Today we will look at the form दत्तम् nNs from श्रीमद्भागवतम् 8.22.16.

प्रह्राद उवाच
त्वयैव दत्तं पदमैन्द्रमूर्जितं हृतं तदेवाद्य तथैव शोभनम् । मन्ये महानस्य कृतो ह्यनुग्रहो विभ्रंशितो यच्छ्रिय आत्ममोहनात् ।। ८-२२-१६ ।।
यया हि विद्वानपि मुह्यते यतस्तत्को विचष्टे गतिमात्मनो यथा । तस्मै नमस्ते जगदीश्वराय वै नारायणायाखिललोकसाक्षिणे ।। ८-२२-१७ ।।

श्रीधर-स्वामि-टीका –
त्वयैवेति । नह्यैन्द्रं पदमेतदीयं त्वयाऽपहृतं किंतु स्वीयमेव पुनः स्वीकृतं तच्च शोभनमेव कृतम् । तत्र हेतुः – मन्य इति । यद्यस्माच्छ्रीरेव यदात्ममोहनं तस्माद्विभ्रंशितः ।। १६ ।। मोहनत्वमेवाह – यया श्रिया विद्वानपि यतः संयतोऽपि मुह्यति तत्तस्यां सत्यां कोऽन्यः पुमानात्मनो गतिं तत्त्वं यथावद्विचष्टे पश्यति । तस्मै महाकारुणिकाय ।। १७ ।।

Gita Press translation – It was by You alone that this exalted position of Indira (the lord of paradise) was conferred (on him as a reward for the Viśwajit sacrifice performed by him to propitiate You) and it has likewise been taken away by You today. (In other words You have only accepted what was Yours). I consider that alone (which You have been pleased to do) to be good (for him). Indeed a great favour has been done to him in that he has been deprived of (his) fortune, which is (so) instrumental in infatuating the soul (16). Who can truly perceive the essential nature of his self despite such wealth, under the influence of which even a learned and self-controlled man falls a prey to delusion. Hail to that Lord in You, the Lord who has His abode in water, the undisputed Ruler of the universe and the Witness of all the worlds (17).

The प्रातिपदिकम् “दत्त” is derived from the verbal root √दा (डुदाञ् दाने ३. १०).

(1) दा + क्त । By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्मणि (to denote the object) here as per 3-4-70 तयोरेव कृत्यक्तखलर्थाः – The affixes having the designation “कृत्य”, the affix “क्त” and the affixes that have the sense of “खल्” (ref: 3-3-126) are only used to denote the action (भावः) or the object (कर्म)।

(2) दा + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ prevents the affix ‘त’ from taking the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

(3) दथ् + त । By 7-4-46 दो दद् घोः – The term ‘दथ्’ is substituted in place of the (entire) verbal root √दा which has the घु-सञ्ज्ञा (ref. 1-1-20 दाधा घ्वदाप्), when followed by an affix which is कित् (has ककार: as a इत्) and begins with a तकार:। As per 1-1-55 अनेकाल्शित्सर्वस्य the entire term “दा” is replaced by “दथ्”।

(4) दत्त । By 8-4-55 खरि च – A झल् letter is replaced by a चर् letter when a खर् letter follows.

“दत्त” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds get the name प्रातिपदिकम्।

The विवक्षा is नपुंसकलिङ्गे, प्रथमा-एकवचनम्।

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

(6) दत्त + अम् । By 7-1-24 अतोऽम् – The affixes “सुँ” and “अम्” that follow a neuter अङ्गम् ending in the short vowel “अ” take “अम्” as their replacement. 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of “अम्” from getting the इत्-सञ्ज्ञा ।

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

Questions:

1. In the last verse of which chapter of the गीता has the प्रातिपदिकम् ‘दत्त’ been used?

2. Commenting on the सूत्रम् 7-4-46 दो दद् घोः (used in step 3), the सिद्धान्तकौमुदी says – घो: किम्? दात:। Please explain. Hint: दात: is derived from the verbal root √दा (दाप् लवने २. ५४).

3. Commenting on the सूत्रम् 7-4-46 दो दद् घोः (used in step 3), the काशिका says – द इति किम्? धीत:। Please explain. Hint: धीत: is derived from the verbal root √धे (धेट् पाने १. १०५०).

4. Where has the सूत्रम् 8-2-29 स्कोः संयोगाद्योरन्ते च been used in the verses?

5. How would you say this in Sanskrit?
“Who gave you this book?” Use चतुर्थी विभक्ति: with ‘you.’

6. How would you say this in Sanskrit?
“This book was given to me by my teacher.” Use चतुर्थी विभक्ति: with ‘me.’

Easy questions:

1. Where has the सूत्रम् 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ been used in the commentary?

2. Where has the प्रातिपदिकम् ‘इदम्’ been used in the verses?

Today we will look at the form दृढैः mIp from श्रीमद्भागवतम् 7.6.9.

को गृहेषु पुमान्सक्तमात्मानमजितेन्द्रियः । स्नेहपाशैर्दृढैर्बद्धमुत्सहेत विमोचितुम् ।। ७-६-९ ।।
को न्वर्थतृष्णां विसृजेत्प्राणेभ्योऽपि य ईप्सितः । यं क्रीणात्यसुभिः प्रेष्ठैस्तस्करः सेवको वणिक् ।। ७-६-१० ।।

श्रीधर-स्वामि-टीका –
ननु यौवने गृहासक्तोऽपि पश्चाद्विरक्तः सन् क्षेमं यास्यतीत्याशङ्क्य तदसंभवं दर्शयन्कौमार एवाचरेदित्येतदुपपादयति – को गृहेष्विति सप्तभिः ।। ९ ।। यमर्थमसुभिः क्रीणाति प्राणहानिमङ्गीकृत्यापि साधयति तस्करादिः । तस्मिन्नर्थे तृष्णां को नु विसृजेत् ।। १० ।।

Gita Press translation – What man whose senses have not (yet) been conquered can hope to liberate his own self, attached to his home and bound with the powerful cords of affection? (9) Who indeed can give up the thirst for wealth, which is coveted more than life itself and which is a thief as well as a servant and a merchant purchased even in exchange for his most beloved life? (10)

(1) By 7-2-20 दृढः स्थूलबलयोः – The प्रातिपदिकम् ‘दृढ’ is given as a ready-made form (derived by adding the निष्ठा affix ‘क्त’ to the verbal root √दृह् (दृहँ वृद्धौ १. ८३४) or √दृन्ह् (दृहिँ वृद्धौ १. ८३५)) in the sense of ‘stout’ or ‘strong.’

