्कलेवरं तदभिमानो येन ।। १३ ।।

Gita Press translation – Again, he sings the following (praises): – “Hail to Him who, though the Maker of this (universe), does not get bound to the functions of creation etc., (by recognizing Himself as the doer), who though invested with a body, is not affected by the attributes of a body (hunger, thirst and so on) and whose vision, though He is all-seeing, is not tainted by the qualities (of that which He sees) – (to sum up,) who is (absolutely) unattached, pure and a (mere) witness (12). Indeed herein, O Master of Yoga, lies the proficiency in Yoga (mind-control), of which the glorious Brahmā (who was born of a golden lotus sprung from the navel of Lord Viṣṇu) has spoke, viz., that, having given up (all) identification with the body, one should concentrate one’s mind on You, who are beyond the modes of Prakṛti (all material phenomena), at the last moment (of one’s life) through (the practice of) Devotion (continued from one’s very birth.) (13)

अस्य is नपुंसकलिङ्गे षष्ठी-एकवचनम् of the सर्वनाम-प्रातिपदिकम् ‘इदम्’।

(1) इदम् + ङस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the सूत्रम् 2-3-65 कर्तृकर्मणोः कृति – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is used to denote कर्ता (the doer) as well as कर्म (the object) of an action denoted by a (word ending in a) कृत् affix, provided the doer/object has not been expressed otherwise.
In the present example, ‘इदम्’ (‘this (universe)’) is the object of the action denoted by ‘कर्तृ’ (‘maker’) which ends in the कृत् affix तृच् (prescribed by the सूत्रम् 3-1-133 ण्वुल्तृचौ)। Hence ‘इदम्’ takes a sixth case affix.

Note: As per 1-4-104 विभक्तिश्च the affix ‘ङस्’ has the designation विभक्ति:। This allows 7-2-102 to apply in the next step.

(2) इद अ + ङस् । By 7-2-102 त्यदादीनामः – The ending letter of the pronouns, starting with ‘त्यद्’ and ending with ‘द्वि’, is replaced by ‘अ’ when followed by a विभक्ति: affix. As per 1-1-52 अलोऽन्त्यस्य, only the ending letter ‘म्’ of the अङ्गम् ‘इदम्’ is replaced by ‘अ’।

(3) इद + ङस् । By 6-1-97 अतो गुणे।

(4) इद + स्य । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in the letter ‘अ’, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। As per 1-1-55 अनेकाल्शित्सर्वस्य the entire affix ‘ङस्’ is replaced.

(5) अस्य । By 7-2-113 हलि लोपः, the ‘इद्’ of ‘इदम्’ that is without the letter ‘क्’ takes elision (लोपः), when the विभक्तिः affixes of the आप्-प्रत्याहारः, which begin with a consonant, follow. This rule is an अपवाद: (exception) to the prior rule 7-2-112 अनाप्यकः।
Only the letter ‘द्’ of ‘इद्’ would take लोपः by 1-1-52 अलोऽन्त्यस्य। But the following परिभाषा takes effect – नानर्थकेऽलोन्त्यविधिरनभ्यासविकारे।
This means that the rule 1-1-52 अलोऽन्त्यस्य does not apply in the case of a term that is devoid of meaning, except in the case which involves modification of an अभ्यास:।
In this example, the entire term ‘इदम्’ has meaning but the ‘इद्’ part does not. So 1-1-52 does not apply when it comes to operating on the ‘इद्’ part. Therefore, the ‘इद्’ part completely takes लोपः by 7-2-113.
Note: आप् is the प्रत्याहारः made of the सुँप् affixes from टा (तृतीया-एकवचनम्) until सुप् (सप्तमी-बहुवचनम्)।

Questions:

1. Where has the सूत्रम् 2-3-65 कर्तृकर्मणोः कृति been used in the first fifteen verses of Chapter Four of the गीता?

2. Under the सूत्रम् 2-3-65 कर्तृकर्मणोः कृति the सिद्धान्तकौमुदी gives the example – जगत: कर्ता कृष्ण:। Commenting on this example, the तत्त्वबोधिनी commentary says – कृष्णस्य तृचाभिहितत्वात् तत: षष्ठी न भवति। Please explain.

3. Which सूत्रम् prescribes the fourth case affix used in the form तस्मै used in the verses?

4. Can you spot the augment अम् in the verses?

5. Which कृत् affix is used to form the feminine प्रातिपदिकम् ‘पिपासा’ used in the compound क्षुत्पिपासादिभि: in the commentary?

6. How would you say this in Sanskrit?
“The Lord is the protector of everyone.”

Easy questions:

1. Which सूत्रम् prescribes the elision of the letter ‘न्’ in the form बध्यते?

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

Today we will look at the form तस्य nGs from श्रीमद्भागवतम् 6.8.39.

