Today we will look at the form शब्दात् m-Ab-s from श्रीमद्भागवतम् 7.9.49.

नैते गुणा न गुणिनो महदादयो ये सर्वे मनःप्रभृतयः सहदेवमर्त्याः । आद्यन्तवन्त उरुगाय विदन्ति हि त्वामेवं विमृश्य सुधियो विरमन्ति शब्दात् ।। ७-९-४९ ।।

श्रीधर-स्वामि-टीका
अभक्तास्तु स्वस्मिन्ननुगतमपि त्वां न जानन्तीत्याह – नैत इति । एते गुणाद्यभिमानिनो देवा आद्यन्तवन्तो जडोपाधित्वादनाद्यन्तं निरुपाधिं त्वां न विदन्ति । हि यस्मात्सुधियो विद्वांस एवं विचार्य शब्दादध्ययनादिव्यापारादुपरमन्ति । त्वामेव समाधिनोपासत इत्यर्थः । तथाच श्रुतिः – ‘किमर्था वयमध्येष्यामहे किमर्था वयं यक्ष्यामहे’ इति। ‘नानुध्यायेद्बहून् शब्दान्वाचो विग्लापनं हि तत्’ इति । स्मृतिश्च – ‘यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ।।’ इत्यादिः ।। ४९ ।।

Gita Press translation – Neither these Guṇas (modes of Prakṛti, Sattva, Rajas and Tamas) nor the deities who preside over the (three) Guṇas (viz., Viṣṇu, Brahmā and Śiva) nor the categories commencing from Mahat-tattva (and ending with the Indriyas, that is to say, Mahat-tattva or the principle of cosmic intelligence, Ahaṅkāra or the ego, the five subtle and the five gross elements and the ten Indriyas,) nor the mind etc. (viz., the mind, intellect and reason,) nor (the various) living beings including the gods and human beings, all of whom have a beginning and an end (too), are able to know You in truth, O much-praised One! Thinking thus, men of good sense desist from the study of the Vedas and other scriptures (and devote themselves exclusively to meditation) (49).

शब्दात् is पञ्चमी-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘शब्द’।

(1) शब्द + ङसिँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the वार्तिकम् (under 1-4-24 ध्रुवमपायेऽपादानम्) जुगुप्साविरामप्रमादार्थानामुपसङ्ख्यानम् – When a verbal root having the meaning of जुगुप्सा (censure/dislike/disgust) or विराम: (cessation/turning away) or प्रमाद: (negligence/inattentiveness) is used, the कारकम् (participant in the action) – that is the विषय: (topic) of the जुगुप्सा/विराम:/प्रमाद: – is designated as अपादानम्। Note: In the above verse ‘शब्द’ (‘the study of the Vedas and other scriptures’) is designated as अपादानम् because it is the विषय: (topic) of विरमन्ति। 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) शब्द + 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) शब्दात् । By 6-1-101 अकः सवर्णे दीर्घः।

Questions:

1. Where has the वार्तिकम् (under 1-4-24 ध्रुवमपायेऽपादानम्) जुगुप्साविरामप्रमादार्थानामुपसङ्ख्यानम् been used in the last ten verses of Chapter One of the गीता?

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

3. Can you spot the augment पुक् in the commentary?

4. Which सूत्रम् justifies the use of a third case affix in the form समाधिना used in the commentary?

5. How would you say this in Sanskrit?
Arjuna said to Śrī Kṛṣṇa – “I want to abstain from this battle.” Use the verbal root √रम् (रमुँ क्रीडायाम् | रमँ इति माधवः १. ९८९) preceded by उपसर्ग: ‘उप’ for ‘to abstain.’

6. How would you say this in Sanskrit?
“Don’t be negligent towards (your) duty.” Use the verbal root √मद् (मदीँ हर्षे ४. १०५) preceded by उपसर्ग: ‘प्र’ for ‘to be negligent.’ Use the masculine प्रातिपदिकम् ‘धर्म’ for ‘duty.’

Easy questions:

1. Which सूत्रम् justifies the use of a परस्मैपदम् affix in the form विरमन्ति used in the verse?

2. Where has the सूत्रम् 7-1-5 आत्मनेपदेष्वनतः been used in the commentary?

Today we will look at the form गृहात् n-Ab-s from श्रीमद्भागवतम् 4.31.1.

