Today we will look at the form आदत्ते 3As-लँट् from श्रीमद्भागवतम् 11-7-45.

तेजस्वी तपसा दीप्तो दुर्धर्षोदरभाजनः ।
सर्वभक्ष्योऽपि युक्तात्मा नादत्ते मलमग्निवत् ।। ११-७-४५ ।।

Gita Press translation “Full of glory and made brighter by glow (in the shape of austerity), formidable and having no vessel other than his belly, the Yogī, like fire, does not imbibe any impurity (in the form of sin) even though consuming anything and everything (although he never consciously eats any impure substance).”

दत्ते is derived from the धातुः √दा (जुहोत्यादि-गणः, डुदाञ् दाने, धातु-पाठः #३. १०)।

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

The “डु” at the beginning of this धातुः gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The ञकारः at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

As per the सूत्रम् 1-3-20 आङो दोऽनास्यविहरणे – When not used in the meaning of “to open the mouth”, the verbal root √दा (डुदाञ् दाने ३. १०) when preceded by the उपसर्गः “आङ्”, takes a आत्मनेपदम् affix (and not परस्मैपदम् by 1-3-78.) Hence only a आत्मनेपदम् affix may be used in this example.

Since the विवक्षा is प्रथम-पुरुषः, एकवचनम्, the प्रत्ययः is “त”।

(1) दा + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) दा + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) दा + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates “त” as the substitute for the लकारः। “त” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) दा + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) दा + शप् + ते । By 3-1-68 कर्तरि शप्‌, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(6) दा + ते । By 2-4-75 जुहोत्यादिभ्यः श्लुः, the शप्-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(7) दा + दा + ते । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(8) द + दा + ते । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(9) द + द् + ते । By 6-4-112 श्नाभ्यस्तयोरातः, when followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, the आकारः of the श्नाप्रत्ययः and of a reduplicated root is elided. Note: Since the सार्वधातुक-प्रत्यय: ‘ते’ is अपित्, by 1-2-4 सार्वधातुकमपित् it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 6-4-112 to apply.

(10) दत्ते । By 8-4-55 खरि च, a झल् letter is replaced by a चर् letter when a खर् letter follows.

“आङ्” (ending ङकार: is a इत् by 1-3-3 हलन्त्यम्) is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे)।
आ + दत्ते = आदत्ते।

Questions:

1. Where has आदत्ते been used in the गीता?

2. What would have been the final form in this example if a परस्मैपद-प्रत्यय: had been used?

3. Which सूत्रम् is a अपवाद: for 6-4-112 श्नाभ्यस्तयोरातः?

4. In commenting on the सूत्रम् 6-4-112 श्नाभ्यस्तयोरातः, the तत्त्वबोधिनी says – क्ङिति किम्? दधाति। । Please explain.

5. Where has the सूत्रम् 6-4-13 सौ च been used in the verse?

6. How would you say this in Sanskrit?
“Take this coin.” Use the neuter प्रातिपदिकम् “नाणक” for “coin.” Use the same धातु: as in the example.

Easy Questions:

1. The धातु: √दा (डुदाञ् दाने,धातु-पाठः #३. १०) has which सञ्ज्ञा?
i. घि-सञ्ज्ञा
ii. भ-सञ्ज्ञा
iii. घु-सञ्ज्ञा
iv. टि-सञ्ज्ञा

2. Which सूत्रम् used in the steps in this example belongs to the “असिद्धवत्” अधिकार:?

Today we will look at the form विदधातु 3As-लोँट् from श्रीमद्भागवतम् Sb3-13-17.

सृजतो मे क्षितिर्वार्भिः प्लाव्यमाना रसां गता ।
अथात्र किमनुष्ठेयमस्माभिः सर्गयोजितैः ।
यस्याहं हृदयादासं स ईशो विदधातु मे ।। ३-१३-१७ ।।

Gita Press translation “Even as I was engaged in pushing on the work of creation,” he said to himself, “the earth, which was all the time being washed by the waters, sank to the lowest depths. Now what should be done in the matter by us, who have been charged with the work of creation? Let the Lord, from whose heart (thought) I sprang, contrive some device for me.””