इमां विद्यां पुरा कश्चित्कौशिको धारयन्द्विजः । योगधारणया स्वाङ्गं जहौ स मरुधन्वनि ।। ६-८-३८ ।।
तस्योपरि विमानेन गन्धर्वपतिरेकदा । ययौ चित्ररथः स्त्रीभिर्वृतो यत्र द्विजक्षयः ।। ६-८-३९ ।।

श्रीधर-स्वामि-टीका –
एतद्विद्याप्रभावमितिहासेनाह – इमामिति सार्धैस्त्रिभिः । मरुधन्वनि निरुदके देशे । अनेन विद्यायाः क्षेत्रतीर्थानपेक्षत्वं दर्शितम् ।। ३८ ।। यत्र द्विजस्य क्षयो देहत्यागस्तस्योपरि ।। ३९ ।।

Gita Press translation – Of yore, a certain Brāhmaṇa, who was a scion of the sage Kauśika and had his mind fixed on this sacred text, cast off his body in a desert through concentration of mind accompanied by retention of breath (38). Surrounded by ladies, Citraratha, the chief of the Gandharvas once flew in his aerial car over the spot where the Brāhmaṇa had died (39).

तस्य is नपुंसकलिङ्गे षष्ठी-एकवचनम् of the सर्वनाम-प्रातिपदिकम् ‘तद्’।

(1) तद् + ङस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the 2-3-30 षष्ठ्यतसर्थप्रत्ययेन – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with a word ending in an affix having the same meaning as that of the affix ‘अतसुँच्’ (ref. 5-3-28 दक्षिणोत्तराभ्यामतसुच्)।

See question 1.

Note: The section in which पाणिनि: prescribes affixes having the same meaning as that of the affix ‘अतसुँच्’ runs from 5-3-27 दिक्‌शब्देभ्यः सप्तमीपञ्चमीप्रथमाभ्यो दिग्देशकालेष्वस्तातिः down to 5-3-41 विभाषावरस्य।

In the present example, the प्रातिपदिकम् ‘तद्’ co-occurs with the word ‘उपरि’ (prescribed by the सूत्रम् 5-3-31 उपर्युपरिष्टात्‌ which occurs in the section from 5-3-27 to 5-3-41.) Therefore ‘तद्’ takes the sixth case affix.

Note: As per 1-4-104 विभक्तिश्च the affix ‘ङस्’ has the designation विभक्ति:। This allows 7-2-102 to apply in the next step.

(2) त अ + ङस् । By 7-2-102 त्यदादीनामः – The ending letter of the pronouns, starting with ‘त्यद्’ and ending with ‘द्वि’, is replaced by ‘अ’ when followed by a विभक्ति: affix. As per 1-1-52 अलोऽन्त्यस्य, only the ending letter ‘द्’ of the अङ्गम् ‘तद्’ is replaced by ‘अ’।

(3) त + ङस् । By 6-1-97 अतो गुणे।

(4) तस्य । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in the letter ‘अ’, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। As per 1-1-55 अनेकाल्शित्सर्वस्य the entire affix ‘ङस्’ is replaced.

Questions:

1. The sixth case affix prescribed by the सूत्रम् 2-3-30 षष्ठ्यतसर्थप्रत्ययेन is a अपवाद: (exception) to which affix that would have been prescribed by which सूत्रम्?

2. Commenting on the सूत्रम् 2-3-30 षष्ठ्यतसर्थप्रत्ययेन the तत्त्वबोधिनी says – अतसुचोऽस्तात्यनन्तरत्वेऽपि लाघवानुरोधेन अस्तात्यर्थेति नोक्तमित्याहु:। Please explain.

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

4. Which सूत्रम् prescribes the affix अच् used to derive the प्रातिपदिकम् ‘क्षय’ (used in the compound द्विजक्षयः in the verses)?

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

6. How would you say this in Sanskrit?
“Look at the plane flying over the mountains.” Use the verbal root √डी (डीङ् विहायसा गतौ १. ११२३, ४. ३०) for ‘to fly.’

Easy questions:

1. Where has the सूत्रम् 7-4-62 कुहोश्चुः been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘औ’ in the form ययौ?

Today we will look at the form (कस्य) हेतोः mGs from श्रीमद्भागवतम् verse 4-17-4.

