Today we will look at the form शैलम् mAs from श्रीमद्भागवतम् 10.25.28.

भगवानपि तं शैलं स्वस्थाने पूर्ववत्प्रभुः । पश्यतां सर्वभूतानां स्थापयामास लीलया ।। १०-२५-२८ ।।
तं प्रेमवेगान्निभृता व्रजौकसो यथा समीयुः परिरम्भणादिभिः । गोप्यश्च सस्नेहमपूजयन्मुदा दध्यक्षताद्भिर्युयुजुः सदाशिषः ।। १०-२५-२९ ।।

श्रीधर-स्वामि-टीका
निभृताः पूर्णाः । यथा यथोचितं परिरम्भणादिभिः समीयुरुपजग्मुः । सदाशिषः श्रेष्ठानाशीर्वादान् ।। २९ ।।

Gita Press translation – The almighty Lord too sportfully set down the mountain as before in its own place, all the creatures looking on (with wonder) (28). Overflowing with an uprush of love, the people of Vraja approached Him with embraces and other appropriate (loving) gestures and the Gopis joyously exhibited their loving regard for Him by sprinkling Him with curds and unbroken rice and showered their choice blessings (on Him) (29).

शैलम् is द्वितीया-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘शैल’।

‘शैल’ gets the कर्म-सञ्ज्ञा by 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ – A कर्ता (agent) of a non-causal verbal root becomes the कर्म (object) of the causal verbal root provided the verbal root either –
(i) denotes either गति: (movement) or बुद्धि: (perception) or प्रत्यवसानम् (consuming) or
(ii) has शब्द: (sound) as its object or
(iii) has no object at all.

Note: As per the सूत्रम् 1-4-55 तत्प्रयोजको हेतुश्च we know that भगवान् is the हेतु: (cause) in the sentence भगवाञ्शैलं स्थापयामास। On removing the हेतु: we get the non-causative form of the sentence as शैलस्तस्थौ । शैलः is प्रथमा-एकवचनम् of the प्रातिपदिकम् ‘शैल’। Hence ‘शैल’ is the अणौ कर्ता (agent of the non-causal verbal root √स्था (ष्ठा गतिनिवृत्तौ १. १०७७). This अणौ कर्ता becomes the कर्म (object) णौ (of the causal form of the verbal root √स्था) since the conditions for applying the सूत्रम् 1-4-52 are satisfied here.

(1) शैल + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘शैल’ has the कर्म-सञ्ज्ञा by 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ, it takes a second case affix by 2-3-2 कर्मणि द्वितीया – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used to denote कर्म (object of the action) provided it has not been expressed otherwise.
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

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

Questions:

1. Where has the वार्तिकम् (under 3-3-94 स्त्रियां क्तिन्) सम्पदादिभ्‍यः क्विप् been used in the verses?

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

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

4. Which सूत्रम् prescribes the उपधा-लोप: (elision of the penultimate letter) of the verbal root √गम् (गमॢँ गतौ १. ११३७) in the form उपजग्मुः used in the commentary?

5. How would you say this in Sanskrit?
i) “Lord Vāmana’s foot stood on Bali’s head.”
ii) “Lord Vāmana placed his (own) foot on Bali’s head.”

6. How would you say this in Sanskrit?
i) “Kumbhakarṇa woke up.”
ii) “Rāvaṇa woke up Kumbhakarṇa.”
Use the verbal root √बुध् (बुधँ अवगमने ४. ६८) with the उपसर्ग: ‘प्र’ for ‘to wake up.’

Easy questions:

1. Where has the सूत्रम् 6-1-105 दीर्घाज्जसि च been used in the verses?

2. Where has the verbal root √इ (इण् गतौ २. ४०) been used in the verses?

Today we will look at the form शिष्यम् mAs from श्रीमद्भागवतम् 12.7.1.

सूत उवाच
अथर्ववित्सुमन्तुश्च शिष्यमध्यापयत्स्वकाम् । संहितां सोऽपि पथ्याय वेददर्शाय चोक्तवान् ।। १२-७-१ ।।
शौक्लायनिर्ब्रह्मबलिर्मोदोषः पिप्पलायनिः । वेददर्शस्य शिष्यास्ते पथ्यशिष्यानथो शृणु ।। १२-७-२ ।।

श्रीधर-स्वामि-टीका
क्रमप्राप्तमथर्ववेदविभागमाह – अथर्वविदिति। शिष्यं कबन्धनामानम् । स्वकां स्वकीयां संहिताम् । सोऽपि शिष्योऽपि तां द्विधा विभज्य । तदुक्तं वैष्णवे – ‘अथर्ववेदं स मुनिः सुमन्तुरमितद्युतिः ।। शिष्यमध्यापयामास कबन्धं सोऽपि च द्विधा । कृत्वा तु वेददर्शाय तथा पथ्याय दत्तवान् ।।’ इति ।। १ ।। तत्र वेददर्शः स्वसंहितां चतुर्धा विभज्य चतुरः शिष्यानध्यापयामास । पथ्यश्च त्रिधा विभज्य त्रीनित्याह सार्धेन – शौक्लायनिरिति ।। २ ।।

Gita Press translation – Sūta began again : Sumantu versed in Atharva-Veda, taught his collection to his pupil (Kabandha) who in his turn taught it (in two parts) to (his pupils) Pathya and Vedadarśa (1). Śauklāyani, Brahmabali, Modoṣa and Pippalāyani were the pupils of Vedadarśa (who taught them his collection in four parts); now hear the names of Pathya’s pupils -(2).

शिष्यम् is पुंलिङ्गे द्वितीया-एकवचनम् of the प्रातिपदिकम् ‘शिष्य’।

‘शिष्य’ gets the कर्म-सञ्ज्ञा by 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ – A कर्ता (agent) of a non-causal verbal root becomes the कर्म (object) of the causal verbal root provided the verbal root either –
(i) denotes either गति: (movement) or बुद्धि: (perception) or प्रत्यवसानम् (consuming) or
(ii) has शब्द: (sound) as its object or
(iii) has no object at all.

Note: As per the सूत्रम् 1-4-55 तत्प्रयोजको हेतुश्च we know that सुमन्तुः is the हेतु: (cause) in the sentence सुमन्तुः शिष्यं संहितामध्यापयत्। On removing the हेतु: we get the non-causative form of the sentence as शिष्यः संहितामध्यैत । शिष्यः is पुंलिङ्गे प्रथमा-एकवचनम् of the प्रातिपदिकम् ‘शिष्य’। Hence ‘शिष्य’ is the अणौ कर्ता (agent of the non-causal verbal root √इ (इङ् अध्ययने | नित्यमधिपूर्वः २. ४१). This अणौ कर्ता becomes the कर्म (object) णौ (of the causal form of the verbal root √इ) since the conditions for applying the सूत्रम् 1-4-52 are satisfied here.