दधातु is derived from the धातुः √धा (जुहोत्यादि-गणः, डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११)।

The विवक्षा is लोँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम्।

The “डु” at the beginning of this धातुः gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The ञकारः at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

Since the √धा-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √धा-धातुः will take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम् = कर्तृ-अभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer – by 1-3-78 शेषात् कर्तरि परस्मैपदम् – the √धा-धातुः will take परस्मैपद-प्रत्ययाः। In reality though, this distinction of the fruit of the action accruing to the doer or not, is rarely honored in the language. So as a practical matter, a verbal root such as √धा-धातुः will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √धा-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा लोँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, the प्रत्ययः is “तिप्”।

(1) धा + लोँट् । By 3-3-162 लोट् च , the affix लोँट् comes after a धातुः when used in the sense of command/request.

(2) धा + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) धा + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातोः” अधिकारः।

(4) धा + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(5) धा + तु । By 3-4-86 एरुः, इकारः of a लोँट् affix is substituted by उकारः।

(6) धा + शप् + तु । By 3-1-68 कर्तरि शप्, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(7) धा + तु । By 2-4-75 जुहोत्यादिभ्यः श्लुः, the शप्-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(8) धा + धा + तु । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(9) ध + धा + तु । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(10) दधातु । By 8-4-54 अभ्यासे चर्च, in reduplication (अभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

“वि” is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे)
वि + दधातु = विदधातु।

Questions:

1. Where has 3-4-86 एरुः (used in step 5 of this example) been used in Chapter Eleven of the गीता?

2. What would have been the final form in this example if a आत्मनेपद-प्रत्यय: had been used?

3. Can you spot a “आट्”-आगम: in the verse?

4. Why didn’t 6-4-113 ई हल्यघोः apply (after step 9) in this example? (Which condition(s) was/were not satisfied?)

5. The अमरकोश: gives twenty-six (!) synonyms for the word “भूमि:” (प्रातिपदिकम् “भूमि” feminine, meaning “Earth”). One of them is “ क्षिति:” (स्त्रीलिङ्ग-प्रातिपदिकम् “क्षिति”) used in this verse. Please list the remaining twenty-five. We have seen these in a prior post. (Search this web site for “क्षिति”)।

6. How would you say this in Sanskrit?
“In the form “यस्य”, by which सूत्रम् is the “स्य” substitute prescribed?” Use the नपुंसकलिङ्ग-प्रातिपदिकम् “रूप” for “form”, use (in the passive) √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with the उपसर्ग: “वि” for “to prescribe.” Use the अव्ययम् “इति” as an end-quote.

Easy questions:

1. Match the columns:
a) अव्ययम्
b) स्त्रीलिङ्गे तृतीया-बहुवचनम्
c) नपुंसकलिङ्गे पञ्चमी-एकवचनम्
d) पुंलिङ्गे षष्ठी-एकवचनम्

i. वार्भिः
ii. हृदयात्
iii. एवम्
iv. सृजत:

2. Where has 6-1-107 अमि पूर्वः been used in the verse?

Today we will look at the form पूर्यते 3Ps-लँट् from श्रीमद्भागवतम् Sb8-19-22.

त्रिभिः क्रमैरसन्तुष्टो द्वीपेनापि न पूर्यते ।
नववर्षसमेतेन सप्तद्वीपवरेच्छया ।। ८-१९-२२ ।।

Gita Press translation “He who is not satisfied with three paces (of land) cannot be sated even with a (whole) continent, consisiting of nine Varṣas (sub-continents), as he will be seized with a longing for (all) the seven Dwīpas (main divisions of the globe).”

पूर्यते is derived from the धातुः √पॄ (जुहोत्यादि-गणः, पॄ पालनपूरणयोः, धातु-पाठः #३. ४)

The विवक्षा is लँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, एकवचनम् ।

Here the विवक्षा is कर्मणि (passive.) By 1-3-13 भावकर्मणोः, when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

(1) पॄ + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) पॄ + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) पॄ + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः। “त” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्, the affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) पॄ + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) पॄ + यक् + ते । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets the आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) पॄ + य + ते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) पुर् + य + ते । 7-1-102 उदोष्ठ्यपूर्वस्य, the ending ॠकारः of an अङ्गम् is substituted by उकारः, when preceded by a labial consonant (औष्ठ्य-वर्णः) belonging to the अङ्गम् । 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 letter.

(8) पूर् + य + ते । 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.)