क्तस्येडभाव:। तस्य ढत्वम्। हस्य लोप:। इदितो नलोपश्च। (from सिद्धान्तकौमुदी) The following four operations are implied in the form ‘दृढ’ –
(i) Absence of the augment ‘इट्’ (which would have been done by 7-2-35) for the affix ‘क्त’
(ii) A substitution of a ढकार: in place of the तकार: of the affix ‘क्त’
(iii) An elision of the हकार: of √दृह् or √दृन्ह् and
(iv) In case of √दृन्ह् – an elision of the नकार: (prescribed by 7-1-58) of the verbal root.

“दृढ” gets 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।

The विवक्षा is पुंलिङ्गे, तृतीया-बहुवचनम्।

(2) दृढ + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(3) दृढ + ऐस् । By 7-1-9 अतो भिस ऐस् – Following a अङ्गम् ending in a अकार:, the affix “भिस्” is replaced by “ऐस्”। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of “ऐस्” from getting इत्-सञ्ज्ञा।

(4) दृढैस् । By 6-1-88 वृद्धिरेचि।

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

Questions:

1. Where has the प्रातिपदिकम् ‘दृढ’ been used in Chapter Six of the गीता?

2. In the absence of the सूत्रम् 7-2-20 दृढः स्थूलबलयोः what would have been the final form in this example?

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

4. Where has the सूत्रम् 3-1-133 ण्वुल्तृचौ been used in the verses?

5. Which सूत्रम् is used for the अभ्यास-लोप: in the form ईप्सितः?

6. How would you say this in Sanskrit?
“Had your resolve been strong (which clearly it wasn’t), you would have attained success.” Use the masculine प्रातिपदिकम् ‘निश्चय’ for ‘resolve’ and the feminine प्रातिपदिकम् ‘सिद्धि’ for ‘success.’

Easy questions:

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

2. How would you say this in Sanskrit?
“There is only one temple in this town.” Use the neuter प्रातिपदिकम् ‘नगर’ for ‘town’ and the अव्ययम् ‘एव’ for ‘only.’

Today we will look at the form स्थितः mNs from श्रीमद्भागवतम् 3.27.12.

यथा जलस्थ आभासः स्थलस्थेनावदृश्यते । स्वाभासेन तथा सूर्यो जलस्थेन दिवि स्थितः ।। ३-२७-१२ ।।
एवं त्रिवृदहङ्कारो भूतेन्द्रियमनोमयैः । स्वाभासैर्लक्षितोऽनेन सदाभासेन सत्यदृक् ।। ३-२७-१३ ।।
भूतसूक्ष्मेन्द्रियमनोबुद्ध्यादिष्विह निद्रया । लीनेष्वसति यस्तत्र विनिद्रो निरहङ्क्रियः ।। ३-२७-१४ ।।

श्रीधर-स्वामि-टीका –
अहंकारोपहितेन शुद्धब्रह्मप्रतिपत्तिं सदृष्टान्तमाह – यथेति । जले स्थित आभासः सूर्यप्रतिबिम्बो यदा गृहान्तर्वर्तिभित्तौ स्फुरति तदा गृहकोणस्थितैः पुरुषैर्भित्त्यादौ स्थले स्थितेन स्वाभासेन सूर्यप्रतिबिम्बेन यथा प्रथमं जलस्थ आभासोऽवदृश्यते लक्ष्यते, गगनस्थस्य गृहमध्ये प्रतिबिम्बायोगात् । चार्थे तथाशब्दः । यथा चेत्यर्थः । यथा च जलस्थेन दिवि स्थितः सूर्यो लक्ष्यते ।। १२ ।। एवं भूतेन्द्रियमनोमयैः देहेन्द्रियमनोभिरवच्छिन्नैः स्वाभासैरात्मप्रतिबिम्बैस्त्रिवृत्त्रिगुणोऽहंकारः सतो ब्रह्मण आभासो यस्मिंस्तेन रूपेण लक्षितः । अहंकारस्थाभासं विना विषयाभासानुत्पत्तेः । अनेन चाहंकारेण सदाभासवता सत्यदृक् परमार्थज्ञप्तिरूप आत्मा लक्षित इत्यर्थः ।। १३ ।। इदानीं सुषुप्तिसाक्षित्वेन शुद्धात्मप्रतिपत्तिमनुभवतो दर्शयति त्रिभिः । भूतादिष्वसत्यसत्तुल्येऽव्याकृते निद्रया लीनेषु सत्सु यस्तत्र तदा विनिद्रो निरहंक्रियस्तमात्मानं प्रतिपद्यत इति तृतीयेनान्वयः ।। १४ ।।

Gita Press translation – Just as a reflection of the sun in water (existing in a pot in a corner of some house) is discovered (by the inmates of the house) with the help of a reflection of that reflection on a wall of the house, and the sun in the heavens can be seen with the help of its own reflection in water, even so the threefold (Sāttvika, Rājasika and Tāmasika) ego (which reflects the Spirit) is revealed through its reflections on the body, the Indriyas and the mind and through the ego, which contains a reflection of the Spirit, is seen God, who is possessed of true wisdom, is absolutely free from egotism and keeps awake even when the subtle elements (in the shape of sound etc.), the Indriyas, the mind and the intellect etc., get merged in the Unmanifest (Primordial Matter) on account of sleep (during the state of deep slumber) (12-14).

The प्रातिपदिकम् “स्थित” is derived from the verbal root √स्था (ष्ठा गतिनिवृत्तौ १. १०७७).

The धातुः “ष्ठा” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः, there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the ठकारादेश: for the थकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, now reverts to the थकारः since the cause for the ठकारादेश: no longer exists. So we now have √स्था।

(1) स्था + क्त । By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्तरि (to denote the agent) here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च – When following one of the verbal roots listed below, the affix “क्त” may be used in the active voice (कर्तरि) as well as in the passive voice (भावकर्मणो:) –
(i) any verbal root used in the sense of motion (गत्यर्थ:)
(ii) any verbal root used intransitively (अकर्मक:)
(iii) the verbal roots √श्लिष् (श्लिषँ आलिङ्गने ४. ८३), √शी (शीङ् स्वप्ने २. २६), √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √आस् (आसँ उपवेशने २. ११), √वस् (वसँ निवासे १. ११६०), √जन् (जनीँ प्रादुर्भावे ४. ४४), √रुह् (रुहँ बीजजन्मनि प्रादुर्भावे च १. ९९५) and √जॄ (जॄष् वयोहानौ ४. २५)।
Note: The verbal roots listed in (iii) are intransitive. But when used with a उपसर्ग: they may become transitive. In that case they would not be covered by (ii). This is the reason for listing them separately in (iii).