मैत्रेय उवाच
तत उत्पन्नविज्ञाना आश्वधोक्षजभाषितम् । स्मरन्त आत्मजे भार्यां विसृज्य प्राव्रजन्गृहात् ।। ४-३१-१ ।।
दीक्षिता ब्रह्मसत्रेण सर्वभूतात्ममेधसा । प्रतीच्यां दिशि वेलायां सिद्धोऽभूद्यत्र जाजलिः ।। ४-३१-२ ।।

श्रीधर-स्वामि-टीका
ततो दिव्यवर्षसहस्राणां सहस्रस्यान्ते उत्पन्नविवेकज्ञानास्ते ‘उपयास्यथ मद्धाम निर्विद्य निरयादतः’ इत्यधोक्षजभाषितं स्मरन्त आशु प्राव्रजन् ।। १ ।। ब्रह्मसत्रेणात्मविमर्शेन दीक्षिताः कृतसंकल्पा बभूवुः । सर्वेषु भूतेष्वात्मेति मेधा ज्ञानं यस्मिंस्तेन । क्व । वेलायां समुद्रतटे । जाजलिर्नाम ऋषिः ।। २ ।।

Translation – Maitreya continued: After that (i.e., after enjoying earthly and celestial pleasures for a million years – vide verse 17 of the last discourse) when wisdom dawned on the Pracetās, they remembered the words of Lord Viṣṇu (vide verse 18 of the same discourse) and, leaving their wife (Māriṣā) to the care of their son (Dakṣa,) immediately quit from home (by way of renunciation) (1). On the seashore in the west, where (the celebrated sage) Jājali had attained perfection (in the form of God-Realization) they took a vow of enquiry into the Supreme Spirit, which culminates in the realization of the same as the one animating principle permeating all life (2).

गृहात् is पञ्चमी-एकवचनम् of the नपुंसकलिङ्ग-प्रातिपदिकम् ‘गृह’।

(1) गृह + ङसिँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the 1-4-24 ध्रुवमपायेऽपादानम् – When detachment (moving away) is to be denoted, that कारकम् (participant in the action) which serves as a limiting (starting) point (uninfluenced by the detachment) gets the designation अपादानम् (that from which detachment takes place.) In the present example ‘गृह’ (home) gets the designation 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) गृह + आत् । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in the letter ‘अ’, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘त्’ of ‘आत्’ from getting the इत्-सञ्ज्ञा।

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

Questions:

1. Where has the सूत्रम् 1-4-24 ध्रुवमपायेऽपादानम् been used between verses 25-35 of Chapter One of the गीता?

2. Commenting on the सूत्रम् 1-4-24 ध्रुवमपायेऽपादानम् and the सूत्रम् 2-3-28 अपादाने पञ्चमी (both used in step 1) the सिद्धान्तकौमुदी says – कारकं किम्? वृक्षस्य पर्णं पतति। Please explain.

3. Which कृत् affix is used to derive the प्रातिपदिकम् ‘गृह’?

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

5. How would you say this in Sanskrit?
“Just now I have come from India.”

6. How would you say this in Sanskrit?
“Only when a fruit is ripe it falls from the tree.”

Easy questions:

1. Which सूत्रम् prescribes the augment ‘अट्’ in the form प्राव्रजन्?

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

Today we will look at the form कृष्णाय mDs from श्रीमद्भागवतम् 10.87.46.

श्रीनारद उवाच
नमस्तस्मै भगवते कृष्णायामलकीर्त्तये । यो धत्ते सर्वभूतानामभवायोशतीः कलाः ।। १०-८७-४६ ।।
इत्याद्यमृषिमानम्य तच्छिष्यांश्च महात्मनः । ततोऽगादाश्रमं साक्षात्पितुर्द्वैपायनस्य मे ।। १०-८७-४७ ।।

श्रीधर-स्वामि-टीका
नम इति श्रीकृष्णावतारतया नारायणं नमस्यति । उक्तं हि – ‘एते चांशकलाः पुंसः कृष्णस्तु भगवान्स्वयम्’ इति ।। ४६ ।। साक्षात्पितुरिति । योनिव्यवधानं विना जनकस्य अग्निमन्थनावसरे कथंचिदरणौ रेतः पतितं ममन्थ व्यासस्तदैव तत उत्पन्नः शुक इति हि वदन्ति ।। ४६ ।।

Gita Press translation – Nārada prayed: Hail to the celebrated Lord Śrī Kṛṣṇa of stainless glory (in You,) who assumes charming forms for putting an end to the (repeated) birth of all created beings (48). Bowing low in this way to the Sage Nārāyaṇa (the most ancient seer) as well as to His high-souled disciples, Nārada proceeded from that place to the hermitage of my father, the sage Dwaipāyana, (who was) directly present there (at that time) (47).