(9) पूर्यते।

Questions:

1. Where has the यक्-प्रत्यय: been used in a तिङन्तं पदम् in the first ten verses of Chapter Eighteen of the गीता?

2. The word “त्रिभि:” (तृतीया-बहुवचनम्) is formed from the प्रातिपदिकम् “त्रि”। Can you recall a सूत्रम् (which we have studied) which only applies to the प्रातिपादिकम् “त्रि”? Why didn’t that सूत्रम् apply in the form “त्रिभि:”?

3. 7-1-102 उदोष्ठ्यपूर्वस्य is a अपवाद: for which सूत्रम्?

4. In commenting on the सुत्रम् 8-2-77 हलि च, the काशिका says – अपदान्तार्थोऽयमारम्भः। Please explain. (Hint: Consider the prior सूत्रम् 8-2-76 र्वोरुपधाया दीर्घ इकः।)

5. What would have been the final form in this example if the विवक्षा had been कर्तरि (instead of कर्मणि)?

6. How would you say this in Sanskrit?
“Fill this box with jewels.” Use the feminine प्रातिपदिकम् “मञ्जूषा” for “box.”

Easy Questions:

1. Besides in त्रिभि:, where else has the भिस्-प्रत्यय: been used in the verse?

2. Where has 7-3-105 आङि चाऽऽपः been used in the verse?

Today we will look at the form देहि 2As-लोँट् from श्रीमद्भागवतम् Sb10-11-18.

धूलिधूसरिताङ्गस्त्वं पुत्र मज्जनमावह ।
जन्मर्क्षं तेऽद्य भवति विप्रेभ्यो देहि गाः शुचिः ।। १०-११-१८ ।।

Gita Press translation “Take your bath, my boy – you whose person is soiled with dust. The star presiding over your birth is in the ascendant today. Getting purified (through bath), give away cows to (holy) Brāhmaṇas.”

देहि is derived from the धातुः √दा (जुहोत्यादि-गणः डुदाञ् दाने,धातु-पाठः #३. १०)।

The विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः, एकवचनम् ।

The “डु” at the beginning of this धातुः gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The ञकारः at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

Since the √दा-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √दा-धातुः will take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम् = कर्तृ-अभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer – by 1-3-78 शेषात् कर्तरि परस्मैपदम् – the √दा-धातुः will take परस्मैपद-प्रत्ययाः। In reality though, this distinction of the fruit of the action accruing to the doer or not, is rarely honored in the language. So as a practical matter, a verbal root such as “√दा” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √दा-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः, एकवचनम्, the प्रत्ययः is “सिप्”।

(1) दा + लोँट् । By 3-3-162 लोट् च, the affix लोँट् comes after a धातुः when used in the sense of command/request.

(2) दा + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) दा + सिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “सिप्” as the substitute for the लकारः। “सिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) दा + सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(5) दा + हि । By 3-4-87 सेर्ह्यपिच्च , “सि” of लोँट् is substituted by “हि” and it is an अपित्। “हि” also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ ।

(6) दा + शप् + हि । By 3-1-68 कर्तरि शप्, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(7) दा + हि । By 2-4-75 जुहोत्यादिभ्यः श्लुः, the शप्-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(8) दा + दा + हि । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(9) द + दा + हि । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(10) देहि । By 6-4-119 घ्वसोरेद्धावभ्यासलोपश्च, when the “हि”-प्रत्यय: follows, there is a substitution of एकार: in place of a धातु: that has the घु-सञ्ज्ञा and also in place of √अस् (असँ भुवि #२. ६०)। Simultaneously there is a लोप: of the अभ्यास: (if any). √दा-धातुः (डुदाञ् दाने ३. १०) has the घु-सञ्ज्ञा by 1-1-20 दाधा घ्वदाप् ।

Questions:

1. Where has 6-1-10 श्लौ been used in the first five verses of Chapter 14 of the गीता?

2. In the verse, can you identify a term which gets the अव्यय-सञ्ज्ञा by 1-1-38 तद्धितश्चासर्वविभक्तिः?

3. Where else (besides in देहि) has the हि-आदेश: been used in the verse?

4. Can you recall two other सूत्रे (besides 1-1-20 दाधा घ्वदाप् and 6-4-119 घ्वसोरेद्धावभ्यासलोपश्च) wherein पाणिनि: mentions the term “घु”?

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

6. How would you say this in Sanskrit?
“Give this book to your teacher.” Use चतुर्थी विभक्ति: with “teacher.”

Easy questions:

1. Can you spot a “तिप्”-प्रत्यय: in the verse?

2. Where has 6-1-114 हशि च been used?

Today we will look at the form ददाति 3As-लँट् from श्रीमद्भागवतम् Sb3-1-27.