(1) शिष्य + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘शिष्य’ has the कर्म-सञ्ज्ञा by 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ, it takes a second case affix by 2-3-2 कर्मणि द्वितीया – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used to denote कर्म (object of the action) provided it has not been expressed otherwise.
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

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

Questions:

1. Where has the सूत्रम् 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ been used in the last twenty verses of Chapter Eighteen of the गीता?

2. From which verbal root is the प्रातिपदिकम् ‘शिष्य’ derived?

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

4. Which सूत्रम् prescribes the substitution ल्यप् in विभज्य (used in the commentary)?

5. Where has the सूत्रम् 7-4-46 दो दद् घोः been used in the commentary?

6. How would you say this in Sanskrit?
“My father taught me grammar.”

Easy questions:

1. Where has the सूत्रम् 6-4-106 उतश्च प्रत्ययादसंयोगपूर्वात्‌ been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘आ’ in अध्यापयत्?

Today we will look at the form ऋषीन् mAp from श्रीमद्भागवतम् 11.3.42.

श्रीराजोवाच
कर्मयोगं वदत नः पुरुषो येन संस्कृतः । विधूयेहाशु कर्माणि नैष्कर्म्यं विन्दते परम् ।। ११-३-४१ ।।
एवं प्रश्नमृषीन्पूर्वमपृच्छं पितुरन्तिके । नाब्रुवन्ब्रह्मणः पुत्रास्तत्र कारणमुच्यताम् ।। ११-३-४२ ।।

श्रीधर-स्वामि-टीका
भक्तेः कर्मयोगाधीनत्वात्तं पृच्छति – कर्मयोगमिति । नैष्कर्म्यं कर्मनिवृत्तिसाध्यं ज्ञानम् ।। ४१ ।। प्रश्नान्तरमाह – एवमिति । प्रश्नं प्रष्टव्यमर्थम् । पितुरिक्ष्वाकोः । ब्रह्मणः पुत्राः सनकादयः सर्वज्ञा अपि नाब्रुवन् ।। ४२ ।।

Gita Press translation – The king submitted: (Pray) describe for us that Yoga of action through which man in his present life soon destroys his Karma and, thus purified, attains that supreme knowledge which follows disassociation from all actions (41). Formerly, in the presence of my father (Ikṣwāku) I put this question to the Ṛṣis (Sanatkumāra etc.); but those Ṛṣis (sons of Brahmā) did not answer it. (Pray,) tell me why they did not reply (42).

Here the verbal root √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९) has taken two objects  प्रश्नम् (पुंलिङ्ग-प्रातिपदिकम् ‘प्रश्न’, द्वितीया-द्विवचनम्) and ऋषीन् (पुंलिङ्ग-प्रातिपदिकम् ‘ऋषि’, द्वितीया-बहुवचनम्)।

Here ‘ऋषि’ is the secondary object (गौण-कर्म) of the verbal root √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९). The primary object (प्रधान-कर्म/मुख्य-कर्म) being ‘प्रश्न’।

‘ऋषि’ gets the कर्म-सञ्ज्ञा by 1-4-51 अकथितं च – A कारकम् (participant in the action) which has no other specific designation like अपादानम् (ablation) etc gets the designation कर्म (object.)

Note:
दुह्‍याच्‍पच्‍दण्‍ड्रुधिप्रच्‍छिचिब्रूशासुजिमथ्‍मुषाम् ।
कर्मयुक् स्‍यादकथितं तथा स्‍यान्नीहृकृष्‍वहाम् ।।

दुहादीनां द्वादशानां तथा नीप्रभृतीनां चतुर्णां कर्मणा यद्युज्यते तदेवाकथितं कर्मेति परिगणनं कर्तव्यमित्यर्थ:।
A कारकम् (participant in the action) which connects with the primary object of any one of only the following 12 + 4 = 16 verbal roots (and their synonyms) gets the designation कर्म as long as no other specific designation like अपादानम् etc has been assigned to it –
(i) √दुह् (दुहँ प्रपूरणे २. ४)
(ii) √याच् (टुयाचृँ याच्ञायाम् १. १००१)
(iii) √पच् (डुपचँष् पाके १. ११५१)
(iv) √दण्ड् (दण्ड दण्डनिपाते १०. ४७२)
(v) √रुध् (रुधिँर् आवरणे ७. १)
(vi) √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९)
(vii) √चि (चिञ् चयने ५. ५)
(viii) √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९)
(ix) √शास् (शासुँ अनुशिष्टौ २. ७०)
(x) √जि (जि अभिभवे १. १०९६)
(xi) √मन्थ् (मन्थँ विलोडने १. ४४, ९. ४७)
(xii) √मुष् (मुषँ स्तेये ९. ६६)

and

(xiii) √नी (णीञ् प्रापणे १. १०४९)
(xiv) √हृ (हृञ् हरणे १. १०४६)
(xv) √कृष् (कृषँ विलेखने १. ११४५)
(xvi) √वह् (वहँ प्रापणे १. ११५९)

Note: The above 12 + 4 = 16 verbal roots (and their synonyms) are called द्विकर्मका: because they are capable of taking two objects – a primary object (प्रधान-कर्म/मुख्य-कर्म) and a secondary object (गौण-कर्म)। The प्रधान-कर्म/मुख्य-कर्म gets the कर्म-सञ्ज्ञा by 1-4-49 कर्तुरीप्सिततमं कर्म and the गौण-कर्म gets the कर्म-सञ्ज्ञा by 1-4-51 अकथितं च।

(1) ऋषि + शस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘ऋषि’ has the कर्म-सञ्ज्ञा by 1-4-51 अकथितं च, it takes a second case affix by 2-3-2 कर्मणि द्वितीया – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used to denote कर्म (object of the action) provided it has not been expressed otherwise.

(2) ऋषि + 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 ‘शस्’ from getting the इत्-सञ्ज्ञा ।

(3) ऋषीस् । By 6-1-102 प्रथमयोः पूर्वसवर्णः – When an अक् letter is followed by a vowel (अच्) of the first (nominative) or second (accusative) case then for the two of them (अक् + अच्) there is a single substitute which is the elongated form of the first member (the अक् letter.)

(4) ऋषीन् । By 6-1-103 तस्माच्छसो नः पुंसि – In the masculine gender, when the letter ‘स्’ of the affix ‘शस्’ follows a vowel which has been elongated by 6-1-102 then it is replaced by the letter ‘न्’।

Questions:

1. Consider the following verse of the गीता –
अर्जुन उवाच |
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि |
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्‌ || 5-1||
Has the सूत्रम् 1-4-51 अकथितं च been applied in this verse? If not, how would the verse change if the सूत्रम् 1-4-51 अकथितं च were to be applied?

