Today we will look at the form गायन्त्यः fNp from श्रीमद्भागवतम् 10.25.33.

शङ्खदुन्दुभयो नेदुर्दिवि देवप्रणोदिताः । जगुर्गन्धर्वपतयस्तुम्बुरुप्रमुखा नृप ।। १०-२५-३२ ।।
ततोऽनुरक्तैः पशुपैः परिश्रितो राजन्स गोष्ठं सबलोऽव्रजद्धरिः । तथाविधान्यस्य कृतानि गोपिका गायन्त्य ईयुर्मुदिता हृदिस्पृशः ।। १०-२५-३३ ।।

श्रीधर-स्वामि-टीका –
ततो गोवर्धनस्थानात् । अस्य श्रीकृष्णस्य तथाविधानि गोवर्धनोद्धरणादिरूपाणि कृतानि कर्माणि गायन्त्य ईयुर्ययुः । कथंभूताः । एवं प्रेम्णा हृदि स्पृशन्तीति हृदिस्पृशस्ताः । यद्वा कथंभूतस्य । प्रेष्ठत्वेन तासां हृदि स्पृशतीति हृदिस्पृक् तस्य ।। ३३ ।।

Gita Press translation “Prompted by the gods, conchs and kettledrums sounded in the heavens; while Gandharva chiefs – the foremost of whom was Tumburu – sang, O protector of men! (32) Surrounded by loving cowherds and accompanied by Balarāma, O king, the said Śrī Hari went back from that place to Vraja. Full of delight the cowherd women (too) returned (to their respective homes) celebrating such exploits (as the uplifting of Govardhana) of Śrī Kṛṣṇa (who had captivated their heart).(33)”

The प्रातिपदिकम् ‘गायत्’ is derived from the verbal root √गै (गै शब्दे १. १०६५)

√गै is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, in कर्तरि प्रयोग:, √गै takes परस्मैपद-प्रत्यया: by default.

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

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

(3) गै + शतृँ । By 3-2-126 लक्षणहेत्वोः क्रियायाः – ‘शतृँ’/’शानच्’ replaces ‘लँट्’ when it follows a verbal root which denotes an action which constitutes a characteristic (लक्षणम्) or result/cause (हेतु: = फलम्/कारणम्) of another action (in the present example ईयु:)। Note: As per 1-4-99 लः परस्मैपदम्, ‘शतृँ’ has the परस्मैपद-सञ्ज्ञा, while as per 1-4-100 तङानावात्मनेपदम्, ‘शानच्’ has the आत्मनेपद-सञ्ज्ञा। And as explained above, √गै is परस्मैपदी। Hence ‘शतृँ’ is chosen and not ‘शानच्’।

(4) गै + अत् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(5) गै + शप् + अत् । 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. Note: As per 3-4-113 तिङ्शित्सार्वधातुकम्, ‘शतृँ’ has the सार्वधातुक-सञ्ज्ञा।

(6) गै + अ + अत् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(7) गाय् + अ + अत् = गाय + अत् । By 6-1-78 एचोऽयवायावः।

(8) गायत् । By 6-1-97 अतो गुणे। Note: Recall the सूत्रम् 6-1-85 अन्तादिवच्च – When a single substitute comes (using 6-1-84) in place of the preceding and the following element, then that single substitute is treated as final (अन्त:) of what precedes as well as initial (आदि:) of what follows. In the present case, what precedes is the ending अकार: of ‘गाय’ and what follows is the beginning अकार: of ‘अत्’ and after applying 6-1-97 we get ‘गायत्’। Now 6-1-85 allows us to treat ‘गायत्’ as (i) गाय + त् as well as (ii) गाय् + अत्। In step 11 below we will treat it as गाय + त् allowing us to satisfy the conditions for applying 7-1-81.

‘गायत्’ 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।

Now we derive the feminine प्रातिपदिकम् ‘गायन्ती’ –

(9) गायत् + ङीप् । By 4-1-6 उगितश्च – A प्रातिपदिकम् which ends in a उगित् (which has a उक् letter – ‘उ’, ‘ऋ’, ‘ऌ’ – as a इत्) takes the ङीप् affix in the feminine gender. Note: ‘गायत्’ ends in the affix ‘शतृँ’ which has ऋकार: has a इत्। This allows 4-1-6 to apply here.

(10) गायत् + ई । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(11) गाय नुँम् त् + ई । By 7-1-81 शप्श्यनोर्नित्यम् – When a term (‘त्’) which is part of a शतृँ-प्रत्यय: follows a अवर्ण: (अकार: or आकार:) belonging to the शप्/श्यन्-प्रत्यय:, then a अङ्गम् ending in such a term always takes the नुँम् augment when the शी-प्रत्यय: or the feminine ङी-प्रत्यय: follows. As per 1-1-47 मिदचोऽन्त्यात्परः, the नुँम् augment joins after the last vowel (अकार:) of “गायत्”।

(12) गायन्ती । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(13) गायंती । By 8-3-24 नश्चापदान्तस्य झलि ।

(14) गायन्ती । By 8-4-58 अनुस्वारस्य ययि परसवर्णः।

The विवक्षा is प्रथमा-बहुवचनम्।

Please see answer to easy question 1 in the following comment for the derivation of गायन्त्यः – http://avg-sanskrit.org/2012/01/23/रेमिरे-3ap-लिँट्/#comment-3149

Questions:

1. In the गीता can you spot a line in which every word contains ‘शतृँ’?

2. Commenting on the सूत्रम् 7-1-81 (used in step 11), the काशिका says – नित्यग्रहणं वेत्यस्याधिकारस्य निवृत्त्यर्थम्। Please explain.