(2) स्था + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ prevents the affix ‘त’ from taking the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

(3) स्थि + त । By 7-4-40 द्यतिस्यतिमास्थामित्ति किति – A इकार: is substituted in place of the final letter of the verbal roots √दो (दो अवखण्डने ४. ४३), √सो (षो अन्तकर्मणि ४. ४२), √मा (मा माने २. ५७, माङ् माने शब्दे च ३. ७, माङ् माने ४. ३७, मेङ् प्रणिदाने १. १११६) and √स्था (ष्ठा गतिनिवृत्तौ १. १०७७) when followed by an affix which is कित् (has ककार: as a इत्) and begins with a तकार:।

“स्थित” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds get the name प्रातिपदिकम्।

The विवक्षा is पुंलिङ्गे, प्रथमा-एकवचनम्।

(4) स्थित + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

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

Questions:

1. Where has the सूत्रम् 7-4-40 द्यतिस्यतिमास्थामित्ति किति been used for the last time in the गीता?

2. In the absence of 7-4-40 द्यतिस्यतिमास्थामित्ति किति, which सूत्रम् would have applied in step 3? Hint: That सूत्रम् would have prescribed a ईकारादेश:।

3. Where has the सूत्रम् 3-2-4 सुपि स्थः been used in the verses?

4. Which सूत्रम् prescribes the नकारादेश: in the form लीनेषु?

5. How would you say this in Sanskrit?
“Worship the Lord situated in your heart.”

6. How would you say this in Sanskrit?
“Sītā was seen by Śrī Hanumān who was situated on the branch of a tree.”

Easy questions:

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

2. How would you say this in Sanskrit?
“There is no other way.” Use the masculine प्रातिपदिकम् ‘पथिन्’ for ‘way.’

Today we will look at the form क्षामाम् fAs from श्रीमद्भागवतम् 3.23.5.

कालेन भूयसा क्षामां कर्शितां व्रतचर्यया । प्रेमगद्गदया वाचा पीडितः कृपयाब्रवीत् ।। ३-२३-५ ।।
कर्दम उवाच
तुष्टोऽहमद्य तव मानवि मानदायाः शुश्रूषया परमया परया च भक्त्या । यो देहिनामयमतीव सुहृत्स्वदेहो नावेक्षितः समुचितः क्षपितुं मदर्थे ।। ३-२३-६ ।।

श्रीधर-स्वामि-टीका
व्रतचर्यया कर्शितां तत्रापि भूयसा कालेनातिक्षामामित्यर्थः ।। ५ ।। सुहृत्प्रियः । मदर्थे क्षपयितुं नावेक्षितो न गणितः । समुचितः श्लाघ्योऽपि मत्सेवासक्तयोपेक्षित इत्यर्थः ।। ६ ।।

Gita Press translation – Nay, having served him for a long time, she had grown weak and emaciated on account of her religious observances. Kardama (the foremost of celestial sages) was, therefore, oppressed with a feeling of commiseration for her and spoke to her in accents faltering with love (5). Kardama said: O daughter of Manu, you have shown great respect to me and I am pleased today with your most faithful service and supreme devotion. You ungrudgingly wasted your body for my sake (in my service) – body which is extremely dear to all living beings and deserves every attention (6).

The प्रातिपदिकम् “क्षाम” is derived from the verbal root √क्षै (क्षै क्षये १. १०६१).

(1) क्षा + क्त । By 6-1-45 आदेच उपदेशेऽशिति – The ending एच् (“ए”, “ओ”, “ऐ”, “औ”) letter of a धातु: in the धातु-पाठ: is replaced by a आकार:, but not in the context where a शकार: which is a इत् follows. By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्तरि (to denote the agent) here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च – When following one of the verbal roots listed below, the affix “क्त” may be used in the active voice (कर्तरि) as well as in the passive voice (भावकर्मणो:) –
(i) any verbal root used in the sense of motion (गत्यर्थ:)
(ii) any verbal root used intransitively (अकर्मक:)
(iii) the verbal roots √श्लिष् (श्लिषँ आलिङ्गने ४. ८३), √शी (शीङ् स्वप्ने २. २६), √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √आस् (आसँ उपवेशने २. ११), √वस् (वसँ निवासे १. ११६०), √जन् (जनीँ प्रादुर्भावे ४. ४४), √रुह् (रुहँ बीजजन्मनि प्रादुर्भावे च १. ९९५) and √जॄ (जॄष् वयोहानौ ४. २५)।
Note: The verbal roots listed in (iii) are intransitive. But when used with a उपसर्ग: they may become transitive. In that case they would not be covered by (ii). This is the reason for listing them separately in (iii).

(2) क्षा + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ prevents the affix ‘त’ from taking the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

(3) क्षा + म । By 8-2-53 क्षायो मः – A मकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows the verbal root √क्षै (क्षै क्षये १. १०६१).

“क्षाम” gets 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।

(4) क्षाम + टाप् । By 4-1-4 अजाद्यतष्टाप्‌ – The प्रातिपदिकानि “अज” etc. and प्रातिपदिकानि ending in अकारः get the टाप् affix in the feminine gender.

(5) क्षाम + आ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(6) क्षामा । By 6-1-101 अकः सवर्णे दीर्घः।

The विवक्षा is स्त्रीलिङ्गे, द्वितीया-एकवचनम्।

(7) क्षामा + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकार: of “अम्” from getting the इत्-सञ्ज्ञा।

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

Questions:

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

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

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

4. Which कृत्य-प्रत्यय: has been used in the commentary?

5. How would you say this in Sanskrit?
“Śrī Hanumān saw Sītā who had grown weak on account of grief.” As in the verse, use तृतीया विभक्ति: to express the meaning of ‘on account of.’

6. How would you say this in Sanskrit?
“The study of grammar was never neglected by me.” Use a प्रातिपदिकम् from the commentary for ‘to be neglected.’

Easy questions:

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

2. Which सूत्रम् is used for the ह्रस्वादेश: (short substitute in the place of a long vowel) in the form मानवि?

Today we will look at the form शुष्कैः mIp from श्रीमद्भागवतम् 8.11.37.

सोऽयं प्रतिहतो वज्रो मया मुक्तोऽसुरेऽल्पके । नाहं तदाददे दण्डं ब्रह्मतेजोऽप्यकारणम् ।। ८-११-३६ ।।
इति शक्रं विषीदन्तमाह वागशरीरिणी । नायं शुष्कैरथो नार्द्रैर्वधमर्हति दानवः ।। ८-११-३७ ।।

श्रीधर-स्वामि-टीका
दण्डं लगुडतुल्यं कुलिशम् । ब्रह्मतेजो दधीचेः सामर्थ्यम् ।। ३६ ।। ३७ ।।

Gita Press translation – (When) hurled by me at this puny Asura, the same thunderbolt has been rendered ineffectual! A (mere) staff, I shall no more handle it; though embodying the (spiritual) energy of a Brāhmaṇa (the sage Dadhīci), it is unavailing (now)” (36). To Śakra, who was thus sorrowing, an incorporeal voice said, “This demon can be killed neither with dry nor with wet things” (37).