2. Please give the passive form of the sentence – प्रश्नमृषीनपृच्छम्।

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

4. How would you say this in Sanskrit?
“No one has asked me this question before.”

5. How would you say this in Sanskrit?
“I asked my friend for directions.” Paraphrase to “I asked my friend the way.”

6. How would you say this in Sanskrit?
“I want to ask you the secret of your success.” Use the feminine प्रातिपदिकम् ‘सिद्धि’ for ‘success.’

Easy questions:

1. Where has ऋषीन् been used in the गीता?

2. In the verses, can you spot two words in which the augment अट् has been used?

Today we will look at the form रक्षः nAs from श्रीमद्भागवतम् 9.9.20.

श्रीराजोवाच
किंनिमित्तो गुरोः शापः सौदासस्य महात्मनः । एतद्वेदितुमिच्छामः कथ्यतां न रहो यदि ।। ९-९-१९ ।।
श्रीशुक उवाच
सौदासो मृगयां किञ्चिच्चरन्रक्षो जघान ह । मुमोच भ्रातरं सोऽथ गतः प्रतिचिकीर्षया ।। ९-९-२० ।।

श्रीधर-स्वामि-टीका
न रहो न रहस्यम् ।। १९ ।। मृगयां चरन्कंचिद्राक्षसं जघान, तस्य भ्रातरं मुमोच, स भ्राता पलाय्य गतः ।। २० ।।

Gita Press translation – The king (Parīkṣit) submitted : What was the occasion for the curse pronounced by the preceptor (the sage Vasiṣṭha) on the high-souled Saudāsa? We desire to know this, which may (kindly) be pointed out (to us) unless it is a secret (19). Śrī Śuka replied: While roaming in pursuit of game, so the tradition goes, Saudāsa (son of Sudāsa) killed a certain ogre and let go his brother, who immediately left with the intention of retaliating (20).

Note: These verses have also been previously posted in the following post – मृगयाम्-fas

The form रक्षः is derived from the नपुंसकलिङ्ग-प्रातिपदिकम् ‘रक्षस्’। The विवक्षा is द्वितीया-एकवचनम्।

(1) रक्षस् + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। ‘रक्षस्’ gets the कर्म-सञ्ज्ञा by 1-4-49 कर्तुरीप्सिततमं कर्म – That कारकम् (participant in the action) which the doer most desires to obtain/reach thru the action is called कर्म (object.) Here ‘रक्षस्’ is the object through the action जघान। By 2-3-2 कर्मणि द्वितीया – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used to denote कर्म (object of the action) provided it has not been expressed otherwise.

(2) रक्षस् । By 7-1-23 स्वमोर्नपुंसकात् – The affixes ‘सुँ’ and ‘अम्’ that follow a neuter अङ्गम् take the लुक् elision.

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

Questions:

1. Where has the सूत्रम् 2-3-2 कर्मणि द्वितीया (used in step 1) been used in for the first time in the गीता? Where has it been used for the last time?

2. Commenting on the सूत्रम् 1-4-49 कर्तुरीप्सिततमं कर्म, the सिद्धान्तकौमुदी says – कर्तु: किम्? माषेष्वश्वं बध्नाति। कर्मण ईप्सिता माषा न तु कर्तु:। Please explain.

3. Commenting further on the same सूत्रम्, the सिद्धान्तकौमुदी says – तमब्ग्रहणं किम्? उपदंशेन शाकं भुङ्क्ते। Please explain.

4. Commenting further on the same सूत्रम्, the सिद्धान्तकौमुदी says – कर्मेत्यनुवृत्तौ पुन: कर्मग्रहणमाधारनिवृत्त्यर्थम्। अन्यथा गेहं प्रविशतीत्यत्रैव स्यात्। Please explain.

5. Commenting on the सूत्रम् 1-4-49 कर्तुरीप्सिततमं कर्म, the तत्त्वबोधिनी says – क्तप्रत्ययेनोपस्थितं वर्तमानत्वं चेह न विवक्षितम्। तेन कटं कृतवान् करिष्यतीत्यादि सिद्धम्। Please explain.

6. How would you say this in Sanskrit?
“Śrī Rāma killed Rāvaṇa, the king of ogres.”

Easy questions:

1. Where has the सूत्रम् 6-1-110 ङसिङसोश्च been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘छ्’ in the form इच्छाम:?

Today we will look at the form एकः mNs from श्रीमद्भागवतम् 10.56.19.

हतं प्रसेनमश्वं च वीक्ष्य केसरिणा वने । तं चाद्रिपृष्ठे निहतमृक्षेण ददृशुर्जनाः ।। १०-५६-१८ ।।
ऋक्षराजबिलं भीममन्धेन तमसावृतम् । एको विवेश भगवानवस्थाप्य बहिः प्रजाः ।। १०-५६-१९ ।।

श्रीधर-स्वामि-टीका
No commentary on these verses.

Gita Press translation – Discovering (first) Prasena as well as his horse killed in the forest by a lion, people further saw the lion (itself) killed on the mountain side by a bear (18). The Lord stationed the people outside and entered alone the fearful cave of Jāmbavān (the king of bears), covered with thick darkness (19).

Note: These verses have also been previously posted in the following post – एकः-mns

The form एकः is derived from the प्रातिपदिकम् ‘एक’। The विवक्षा is पुंलिङ्गे प्रथमा-एकवचनम्।

(1) एक + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। By 2-3-46 प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा – A first case affix (‘सुँ’, ‘औ’, ‘जस्’) is used to denote (i) only the meaning of the प्रातिपदिकम् (nominal stem) or (ii) only the additional sense of gender or (iii) only the additional sense of measure or (iv) only number.

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

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

Questions:

1. Where has the प्रातिपदिकम् ‘एक’ been used पुंलिङ्गे प्रथमा-एकवचनम् in the गीता?

2. In Chapter Fifteen of the गीता can you find a word in which a प्रथमा विभक्ति: has been used वचनमात्रे = संख्‍यामात्रे (to denote only number)?

3. Commenting on the examples एक:, द्वौ, बहव: the सिद्धान्तकौमुदी explains the purpose of having the term ‘वचन’ in the सूत्रम् 2-3-46 प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा as follows – इहोक्तार्थत्वाद्विभक्तेरप्राप्तौ वचनम्। Please elaborate on this statement.

4. In the प्रातिपदिकम् ‘भीम’ the उणादि-प्रत्यय: ‘मक्’ is used in the sense of –
(i) कर्मणि
(ii) करणे
(iii) अपादाने
(iv) अधिकरणे

5. Can you spot the augment पुक् in the verses?

6. How would you say this in Sanskrit?
“Śrī Rāma felled (caused to fall) seven palm trees with a single arrow.” Use the masculine प्रातिपदिकम् ‘ताल’ for ‘palm tree.’