कृष्णाय is पुंलिङ्गे चतुर्थी-एकवचनम् of the प्रातिपदिकम् ‘कृष्ण’।

(1) कृष्ण + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘नमः’ or ‘स्वस्ति’ or ‘स्वाहा’ or ‘स्वधा’ or ‘अलम्’ or ‘वषट्’।

(2) कृष्ण + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in the letter ‘अ’, the affix ‘ङे’ (चतुर्थी-एकवचनम्) is replaced by ‘य’।

(3) कृष्णाय । By 7-3-102 सुपि च – The ending letter ‘अ’ of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. Where has the सूत्रम् 2-3-16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च been used for the first time in Chapter Eleven of the गीता?

2. What is the alternate form for आनम्य?

3. Can you spot the affix क्यच् in the commentary?

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

5. Which कृत् affix is used to derive the प्रातिपदिकम् ‘व्यवधान’?

6. How would you say this in Sanskrit?
“Salutations to the Lord by whom this entire universe is pervaded.” Use the verbal root √तन् (तनुँ विस्तारे ८. १) for ‘to pervade.’

Easy questions:

1. From which verbal root is अगात् derived?

2. Which सूत्रम् prescribes the substitution ‘ध्’ in धत्ते?

Today we will look at the form महेशाय mDs from श्रीमद्भागवतम् 6.4.24.

न यस्य सख्यं पुरुषोऽवैति सख्युः सखा वसन्संवसतः पुरेऽस्मिन् । गुणो यथा गुणिनो व्यक्तदृष्टेस्तस्मै महेशाय नमस्करोमि ।। ६-४-२४ ।।

श्रीधर-स्वामि-टीका

अदृष्टधामत्वं दर्शयन्नाह – नेति । पुरुषः सखा जीवोऽस्मिन्पुरे देहे वसन्नप्यत्रैव संवसतः सख्युर्यस्य सख्यं करणप्रवर्तकत्वादिकं नावैति न जानाति तस्मै । कुतः । व्यक्तदृष्टेः प्रपञ्चद्रष्टुः । नहि द्रष्टा दृश्यो भवतीति । प्रथमान्तपाठे व्यक्ते प्रपञ्च एव दृष्टिर्यस्य स गुणो विषयो गुणिनो विषयिण इन्द्रियादेः सख्यं प्रकाशकत्वं यथा न वेत्ति तद्वत् ।। २४ ।।

Gita Press translation – I make obeisance to that Supreme Lord whose beneficent nature and friendly (helpful) attitude (as the Prompter of the senses and the mind) the Jīva dwelling in this body, His constant companion, does not know – even though the Lord lives with the Jīva as the latter’s Friend (in the same body), He being the seer of this visible universe (and therefore not open to perception) – just as an object of perception cannot perceive the illuminating quality of the sense that perceives it (24).

महेशाय is पुंलिङ्गे चतुर्थी-एकवचनम् of the प्रातिपदिकम् ‘महेश’।

(1) महेश + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-14 क्रियार्थोपपदस्य च कर्मणि स्थानिनः – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used to denote the कर्म (object) of an implied (but not actually expressed) verbal participle ending in the affix ‘तुमुँन्’/’ण्वुल्’ (prescribed by 3-3-10 तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्‌) which is in conjunction with another action done for the sake of the implied (future) action.
In the present example the implied verbal participle is अनुकूलयितुम्। Hence महेशाय stands for महेशमनुकूलयितुम् – in order to propitiate the Supreme Lord.
Note: द्वितीयापवादोऽयम् – The fourth case affix prescribed by this सूत्रम् is a अपवाद: (exception) to the second case affix which would have been prescribed by 2-3-2 कर्मणि द्वितीया।

(2) महेश + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in the letter ‘अ’, the affix ‘ङे’ (चतुर्थी-एकवचनम्) is replaced by ‘य’।

(3) महेशाय । By 7-3-102 सुपि च – The ending letter ‘अ’ of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. In the above example could we use the सूत्रम् 2-3-16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च to justify the fourth case affix in महेशाय?

2. From which verbal root is the प्रातिपदिकम् ‘व्यक्त’ (used as part of the compound व्यक्तदृष्टे: in the verses) formed?

3. Can you spot the affix णिच् in the commentary?

4. Which सूत्रम् prescribes the augment अम् in the form द्रष्टा (प्रातिपदिकम् ‘द्रष्टृ’, पुंलिङ्गे प्रथमा-एकवचनम्) used in the commentary?