विदुर उवाच
कस्माद्दधार गोरूपं धरित्री बहुरूपिणी । यां दुदोह पृथुस्तत्र को वत्सो दोहनं च किम् ।। ४-१७-३ ।।
प्रकृत्या विषमा देवी कृता तेन समा कथम् । तस्य मेध्यं हयं देवः कस्य हेतोरपाहरत् ।। ४-१७-४ ।।

श्रीधर-स्वामि-टीका –
दोहनं पात्रम् ।। ३ ।। मेध्यं यज्ञार्हम् ।। ४ ।।

Gita Press translation – Vidura said : Wherefore did Earth who could take any number of forms, (particularly) assume the form of a cow that Pṛthu milked? Who played the role of a calf for the time being and what served as the milk-pail? (3) Uneven (undulated) by nature, how was the earth made even (levelled) by him? And with what motive did the god (Indra) steal away his sacrificial horse? (4)

हेतोः is षष्ठी-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘हेतु’।

(1) हेतु + ङस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the वार्तिकम् (under 2-3-23 हेतौ in the महाभाष्यम्) निमित्तपर्यायप्रयोगे सर्वासां प्रायदर्शनम् – When the प्रातिपदिकम् ‘निमित्त’ (motive) or any of its synonyms – ‘कारण’ (reason), ‘हेतु’ (cause), ‘प्रयोजन’ (purpose) etc is used – generally any case affix may be assigned (following both the प्रातिपदिकम् ‘निमित्त’ etc as well as any प्रातिपदिकम् that is in apposition (has the same substratum) as ‘निमित्त’ etc.)

Note: नागेश: clarifies this वार्तिकम् as निमित्तादिप्रयोगे तेभ्यस्तत्समानाधिकरणशब्देभ्यश्चेत्यर्थ:। In the present example, कस्य also ends in a sixth case affix because it has समानाधिकरणम् with हेतोः।

Note: ‘हेतु’ gets the घि-सञ्ज्ञा by 1-4-7 शेषो घ्यसखि – When a short ‘इ’ ending or short ‘उ’ ending term – except for ‘सखि’ – does not have the नदी-सञ्ज्ञा then it gets the घि-सञ्ज्ञा।

(2) हेतु + 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।

(3) हेतो + अस् । By 7-3-111 घेर्ङिति – When a ङित् (having the letter ‘ङ्’ as a इत्) सुँप् affix follows, then a अङ्गम् having the घि-सञ्ज्ञा takes the गुण: substitution. Note: By 1-1-52 अलोऽन्त्यस्य, the गुण: substitution takes place only for the ending letter (in this case the letter ‘उ’) of the अङ्गम्।

(4) हेतोस् । By 6-1-110 ङसिँङसोश्च – In place of a preceding एङ् (‘ए’, ‘ओ’) letter and the following short ‘अ’ of the affix ‘ङसिँ’ or ‘ङस्’, there is a single substitute of the former (एङ् letter.)

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

Questions:

1. Where has the वार्तिकम् (under 2-3-23 हेतौ in the महाभाष्यम्) निमित्तपर्यायप्रयोगे सर्वासां प्रायदर्शनम् been used in Chapter One of the गीता?

2. Commenting on the वार्तिकम् ‘निमित्तपर्यायप्रयोगे सर्वासां प्रायदर्शनम्’ the सिद्धान्तकौमुदी says – प्रायग्रहणादसर्वनाम्न: प्रथमाद्वितीये न स्त:। Please explain.

3. Commenting on the same वार्तिकम् the तत्त्वबोधिनी says – एतद्वार्तिकेन ‘षष्ठी हेतुप्रयोगे’, ‘सर्वनाम्नस्तृतीया च’ इति सूत्रद्वयं गतार्थमिति बोध्यम्। Please explain.

4. Which कृत् affix is used to form the प्रातिपदिकम् ‘दोहन’ as used in the verses? Hint: The विग्रह: is दुह्यतेऽस्मिन्निति दोहनम्।

5. Which वार्तिकम् justifies the use of a third case affix in प्रकृत्या used in the verses?

6. How would you say this in Sanskrit?
“With what motive have you (sir) come here?”

Easy questions:

1. From which verbal root is दधार derived?

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

Today we will look at the form पृथुश्रवसः mGs from श्रीमद्भागवतम् 9.23.33.

चतुर्दशमहारत्नश्चक्रवर्त्यपराजितः । तस्य पत्नीसहस्राणां दशानां सुमहायशाः ।। ९-२३-३२ ।।
दशलक्षसहस्राणि पुत्राणां तास्वजीजनत् । तेषां तु षट्प्रधानानां पृथुश्रवस आत्मजः ।। ९-२३-३३ ।।
धर्मो नामोशना तस्य हयमेधशतस्य याट् । तत्सुतो रुचकस्तस्य पञ्चासन्नात्मजाः शृणु ।। ९-२३-३४ ।।

श्रीधर-स्वामि-टीका –
चतुर्दशमहारत्नानि तत्तज्जातिश्रेष्ठानि यस्य सः । तानि च मार्कण्डेयपुराणे वर्णितानि – ‘गजवाजिरथस्त्रीषुनिधिमाल्याम्बरद्रुमाः ।। शक्तिपाशमणिच्छत्रविमानानि चतुर्दश ।।’ इति । दशानां पत्नीसहस्राणां भार्यायुतस्य प्रत्येकं लक्षं लक्षमित्येवं तासु पुत्राणां दशलक्षसहस्राणि जनयामास ।। ३२ ।। पृथुश्रवाः पृथुकीर्तिः पृथुयशा इत्यादयः षट्प्रधानाः श्रेष्ठा येषां तेषां मध्ये ।। ३३ ।। पञ्च आत्मजा आसंस्तान् शृणु ।। ३४ ।।