Easy questions:

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

2. How would you say this in Sanskrit?
“There is only one day left in this month.” To express the meaning ‘to be left’ use (in the passive) the verbal root √शिष् (शिषॢ विशेषणे ७. १४) with the उपसर्ग: ‘अव’।

Today we will look at the form भूत्वा भूत्वा ind from श्रीमद्भागवतम् 7.15.55.

अग्निः सूर्यो दिवा प्राह्णः शुक्लो राकोत्तरं स्वराट् । विश्वोऽथ तैजसः प्राज्ञस्तुर्य आत्मा समन्वयात् ।। ७-१५-५४ ।।
देवयानमिदं प्राहुर्भूत्वा भूत्वानुपूर्वशः । आत्मयाज्युपशान्तात्मा ह्यात्मस्थो न निवर्तते ।। ७-१५-५५ ।।

श्रीधर-स्वामि-टीका
अग्निरिति । तत्तदभिमानिन्यो देवतास्ताः । प्राप्नोतीति पूर्ववत् । दिवाऽहः । प्राह्णस्तस्यैवान्तः । राका शुक्लपक्षस्यान्तः । यद्वा प्राह्णो राका इति च पुराणमतम् । उत्तरं त्वयनम् । स्वराट् ब्रह्मा । एवं ब्रह्मलोकं गतस्य भोगावसाने मोक्षप्रकरणमाह – विश्व इति । विश्वः स्थूलोपाधिः स स्थूलं सूक्ष्मे विलाप्य सूक्ष्मोपाधिस्तैजसो भवति । सूक्ष्मं कारणे विलाप्य कारणोपाधिः प्राज्ञो भवति । कारणं च सर्वसाक्षित्वेनान्वयात्साक्षिस्वरूपे विलाप्य तुर्यो भवति । तेषां च व्यभिचारिणां साक्ष्याणां लये शुद्ध आत्मा भवति । मुच्यत इत्यर्थः ।। ५४ ।। यथेतरो भूत्वा निवर्तते तथा न निवर्तत इत्यर्थः ।। ५५ ।।

Translation – (The deities presiding over) fire, the sun, the day-time, the close of day (eventide), the bright fortnight, the full moon (the closing day of a bright fortnight), the summer half-year (representing the progress of the sun to the north of the equator) and Brahmā (that mark the ascent of the departed soul to Brahmaloka, the realm of Brahmā, the uppermost and the subtlest sphere of this material universe and representing the climax of material enjoyment), the Viśwa (the soul identifying itself with gross matter), Taijasa (the soul identified with subtle matter), the Prājña (the soul identified with the causal matter), the Turya (the soul standing as a witness of all these states), so-called because of its being associated with each of these states (as its witness), and Ātmā (the pure Spirit) – the Vedas speak of these as (marking) the path of the gods (also known by the name of Arcirmārga or the Bright Path, which culminates in Liberation). The tranquil-minded votary of the (supreme) Spirit (God), established in the Self, never returns (to this world) like another who having successively and repeatedly come in to being returns (to this world.) (54-55).

भूत्वा is derived from the verbal root √भू (भू सत्तायाम् १. १).

(1) भू + क्त्वा । By 3-4-22 आभीक्ष्ण्ये णमुल् च – To denote repetition of action, the affix ‘णमुँल्’ or ‘क्‍त्‍वा’ may be used following a verbal root which denotes a prior action relative to that of another verbal root, provided the agent of both the actions is the same. Note: The अनुवृत्ति: of the entire prior सूत्रम् 3-4-21 समानकर्तृकयोः पूर्वकाले comes down in to this सूत्रम् 3-4-22.
Note: (As per the commentary) The common agent of the actions भूत्वा (becoming) and निवर्तते (returns) is इतर: (another.) The earlier of the two actions is the action ‘becoming’ which is denoted by √भू and hence √भू takes the affix ‘क्त्वा’।

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

See question 2.

= भूत्वा । 1-1-5 क्क्ङिति च stops 7-3-84 सार्वधातुकार्धधातुकयोः।

‘भूत्वा’ gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds gets the name प्रातिपदिकम्।
‘भूत्वा’ also gets the अव्यय-सञ्ज्ञा by 1-1-40 क्त्वातोसुन्कसुनः – Words ending in the affixes ‘क्त्वा’, ‘तोसुन्’ and ‘कसुन्’ are designated as indeclinables.

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

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

(6) भूत्वा भूत्वा । By 8-1-4 नित्यवीप्सयोः – To express repetition of action or pervasion of a thing by a property or action, a पदम् (ref. 1-4-14) is duplicated.
Note: The affix ‘णमुँल्’ or ‘क्‍त्‍वा’ is capable of expressing repetition of action only after duplication (by 8-1-4).

Questions:

1. Where has भूत्वा भूत्वा been used in (Chapter Eight of) the गीता?

2. What prevents the सूत्रम् 7-2-35 आर्धधातुकस्येड् वलादेः from applying after step 2?

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

4. Which सूत्रम् prescribes the affix ‘कि’ in ‘उपाधि’ (used as part of the compounds स्थूलोपाधिः etc in the commentary)?

5. How would you say this in Sanskrit?
“Remembering again and again the amorous pastimes of Śrī Kṛṣṇa, the gopīs experienced great joy.” Use the verbal root √भू (भू सत्तायाम् १. १) with the उपसर्ग: ‘अनु’ for ‘to experience.’ Use the feminine प्रातिपदिकम् ‘लीला’ for ‘amorous pastime.’

6. How would you say this in Sanskrit?
“In this school every student is intelligent.” Paraphrase to “In this school student after student is intelligent.” Use the feminine (compound) प्रातिपदिकम् ‘पाठशाला’ for ‘school.’ Use the adjective प्रातिपदिकम् ‘धीमत्’ (ending in the affix ‘मतुँप्’) for ‘intelligent.’

Easy questions:

1. From which verbal root is the प्रातिपदिकम् ‘वीप्सा’ (used in the सूत्रम् 8-1-4 नित्यवीप्सयोः) derived?

2. Which सूत्रम् prescribes the substitution ‘ए’ in निवर्तते?

Today we will look at the form अतीत्य ind from श्रीमद्भागवतम् 3.15.27.