कच्चित्कुरूणां परमः सुहृन्नो भामः स आस्ते सुखमङ्ग शौरिः ।
यो वै स्वसॄणां पितृवद्ददाति वरान्वदान्यो वरतर्पणेन ।। ३-१-२७ ।।

Gita Press translation “Dear Uddhava, is our brother-in-law (sister’s husband), Vasudeva (son of Śūrasena), quite happy – Vasudeva, who is the greatest friend and well-wisher of the Kurus, and who like a father, liberally bestows on his sisters (Kuntī and others) the gifts of their choice, bringing satisfaction (by offering rich presents) even to their husbands?”

ददाति is derived from the धातुः √दा (जुहोत्यादि-गणः, डुदाञ् दाने,धातु-पाठः #३. १०))।

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

The ‘डु’ at the beginning of this verbal root gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The letter ‘ञ्’ at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

Since the √दा-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √दा takes आत्मनेपदम् affixes when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम् = कर्तृ-अभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer – by 1-3-78 शेषात् कर्तरि परस्मैपदम् – the √दा takes परस्मैपदम् affixes. In reality though, this distinction of the fruit of the action accruing to the doer or not, is rarely honored in the language. So as a practical matter, a verbal root such as √दा takes either a आत्मनेपदम् affix or a परस्मैपदम् affix regardless of whether the fruit of the action accrues to the doer or not. In short, √दा is उभयपदी। In this verse, it has taken a परस्मैपदम् affix.

The विवक्षा लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

(1) दा + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) दा + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) दा + तिप् । By 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ्। ‘तिप्’ gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have letter ‘श्’ as a इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) दा + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(5) दा + शप् + ति । By 3-1-68 कर्तरि शप् – The शप् affix is placed after a verbal root, when followed by a सार्वधातुकम् affix that is used signifying the agent.

(6) दा + ति । By 2-4-75 जुहोत्यादिभ्यः श्लुः – The शप् affix following the verbal roots ‘हु’ etc. gets ‘श्लु’ (elision).

(7) दा + दा + ति । By 6-1-10 श्लौ – A verbal root when followed by ‘श्लु’ gets reduplicated.

(8) द + दा + ति । By 7-4-59 ह्रस्वः – The अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(9) ददाति ।

Questions:

1. Where is √दा (डुदाञ् दाने,धातु-पाठः #३. १०) used with लँट् in a कर्तरि प्रयोग: in Chapter Eleven of the गीता?

2. The word स्वसॄणाम् (षष्ठी-बहुवचनम्) is derived from the स्त्रीलिङ्ग-प्रातिपदिकम् “स्वसृ”। Why didn’t “स्वसृ” take the स्त्री-प्रत्यय: (feminine affix) “ङीप्” as per 4-1-5 ऋन्नेभ्यो ङीप्‌ (The प्रातिपदिकानि that end in a ऋकारः or नकारः get the ङीप् affix in the feminine gender)?

3. Which word used in the verse has the अव्यय-सञ्ज्ञा by 1-1-38 तद्धितश्चासर्वविभक्तिः?

4. Where has the शप्-प्रत्यय: taken the लुक् elision in the verse?

5. Which सूत्रम् have we studied in which पाणिनि: specifically mentions “दा”?

6. How would you say this in Sanskrit?
“Knowledge gives humility.” Use the masculine प्रातिपदिकम् “विनय” for “humility.”

Easy question:

1. Can you spot a नकारादेश: (the letter न् used as a substitute) in the verse? How about a “इन”-आदेश:?

2. In how places has 6-4-3 नामि been used?

Today we will look at the form जहति 3Ap-लँट् from श्रीमद्भागवतम् Sb10-15-6.

एतेऽलिनस्तव यशोऽखिललोकतीर्थं गायन्त आदिपुरुषानुपदं भजन्ते ||
प्रायो अमी मुनिगणा भवदीयमुख्या गूढं वनेऽपि न जहत्यनघात्मदैवम् ||१०-१५-६||

Gita Press translation “These bees, O most ancient Person, resort to You at every step, singing Your glory that is capable of purifying all the worlds. In all probability they are (no other than) hosts of hermits, the foremost among Your devotees, who do not forsake You, their Deity, though concealed in the forest, O sinless One!”