5. How would you say this in Sanskrit?
“I offer salutations to propitiate all the deities.” Use the feminine प्रातिपदिकम् ‘देवता’ for ‘deity.’

6. Translate the same sentence (given in question 5 above) but this time paraphrase it suppressing the infinitive ‘to propitiate’ –
“I offer salutations to all the deities.”

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘उ’ in the form सख्युः?

2. Where has the सूत्रम् 7-1-93 अनङ् सौ been used in the verses?

Today we will look at the form अमृतत्वाय nDs from श्रीमद्भागवतम् 10.82.45.

वायुर्यथा घनानीकं तृणं तूलं रजांसि च । संयोज्याक्षिपते भूयस्तथा भूतानि भूतकृत् ।। १०-८२-४४ ।।
मयि भक्तिर्हि भूतानाममृतत्वाय कल्पते । दिष्ट्या यदासीन्मत्स्नेहो भवतीनां मदापनः ।। १०-८२-४५ ।।

श्रीधर-स्वामि-टीका
एतत्सदृष्टान्तमाह – वायुरिति । आक्षिपते पृथक्करोतीत्यर्थः ।। ४४ ।। अपि च अतिभद्रमिदं यदुत भवतीनां मद्वियोगेन मत्प्रेमातिशयो जात इत्याह – मयीति । मयि भक्तिमात्रमेव तावदमृतत्वाय कल्पत इति । यदुत भवतीनां मत्स्नेह आसीत्तद्दिष्ट्यातिभद्रम् । कुतः । मदापनो मत्प्रापण इति ।। ४५ ।।

Gita Press translation – Just as the wind brings together or scatters clouds, blades of grass, flakes of cotton, particles of dust, even so the Creator brings together or scatters beings of His creation (44). Friends, it is a matter for congratulation that you have developed that (transcendental) Love for Me, which (automatically) leads to My realization; and I need not tell you that loving devotion to Me brings immortality to all who practice it (45).

अमृतत्वाय is चतुर्थी-एकवचनम् of the नपुंसकलिङ्ग-प्रातिपदिकम् ‘अमृतत्व’।

(1) अमृतत्व + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the वार्तिकम् (under 2-3-13 चतुर्थी सम्प्रदाने) कॢपि सम्पद्यमाने चतुर्थी वाच्या – When the verbal root √कॢप् (कृपूँ सामर्थ्ये १. ८६६) or any of its synonyms is employed, a fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used following a प्रातिपदिकम् (nominal stem) which denotes that which is produced/effected (brought about.)

(2) अमृतत्व + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in the letter ‘अ’, the affix ‘ङे’ (चतुर्थी-एकवचनम्) is replaced by ‘य’।

(3) अमृतत्वाय । By 7-3-102 सुपि च – The ending letter ‘अ’ of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. Where has the वार्तिकम् (under 2-3-13 चतुर्थी सम्प्रदाने) कॢपि सम्पद्यमाने चतुर्थी वाच्या been used in the first twenty-five verses of Chapter Two of the गीता?

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

3. Where has the उणादि-सूत्रम् 1-1 कृवापाजिमिस्वदिसाध्यशूभ्य उण् been used in the verses?

4. Which कृत् affix is used to form the प्रातिपदिकम् ‘वियोग’ (used as part of the compound मद्वियोगेन in the commentary)?

5. How would you say this in Sanskrit?
“Devotion brings about knowledge and dispassion.”

6. How would you say this in Sanskrit?
“Anger brings about only destruction.”

Easy questions:

1. Which सूत्रम् prescribes the दीर्घादेश: (elongation) in the form रजांसि?

2. Where has the सूत्रम् 7-3-96 अस्तिसिचोऽपृक्ते been used in the verses?

Today we will look at the form क्रतुभिः mIp from श्रीमद्भागवतम् 4.19.32.