तस्मिन्नतीत्य मुनयः षडसज्जमानाः कक्षाः समानवयसावथ सप्तमायाम् । देवावचक्षत गृहीतगदौ परार्ध्यकेयूरकुण्डलकिरीटविटङ्कवेषौ ।। ३-१५-२७ ।।
मत्तद्विरेफवनमालिकया निवीतौ विन्यस्तयासितचतुष्टयबाहुमध्ये । वक्त्रं भ्रुवा कुटिलया स्फुटनिर्गमाभ्यां रक्तेक्षणेन च मनाग्रभसं दधानौ ।। ३-१५-२८ ।।

श्रीधर-स्वामि-टीका
तस्मिन्वैकुण्ठे षट् कक्षाः प्राकारद्वाराणि । असज्जमानाः भगवद्दर्शनोत्कण्ठया तत्तदद्भुतदर्शन आसक्तिमकुर्वाणाः । द्वारपालौ देवावपश्यन् । समानं वयो ययोः । गृहीते गदे याभ्याम् । परार्ध्यैः केयूरादिभिर्विटङ्कः सुन्दरो वेषो ययोः ।। २७ ।। तावेव वर्णयति । मत्ता द्विरेफा यस्यां तया वनमालया निवीतौ कण्ठलम्बिन्या अलंकृतौ । असिता नीलाश्चतुष्टये चतुःसंख्याका बाहवस्तेषां मध्ये विन्यस्तया । वक्त्रं च मनाग्रभसं किंचित्क्षुब्धं दधानौ । स्फुटावुत्फुल्लौ निर्गमौ श्वासमार्गौ नासापुटे ताभ्याम् ।। २८ ।।

Translation – Having passed through six entrances to the Lord’s residence without feeling attached to anything, the sages saw at the seventh gate two shining beings of the same age, armed with a mace and adorned with most valuable armlets, ear-rings and diadems (27). With a garland of sylvan flowers, which attracted to it a swarm of intoxicated bees, placed round their neck and between their four swarthy arms, they wore a countenance which looked somewhat agitated from their arched eyebrows, distended nostrils and reddish eyes (28).

अतीत्य is derived from the verbal root √इ (इण् गतौ २. ४०) preceded by the उपसर्ग: ‘अति’।

(1) इ + क्त्वा । By 3-4-21 समानकर्तृकयोः पूर्वकाले – The affix ‘क्‍त्‍वा’ is used following a verbal root which denotes a prior action relative to that of another verbal root, provided the agent of both the actions is the same.
Note: Here the common agent of the actions अतीत्य (having passed) and अचक्षत (saw) is मुनयः (the sages.) The earlier of the two actions is the action ‘having passed’ which is denoted by √इ and hence √इ takes the affix ‘क्त्वा’।
Note: अव्ययकृतो भावे (from महाभाष्यम्) – कृत् affixes (such as ‘क्‍त्‍वा’) having the अव्यय-सञ्ज्ञा are used to denote भाव: (action) – and not the agent (ref. 3-4-67 कर्तरि कृत्‌) of the action.

(2) अति इ + क्त्वा । ‘इ + क्त्वा’ is compounded with ‘अति’ using the सूत्रम् 2-2-18 कुगतिप्रादयः।

(3) अति + इ + ल्यप् । By 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ – When the affix ‘क्त्वा’ occurs at the end of a compound, it is replaced by ‘ल्यप्’ provided the prior member of the compound is a अव्‍ययम् other than ‘नञ्’ (ref. 2-2-6 नञ्)। The entire term ‘क्त्वा’ is replaced by ‘ल्यप्’ as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य।
Note: As per 1-1-56 स्थानिवदादेशोऽनल्विधौ, the substitution ‘ल्यप्’ (in place of the affix ‘क्त्वा’) inherits the property of being a कित् affix with the designation of कृत् (by 3-1-93 कृदतिङ्) and आर्धधातुकम् (by 3-4-114 आर्धधातुकं शेषः।)

(4) अति + इ + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।
Note: 1-1-5 क्क्ङिति च prevents 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(5) अती + य । By 6-1-101 अकः सवर्णे दीर्घः। Since the affix ‘य’ is no longer preceded by a short vowel, 6-1-71 ह्रस्वस्य पिति कृति तुक् would not apply here. But now 6-1-86 षत्वतुकोरसिद्धः intervenes and says that when it comes to a possible addition of the augment ‘तुँक्’, the single substitute ‘ई’ (in place of ‘इ + इ’) is to be treated as if it has not occurred. Thus 6-1-71 still sees अति + इ + य and the addition of the augment ‘तुँक्’ does take place.

Note: The entire meaning of the सूत्रम् 6-1-86 षत्वतुकोरसिद्धः is – When the substitution ‘ष्’ or the augment ‘तुँक्’ is to be performed, a single replacement (in place of the preceding and following letter) is treated as if it has not occurred.

(6) अती तुँक् + य । By 6-1-71 ह्रस्वस्य पिति कृति तुक् – When followed by a कृत् affix which is a पित् (has the letter ‘प्’ as a इत्), a short vowel takes the augment ‘तुँक्’। As per 1-1-46 आद्यन्तौ टकितौ, the augment ‘तुँक्’ joins after the short vowel ‘इ’।

(7) अतीत्य । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

‘अतीत्य’ gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च and the अव्यय-सञ्ज्ञा by 1-1-40 क्त्वातोसुन्कसुनः।

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

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

Questions:

1. Where has अतीत्य been used in Chapter Fourteen of the गीता?

2. Commenting on the सूत्रम् 6-1-86 षत्वतुकोरसिद्धः (used in step 5) the सिद्धान्त-कौमुदी says – कोऽसिञ्चत्। इह षत्वं न। Please explain.

3. Which सूत्रम् prescribes the substitution शानच् (in place of लँट्) in दधानौ?

4. Can you spot the affix ‘णिनिँ’ in the commentary?

5. Where has the सूत्रम् 3-3-94 स्त्रियां क्तिन् been used in the commentary?

6. How would you say this in Sanskrit?
“Having overcome (gone beyond) many obstacles Śrī Hanumān reached Laṅkā.” Use the verbal root √आप् (आपॢँ व्याप्तौ ५. १६) with the उपसर्ग: ‘प्र’ for ‘to reach.’ Use the affix ‘क’ prescribed by the वार्तिकम् (under 3-3-58 ग्रहवृदृनिश्चिगमश्च) घञर्थे कविधानम् with the verbal root √हन् (हनँ हिंसागत्योः #२. २) to create a प्रातिपदिकम् for ‘obstacle.’ (विहन्यन्तेऽस्मिन्)।

Easy questions:

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

2. Which सूत्रम् prescribes the substitution ‘उवँङ्’ in भ्रुवा?

Today we will look at the form विनमय्य ind from श्रीमद्भागवतम् 4.9.3.