जहति is derived from the धातुः √हा (जुहोत्यादि-गणः, ओँहाक् त्यागे, धातु-पाठः #३.९)

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्।

In the धातु-पाठः, the √हा-धातुः has ओकारः and ककारः as इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-3 हलन्त्यम् respectively. After 1-3-9 तस्य लोपः only “हा” remains. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √हा-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √हा-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झि”।

(1) हा + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) हा + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) हा + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झि” as the substitute for the लकारः। “झि” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) हा + शप् + झि । By 3-1-68 कर्तरि शप्, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(5) हा + झि । By 2-4-75 जुहोत्यादिभ्यः श्लुः, the शप्-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(6) हा + हा + झि । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(7) झा + हा + झि । By 7-4-62 कुहोश्चुः, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(क्, ख्, ग्, घ्, ङ्, ह्) are replaced by (च्, छ्, ज्, झ्, ञ्, झ्) respectively.

(8) झ + हा + झि । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(9) झ + हा + अत् इ। By 7-1-4 अदभ्यस्तात्‌,The झकारः of a प्रत्ययः that follows a reduplicated (ref. 6-1-5 उभे अभ्यस्तम्) root is substituted by ‘अत्’।

(10) झहति । By 6-4-112 श्नाभ्यस्तयोरातः, when followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, the आकारः of the श्नाप्रत्ययः and of the reduplicated root is elided. (Note: Since the सार्वधातुक-प्रत्यय: “अति” is अपित्, by 1-2-4 it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 6-4-112 to apply.)

(11) जहति । By 8-4-54 अभ्यासे चर्च, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

Questions:

1. In verse 69 of Chapter Two of the गीता we see the two forms जागर्ति and जाग्रति। In which one has the झकार: of a प्रत्यय: taken the “अत्”-आदेश:?
(a) Only in जागर्ति।
(b) Only in जाग्रति।
(c) Both in जागर्ति and in जाग्रति।
(d) Neither in जागर्ति nor in जाग्रति।

2. Consider the form एते used in the verse. It is पुंलिङ्गे प्रथमा-बहुवचनम् of the सर्वनाम-प्रातिपदिकम् “एतद्”। Derivation is as follows:
(1) एतद् + जस् by 4-1-2 स्वौजसमौट्छष्टा..
(2) एत अ + जस् by 7-2-102 त्यदादीनामः।
(3) एत + जस् by 6-1-97 अतो गुणे।
(4) एत + शी by 7-1-17 जसः शी, 1-1-55 अनेकाल्शित्सर्वस्य।
(5) एत + ई by 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।
(6) एते by 6-1-87 आद्गुणः।

The question is – why has पाणिनि: prescribed the “शी”-आदेश: by 7-1-17 जसः शी (used in step 4)? Wouldn’t it be more economical to prescribe a “शि”-आदेश:? (We would get the same final form एते।)
Hint: अनुवृत्ति: of “शी” goes into 7-1-19 नपुंसकाच्च।

3. Commenting on the सूत्रम् 7-1-4 अदभ्यस्तात्‌, the काशिका says – अन्तादेशापवादोऽयं जुसादेशेन तु बाध्यते। अददु:। Please explain.

4. Where has 8-2-81 एत ईद्बहुवचने been used in the verse?

5. Which अव्ययम् used in the verse has been translated to “In all probability”?

6. How would you say this in Sanskrit?
“In all probability this question has no easy answer.” Paraphrase to “In all probability there is no easy answer of this question.” Use the adjective “लघु” for “easy.”

Easy Questions:

1. Can you spot a “अन्त्”-आदेश: in the verse?

2. Where has the सूत्रम् 8-3-22 हलि सर्वेषाम् been used in the verse?

Today we will look at the form जुहुयात् 3As-विधिलिँङ् from श्रीमद्भागवतम् Sb6-19-8.

हविःशेषं च जुहुयादनले द्वादशाहुतीः।
ॐ नमो भगवते महापुरुषाय महाविभूतिपतये स्वाहेति ।। ६-१९-८ ।।

Gita Press translation – Out of the food left after being offered to the Lord one should pour twelve oblations into the sacred fire while repeating the following prayer :- “Hail to Lord Viṣṇu (the Supreme Person), denoted by the mystical syllable OṀ, the Spouse of Goddess Mahālakṣmī! I offer this oblation to Him!!”