पृथुकीर्तेः पृथोर्भूयात्तर्ह्येकोनशतक्रतुः । अलं ते क्रतुभिः स्विष्टैर्यद्भवान्मोक्षधर्मवित् ।। ४-१९-३२ ।।
नैवात्मने महेन्द्राय रोषमाहर्तुमर्हसि । उभावपि हि भद्रं ते उत्तमश्लोकविग्रहौ ।। ४-१९-३३ ।।

श्रीधर-स्वामि-टीका
तर्हि किमत्र युक्तमित्यत आह – पृथुकीर्तेरिति । एकेनोनं शतं यस्मिंस्तादृशः क्रतुः क्रतुप्रयोगः पृथोर्भूयात् । पृथुरिति पाठे एकोनशतं क्रतवो यस्य तादृशोऽपि महेन्द्रात्पृथुकीर्तिः भूयादित्यर्थः । तदेवमृत्विजः प्रत्युक्त्वा पृथुं प्रत्येवाह – अलमिति ।। ३२ ।। आत्मनैवात्मने महेन्द्राय रोषं कर्तुं नार्हसि । तत्र हेतुः – उभावपीति ।। ३३ ।।

Gita Press translation – Therefore, let the number of sacrifices standing to the credit of Pṛthu of wide renown fall short of one hundred by one. (Turning to Pṛthu himself, Brahmā said,) You have no use for sacrifices well performed, since you are conversant with the Dharma conducive to Liberation (32). It is not worthy of you to show anger against the mighty Indra, who is your second self; for God bless you, both of you are manifestations of the Lord enjoying excellent renown (33).

क्रतुभिः is तृतीया-बहुवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘क्रतु’।

(1) क्रतु + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the वार्तिकम् (under 2-3-23 हेतौ in the सिद्धान्तकौमुदी) गम्यमानापि क्रिया कारकविभक्तौ प्रयोजिका – Even an implied (not explicitly mentioned) action can dictate a case affix following a प्रातिपदिकम् (nominal stem) which denotes a participant in the (implied) action. In the present example अलम् stands for साध्यं नास्ति – There is nothing to be accomplished (by sacrifices.) Since ‘क्रतु’ (‘sacrifice’) denotes the करणम् (instrument) for the (implied) action of accomplishing, it takes a third case affix as per 2-3-18 कर्तृकरणयोस्तृतीया।

Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of the affix ‘भिस्’ from getting the इत्-सञ्ज्ञा।

(2) क्रतुभिः । 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 सिद्धान्तकौमुदी) गम्यमानापि क्रिया कारकविभक्तौ प्रयोजिका been used in the last twenty verses of Chapter One of the गीता?

2. Commenting on the above वार्तिकम् the तत्त्वबोधिनी says – ‘अपि’शब्देन श्रूयमाणक्रिया समुच्चीयते। न केवलं श्रूयमाणैव क्रिया विभक्तौ प्रयोजिका, किंतु गम्यमानापीति भावः। Please explain.

3. Which सूत्रम् justifies the use of the affix तुमुँन् in the form आहर्तुम् used in the verses?

4. Which कृत् affix is used to derive the प्रातिपदिकम् ‘श्लोक’ (used as part of the compound उत्तमश्लोकविग्रहौ)? Hint: The विग्रह-वाक्यम् for श्लोक: is ‘श्लोक्यते इति’ श्लोक:।

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

6. How would you say this in Sanskrit?
“We have nothing (to do) with this.” Paraphrase to “What do we have (to do) with this?”

Easy questions:

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

2. Where has the सूत्रम् 8-3-7 नश्छव्यप्रशान् been used in the commentary?

Today we will look at the form कृपया-fIs from from श्रीमद्भागवतम् 8.7.42.

श्रीशुक उवाच
ततः करतलीकृत्य व्यापि हालाहलं विषम् । अभक्षयन्महादेवः कृपया भूतभावनः ।। ८-७-४२ ।।
तस्यापि दर्शयामास स्ववीर्यं जलकल्मषः । यच्चकार गले नीलं तच्च साधोर्विभूषणम् ।। ८-७-४३ ।।

श्रीधर-स्वामि-टीका
करतलीकृत्य करतलपरिमितमात्रं कृत्वा ।। ४२ ।। जलकल्मषो जलदोषो विषम् । यस्मात्तं गले नीलं चकार । साधोः कृपालोः ।। ४३ ।।

Gita Press translation – Then, squeezing into (the cavity of) His palm the Hālāhala, which was spreading all round, Lord Śiva (the supreme Deity), the protector of (all) living beings, swallowed it out of compassion (42). The poison (which was the concentrated impurity of the oceanic water) showed its power even on His person in that it made Him (look) blue at the throat, although the spot became a special ornament to that benevolent Soul (43).

कृपया is तृतीया-एकवचनम् of the स्त्रीलिङ्ग-प्रातिपदिकम् ‘कृपा’।

(1) कृपा + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् । As per 2-3-23 हेतौ – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) which denotes a cause/reason (for a thing or quality or action.) In the present example ‘कृपा’ (compassion) denotes the हेतु: for the action अभक्षयत् (swallowed.)
Note: The non-technical term हेतु: is a cause/reason for a thing or a quality or an action and it does not directly participate in the action. On the other hand a करणम् – being a कारकम् – is only possible when there is an action and it always directly participates in the action.