Gita Press translation – He was possessed of (all) the fourteen varieties of excellent jewels, ruled over the entire globe and was invincible. Through his ten thousand wives that exceedingly renowned emperor begot a thousand million sons (a lakh through each). Of those (thousand million) sons, of whom six (viz., Pṛthuśravā and others) were the foremost, the son of Pṛthuśravā was Dharma by name, whose son was Uśanā, who performed a hundred horse-sacrifices. His son was Rucaka, who had five sons. (Please) hear of them (32-34).

पृथुश्रवसः is पुंलिङ्गे षष्ठी-एकवचनम् of the प्रातिपदिकम् ‘पृथुश्रवस्’।

(1) पृथुश्रवस् + ङस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the 2-3-50 षष्ठी शेषे – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is used in the remaining sense, which is that of a syntactic relation – for example the relation between the owner and the owned – which is other than that expressed by a कारकम् (a participant in the action) and that of (only) the meaning of the प्रातिपदिकम् (nominal stem.)
Note: It is the qualifier (विशेषणम्) which takes the sixth case affix, and not the one qualified (विशेष्यम्)।
In the present example, the sixth case affix in पृथुश्रवसः expresses जन्यजनकभावसम्बन्ध: – the relationship between the begotten (‘आत्मज’) and the begetter (‘पृथुश्रवस्’)। ‘आत्मज’ (the son) is being qualified by his relation to ‘पृथुश्रवस्’ (Pṛthuśravā, the father) and hence ‘पृथुश्रवस्’ takes the sixth case affix.

(2) पृथुश्रवस् + 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 ‘ङस्’ from getting इत्-सञ्ज्ञा।

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

Questions:

1. Where has a sixth case affix been used to express जन्यजनकभावसम्बन्ध: in verses 20-30 of Chapter Eleven of the गीता?

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

3. Where has the सूत्रम् 7-4-94 दीर्घो लघोः been used in the verses?

4. Which कृत् affix is used to form the प्रातिपदिकम् ‘निधि’ (used in the compound गजवाजिरथस्त्रीषुनिधिमाल्याम्बरद्रुमाः in the commentary)?

5. Which सूत्रम् prescribes the elision of the affix णिच् in the form वर्णितानि used in the commentary?

6. How would you say this in Sanskrit?
“Among the four sons of king Daśaratha, Śrī Rāma was the eldest.” Use the adjective प्रातिपदिकम् ‘ज्येष्ठ’ for ‘eldest.’

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘अनँङ्’ in the form उशना?

2. Where has the गण-सूत्रम् – जनीजॄष्क्नसुरञ्जोऽमन्ताश्च been used in the commentary?

Today we will look at the form राज्ञः mGs from श्रीमद्भागवतम् verse 10-41-34.

स याचितो भगवता परिपूर्णेन सर्वतः । साक्षेपं रुषितः प्राह भृत्यो राज्ञः सुदुर्मदः ।। १०-४१-३४ ।।
ईदृशान्येव वासांसि नित्यं गिरिवनेचरः । परिधत्त किमुद्वृत्ता राजद्रव्याण्यभीप्सथ ।। १०-४१-३५ ।।

श्रीधर-स्वामि-टीका –
रुषितः कुपितः ।। ३४ ।। हे उद्वृत्ताः, गिरौ वने चरथ ये नित्यं ते यूयं पूर्वं परिधत्तेति संभावनायां लोट् । अभीप्सथ प्रार्थयध्वम् ।। ३५ ।।

Gita Press translation – Solicited (thus) by the Lord, who was most perfect in everyway, that extremely arrogant servant of Kaṁsa (the king of Mathurā), angrily and tauntingly replied (as follows): – (34) “Do you always wear such (excellent) clothes alone, roaming as you do on the mountain and in the woods, that, transcending all bounds of propriety, you dare seek to have royal goods?”(35)

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

(1) राजन् + ङस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the सूत्रम् 2-3-50 षष्ठी शेषे – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is used in the remaining sense, which is that of a syntactic relation – for example the relation between the owner and the owned – which is other than that expressed by a कारकम् (a participant in the action) and that of (only) the meaning of the प्रातिपदिकम् (nominal stem.)
Note: It is the qualifier (विशेषणम्) which takes the sixth case affix, and not the one qualified (विशेष्यम्)।
In the present example, the sixth case affix in राज्ञ: expresses स्वस्वामिभावसम्बन्ध: – the relationship between the owned (‘भृत्य’) and the owner (‘राजन्’)। ‘भृत्य’ (the servant) is being qualified by his relation to ‘राजन्’ and hence ‘राजन्’ takes the sixth 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. Where has the सूत्रम् 2-3-50 षष्ठी शेषे been used for the last time in the गीता?