स वै धिया योगविपाकतीव्रया हृत्पद्मकोशे स्फुरितं तडित्प्रभम् । तिरोहितं सहसैवोपलक्ष्य बहिःस्थितं तदवस्थं ददर्श ।। ४-९-२ ।।
तद्दर्शनेनागतसाध्वसः क्षिताववन्दताङ्गं विनमय्य दण्डवत् । दृग्भ्यां प्रपश्यन्प्रपिबन्निवार्भकश्चुम्बन्निवास्येन भुजैरिवाश्लिषन् ।। ४-९-३ ।।

श्रीधर-स्वामि-टीका
स वै ध्रुवो योगस्य विपाकेन दार्ढ्येन तीव्रया निश्चलया । गरुडाधिरूढं पुरतः स्थितमपि यदान्तर्दृष्टित्वादसौ नापश्यत्तदा भगवतैवान्तःस्थं रूपमाकृष्टमतस्तिरोहितमुपलक्ष्य व्युत्थितः सन् तदवस्थं यादृगन्तः स्फुरितस्तादृशम् ।। २ ।। आगतसाध्वसो जातसंभ्रमः । विनमय्य आनतं कृत्वा । संभ्रममेवाह । दृग्भ्यां प्रपिबन्निव पश्यन्नवन्दत । आस्येन चुम्बन्निवावन्दत । भुजाभ्यामाश्लिषन्निवावन्दतेत्यर्थः ।। ३ ।।

Gita Press translation – Dhruva saw that the form, brilliant as a flash of lightning, that was revealed in the lotus of his heart by an intellect sharpened by the ripeness of Yoga (concentration) had suddenly vanished, and (on opening his eyes) he beheld the same figure standing without (2). Struck with awe at His sight, the child (Dhruva) greeted Him by prostrating his body like a log on the ground. He gazed at Him as if He would drink Him with his eyes, kiss Him with his lips and clasp Him with his arms (3).

विनमय्य is derived from a causative form of the verbal root √नम् (णमँ प्रह्वत्वे शब्दे च १. ११३६) preceded by the उपसर्ग: ‘वि’।

(1) नम् + णिच् । By 3-1-26 हेतुमति च – The affix ‘णिच्’ is used after a verbal root, when the operation of a causer – such as the operation of directing – is to be expressed.

(2) नम् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(3) नाम् + इ । By 7-2-116 अत उपधायाः – A penultimate (उपधा) letter ‘अ’ of a अङ्गम् (base) gets वृद्धिः (ref. 1-1-1) as the substitute when followed by an affix which is a ञित् (has the letter ‘ञ्’ as a इत्) or a णित् (has the letter ‘ण्’ as a इत्)।

(4) नमि । By 6-4-92 मितां ह्रस्वः – A short vowel (ह्रस्व:) is substituted in place of the penultimate letter (vowel) of a verbal root which is मित् (has the letter ‘म्’ as an इत्) and is followed by the causative affix ‘णि’। Note: Any verbal root belonging to one of the following two special sections of the धातु-पाठ: is considered as a मित् (having the letter ‘म्’ as an इत्)।
1. Beginning with √घट् (घटँ चेष्टायाम् १. ८६७) and ending with √फण् (फणँ गतौ १. ९५५)
2. Beginning with √ज्ञप् (ज्ञपँ ज्ञानज्ञापनमारणतोषणनिशाननिशामनेषु १०. ११८) and ending with √चि (चिञ् चयने १०. १२४).

As per the गण-सूत्रम् ‘जनीजॄष्क्नसुरञ्जोऽमन्ताश्च’ – The verbal roots √जन् (जनीँ प्रादुर्भावे ४. ४४), √जॄ (जॄष् वयोहानौ ४. २५), √क्नस् (क्नसुँ ह्वरणदीप्त्योः ४. ७), √रञ्ज् (रञ्जँ रागे १. ११५४) as well as any verbal root ending in ‘अम्’ are considered to be ‘मित्’ (having the letter ‘म्’ as a इत्)।

‘नमि’ gets धातु-सञ्ज्ञा by 3-1-32 सनाद्यन्ता धातवः।

(5) नमि + क्त्वा । By 3-4-21 समानकर्तृकयोः पूर्वकाले – The affix ‘क्‍त्‍वा’ is used following a verbal root which denotes a prior action relative to that of another verbal root, provided the agent of both the actions is the same.
Note: Here the common agent of the actions विनमय्य (prostrating) and अवन्दत (greeted) is ध्रुवः। The earlier of the two actions is the action ‘prostrating’ which is denoted by ‘नमि’ and hence ‘नमि’ takes the affix ‘क्त्वा’।
Note: अव्ययकृतो भावे (from महाभाष्यम्) – कृत् affixes (such as ‘क्‍त्‍वा’) having the अव्यय-सञ्ज्ञा are used to denote भाव: (action) – and not the agent (ref. 3-4-67 कर्तरि कृत्‌) of the action.

(6) वि नमि + क्त्वा । ‘नमि + क्त्वा’ is compounded with ‘वि’ using the सूत्रम् 2-2-18 कुगतिप्रादयः।

(7) वि नमि + ल्यप् । By 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ – When the affix ‘क्त्वा’ occurs at the end of a compound, it is replaced by ‘ल्यप्’ provided the prior member of the compound is a अव्‍ययम् other than ‘नञ्’ (ref. 2-2-6 नञ्)। The entire term ‘क्त्वा’ is replaced by ‘ल्यप्’ as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य।
Note: As per 1-1-56 स्थानिवदादेशोऽनल्विधौ, the substitution ‘ल्यप्’ (in place of the affix ‘क्त्वा’) inherits the property of being a कित् affix with the designation of कृत् (by 3-1-93 कृदतिङ्) and आर्धधातुकम् (by 3-4-114 आर्धधातुकं शेषः।)

(8) वि नमि + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(9) वि नमय् + य । By 6-4-56 ल्यपि लघुपूर्वात्‌ – The affix ‘णि’ is substituted by ‘अय्’ when the following two conditions are satisfied –
(i) ‘णि’ is preceded by a letter (‘म्’ in this case) which itself is preceded by a vowel (‘अ’ in this case) having the designation ‘लघु’ (ref. 1-4-10 ह्रस्वं लघु) and
(ii) ‘णि’ is followed by the affix ‘ल्यप्’।

‘विनमय्य’ gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च and the अव्यय-सञ्ज्ञा by 1-1-40 क्त्वातोसुन्कसुनः।

(10) विनमय्य + सुँ (default) । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

Questions:

1. In how many places in the गीता has the सूत्रम् 6-4-56 ल्यपि लघुपूर्वात्‌ been used?
(i) 0 (ii) 1 (iii) 2 (iv) 3

2. Commenting on the सूत्रम् 6-4-56 ल्यपि लघुपूर्वात्‌ (used in step 9) the सिद्धान्तकौमुदी says – लघुपूर्वात्किम्? संप्रधार्य। Please explain.