See question 2.

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

(3) कृपे + 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 ‘कृपा’ is replaced by ‘ए’।

(4) कृपया । By 6-1-78 एचोऽयवायावः।

Questions:

1. Where has the सूत्रम् 2-3-23 हेतौ been used in the last fifteen verses of Chapter Five of the गीता?

2. Commenting on the सूत्रम् 2-3-23 हेतौ the तत्त्वबोधिनी says – हेतुरिह लौकिक: फलसाधनीभूतो गृह्यते न तु ‘तत्प्रयोजको हेतुश्च’ इति कृत्रिमः। तस्य चकारेण कर्तृसंज्ञाविधानात्कर्तृत्वादेव तृतीयासिद्धे:। Please explain.

3. Where has the सूत्रम् 3-2-78 सुप्यजातौ णिनिस्ताच्छील्ये been used in the verses?

4. Where has the affix ‘उण्’ been used in the verses?

5. Which सूत्रम् prescribes the affix ‘क्त्वा’ in कृत्वा (used in the commentary)?

6. How would you say this in Sanskrit?
“The trees are shaking because of the strong wind.” Use the adjective प्रातिपदिकम् ‘प्रबल’ for ‘strong.’

Easy questions:

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

2. Which सूत्रम् prescribes the deletion of the letter ‘इ’ in अभक्षयत्?

Today we will look at the form वपुषा mIs from शिशुपालवधम् 1-70.

स बाल आसीद्वपुषा चतुर्भुजो मुखेन पूर्णेन्दुनिभस्त्रिलोचनः । युवा कराक्रान्तमहीभृदुच्चकैरसंशयं सम्प्रति तेजसा रविः ।। १-७० ।।

टीका –
स बाल इति ।। स शिशुपालो बालः सन् वपुषा चतुर्भुजो भुजचतुष्टयवानासीत् । विष्णुरिति ध्वनिः । मुखेन पूर्णेन्दुनिभस्तत्तुल्यः त्रिलोचनो लोचनत्रयवानासीत् । त्र्यम्बक इति ध्वनिः । बालविशेषणात्सम्प्रति तत्सर्वमन्तर्हितमिति भावः । सम्प्रति तु युवा सन् करेण बलिना आक्रान्तमहीभृदधिष्ठितराजकः सन् । अन्यत्रांशुव्याप्तशैलः । ‘बलिहस्तांशवः कराः’ इत्यमरः । उच्चकैस्तेजसा रविरसंशयम् । संशयो नास्तीत्यर्थः । अर्थाभावेऽव्ययीभावः । वपुषा मुखेन चेति ‘येनाङ्गविकारः’ इति तृतीया । हानिवदाधिक्यस्यापि विकारत्वात् । तथा च वामनः – ‘हानिवदाधिक्यमप्यङ्गविकारः’ इति । तेजसेति ‘प्रकृत्यादिभ्य उपसंख्यानम्’ इति तृतीया । कराक्रन्तेत्यादिना श्लेषानुप्राणितेयमुत्प्रेक्षा । रविरसंशयमिति तस्य पूर्णेन्दुनिभ इत्युपमया संसृष्टिः । हरिहरादितुल्यमहिमत्वादतिदुर्धर्षः स इति भावः ।

Translation – The boy Śiśupāla was by physique endowed with four-arms and by facial features being endowed with three eyes resembled the full-moon. Now in his youth he has subdued the kings with his might and there is no doubt that he is like the Sun with a fierce aura.

वपुषा is तृतीया-एकवचनम् of the नपुंसकलिङ्ग-प्रातिपदिकम् ‘वपुस्’। The नपुंसकलिङ्ग-प्रातिपदिकम् ‘वपुस्’ is formed from the verbal root √वप् (डुवपँ (टुवपँ) बीजसन्ताने | छेदनेऽपि १. ११५८) with the affix ‘उस्‌’ (prescribed by the उणादि-सूत्रम् 2-117 अर्तिपॄवपियजितनिधनितपिभ्यो नित्)। ‘वपुस्’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

(1) वपुस् + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-20 येनाङ्गविकारः – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) which denotes a deformed body-part by which a deformation of the body is indicated.

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

(3) वपुषा । By 8-3-59 आदेशप्रत्यययो: – 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 else (besides in वपुषा) has the सूत्रम् 2-3-20 येनाङ्गविकारः been used in the verses?