2. In the सिद्धान्तकौमुदी the वृत्ति: of the सूत्रम् 2-3-50 षष्ठी शेषे (used in step 1) reads – कारकप्रातिपदिकार्थव्यतिरिक्त: स्वस्वामिभावादिसम्बन्ध: शेषस्तत्र षष्ठी स्यात्। On this the तत्त्वबोधिनी comments – उपयुक्तादन्य: शेष:। कर्मादयश्च प्रातिपदिकार्थपर्यन्ता उपयुक्तास्तत्र द्वितीयादीनां विधानादतो व्याचष्टे – ‘कारकप्रातिपदिकार्थव्यतिरिक्त’ इति। Please explain.

3. In which sense has the affix ‘क्त’ been used in the form रुषित: in the verses?
i) भावे ii) कर्तरि iii) कर्मणि iv) None of the above.

4. Which कृत् affix is used to derive the feminine प्रातिपदिकम् ‘संभावना’ (used in the commentary in the form संभावनायाम् (सप्तमी-एकवचनम्))?

5. How would you say this in Sanskrit?
Śrī Hanumān said to Śrī Rāma – “I am a servant of Sugrīva, the king of monkeys.”

Advanced question:

1. Derive the प्रातिपदिकम् ‘भृत्य’ from the verbal root √भृ (भृञ् भरणे १. १०४५). भृत्य: is explained as – ‘भ्रियते’ इति भृत्य: – A servant is one who is (fit to be) supported. Note: You will need to use the following सूत्रम् (which we have not studied so far) – 3-1-112 भृञोऽसंज्ञायाम् which has the अनुवृत्ति: of क्यप् coming down from 3-1-106 वदः सुपि क्यप् च। Hence the meaning of the सूत्रम् 3-1-112 भृञोऽसंज्ञायाम् is – The affix क्यप् may be used following the verbal root √भृ (भृञ् भरणे १. १०४५) provided the word so derived is not a proper name.

Easy questions:

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

2. Where has the सूत्रम् 3-4-91 सवाभ्यां वामौ been used in the commentary?

Today we will look at the form वृन्दावनात् n-Ab-s from श्रीमद्भागवतम् verse 10-22-29.

अथ गोपैः परिवृतो भगवान्देवकीसुतः । वृन्दावनाद्गतो दूरं चारयन्गाः सहाग्रजः ।। १०-२२-२९ ।।
निदाघार्कातपे तिग्मे छायाभिः स्वाभिरात्मनः । आतपत्रायितान्वीक्ष्य द्रुमानाह व्रजौकसः ।। १०-२२-३० ।।

श्रीधर-स्वामि-टीका –
No commentary on these verses.

Gita Press translation – Accompanied by cowherd boys and pasturing the cows Lord Śrī Kṛṣṇa (the Son of Devakī), one day (during the following hot weather), went far away from Vṛndāvana along-with His elder brother (Balarāma) (29). Perceiving the trees, which played the role of umbrellas to Him with their shade in the scorching rays of the summer sun, the Lord addressed the cowherd boys of Vraja (30).

वृन्दावनात् is पञ्चमी-एकवचनम् of the (compound) नपुंसकलिङ्ग-प्रातिपदिकम् ‘वृन्दावन’।

(1) वृन्दावन + ङसिँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the 2-3-34 दूरान्तिकार्थैः षष्ठ्यन्यतरस्याम्‌ – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) or a fifth case affix (‘ङसिँ’, ‘भ्याम्’, ‘भ्यस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with a word having the sense of either ‘far’ or ‘near.’

(2) वृन्दावन + आत् । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in the letter ‘अ’, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। Note: Since the substitute ‘आत्’ has more than one letter, as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य, the entire affix (and not just its last letter) is replaced by ‘आत्’।
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘त्’ of ‘आत्’ from getting the इत्-सञ्ज्ञा।

(3) वृन्दावनात् । By 6-1-101 अकः सवर्णे दीर्घः।

Questions:

1. Commenting on the सूत्रम् 2-3-34 दूरान्तिकार्थैः षष्ठ्यन्यतरस्याम्‌ (used in step 1) the तत्त्वबोधिनी commentary says – षष्ठ्यां प्राप्तायां पक्षे पञ्चम्यर्थं वचनम्। Please explain.

2. Commenting further on the same सूत्रम् the तत्त्वबोधिनी commentary says – इहान्यतरस्यांग्रहणं समुच्चयार्थं, तेन विप्रकृष्टापि पञ्चमी समुच्चीयते व्याख्यानात्, न तु संनिहिते अपि द्वितीयातृतीये। Please explain.