The प्रातिपदिकम् “शुष्क” is derived from the verbal root √शुष् (शुषँ शोषणे ४. ८०).

(1) शुष् + क्त । By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्तरि (to denote the agent) here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च – When following one of the verbal roots listed below, the affix “क्त” may be used in the active voice (कर्तरि) as well as in the passive voice (भावकर्मणो:) –
(i) any verbal root used in the sense of motion (गत्यर्थ:)
(ii) any verbal root used intransitively (अकर्मक:)
(iii) the verbal roots √श्लिष् (श्लिषँ आलिङ्गने ४. ८३), √शी (शीङ् स्वप्ने २. २६), √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √आस् (आसँ उपवेशने २. ११), √वस् (वसँ निवासे १. ११६०), √जन् (जनीँ प्रादुर्भावे ४. ४४), √रुह् (रुहँ बीजजन्मनि प्रादुर्भावे च १. ९९५) and √जॄ (जॄष् वयोहानौ ४. २५)।
Note: The verbal roots listed in (iii) are intransitive. But when used with a उपसर्ग: they may become transitive. In that case they would not be covered by (ii). This is the reason for listing them separately in (iii).

(2) शुष् + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ prevents the affix ‘त’ from taking the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः। The affix “क्त” is a कित्। Hence 1-1-5 क्क्ङिति च prevents 7-3-86 पुगन्तलघूपधस्य च from applying.

(3) शुष् + क । By 8-2-51 शुषः कः – A ककार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows the verbal root √शुष् (शुषँ शोषणे ४. ८०).

“शुष्क” gets 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।

The विवक्षा is नपुंसकलिङ्गे, तृतीया-बहुवचनम्।

(4) शुष्क + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of “भिस्” from getting इत्-सञ्ज्ञा।

(5) शुष्क + ऐस् । By 7-1-9 अतो भिस ऐस् – Following a अङ्गम् ending in a अकार:, the affix “भिस्” is replaced by “ऐस्”।

(6) शुष्कैस् । By 6-1-88 वृद्धिरेचि।

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

Questions:

1. In the absence of 8-2-51 शुषः कः which सूत्रम् would have applied after step 2?

2. Which सूत्रम् requires the use of आत्मनेपदम् in the form आददे?

3. In which प्रातिपदिकम् in the verses has 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति been used?

4. From which verbal root is the प्रातिपदिकम् ‘मुक्त’ derived? Can you recall a सूत्रम् in which पाणिनि: specifically mentions this verbal root?

5. How would you say this in Sanskrit?
“I think that your statement is baseless (dry).” Use the masculine प्रातिपदिकम् ‘वाद’ for ‘statement.’

6. How would you say this in Sanskrit?
“What is gone is gone. Tell me what should be done now.”

Easy questions:

1. Which सूत्रम् is used for the substitution ‘अय्’ in the form अयम् (प्रातिपदिकम् ‘इदम्’, पुंलिङ्गे प्रथमा-एकवचनम्)?

2. In the verses, can you spot a प्रातिपदिकम् which ends in ‘च्’?

 

Today we will look at the form वृक्णः mNs from श्रीमद्भागवतम् 11.29.39.

प्रत्यर्पितो मे भवतानुकम्पिना भृत्याय विज्ञानमयः प्रदीपः । हित्वा कृतज्ञस्तव पादमूलं कोऽन्यत् समीयाच्छरणं त्वदीयम् ।। ११-२९-३८ ।।
वृक्णश्च मे सुदृढः स्नेहपाशो दाशार्हवृष्ण्यन्धकसात्वतेषु । प्रसारितः सृष्टिविवृद्धये त्वया स्वमायया ह्यात्मसुबोधहेतिना ।। ११-२९-३९ ।।

श्रीधर-स्वामि-टीका
किंच, यद्यपि तव संनिधानादेव गतस्तथाप्यनुकम्पिना भवता विज्ञानमयः प्रदीपश्च प्रत्यर्पितः स्वमाययापहृतः पुनः समर्पितः, अतस्तव कृतज्ञो यस्त्वया कृतमनुग्रहं जानाति स को नाम त्वदीयं पादमूलं हित्वाऽन्यच्छरणं समीयादाश्रयेत् ।। ३८ ।। किंच, दाशार्हादिषु त्वया यः स्वमायया स्नेहपाशः प्रसारितः स त्वयैवात्मतत्त्वज्ञानशस्त्रेण वृक्णश्छिन्नः ।। ३९ ।।

Gita Press translation – The lamp of wisdom (that had been snatched away by Your Māyā) has been restored to me, Your servant, by You, compassionate as You are. Leaving the soles of Your feet, what grateful man would seek any other asylum? (38) Nay, the most tough snare of my affection for Dāśārhas, the Vṛṣṇis, the Andhakas and the Sātvatas, that had been spread by You through Your deluding potency for the propagation of species, has actually been torn asunder by You with the sword of Self-Realization (39).

The प्रातिपदिकम् “वृक्ण” is derived from the verbal root √व्रश्च् (ओँव्रश्चूँ छेदने ६. १२). The original form of this verbal root is ‘व्रस्च्’ which becomes ‘व्रश्च्’ only after applying 8-4-40 स्तोः श्चुना श्चुः।

(1) व्रस्च् + क्त । By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्मणि (to denote the object) here as per 3-4-70 तयोरेव कृत्यक्तखलर्थाः – The affixes having the designation “कृत्य”, the affix “क्त” and the affixes that have the sense of “खल्” (ref: 3-3-126) are only used to denote the action (भावः) or the object (कर्म)।

(2) व्रस्च् + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। The निष्ठा affix ‘त’ is prevented from taking the augment ‘इट्’ here as per 7-2-15 यस्य विभाषा – If a verbal root optionally allows an augment इट् in some case, then following that verbal root a निष्ठा affix (ref. 1-1-26) is prohibited from taking the augment इट्। Note: 7-2-15 applies here because as per 7-2-44 स्वरतिसूतिसूयतिधूञूदितो वा – An आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः optionally gets the augment इट् when following a verbal root that is ऊदित् (has ऊकार: as a इत्) or the verbal root √स्वृ (स्वृ शब्दोपतापयोः १. १०८१) or √सू (षूङ् प्राणिगर्भविमोचने २. २५) or √सू (षूङ् प्राणिप्रसवे ४. २७) or √धू (धूञ् कम्पने ५. १०, ९. २०).