3. Where else (besides in विनमय्य) has the सूत्रम् 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ been used in the verses?

4. Which सूत्रम् justifies the substitution ‘शतृँ’ (in place of ‘लँट्’) in प्रपश्यन्, प्रपिबन्, चुम्बन् and आश्लिषन्?

5. From which verbal root is ‘व्युत्थित’ (used in the commentary) derived?

6. How would you say this in Sanskrit?
“Raising (having caused to rise) her (own) face, Sītā saw Śrī Hanumān situated on the branch of a tree.” Use (a causative form) of the verbal root √नम् (णमँ प्रह्वत्वे शब्दे च १. ११३६) preceded by the उपसर्ग: ‘उद्’ for ‘to rise.’ Use the निष्ठा affix ‘क्त’ with the verbal root √स्था (ष्ठा गतिनिवृत्तौ १. १०७७) to form a प्रातिपदिकम् for ‘situated.’

Easy questions:

1. Where has the सूत्रम् 8-2-62 क्विन्प्रत्ययस्य कुः been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘इयँङ्’ in धिया?

Today we will look at the form प्रणिधाय ind from श्रीमद्भागवतम् 1.6.20.

दिदृक्षुस्तदहं भूयः प्रणिधाय मनो हृदि । वीक्षमाणोऽपि नापश्यमवितृप्त इवातुरः ।। १-६-२० ।।
एवं यतन्तं विजने मामाहागोचरो गिराम् । गम्भीरश्लक्ष्णया वाचा शुचः प्रशमयन्निव ।। १-६-२१ ।।
हन्तास्मिञ्जन्मनि भवान्न मां द्रष्टुमिहार्हति । अविपक्वकषायाणां दुर्दर्शोऽहं कुयोगिनाम् ।। १-६-२२ ।।

श्रीधर-स्वामि-टीका
हृदि मनः प्रणिधाय स्थिरीकृत्यावितृप्तोऽहमातुर इवाभवमिति शेषः ।। २० ।। गिरामगोचरः संवेदनस्याविषयभूत ईश्वरः ।। २१ ।। हन्तेति सानुकम्पसंबोधने ।। २२ ।।

Gita Press translation – Longing to behold it once more, I fixed the mind on my heart and looked for it, but could not see it. Now I felt miserable like one whose desire had not been sated (20). To me thus struggling in that lonely forest, the Lord, who is beyond words, spoke in sublime yet soft words, as if to soothe my grief: (21) “Alas! in this birth you are unfit to behold Me; for I am difficult of perception for those who have not attained perfection in Yoga (Devotion), and the impurities of whose heart have not yet been wholly burnt (22).

प्रणिधाय is derived from the verbal root √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११) preceded by the उपसर्ग: ‘प्र’ and ‘नि’।

(1) धा + क्त्वा । By 3-4-21 समानकर्तृकयोः पूर्वकाले – The affix ‘क्‍त्‍वा’ is used following a verbal root which denotes a prior action relative to that of another verbal root, provided the agent of both the actions is the same.
Note: Here the common agent of the actions प्रणिधाय (fixed) and वीक्षमाणः (looked) is अहम् (I.) The earlier of the two actions is the action ‘fixed’ which is denoted by √धा and hence √धा takes the affix ‘क्त्वा’।
Note: अव्ययकृतो भावे (from महाभाष्यम्) – कृत् affixes (such as ‘क्‍त्‍वा’) having the अव्यय-सञ्ज्ञा are used to denote भाव: (action) – and not the agent (ref. 3-4-67 कर्तरि कृत्‌) of the action.

(2) प्र नि धा + क्त्वा । ‘धा + क्त्वा’ is compounded with ‘प्र नि’ using the सूत्रम् 2-2-18 कुगतिप्रादयः।

(3) प्र नि + धा + ल्यप् । By 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ – When the affix ‘क्त्वा’ occurs at the end of a compound, it is replaced by ‘ल्यप्’ provided the prior member of the compound is a अव्‍ययम् other than ‘नञ्’ (ref. 2-2-6 नञ्)। The entire term ‘क्त्वा’ is replaced by ‘ल्यप्’ as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य।
Note: As per 1-1-56 स्थानिवदादेशोऽनल्विधौ, the substitution ‘ल्यप्’ (in place of the affix ‘क्त्वा’) inherits the property of being a कित् affix with the designation of कृत् (by 3-1-93 कृदतिङ्) and आर्धधातुकम् (by 3-4-114 आर्धधातुकं शेषः।)

(4) प्र नि + धा + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

Note: As per 6-4-69 न ल्यपि – The letter ‘आ’ of the verbal roots listed in 6-4-66 घुमास्थागापाजहातिसां हलि does not get the letter ‘ई’ as a replacement, when followed by the affix ‘ल्यप्’। 6-4-69 prevents 6-4-66 from applying here.

(5) प्र णि + धा य । By 8-4-17 नेर्गदनदपतपदघुमास्यतिहन्तियातिवातिद्रातिप्सातिवपतिवहतिशाम्यतिचिनोतिदेग्धिषु च – The letter ‘न्’ of the उपसर्ग: ‘नि’ gets the letter ‘ण्’ as a replacement, when the following two conditions are satisfied –
(i) ‘नि’ is preceded by a उपसर्गः that has the निमित्तम् (cause – रेफः, षकारः) to bring about णत्वम् and
(ii) ‘नि’ is followed by the verbal root √गद् (गदँ व्यक्तायां वाचि १.५४) or √नद् (णदँ अव्यक्ते शब्दे १. ५६) or √पत् (पतॢँ गतौ १. ९७९) or √पद् (पदँ गतौ ४. ६५) or any verbal root having the designation ‘घु’ (ref. 1-1-20 दाधा घ्वदाप्) or √मा (मेङ् प्रणिदाने १. १११६, माङ् माने शब्दे च ३. ७, माङ् माने ४. ३७) or √सो (षो अन्तकर्मणि ४. ४२) or √हन् (हनँ हिंसागत्योः २. २) or √या (या प्रापणे २. ४४) or √वा (वा गतिगन्धनयोः २. ४५) or √द्रा (द्रा कुत्सायां गतौ २. ४९) or √प्सा (प्सा भक्षणे २. ५) or √वप् (डुवपँ बीजसन्ताने | छेदनेऽपि १. ११५८) or √वह् (वहँ प्रापणे १. ११५९) or √शम् (शमुँ उपशमे ४. ९८) or √चि (चिञ् चयने ५. ५) or √दिह् (दिहँ उपचये २. ५).
‘प्रणिधाय’ gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च and the अव्यय-सञ्ज्ञा by 1-1-40 क्त्वातोसुन्कसुनः।

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

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

Questions:

1. Where has प्रणिधाय been used (in Chapter Eleven) of the गीता?

2. Commenting on the सूत्रम् 8-4-17 नेर्गदनदपतपदघुमास्यतिहन्तियातिवातिद्रातिप्सातिवपतिवहतिशाम्यतिचिनोतिदेग्धिषु च (used in step 5) the काशिका says – अड्व्यवायेऽपि नेर्गदादिषु णत्वमिष्यते। प्रण्यगदत्। Please explain.