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

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

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

6. How would you say this in Sanskrit?
“The hospital is far away from my house.” Use the masculine (compound) प्रातिपदिकम् ‘रुग्णालय’ for ‘hospital.’

Easy questions:

1. Where has the सूत्रम् 6-1-93 औतोऽम्शसोः been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘न्’ in the form द्रुमान्?

Today we will look at the form पञ्चजनोदरात् n-Ab-s from श्रीमद्भागवतम् 3.3.2.

उद्धव उवाच
ततः स आगत्य पुरं स्वपित्रोश्चिकीर्षया शं बलदेवसंयुतः । निपात्य तुङ्गाद्रिपुयूथनाथं हतं व्यकर्षद्व्यसुमोजसोर्व्याम् ।। ३-३-१ ।।
सान्दीपनेः सकृत्प्रोक्तं ब्रह्माधीत्य सविस्तरम् । तस्मै प्रादाद्वरं पुत्रं मृतं पञ्चजनोदरात् ।। ३-३-२ ।।

श्रीधर-स्वामि-टीका –
शमित्यव्ययम् ।। पित्रोः सुखस्य चिकीर्षयेत्यर्थः । तुङ्गाद्राजमञ्चात् । रिपुयूथानां नाथं कंसम् । व्यसोरपि विकर्षणं पित्रोः सुखार्थम् ।। १ ।। ब्रह्म वेदम् । सविस्तरं षडङ्गादिसहितम् । पञ्चजनोदरविदारणद्वारा पुत्रमानीयेत्यर्थः ।। २।।

Gita Press translation – Uddhava continued : Then, in order to afford delight to His parents (Vasudeva and Devakī), the Lord returned to the city (of Mathurā), accompanied by Baladeva (His elder half-brother) and, knocking down Kaṁsa (the leader of His enemies) from his high seat and killing him, dragged his lifeless body along on the ground (1). Having learnt the Vedas along with the sciences subsidiary to the same (viz., Grammar, Astronomy, Phonetics, Prosody, Etymology and Kalpa or the science dealing with the ritual and laying down rules for ceremonial or sacrificial acts) from Sāndīpani (His preceptor), who recited them to Him but once, He restored to him his dead son by way of the preceptor’s fee after ripping up the belly of the demon Pañcajana (and recovering him from Yama’s abode) (2).

पञ्चजनोदरात् is पञ्चमी-एकवचनम् of the (compound) नपुंसकलिङ्ग-प्रातिपदिकम् ‘पञ्चजनोदर’।

(1) पञ्चजनोदर + ङसिँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the वार्तिकम् (under 2-3-28 अपादाने पञ्चमी in the महाभाष्यम्) ल्यब्लोपे कर्मण्यधिकरणे च – When a verbal participle ending in the affix ‘ल्यप्’ (or ‘क्त्वा’) is elided, a fifth case affix (‘ङसिँ’, ‘भ्याम्’, ‘भ्यस्’) is used to denote the object or the locus of the action.
In the present example पञ्चजनोदरात् stands for पञ्चजनोदरं विदार्य  । The verbal participle विदार्य (ending in the affix ‘ल्यप्’) has been elided.

(2) पञ्चजनोदर + आत् । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in the letter ‘अ’, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। Note: Since the substitute ‘आत्’ has more than one letter, as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य, the entire affix (and not just its last letter) is replaced by ‘आत्’।
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘त्’ of ‘आत्’ from getting the इत्-सञ्ज्ञा।

(3) पञ्चजनोदरात् । By 6-1-101 अकः सवर्णे दीर्घः।

Questions:

1. Commenting on the वार्तिकम् (under 2-3-28 अपादाने पञ्चमी in the महाभाष्यम्) ल्यब्लोपे कर्मण्यधिकरणे च (used in step 1) the तत्त्वबोधिनी says – ल्यब्ग्रहणमिह ल्यबर्थपरं तेन क्त्वोऽपि लोपे सिद्ध्यति। आसने स्थित्वा प्रेक्षते, आसनात्प्रेक्षत इति। Please explain.

2. Which कृत् affix is used to form the feminine प्रातिपदिकम् ‘चिकीर्षा’ – used in the form चिकीर्षया (तृतीया-एकवचनम्) in the verses?

3. What is the alternate form for आगत्य?

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

5. How would you say this in Sanskrit?
“From the top of (his) palace, Rāvaṇa observed the army of the monkeys.” Use the masculine/neuter प्रातिपदिकम् ‘शिखर’ for ‘top.’ Use the verbal root √ईक्ष् (ईक्षँ दर्शने १. ६९४) preceded by the उपसर्गः ‘निर्’ for ‘to observe.’