(3) व् ऋ अ स्च् + त । By 6-1-16 ग्रहिज्यावयिव्यधिवष्टिविचतिवृश्चतिपृच्छतिभृज्जतीनां ङिति च – The verbal roots √ग्रह (ग्रहँ उपादाने ९. ७१), √ज्या (ज्या वयोहानौ ९. ३४), √वय् (वयँ गतौ १. ५४७), √व्यध् (व्यधँ ताडने ४. ७८), √वश् (वशँ कान्तौ २. ७५), √व्यच् (व्यचँ व्याजीकरणे ६. १३), √व्रश्च् (ओँव्रश्चूँ छेदने ६. १२), √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९) and √भ्रस्ज् (भ्रस्जँ पाके ६. ४) take सम्प्रसारणम् (ref. 1-1-45) when followed by an affix which is a कित् or a ङित्।

(4) वृस्च् + त । By 6-1-108 सम्प्रसारणाच्च – When a सम्प्रसारणम् is followed by a अच् (vowel), there is a single replacement (in place of both the सम्प्रसारणम् and the following अच्) of the prior letter (the सम्प्रसारणम्)।

(5) वृच् + त । By 8-2-29 स्कोः संयोगाद्योरन्ते च – The सकारः or ककारः at the beginning of a conjunct takes लोपः when the conjunct is at the end of a पदम् or followed by a झल् letter.

(6) वृक् + त । By 8-2-30 चोः कुः – The consonants of the च-वर्ग: (च्, छ्, ज्, झ्, ञ्) get the consonants of the क-वर्ग: (क्, ख्, ग्, घ्, ङ्) as a replacement when they occur at the end of a पदम् or when they are followed by a झल् letter.
Note: The सूत्रम् 8-2-36 व्रश्चभ्रस्जसृजमृजयजराजभ्राजच्छशां षः is prevented from applying here by the following वार्तिकम् (under the सूत्रम् 8-2-3 in the काशिका) निष्ठादेशः षत्त्वस्वरप्रत्ययविधीड्विधिषु सिद्धो वाच्यः – A substitution in place of a निष्ठा affix (ref. 1-1-26 क्तक्तवतू निष्ठा) should be considered सिद्ध: (valid) – in spite of  8-2-1 पूर्वत्रासिद्धम् – when it comes to doing any of the following operations – i) षत्वम् (using the letter ‘ष्’ as a substitute) ii) स्वर: (intonation) iii) प्रत्ययविधि: (prescribing an affix) and iv) इड्विधि: (prescribing the augment ‘इट्’)।
Thus, in the present example, the सूत्रम् 8-2-36 does see the substitution ‘न्’ coming in place of the letter ‘त्’ (of the निष्ठा affix ‘त’) by the सूत्रम् 8-2-45. (This happens in spite of the fact that 8-2-45 is a later rule in the अष्टाध्यायी compared to 8-2-36.) And since the letter ‘न्’ does not belong to the प्रत्याहार: ‘झल्’, 8-2-36 cannot prescribe the substitution ‘ष्’ (in place of the ending letter of the verbal root.)  If 8-2-36 were to apply we would not get the desired final form ‘वृक्ण’।

(7) वृक् + न । By 8-2-45 ओदितश्च – A नकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows a verbal root which has ओकार: as a इत्।

(8) वृक्ण । By 8-4-2 अट्कुप्वाङ्नुम्व्यवायेऽपि with the help of the वार्तिकम् (under 8-4-1 रषाभ्यां नो णः समानपदे) – ऋवर्णान्नस्य णत्वं वाच्यम्।

“वृक्ण” gets 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।

The विवक्षा is पुंलिङ्गे, प्रथमा-एकवचनम्।

(9) वृक्ण + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

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

Questions:

1. In the last twenty verses of Chapter Two of the गीता can you spot a प्रातिपदिकम् in which the सूत्रम् 8-2-45 ओदितश्च (used in step 7) has been used?

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

3. Where has the सूत्रम् 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः been used in the commentary?

4. Which सूत्रम् is used for the अनुनासिकलोप: in the form गत: (used in the commentary)?

5. From which verbal root is the form जानाति derived?

6. How would you say this in Sanskrit?
“At Nandigrāma, Śrī Rāma cut his (own) matted hair.” Use the feminine प्रातिपदिकम् ‘जटा’ for ‘matted hair.’

Easy questions:

1. Where has the सूत्रम् 7-1-25 अद्ड् डतरादिभ्यः पञ्चभ्यः been used in the verses?

2. Can you spot the affix ‘शप्’ in the commentary?

 

Today we will look at the form नष्टाः mNp from श्रीमद्भागवतम् 8.10.29.

देवा वैधृतयो नाम विधृतेस्तनया नृप । नष्टाः कालेन यैर्वेदा विधृताः स्वेन तेजसा ।। ८-१-२९ ।।
तत्रापि जज्ञे भगवान्हरिण्यां हरिमेधसः । हरिरित्याहृतो येन गजेन्द्रो मोचितो ग्रहात् ।। ८-१-३० ।।

श्रीधर-स्वामि-टीका –
अन्यानपि विशिष्टपराक्रमान्देवानाह – देवा वैधृतय इति ।। २९ ।। हरिरित्याहृतो व्याहृतः । ग्रहात् ग्राहात् ।। ३० ।।

Gita Press translation – The (other) gods (in that Manvantara), Vaidhṛtis by name, were sons of Vidhṛti, by whom the Vedas, that had been lost (forgotten) in course of time, were preserved (retained in their memory) by their own intellectual calibre, O King! (29) In that Manvantara the Lord too was born through Hariṇī from (the loins of) the sage Harimedhā (her husband) and was named Śrī Hari, by whom the (celebrated) leader of (a herd of) elephants was extricated from (the grip of) an alligator (30).

The प्रातिपदिकम् “नष्ट” is derived from the verbal root √नश् (णशँ अदर्शने ४. ९१). The beginning णकार: of this verbal root is replaced by a नकार: as per 6-1-65 णो नः। The ending अकार: gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

(1) नश् + क्त । By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्तरि (to denote the agent) here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च – When following one of the verbal roots listed below, the affix “क्त” may be used in the active voice (कर्तरि) as well as in the passive voice (भावकर्मणो:) –
(i) any verbal root used in the sense of motion (गत्यर्थ:)
(ii) any verbal root used intransitively (अकर्मक:)
(iii) the verbal roots √श्लिष् (श्लिषँ आलिङ्गने ४. ८३), √शी (शीङ् स्वप्ने २. २६), √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √आस् (आसँ उपवेशने २. ११), √वस् (वसँ निवासे १. ११६०), √जन् (जनीँ प्रादुर्भावे ४. ४४), √रुह् (रुहँ बीजजन्मनि प्रादुर्भावे च १. ९९५) and √जॄ (जॄष् वयोहानौ ४. २५)।
Note: The verbal roots listed in (iii) are intransitive. But when used with a उपसर्ग: they may become transitive. In that case they would not be covered by (ii). This is the reason for listing them separately in (iii).