2. Where has the वार्तिकम् (under 2-3-18 कर्तृकरणयोस्तृतीया) प्रकृत्यादिभ्य उपसङ्ख्यानम् been used in the verses?

3. Which सूत्रम् prescribes the affix अप् to derive the प्रातिपदिकम् ‘कर’ (used in the compound कराक्रान्तमहीभृत्)?

4. From which verbal used is the प्रातिपदिकम् ‘हित’ (used in the commentary) derived?

5. Which कृत् affix is used to form the feminine प्रातिपदिकम् ‘उपमा’ (used in the form उपमया (तृतीया-एकवचनम्) in the commentary)?

6. How would you say this in Sanskrit?
“In terms of physique Rāvaṇa was twenty-armed.” Paraphrase to “By physique Rāvaṇa was twenty-armed.” Use the compound प्रातिपदिकम् ‘विंशतिभुज’ for ‘twenty-armed.’

Easy questions:

1. Which सूत्रम् prescribes the augment ईट् in आसीत्?

2. Where has the सूत्रम् 7-1-12 टाङसिङसामिनात्स्याः been used in the verses?

Today we will look at the form रमया fIs from श्रीमद्भागवतम् 3.9.23.

एष प्रपन्नवरदो रमयात्मशक्त्या यद्यत्करिष्यति गृहीतगुणावतारः । तस्मिन्स्वविक्रममिदं सृजतोऽपि चेतो युञ्जीत कर्मशमलं च यथा विजह्याम् ।। ३-९-२३ ।।
नाभिह्रदादिह सतोऽम्भसि यस्य पुंसो विज्ञानशक्तिरहमासमनन्तशक्तेः । रूपं विचित्रमिदमस्य विवृण्वतो मे मा रीरिषीष्ट निगमस्य गिरां विसर्गः ।। ३-९-२४ ।।

श्रीधर-स्वामि-टीका
आत्मशक्त्या रमया सह यद्यत्कर्म करिष्यति । स्वविक्रमं स्वस्य विष्णोरेव विक्रमः प्रभावो यस्मिंस्तदिदं विश्वं तदाज्ञया सृजतोऽपि मे चेतः स एव युञ्जीत प्रवर्तयतु । कर्मासक्तिं तत्कृतं शमलं च वैषम्यादिपापं यथा विजह्यां त्यक्ष्यामि ।। २३ ।। अम्भसि सतो यस्य नाभिह्रदादिहासम् । विज्ञाने शक्तिर्यस्य महत्तत्त्वात्मकस्य चित्तस्य तदभिमानी अस्य रूपमिदं विस्तारयतो मे निगमस्यावयवभूतानां गिरां विसर्ग उच्चारणं मा रीरिषीष्ट । हलान्तं ब्रह्मवर्चसमिति न्यायेन मा लुप्यतामित्यर्थः ।। २४ ।।

Translation – You grant the wishes of those who take refuge in You. Therefore, when I proceed to create the universe, which will be nothing but an exhibition of Your own creative power, be pleased to fill my mind with (the thought of) each and every exploit You may perform in course of the descents You take along with Your own divine Energy, Goddess Ramā, manifesting many a divine virtue, so that I may remain untainted by the impurities (in the shape of egotism etc.) attaching to the work of creation (23). I am the deity presiding over the Mahat-tattva, which represents Your power of understanding, one of the innumerable powers possessed by You, and sprang from the pool of Your navel even while You, the Supreme Person, slept on these waters. Therefore, as I proceed to bring to light the wonderful creation, which will be Your own manifestation, let not my utterance of the words of the Veda fail (24).

These verses have appeared previously in the following post – http://avg-sanskrit.org/2013/06/06/निगमस्य-mgs/

रमया is तृतीया-एकवचनम् of the स्त्रीलिङ्ग-प्रातिपदिकम् ‘रमा’।

(1) रमा + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-19 सहयुक्तेऽप्रधाने – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with सह or a synonym of सह, provided the प्रातिपदिकम् does not denote the primary (agent.)

See question 1.

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

(3) रमे + 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 ‘रमा’ is replaced by ‘ए’।

(4) रमया । By 6-1-78 एचोऽयवायावः।

Questions:

1. Commenting on the सूत्रम् 2-3-19 सहयुक्तेऽप्रधाने the सिद्धान्तकौमुदी says – विनापि तद्योगं तृतीया। ‘1-2-65 वृद्धो यूना तल्लक्षणश्चेदेव विशेषः’ इत्यादिनिर्देशात्। Please explain.