6. How would you say this in Sanskrit?
“Having ascended the top of (his) palace, Rāvaṇa observed the army of the monkeys.” Use the verbal root √रुह् (रुहँ बीजजन्मनि प्रादुर्भावे च १. ९९५) preceded by the उपसर्ग:’आङ्’ for ‘to ascend.’

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘स्मै’ in the form तस्मै?

2. Where has the सूत्रम् 2-4-77 गातिस्थाघुपाभूभ्यः सिचः परस्मैपदेषु been used in the verses?

Today we will look at the form सूर्यात् m-Ab-s from श्रीमद्भागवतम् 4.31.15.

यथा तरोर्मूलनिषेचनेन तृप्यन्ति तत्स्कन्धभुजोपशाखाः । प्राणोपहाराच्च यथेन्द्रियाणां तथैव सर्वार्हणमच्युतेज्या ।। ४-३१-१४ ।।
यथैव सूर्यात्प्रभवन्ति वारः पुनश्च तस्मिन्प्रविशन्ति काले । भूतानि भूमौ स्थिरजङ्गमानि तथा हरावेव गुणप्रवाहः ।। ४-३१-१५ ।।

श्रीधर-स्वामि-टीका –
किंच नानाकर्मभिस्तत्तद्देवताप्रीतिनिमित्तान्यपि फलानि हरिप्रीत्या भवन्ति केवलं तत्तद्देवताराधनेन तु न किंचिदिति सदृष्टान्तमाह – यथेति । मूलात्प्रथमविभागा: स्कन्धा: । तद्विभागा भुजाः । तेषामप्युपशाखाः । उपलक्षं पत्रपुष्पादयोऽपि तृप्यन्ति, नतु मूलसेकं विना ताः स्वस्वनिषेचनेन । प्राणस्योपहारो भोजनं तस्मादेवेन्द्रियाणां तृप्तिः, नतु तत्तदिन्द्रियेषु पृथक्पृथगन्नलेपनेन । तथाच्युताराधनमेव सर्वदेवताराधनं न पृथगित्यर्थः ।। १४ ।। कुतः सर्वमूलत्वादिति सदृष्टान्तान्तरमाह । यथैव वारो जलानि वर्षाकाले सूर्यादुद्भवन्ति ग्रीष्मे तस्मिन्नेव प्रविशन्ति । अस्याप्रसिद्धत्वेन दृष्टान्तान्तरमाह – यथा भूतानि भूमाविति । गुणप्रवाहश्चेतनाचेतनात्मकः प्रपञ्चः ।। १५ ।।

Gita Press translation – Even as the stem, boughs and side-branches of a tree are nourished by watering its roots and just as all the Indriyas (the senses of perception as well as the organs of action) are nourished by sustaining life through food, so by offering worship to the immortal Lord all are worshipped (14). Even as water (in the form of rain-drops) emanates from (the rays of) the sun during the rainy season and returns to the same source in the dry season and just as (the physical bodies of all) mobile and immobile creatures evolve from the earth and return to the earth, so does this animate and inanimate creation (which is product of Matter) proceeds from Śrī Hari and returns to Him (15).

सूर्यात् is पञ्चमी-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘सूर्य’।

(1) सूर्य + ङसिँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the 1-4-31 भुवः प्रभवः – The कारकम् (participant in the action) which denotes the place of first appearance of the agent of (the action of) being is designated as अपादानम्।
By 2-3-28 अपादाने पञ्चमी – A fifth case affix (‘ङसिँ’, ‘भ्याम्’, ‘भ्यस्’) is used to denote the अपादानम् (that from which detachment/ablation takes place) provided it has not been expressed otherwise.

(2) सूर्य + आत् । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in the letter ‘अ’, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। Note: Since the substitute ‘आत्’ has more than one letter, as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य, the entire affix (and not just its last letter) is replaced by ‘आत्’।
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘त्’ of ‘आत्’ from getting the इत्-सञ्ज्ञा।

(3) सूर्यात् । By 6-1-101 अकः सवर्णे दीर्घः।

Questions:

1. Where has the सूत्रम् 1-4-31 भुवः प्रभवः been used in the last fifteen verses of Chapter Eight of the गीता?

2. The term भुवः used in the सूत्रम् 1-4-31 भुवः प्रभवः is षष्ठी-एकवचनम् of the स्त्रीलिङ्ग-प्रातिपदिकम् ‘भू’। Commenting on this the तत्त्वबोधिनी says – संपदादित्वाद्भावे क्विप्। Please explain.

3. Commenting further on the सूत्रम् 1-4-31 भुवः प्रभवः the तत्त्वबोधिनी says – पूर्वसूत्रे समासनिर्दिष्टमपि कर्तृग्रहणमनुवर्तते स्वरितत्वात्। Please explain.