जुहुयात् is derived from the धातुः √हु (हु दानादनयोः । आदाने चेत्येके । प्रीणनेऽपीति भाष्यम्, जुहोत्यादि-गणः, धातु-पाठः #३. १)

The विवक्षा is विधिलिँङ्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम्।

In the धातु-पाठः, the √हु-धातुः has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √हु-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √हु-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

(1) हु + लिँङ् । By 3-3-161 विधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्नप्रार्थनेषु लिङ्, the affix लिङ् is prescribed after a धातुः when used in the sense of command, direction, invitation, request, inquiry and entreaty.

(2) हु + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) हु + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) हु + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः ।

(5) हु + त् । 3-4-100 इतश्च, the ending letter (इकारः) of a इकारान्तः (ending in a इकारः) परस्मैपद-प्रत्ययः which came in the place of a ङित्-लकारः, is elided.

(6) हु + यासुट् त् । By 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च, the परस्मैपदम् affixes of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places the यासुट्-आगमः before the प्रत्यय:।

(7) हु + यास् त् । The उकार: in यासुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(7) हु + शप् + यास् त् । By 3-1-68 कर्तरि शप्‌ – the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(8) हु + यास् त् । By 2-4-75 जुहोत्यादिभ्यः श्लुः – the “शप्”-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(9) हु + या त् । By 7-2-79 लिङः सलोपोऽनन्‍त्‍यस्‍य, the सकारः of a सार्वधातुक-लिङ् affix is elided, provided it is not the final letter of the affix.

(10) हु + हु + या त् । By 6-1-10 श्लौ – A verbal root when followed by “श्लु” gets reduplicated.

(11) झु + हु + या त् । By 7-4-62 कुहोश्चुः – in reduplication (अभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(क्, ख्, ग्, घ्, ङ्, ह्) are replaced by (च्, छ्, ज्, झ्, ञ्, झ्) respectively.

(12) जुहुयात् । By 8-4-54 अभ्यासे चर्च – in reduplication (अभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

Questions:

1. The विवक्षा in this example is विधिलिँङ्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम्। Can you spot a word in the last ten verses of the गीता where the विवक्षा is the same?

2. The अव्ययम् “इति” normally ends a quotation. Based on the context we have to find out where the quotation begins. From where does the quotation begin in this verse?

3. Can you recall a सूत्रम् (which we have studied) in which पाणिनि: specifically mentions the प्रातिपदिकम् “पति”? Where would that सूत्रम् be relevant in this verse?

4. Where has 7-3-102 सुपि च been used in the verse?

5. Why didn’t 6-4-118 लोपो यि apply in this example (after step 11)? (Which condition was not satisfied?)

6. How would you say this in Sanskrit?
“I hope that you have read this example carefully.” Use the अव्ययम् “कच्चित्” to express the meaning “I hope that”, used the neuter प्रातिपदिकम् “उदाहरण” for “example” and use सावधानेन as an adverb for “carefully.”

Easy Questions:

1. 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च is a अपवाद: for which सूत्रम्?

2. Which सूत्रम् has been used to get स्वाहा + इति = स्वाहेति?

Today we will look at the form अतिपिपर्ति 3As-लँट् from श्रीमद्भागवतम् Sb3-18-12.

त्वं पद्रथानां किल यूथपाधिपो घटस्व नोऽस्वस्तय आश्वनूहः |
संस्थाप्य चास्मान्प्रमृजाश्रु स्वकानां यः स्वां प्रतिज्ञां नातिपिपर्त्यसभ्यः ।। ३-१८-१२ ।।

Gita Press translation “A leader of leaders of foot soldiers as you are, take prompt steps to overthrow us, giving up all hitch, and wipe the tears of your kith and kin by slaying us; for he does not deserve a seat in an assembly (of good people), who fails to redeem his plighted word.”