2. Which कृत् affix is used to derive the प्रातिपदिकम् ‘रमा’? (Hint: The विग्रह-वाक्यम् is रमयतीति रमा।)

3. Which सूत्रम् prescribes the दीर्घादेश: (elongation) in the प्रातिपदिकम् ‘गृहीत’ (used as part of the compound गृहीतगुणावतारः)?

4. What prevents the सूत्रम् 7-2-116 अत उपधायाः from applying in the derivation of the प्रातिपदिकम् ‘विक्रम’ (used as part of the compound स्वविक्रमम्)?

5. In how many places in the verses has the substitution ‘शतृँ’ (in place of ‘लँट्’) been used?

6. How would you say this in Sanskrit?
“For how many years have you lived here with your family?”

Easy questions:

1. Which सूत्रम् prescribes the augment इट् in करिष्यति?

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

Today we will look at the form ऋषिभिः-mIp from from श्रीमद्भागवतम् 3.24.9.

तत्कर्दमाश्रमपदं सरस्वत्या परिश्रितम् । स्वयम्भूः साकमृषिभिर्मरीच्यादिभिरभ्ययात् ।। ३-२४-९ ।।
भगवन्तं परं ब्रह्म सत्त्वेनांशेन शत्रुहन् । तत्त्वसङ्ख्यानविज्ञप्त्यै जातं विद्वानजः स्वराट् ।। ३-२४-१० ।।

परिश्रितं परिवेष्टितम् ।। ९ ।। आगत्य किं कृतवांस्तदाह – भगवन्तमिति द्वाभ्याम् । तत्त्वानां संख्यानं यस्मिंस्तस्य सांख्यस्य विज्ञप्त्यै विशेषेण ज्ञापनाय भगवन्तं जातं विद्वानजो ब्रह्मा स्वराट् स्वतःसिद्धज्ञानस्तस्य चिकीर्षितं सभाजयन् पूजयन् प्रहृष्यमाणैरसुभिरिन्द्रियैरुपलक्षितः कर्दमं चेदमभ्यधादिति द्वयोरन्वयः । चकाराद्देवहूतिं च ।। १० ।।

Gita Press translation – Brahmā (the self-born) went along with Marīci and the other sages to that (celebrated) hermitage of Kardama surrounded by the river Saraswatī (9). Brahmā, who is naturally possessed of true wisdom, already knew that the Lord, who is no other than the supreme Brahma, had descended through pure Sattva for imparting the knowledge of the Sāṅkhya system of philosophy (which determines the nature of the fundamental principles), O vanquisher of foes (10).

ऋषिभिः is तृतीया-बहुवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘ऋषि’।

(1) ऋषि + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-19 सहयुक्तेऽप्रधाने – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with सह or a synonym of सह, provided the प्रातिपदिकम् does not denote the primary (agent.) Note: ‘सहेनाप्रधाने’ इत्येव वाच्ये युक्तग्रहणादर्थग्रहणम्। सहार्थकशब्दा: सह–साकं–सार्धमित्यादय:। If पाणिनि: did not want to include the synonyms of सह he could have composed the सूत्रम् as सहेनाप्रधाने। The fact that he has included युक्ते in the सूत्रम् tells us that it applies not only when सह itself is used but also when a synonym of सह is used. The synonyms of सह are साकम्, सार्धम्, समम् etc. In the present example ऋषिभिः is co-occurring with साकम् which is a synonym of सह।

Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of the affix ‘भिस्’ from getting the इत्-सञ्ज्ञा।

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

Questions:

1. Where has the सूत्रम् 2-3-19 सहयुक्तेऽप्रधाने been used in Chapter Thirteen of the गीता?

2. Which सूत्रम् prescribes the substitution ‘वसुँ’ (in place of ‘शतृँ’) in the form विद्वान्?

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

4. In which word in the commentary has the affix सिँच् taken the लुक् elision?

5. What is an alternate form for आगत्य (used in the commentary)?

6. How would you say this in Sanskrit?
“Śrī Kṛṣṇa sported with the gopīs on the bank of the Yamunā.”

Easy questions:

1. What prevents the सूत्रम् 8-2-7 नलोपः प्रातिपदिकान्तस्य from deleting the letter ‘न्’ at the end of (हे) शत्रुहन्?

2. Where has the सूत्रम् 8-2-36 व्रश्चभ्रस्जसृजमृजयजराजभ्राजच्छशां षः been applied in the verses?