4. Which कृत् affix is used to derive the स्त्रीलिङ्ग-प्रातिपदिकम् ‘इज्या’ (used in the compound अच्युतेज्या in the verses)?

5. Which सूत्रम् justifies the use of a second case affix in the form मूलसेकम् used in the commentary?

6. How would you say this in Sanskrit?
“The Gaṅgā emanates (first appears) from the Himālaya.”

Easy questions:

1. Where has the सूत्रम् 3-1-69 दिवादिभ्यः श्यन् been used in the verses?

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

Today we will look at the form पितुः m-Ab-s from श्रीमद्भागवतम् 2.1.8.

प्रायेण मुनयो राजन्निवृत्ता विधिषेधतः । नैर्गुण्यस्था रमन्ते स्म गुणानुकथने हरेः ।। २-१-७ ।।
इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् । अधीतवान्द्वापरादौ पितुर्द्वैपायनादहम् ।। २-१-८ ।।

श्रीधर-स्वामि-टीका
तत्र सदाचारं प्रमाणयति – प्रायेणेति । विधिषेधतो विधिनिषेधाभ्यां निवृत्ता नैर्गुण्ये ब्रह्मणि स्थिता अपि । स्म प्रसिद्धम् ।। ७ ।। किमिदमपूर्वं कथयसि, सत्यम्, अत्यपूर्वमेवेदमित्याह । इदं भगवत्प्रोक्तं तन्नामैकप्रधानं पुराणं ब्रह्मसंमितं सर्ववेदतुल्यम् । यद्वा ब्रह्म सम्यक् मितं येन । कुतस्त्वया प्राप्तमत आह – अधीतवानिति । द्वैपायनात्पितुः । कदा । द्वापरादौ द्वापरः आदिर्यस्य कालस्य तस्मिन् द्वापरान्ते इत्यर्थः । शन्तनुसमकाले व्यासावतारप्रसिद्धेः ।। ८ ।।

Gita Press translation – Even ascetics, O king, that are established in the Absolute and have reached beyond the sphere of injunctions and inhibitions generally delight in discoursing the virtues of Śrī Hari (7). This Purāṇa, which is known by the name of Bhāgavata and is as sacred as the Vedas, I studied towards the end of the Dwāpara age, from my father, sage Dwaipāyana (Vyāsa) (8).

पितुः is पञ्चमी-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘पितृ’।

(1) पितृ + ङसिँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the सूत्रम् 1-4-29 आख्यातोपयोगे – The कारकम् (participant in the action) which denotes a teacher/instructor from whom a student formally (observing the proper rules of conduct) receives knowledge is designated as अपादानम्। By 2-3-28 अपादाने पञ्चमी – A fifth case affix (‘ङसिँ’, ‘भ्याम्’, ‘भ्यस्’) is used to denote the अपादानम् (that from which detachment/ablation takes place) provided it has not been expressed otherwise.

(2) पित् ऋ + अस् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(3) पित् उ + स् । By 6-1-111 ऋत उत्‌ – The short ‘उ’ is a single substitute in the place of the short ‘ऋ’ and the following short ‘अ’ of the affix ‘ङसिँ’ or ‘ङस्’।

(4) पित् उर् + स् । By 1-1-51 उरण् रपरः – In the place of the ऋवर्ण: (letter ‘ऋ’ or ‘ॠ’) if a अण् letter (‘अ’, ‘इ’, ‘उ’) comes as a substitute, it is always followed by a ‘रँ’ (‘र्’, ‘ल्’) letter. Note: ‘पित् उर् + स्’ has the पद-सञ्ज्ञा by 1-4-14 सुप्तिङन्तं पदम्। This allows the सूत्रम् 8-2-23 to apply in the next step.

(5) पित् उर् । By 8-2-23 संयोगान्तस्य लोपः along with 8-2-24 रात् सस्य – Following a रेफः (the letter ‘र्’), the लोपः elision ordained for the last member of a संयोगः (conjunct), happens only for the letter ‘स्’।

(6) पितु: । By 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Commenting on the सूत्रम् 1-4-29 आख्यातोपयोगे (used in step 1) the सिद्धान्तकौमुदी says – उपयोगे किम्? नटस्य (गाथां) शृणोति। Please explain.

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

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

4. Which कृत् affix is used to get the form अधीतवान् (प्रातिपदिकम् ‘अधीतवत्’, पुंलिङ्गे प्रथमा-एकवचनम्)?

5. Where has the वार्तिकम् (under 1-4-24 ध्रुवमपायेऽपादानम्) जुगुप्साविरामप्रमादार्थानामुपसङ्ख्यानम् been used in the commentary?

6. How would you say this in Sanskrit?
“I studied the BhagavadGītā from (my) father.”

Easy questions:

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

2. Which सूत्रम् prescribes the substitution ‘अन्त्’ in the form रमन्ते?