(2) नश् + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। The निष्ठा affix ‘त’ is prevented from taking the augment ‘इट्’ here as per 7-2-15 यस्य विभाषा – If a verbal root optionally allows an augment इट् in some case, then following that verbal root a निष्ठा affix (ref. 1-1-26) is prohibited from taking the augment इट्। Note: 7-2-15 applies here because as per 7-2-45 रधादिभ्यश्च – An आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः optionally gets the augment इट् when following the verbal root √रध् (रधँ हिंसासंराद्ध्योः ४. ९०) or √नश् (णशँ अदर्शने ४. ९१) or √तृप् (तृपँ प्रीणने ४. ९२) or √दृप् (दृपँ हर्षमोहनयोः ४. ९३) or √द्रुह् (द्रुहँ जिघांसायाम् ४. ९४) or √मुह् (मुहँ वैचित्त्ये ४. ९५) or √स्नुह् (ष्णुहँ उद्गिरणे ४. ९६) or √स्निह् (ष्णिहँ प्रीतौ ४. ९७).

(3) नष् + त । By 8-2-36 व्रश्च-भ्रस्ज-सृज-मृज-यज-राज-भ्राजच्छशां षः – The seven verbal roots listed – √व्रश्च् (ओँव्रश्चूँ छेदने ६. १२), √भ्रस्ज् (भ्रस्जँ पाके ६. ४), √सृज् (सृजँ विसर्गे ६. १५०), √मृज् (मृजूँ शुद्धौ २. ६१), √यज् (यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७), √राज् (राजृँ दीप्तौ १. ९५६) and √भ्राज् (टुभ्राजृँ दीप्तौ १. ९५७) – and terms ending in the letter ‘छ्’ or the letter ‘श्’ get the letter ‘ष्’ as a replacement, when they are at the end of a पदम् or are followed by a झल् letter. Note: As per 1-1-52 अलोऽन्त्यस्य only the ending letter is replaced by the letter ‘ष्’।

(4) नष् + ट । By 8-4-41 ष्टुना ष्टुः – When the letter ‘स्’ or a letter of the त-वर्ग: (‘त्’, ‘थ्’, ‘द्’, ‘ध्’, ‘न्’) comes in contact with either the letter ‘ष्’ or a letter of the ट-वर्ग: (‘ट्’, ‘ठ्’, ‘ड्’, ‘ढ्’, ‘ण्’) then it is replaced respectively by ‘ष्’, ट-वर्ग: (‘ट्’, ‘ठ्’, ‘ड्’, ‘ढ्’, ‘ण्’).

“नष्ट” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds get the name प्रातिपदिकम्।

The विवक्षा is पुंलिङ्गे प्रथमा-बहुवचनम्।

(6) नष्ट + जस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(7) नष्ट + अस् । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of “जस्” from getting इत्-सञ्ज्ञा।

(8) नष्टास् । 6-1-102 प्रथमयो: पूर्वसवर्ण: – 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.)

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

Questions:

1. Where has the प्रातिपदिकम् ‘नष्ट’ been used for the last time in the गीता?

2.  Commenting on the सूत्रम् 7-2-45 रधादिभ्यश्च (referred to in step 2), the तत्त्वबोधिनी says – ‘स्वरतिसूति-‘ इत्यतो वेत्यनुवर्तते। योगविभागो वैचित्र्यार्थः। Please explain.

3. Which कृत्-प्रत्यय: is used to form the प्रातिपदिकम् ‘देव’?

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

5. From which verbal root is the form जज्ञे derived?

6. How would you say this in Sanskrit?
“When wealth is lost nothing is lost. When health is lost something is lost. But when character is lost everything is lost.” Use the प्रातिपदिकम् ‘आरोग्य’ for ‘health’ and ‘शील’ for ‘character.’

Easy questions:

1. Where has the सूत्रम् 8-3-22 हलि सर्वेषाम् been used in the verses?

2. Can you spot an augment ‘आट्’ in the verses?

Today we will look at the form लीनेषु nLp from श्रीमद्भागवतम् 3.27.14.

एवं त्रिवृदहङ्कारो भूतेन्द्रियमनोमयैः । स्वाभासैर्लक्षितोऽनेन सदाभासेन सत्यदृक् ।। ३-२७-१३ ।।
भूतसूक्ष्मेन्द्रियमनोबुद्ध्यादिष्विह निद्रया । लीनेष्वसति यस्तत्र विनिद्रो निरहङ्क्रियः ।। ३-२७-१४ ।।

श्रीधर-स्वामि-टीका –
एवं भूतेन्द्रियमनोमयैः देहेन्द्रियमनोभिरवच्छिन्नैः स्वाभासैरात्मप्रतिबिम्बैस्त्रिवृत्त्रिगुणोऽहंकारः सतो ब्रह्मण आभासो यस्मिंस्तेन रूपेण लक्षितः । अहंकारस्थाभासं विना विषयाभासानुत्पत्तेः । अनेन चाहंकारेण सदाभासवता सत्यदृक् परमार्थज्ञप्तिरूप आत्मा लक्षित इत्यर्थः ।। १३ ।। इदानीं सुषुप्तिसाक्षित्वेन शुद्धात्मप्रतिपत्तिमनुभवतो दर्शयति त्रिभिः । भूतादिष्वसत्यसत्तुल्येऽव्याकृते निद्रया लीनेषु सत्सु यस्तत्र तदा विनिद्रो निरहंक्रियस्तमात्मानं प्रतिपद्यत इति तृतीयेनान्वयः ।। १४ ।।

Gita Press transaltion – Even so the threefold (Sāttvika, Rājasika and Tāmasika) ego (which reflects the Spirit) is revealed through its reflections on the body, the Indriyas and the mind and through the ego, which contains a reflection of the Spirit, is seen God, who is possessed of true wisdom, is absolutely free from egotism and keeps awake even when the subtle elements (in the shape of sound etc.), the Indriyas, the mind and the intellect etc., get merged in the Unmanifest (Primordial Matter) on account of sleep (during the state of deep slumber) (13-14). 

The प्रातिपदिकम् “लीन” is derived from the verbal root √ली (ली श्लेषणे ९. ३६).

(1) ली + क्त । By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्तरि (to denote the agent) here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च – When following one of the verbal roots listed below, the affix “क्त” may be used in the active voice (कर्तरि) as well as in the passive voice (भावकर्मणो:) –
(i) any verbal root used in the sense of motion (गत्यर्थ:)
(ii) any verbal root used intransitively (अकर्मक:)
(iii) the verbal roots √श्लिष् (श्लिषँ आलिङ्गने ४. ८३), √शी (शीङ् स्वप्ने २. २६), √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √आस् (आसँ उपवेशने २. ११), √वस् (वसँ निवासे १. ११६०), √जन् (जनीँ प्रादुर्भावे ४. ४४), √रुह् (रुहँ बीजजन्मनि प्रादुर्भावे च १. ९९५) and √जॄ (जॄष् वयोहानौ ४. २५)।
Note: The verbal roots listed in (iii) are intransitive. But when used with a उपसर्ग: they may become transitive. In that case they would not be covered by (ii). This is the reason for listing them separately in (iii).