पिपर्ति is derived from the धातुः √पॄ (जुहोत्यादि-गणः, पॄ पालनपूरणयोः, धातु-पाठः #३. ४)

The विवक्षा is लँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम् ।

In the धातु-पाठः, the √पॄ-धातुः has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √पॄ-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √पॄ-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

(1) पॄ + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) पॄ + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) पॄ + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) पॄ + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(5) पॄ + शप् + ति । By 3-1-68 कर्तरि शप्‌, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(6) पॄ + ति । By 2-4-75 जुहोत्यादिभ्यः श्लुः, the “शप्”-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(7) पॄ + पॄ + ति । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(8) पिर् + पॄ + ति । By 7-4-77 अर्तिपिपर्त्योश्च, when “श्लु” follows, इकारः is substituted for the ending vowel of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः,) of √ऋ (ऋ- [गतौ] #३. १७) and √पॄ (पॄ पालनपूरणयोः #३. ४) ।
Note: Since the आदेश: “इ” is being done in place of “पॄ” which is not a term which has meaning, the सूत्रम् 1-1-52 अलोऽन्त्यस्य would not have applied here. But since this आदेश: involves a operation on a अभ्यास: (ref. 6-1-4 पूर्वोऽभ्यासः), the सूत्रम् 1-1-52 अलोऽन्त्यस्य does apply. This is as per the following परिभाषा – नानर्थकेऽलोन्त्यविधिरनभ्यासविकारे।
This means that the rule 1-1-52 अलोऽन्त्यस्य does not apply in the case of a term that is devoid of meaning, except in the case which involves modification of an अभ्यास:।
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 letter.

(9) पि + पॄ + ति । By 7-4-60 हलादिः शेषः – Of the consonants of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), only the one (if any) at the beginning is retained, the rest are elided.

(10) पिपर्ति । By 7-3-84 सार्वधातुकार्धधातुकयोः, an अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows. 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 letter.

“अति” is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
अति + पिपर्ति = अतिपिपर्ति।

Questions:

1. Where has the सुत्रम् 6-1-10 श्लौ been used in the first ten verses of Chapter Ten of the गीता?

2. Why didn’t 7-1-102 उदोष्ठ्यपूर्वस्य apply (instead of 7-3-84 सार्वधातुकार्धधातुकयोः) in step 10?

3. Where has 3-4-91 सवाभ्यां वामौ been used in the verse?

4. Commenting on the सूत्रम् 2-4-75 जुहोत्यादिभ्यः श्लुः, the काशिका says – लुकि प्रकृते श्लुविधानं द्विर्वचनार्थम्। Please explain.

5. How would you say this in Sanskrit?
“Strive to speak in Sanskrit.” Use the अव्ययम् “भाषितुम्” for “to speak”, use the feminine (compound) प्रातिपदिकम् “संस्कृत-भाषा” for “Sanskrit.” Use a word from the verse for “strive.”

6. How would you say this in Sanskrit?
“Give up censure.” Use √हा (ओँहाक् त्यागे ३. ९) for “to give up” and use the feminine प्रातिपदिकम् “निन्दा” for “censure.”

Easy questions:

1. Where has 7-1-23 स्वमोर्नपुंसकात्‌ been used in the verse?

2. Can you spot a नुँट्-आगम: in the verse?

Today we will look at the form याति 3As-लँट् from श्रीमद्भागवतम् 10-46-32.

यस्मिञ्जनः प्राणवियोगकाले क्षणं समावेश्य मनोऽविशुद्धम् ।
निर्हृत्य कर्माशयमाशु याति परां गतिं ब्रह्ममयोऽर्कवर्णः ।। १०-४६-३२ ।।

Gita Press translation “Focussing (even) one’s impure mind on Śrī Kṛṣṇa (merely) for an instant at the time of death one speedily attains the supreme goal, burning the store of Karma and becoming one with Brahma (the Absolute) and attaining a form consisting of Sattva unmixed with Rajas and Tamas.”

याति is derived from the धातुः √या (या प्रापणे, अदादि-गणः, धातु-पाठः २. ४४)

In the धातु-पाठः, the √या-धातुः has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √या-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √या-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

(1) या + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) या + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) या + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) या + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(5) या + शप् + ति । By 3-1-68 कर्तरि शप्‌, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(6) याति । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

Questions:

1. Where is याति used in Chapter Six of the गीता?

2. Which अव्ययम् used in the verse has been translated to “speedily”?

3. As we have seen in previous examples, the क्त्वा-प्रत्यय: is used when we have the same doer doing two actions. The verbal root in the earlier action takes the क्त्वा-प्रत्यय:| (The सूत्रम् is 3-4-21 समानकर्तृकयोः पूर्वकाले । If there is a compound formation then the क्त्वा-प्रत्यय: is replaced by ल्यप् as per 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्)। In this verse the word “समावेश्य” as well as “निर्हृत्य” ends in ल्यप्-प्रत्यय:। Who is the common doer(s) and what is his/her later action?