3. Where has the सूत्रम् 6-4-92 मितां ह्रस्वः been used in the verses?

4. Can you spot the affix खल् in the verses?

5. Which सूत्रम् prescribes the substitution ‘व्’ in ‘पक्व’ (used as part of the compound अविपक्वकषायाणाम् in the verses)?

6. How would you say this in Sanskrit?
Having prostrated his (own) body, Bharata said to Śrī Rāma – ‘(Please) give me your (two) sandals.’ Use the feminine प्रातिपदिकम् ‘पादुका’ for ‘sandal.’ Use चतुर्थी विभक्ति: with ‘me.’ Use the अव्ययम् ‘इति’ as an end-quote.

Easy questions:

1. Where has the सूत्रम् 6-4-71 लुङ्लङ्लृङ्क्ष्वडुदात्तः been used in the verses? Where has it been used in the commentary?

2. From which प्रातिपदिकम् is अस्मिन् derived?

Today we will look at the form व्यवसाय ind from श्रीमद्भागवतम् 4.12.33.

स च स्वर्लोकमारोक्ष्यन्सुनीतिं जननीं ध्रुवः । अन्वस्मरदगं हित्वा दीनां यास्ये त्रिविष्टपम् ।। ४-१२-३२ ।।
इति व्यवसितं तस्य व्यवसाय सुरोत्तमौ । दर्शयामासतुर्देवीं पुरो यानेन गच्छतीम् ।। ४-१२-३३ ।।

श्रीधर-स्वामि-टीका
दीनां हित्वा कथमगं दुर्गमं त्रिविष्टपं यास्यामीत्यन्वस्मरत् ।। ३२ ।। व्यवसितमभिप्रायम् । व्यवसाय ज्ञात्वा ।। ३३ ।।

Gita Press translation – As he was about to soar for the divine realm, Dhruva recalled his mother Sunīti, and said to himself, “Shall I have to proceed to the inaccessible heaven, leaving my poor mother behind?” (32) Having read his mind as depicted above, the two foremost divinities showed the shining lady going ahead (of Dhruva) in another aerial car (33).

व्यवसाय is derived from the verbal root √सो (षो अन्तकर्मणि ४. ४२) preceded by the उपसर्ग: ‘वि’ and ‘अव’।

The verbal root ‘षो’ has an initial letter ‘ष्’ in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः, the letter ‘स्’ is substituted in place of the initial letter ‘ष्’ of a verbal root in the धातु-पाठः। So we now have √सो। Recall that as per 6-1-45 आदेच उपदेशेऽशिति – The ending एच् (‘ए’, ‘ओ’, ‘ऐ’, ‘औ’) letter of a verbal root in the धातु-पाठ: is replaced by the letter ‘आ’, but not in the context where the letter ‘श्’ which is a इत् follows. Hence we start the derivation with √सा।

(1) सा + क्त्वा । By 3-4-21 समानकर्तृकयोः पूर्वकाले – The affix ‘क्‍त्‍वा’ is used following a verbal root which denotes a prior action relative to that of another verbal root, provided the agent of both the actions is the same.
Note: Here the common agent of the actions व्यवसाय (having read) and दर्शयामासतुः (showed) is सुरोत्तमौ (the two foremost divinities.) The earlier of the two actions is the action ‘having read’ which is denoted by √सो and hence √सो takes the affix ‘क्त्वा’।
Note: अव्ययकृतो भावे (from महाभाष्यम्) – कृत् affixes (such as ‘क्‍त्‍वा’) having the अव्यय-सञ्ज्ञा are used to denote भाव: (action) – and not the agent (ref. 3-4-67 कर्तरि कृत्‌) of the action.

(2) वि अव + सा + क्त्वा । ‘सा + क्त्वा’ is compounded with ‘वि अव’ using the सूत्रम् 2-2-18 कुगतिप्रादयः।

(3) वि अव + सा + ल्यप् । By 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ – When the affix ‘क्त्वा’ occurs at the end of a compound, it is replaced by ‘ल्यप्’ provided the prior member of the compound is a अव्‍ययम् other than ‘नञ्’ (ref. 2-2-6 नञ्)। The entire term ‘क्त्वा’ is replaced by ‘ल्यप्’ as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य।
Note: As per 1-1-56 स्थानिवदादेशोऽनल्विधौ, the substitution ‘ल्यप्’ (in place of the affix ‘क्त्वा’) inherits the property of being a कित् affix with the designation of कृत् (by 3-1-93 कृदतिङ्) and आर्धधातुकम् (by 3-4-114 आर्धधातुकं शेषः।)

(4) वि अव + सा + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

Note: As per 6-4-69 न ल्यपि – The letter ‘आ’ of the verbal roots listed in 6-4-66 घुमास्थागापाजहातिसां हलि does not get the letter ‘ई’ as a replacement, when followed by the affix ‘ल्यप्’। 6-4-69 prevents 6-4-66 from applying here.

(5) व्यवसाय । By 6-1-77 इको यणचि।

‘व्यवसाय’ gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च and the अव्यय-सञ्ज्ञा by 1-1-40 क्त्वातोसुन्कसुनः।

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

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

Questions:

1. Where has the सूत्रम् 6-4-69 न ल्यपि (used in step 4) been used in Chapter Five of the गीता?

2. Commenting on the सूत्रम् 6-4-69 न ल्यपि the तत्त्वबोधिनी says – कथं तर्हि ‘निपीय यस्य’ इति श्रीहर्षप्रयोग इति चेदत्राहुः – ‘पीङ् पाने’ इति दिवादिगणस्थात् ल्यपि न दोष इति। Please explain.

3. Which सूत्रम् prescribes the substitution ‘हि’ in हित्वा?

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

5. Can you spot the affix खल् in the commentary?

6. How would you say this in Sanskrit?
“Having resolved to abduct Sīta, Rāvaṇa requested assistance from Mārīca.” Use the neuter noun ‘साहाय्य’ for ‘assistance.’ Use the verbal root √हृ (हृञ् हरणे १. १०४६) with the prefix ‘अप’ for ‘to abduct’ and the verbal root √याच् (टुयाचृँ याच्ञायाम् १. १००१) for ‘to request.’

Easy questions:

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

2. Why is गच्छतीम् a आर्ष-प्रयोग: (irregular grammatical usage)?