(2) ली + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ prevents the affix ‘त’ from taking the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः। The affix ‘क्त’ is a कित् (has the letter ‘क्’ as a इत्)। Hence 1-1-5 क्क्ङिति च prevents 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(3) ली + न । By 8-2-44 ल्वादिभ्यः – A नकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows any one of the 21 verbal roots (listed in order in the धातु-पाठ:) from √लू (लूञ् छेदने ९. १६) onwards.

See question 2.

“लीन” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds get the name प्रातिपदिकम्।

The विवक्षा is नपुंसकलिङ्गे, सप्तमी-बहुवचनम्।

(4) लीन + सुप् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(5) लीन + सु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

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

(7) लीनेषु । By 8-3-59 आदेशप्रत्यययोः ।

Questions:

1. Where has the प्रातिपदिकम् ‘लीन’ been used (as part of a compound) in the गीता?

2. Commenting on the सूत्रम् 8-2-44 ल्वादिभ्यः (used in step 3), the तत्त्वबोधिनी says – क्र्यादिषु प्वादयो द्वाविंशतिः पठ्यन्ते, तत्र पूञं विहाय ल्वादयो ज्ञेयाः। Please explain.

3. Which सूत्रम् is used for the नकारादेश: in the प्रातिपदिकम् ‘छिन्न’ used (as part of the compound अवच्छिन्नैः) in the commentary?

4. Which कृत्-प्रत्यय: is used to form the compound ‘अहंकारस्थ’ used (as part of the compound ‘अहंकारस्थाभास’) in the commentary?

5. How would you say this in Sanskrit?
“Look at the moon concealed among the clouds.”

6. How would you say this in Sanskrit?
“Rāvaṇa cut off Jaṭāyu’s (two) wings.” Use the प्रातिपदिकम् ‘जटायुस्’ for Jaṭāyu. Use √लू (लूञ् छेदने ९. १६) for ‘to cut off.’ Use the affix ‘क्तवतुँ’।

 

Easy questions:

1. Can you spot the affix ‘श्यन्’ in the commentary?

2. Where has the सूत्रम् 7-2-112 अनाप्यकः been used in the verses?

Today we will look at the form ध्यातम् nNs from श्रीमद्भागवतम् 11.28.4.

तैजसे निद्रयापन्ने पिण्डस्थो नष्टचेतनः । मायां प्राप्नोति मृत्युं वा तद्वन्नानार्थदृक्पुमान् ।। ११-२८-३ ।।
किं भद्रं किमभद्रं वा द्वैतस्यावस्तुनः कियत् । वाचोदितं तदनृतं मनसा ध्यातमेव च ।। ११-२८-४ ।।

भ्रंशमेव दृष्टान्ततो दर्शयति – तैजसे राजसाहंकारकार्ये इन्द्रियगणे निद्रया आपन्नेऽभिभूते सति पिण्डस्थो जीवः केवलं मनोमात्रेण मायां स्वप्नरूपां प्राप्नोति, ततो मनसि लीने सति नष्टचेतनः सन्मृत्युं वा मृत्युतुल्यां सुषुप्तिं वा प्राप्नोति यथा तद्वदेव नानार्थदृक् द्वैताभिनिवेशी विक्षेपं लयं च प्राप्नोति। यथा प्राज्ञसंपर्काद्विश्वस्य भोगक्षयलक्षणो भ्रंश एवमनात्मसंपर्कादात्मनोऽपि स्वरूपभ्रंश इति भावः ।। ३ ।। द्वैतासत्यतया स्तुतिनिन्दयोर्निर्विषयत्वं प्रपञ्चयति सार्धैः षड्भिः – किं भद्रमिति । अवस्तुनो द्वैतस्य मध्ये किं भद्रं किं वाऽभद्रं कियद्भद्रं कियद्वाऽभद्रमित्यर्थः । अवस्तुत्वमेवाह – वाचेति बाह्येन्द्रियोपलक्षणम् । वाचा उदितमुक्तं चक्षुरादिभिश्च यद् दृश्यं तदनृतमिति ।। ४ ।।

Gita Press translation – On the senses (evolved form the Rājasika ego) being overpowered with sleep the soul imprisoned in the body enters the realm of Māyā (illusion in the shape of the dream state in the event of the mind continuing to function) and having lost its consciousness (of the body and its surroundings later on when the mind too becomes torpid) reaches the state of deep sleep (which has been likened to death). So does the man perceiving many things (instead of the one real substance) experience distraction on coming in contact with the pleasures of sense and later on finds himself sunk into the depths of ignorance (3). In the midst of duality, which is unreal (the question does not arise) what is good (praiseworthy) and what is evil (depreciable) and to what extent a (particular) thing is good or bad; (for) whatever is expressed through word (i.e., whatever is grasped through the senses) as well as whatever is contemplated with the mind is false (4).

The प्रातिपदिकम् “ध्यात” derived from the verbal root √ध्यै (ध्यै चिन्तायाम् १. १०५६).

(1) ध्या + क्त । By 6-1-45 आदेच उपदेशेऽशिति – The ending एच् (“ए”, “ओ”, “ऐ”, “औ”) letter of a धातु: in the धातु-पाठ: is replaced by a आकार:, but not in the context where a शकार: which is a इत् follows. By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्मणि (to denote the object) here as per 3-4-70 तयोरेव कृत्यक्तखलर्थाः – The affixes having the designation “कृत्य”, the affix “क्त” and the affixes that have the sense of “खल्” (ref: 3-3-126) are only used to denote the action (भावः) or the object (कर्म)।

(2) ध्या + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ prevents the affix ‘त’ from taking the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

Note: 8-2-43 संयोगादेरातो धातोर्यण्वतः is stopped by 8-2-57 न ध्याख्यापॄमूर्च्छिमदाम् – When following the verbal root √ध्यै (ध्यै चिन्तायाम् १. १०५६) or √ख्या (ख्या प्रकथने २. ५५) or √पॄ (पॄ पालनपूरणयोः ३. ४) or √मूर्च्छ् (मूर्च्छाँ मोहनसमुच्छ्राययोः १. २४०) or √मद् (मदीँ हर्षे ४. १०५), the तकार: of a निष्ठा affix (ref. 1-1-26) is not replaced by a नकार:।

“ध्यात” gets 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।

The विवक्षा is नपुंसकलिङ्गे, प्रथमा-एकवचनम्।

(3) ध्यात + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(4) ध्यात + अम् । By 7-1-24 अतोऽम् – The affixes “सुँ” and “अम्” that follow a neuter अङ्गम् ending in the short vowel “अ” take “अम्” as their replacement. 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of “अम्” from getting इत्-सञ्ज्ञा ।

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

Questions:

1. Where has the सूत्रम् 8-2-57 न ध्याख्यापॄमूर्च्छिमदाम् (used in step 2) been used in Chapter Eighteen of the गीता?

2. Commenting on the सूत्रम् 8-2-43 संयोगादेरातो धातोर्यण्वतः (referred to in step 2), the काशिका says – संयोगादेरिति किम्? यातः। Please explain.