4. How would you say this in Sanskrit?
“A man who doesn’t hate anyone goes to the supreme goal.” Use √द्विष् (द्विषँ अप्रीतौ २. ३) for “to hate.” Use some words from the verse for “goes to the supreme goal.”

5. How would you say this in Sanskrit?
“Where should I go?” “Go home quickly.” Use a अव्ययम् from the verse for “quickly (speedily.)”

6. How would you say this in Sanskrit?
“O Lord! Protect me.” Use √पा (पा रक्षणे २. ५१) for “to protect.” Use the masculine प्रातिपदिकम् “भगवत्” for “Lord.”

Easy questions:

1. Where has 8-4-40 स्तोः श्चुना श्चुः been used in the verse?

2. By which सूत्रम् has the ङि-प्रत्यय: (सप्तमी-एकवचनम्) been replaced by “स्मिन्” in the form “यस्मिन्”?

Today we will look at the form विक्रियन्ते 3Pp-लँट् from श्रीमद्भागवतम् Sb4-20-12.

भिन्नस्य लिङ्गस्य गुणप्रवाहो द्रव्यक्रियाकारकचेतनात्मनः ।
दृष्टासु सम्पत्सु विपत्सु सूरयो न विक्रियन्ते मयि बद्धसौहृदाः ।। ४-२०-१२ ।।

Gita Press translation “Transmigration takes place only of the subtle body – which is made of the five subtle elements, the senses and the deities presiding over the same and a reflection of the Spirit – and which is distinct from the Spirit. Enlightened souls who have conceived a strong attachment to Me never give way to morbid feelings of joy and grief, when they meet with affluent or adverse circumstances.”

Note: The translation includes the commentary of श्रीधर-स्वामी which says हर्षशोकादिभिर्न विक्रियन्ते।

क्रियन्ते is derived from the धातुः √कृ (तनादि-गणः, डुकृञ् करणे, धातु-पाठः # ८. १०)

The “डु” at the beginning of this धातुः gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The ञकारः at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

The विवक्षा is लँट्, कर्मणि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्।

Here the विवक्षा is कर्मणि (passive.) By 1-3-13 भावकर्मणोः, when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झ”।

(1) कृ + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) कृ + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) कृ + झ । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झ” as the substitute for the लकारः। “झ” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) कृ + झे । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) कृ + यक् + झे । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) कृ + य + झे । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) क् रिङ् + य + झे । By 7-4-28 रिङ् शयग्लिङ्क्षु – The ending ऋकारः (ऋत्) of an अङ्गम् is replaced by रिङ्, when followed by the श-प्रत्यय: or यक्-प्रत्यय: or यकारादि: (beginning with a यकार:) आर्धधातुक-प्रत्ययः of लिँङ्। As per 1-1-53 ङिच्च, only the ending ऋकार: of the अङ्गम् gets replaced.

(8) क् रि + य + झे । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(9) क्रिय अन्ते । By 7-1-3 झोऽन्तः, “अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(10) क्रियन्ते । By 6-1-97 अतो गुणे।

“वि” is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे, 1-4-80 ते प्राग्धातोः।)
वि + क्रियन्ते = विक्रियन्ते।

Questions:

1. Where is क्रियन्ते used in the गीता?

2. Can you spot a गुणादेश: in the verse?

3. After step 8 why doesn’t the ending इकार: of the अङ्गम् “क्रि” take the दीर्घादेश: by 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः?

4. In step 9 of this example, the झकार: of the प्रत्यय: took the “अन्त्”-आदेश:। We have studied two rules by which the झकार: takes the “अत्”-आदेश:। Which are they and why didn’t either of them apply in this example?

5. How would you say this in Sanskrit?
“This correction should be made immediately.” As in the example, use passive of √कृ (डुकृञ् करणे, धातु-पाठः # ८. १०) = “to do, to make.” Use the neuter प्रातिपदिकम् “शोधन” for “correction.” Use the अव्ययम् “सद्यस्” for “immediately.”

6. How would you say this in Sanskrit?
“Criticism should not be done.” Use the feminine प्रातिपदिकम् “निन्दा” for “criticism.”

Easy questions:

1. 1-1-53 ङिच्च (used in step 7) is an अपवाद: for which सूत्रम्?

2. Which term used in the verse has the घि-सञ्ज्ञा?