3. Further commenting on the सूत्रम् 8-2-43 संयोगादेरातो धातोर्यण्वतः, the काशिका says – आत इति किम्? च्युतः। Please explain.

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

5. Where has the सूत्रम् 3-1-110 ऋदुपधाच्चाकॢपिचृतेः been used in the commentary?

6. How would you say this in Sanskrit?
“I have never thought about this subject.” Paraphrase to passive.

Easy questions:

1. Can you spot the आदेश: (substitute) ‘असुँङ्’ in the verses?

2. Where has the सूत्रम् 3-1-73 स्वादिभ्यः श्नुः been used in the verses?

Today we will look at the form जीर्णः mNs from श्रीमद्भागवतम् 1.13.24.

तस्यापि तव देहोऽयं कृपणस्य जिजीविषोः । परैत्यनिच्छतो जीर्णो जरया वाससी इव ।। १-१३-२४ ।।
गतस्वार्थमिमं देहं विरक्तो मुक्तबन्धनः । अविज्ञातगतिर्जह्यात्स वै धीर उदाहृतः ।। १-१३-२५ ।।

श्रीधर-स्वामि-टीका –
तस्यापि तवैवं दैन्यमनुभवतोऽपि परैति क्षीयते । अत एव धीरो भवेति ।। २४ ।। किंलक्षणो धीर इत्यपेक्षायामाह । गतस्वार्थं यशोधर्मादिशून्यम् । मुक्तबन्धनस्त्यक्ताभिमानः । क्व गत इत्यविज्ञाता गतिर्यस्य । स धीरः । प्राप्तदुःखस्य स्वयं सहनेन मुक्तिप्राप्तेः ।। २५ ।।

Gita Press translation – How foolish of you that you still desire to live ! Like tattered clothes, your age-worn body will nonetheless leave you, however reluctant you may be to cast it off (24). Therefore, free from worldly attachment and shaking off all bondage, he who drops this body, which is no longer of any use to him, away from and unknown to his kith and kin, he alone is spoken of as wise (25).

The प्रातिपदिकम् “जीर्ण” is derived from the verbal root √जॄ (जॄष् वयोहानौ ४. २५).

(1) जॄ + क्त । By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्तरि (to denote the agent) here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च – When following one of the verbal roots listed below, the affix “क्त” may be used in the active voice (कर्तरि) as well as in the passive voice (भावकर्मणो:) –
(i) any verbal root used in the sense of motion (गत्यर्थ:)
(ii) any verbal root used intransitively (अकर्मक:)
(iii) the verbal roots √श्लिष् (श्लिषँ आलिङ्गने ४. ८३), √शी (शीङ् स्वप्ने २. २६), √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √आस् (आसँ उपवेशने २. ११), √वस् (वसँ निवासे १. ११६०), √जन् (जनीँ प्रादुर्भावे ४. ४४), √रुह् (रुहँ बीजजन्मनि प्रादुर्भावे च १. ९९५) and √जॄ (जॄष् वयोहानौ ४. २५)।
Note: The verbal roots listed in (iii) are intransitive. But when used with a उपसर्ग: they may become transitive. In that case they would not be covered by (ii). This is the reason for listing them separately in (iii).

(2) जॄ + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-11 श्र्युकः क्किति – An affix which is either a गित् (has गकार: as a इत्) or कित् (has ककार: as a इत्) does not take the augment इट् when following the verbal root √श्रि (श्रिञ् सेवायाम् १. १०४४) or any verbal root which ends in a उक् letter. 7-2-11 श्र्युकः क्किति prevents the affix ‘त’ from taking the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः। The affix “क्त” is a कित्। Hence 1-1-5 क्क्ङिति च prevents 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(3) जिर् + त । By 7-1-100 ॠत इद्धातोः – The ending ॠकारः of a verbal root that has the अङ्ग-सञ्ज्ञा is substituted by इकारः। By 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

(4) जिर् + न । By 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः – A नकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows a रेफ: or a दकार: and also in place of a दकार: which immediately precedes a निष्ठा affix.
Thus there are two cases:
(i) The तकार: of a निष्ठा affix is immediately following a रेफ:। In this case the तकार: is replaced by a नकार:।
(ii) The तकार: of a निष्ठा affix is immediately following a दकार:। In this case the तकार: (of the निष्ठा affix) as well as the दकार: (of the धातु:) is replaced by a नकार:।

(5) जीर् + न । By 8-2-77 हलि च – The penultimate (उपधा) इक् letter of a verbal root ending in a वकारः or रेफः is made दीर्घः, when followed by a हल् (consonant.)

(6) जीर्ण । By 8-4-1 रषाभ्यां नो णः समानपदे, when a नकारः follows a रेफः or a षकारः in a single पदम्, it gets णकारः as a replacement.

“जीर्ण” gets 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।

The विवक्षा is पुंलिङ्गे, प्रथमा-एकवचनम्।

(7) जीर्ण + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

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

Questions:

1. Where has the सूत्रम् 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः (used in step 4) been used in the first five verses of Chapter Seven of the गीता?

2. In the सिद्धान्त-कौमुदी the वृत्ति: of the सूत्रम् 7-2-11 श्र्युकः क्किति states – श्रिञ एकाच उगन्ताच्च गित्कितोरिण् न । Commenting on this the तत्त्वबोधिनी says – उगन्तात्किम्? शयितः। Please explain.

3. Commenting on the सूत्रम् 7-2-11 श्र्युकः क्किति , the काशिका says – कितीति किम्? श्रयिता। Please explain.

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

5. Where has the सूत्रम् 6-1-89 एत्येधत्यूठ्सु been used in the verses? (We have not discussed this सूत्रम् in the class but have seen it in a prior post.)

6. How would you say this in Sanskrit?
“Why do you always wear worn out clothes?” Use √वस् (वसँ आच्छादने २. १३) for ‘to wear.’

 

Easy questions:

1. Why doesn’t the सूत्रम् 6-1-101 अकः सवर्णे दीर्घः apply between वाससी + इव?

2. Where has the सूत्रम् 6-4-105 अतो हेः been used in the commentary?