3. Where has the सूत्रम् 6-4-120 अत एकहल्मध्येऽनादेशादेर्लिटि been used in the verses?

4. Which सूत्रम् prevents the augment ‘इट्’ in the form ‘श्रित’ (used in परिश्रित: in the verses)?

5. Can you spot a नकार-लोप: in the verses?

6. How would you say this in Sanskrit?
“Śrī Hanumān saw ogresses threatening Sītā.” Use √तर्ज् (तर्जँ भर्त्सने १. २५९) for ‘to threaten.’

Easy questions:

1. Where has the सूत्रम् 8-4-62 झयो होऽन्यतरस्याम् been used in the verses?

2. Can you spot a अकार-लोप: (elision of the letter ‘अ’) in the commentary?

Today we will look at the form शयानान् mAp from श्रीमद्भागवतम् 9.6.27.

भार्याशतेन निर्विण्ण ऋषयोऽस्य कृपालवः । इष्टिं स्म वर्तयांचक्रुरैन्द्रीं ते सुसमाहिताः ।। ९-६-२६ ।।
राजा तद्यज्ञसदनं प्रविष्टो निशि तर्षितः । दृष्ट्वा शयानान्विप्रांस्तान्पपौ मन्त्रजलं स्वयम् ।। ९-६-२७ ।।

श्रीधर-स्वामि-टीका
भार्याणां शतेन सह । अस्य पुत्रार्थमिन्द्रदैवत्यामिष्टिं वर्तयामासुः । स्मेत्याश्चर्ये ।। २६ ।। तदेवाह – राजेति षड्भिः । तर्षितस्तृषितः सन् जलार्थं प्रविष्टः मन्त्राभिमन्त्रितं जलं पत्न्यै देयं स्वयं पपौ ।। २७ ।।

Gita Press translation – (Being issue-less and therefore) full of despair, (Yuvanāśwa retired to a forest hermitage) along with his hundred wives. The sages (of that hermitage) were (very) compassionate by nature. Lo! with (great) concentration of mind they conducted on his behalf a sacrifice intended to propitiate Indra (the Lord of paradise) (25). Feeling thirsty at night, the king (Yuvanāśwa) entered their sacrificial hut and, finding the Brāhmaṇas (in charge of the sacrifice) asleep, drank the water (that had been) consecrated with Mantras (and reserved for the principal queen) himself (27).

The प्रातिपदिकम् ‘शयान’ is derived from the verbal root √शी (शीङ् स्वप्ने, अदादि-गणः, धातु-पाठः २. २६)

The ङकार: at the end of ‘शीङ्’ gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः। Thus ‘शीङ्’ is a ङित् (has ङकारः as a इत् letter.) Therefore as per 1-3-12 अनुदात्तङित आत्मनेपदम्, √शी takes आत्मनेपद-प्रत्ययाः।

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

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

(3) शी + शानच् । 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे – The affix ‘लँट्’ is replaced by ‘शतृँ’/’शानच्’ as long as the derived word is in agreement with (has the same reference as) a word which ends in a nominal ending other than the nominative. Note: As per 1-4-99 लः परस्मैपदम्, ‘शतृँ’ has the परस्मैपद-सञ्ज्ञा, while as per 1-4-100 तङानावात्मनेपदम्, ‘शानच्’ has the आत्मनेपद-सञ्ज्ञा। And as explained above, √शी is आत्मनेपदी। Hence ‘शानच्’ is chosen and not ‘शतृँ’।

(4) शी + आन । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(5) शी + शप् + आन । 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. Note: ‘शानच्’ has the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

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

(7) शे + आन । By 7-4-21 शीङः सार्वधातुके गुणः, the verbal root √शी (शीङ् स्वप्ने २. २६) takes गुण-आदेशः when a सार्वधातुक-प्रत्ययः follows.

(8) शयान । By 6-1-78 एचोऽयवायावः।

‘शयान’ 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 here is पुंलिङ्गे द्वितीया-बहुवचनम्।

(9) शयान + शस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(10) शयान + अस् । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of ‘शस्’ from getting the इत्-सञ्ज्ञा ।

(11) शयानास् । 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.)

(12) शयानान् । 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. Where has ‘शानच्’ been used in Chapter Fifteen of the गीता?

2. Can you recall another सूत्रम् (besides 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे) in which पाणिनि: specifically mentions ‘शानच्’?

3. Where has the सूत्रम् 6-4-65 ईद्यति been used in the commentary?

4. In the form प्रविष्टः the affix ‘क्त’ has been used:
(i) कर्तरि
(ii) कर्मणि
(iii) भावे
(iv) None of the above.

5. Where has ‘शतृँ’ been used in the commentary?

6. How would you say this in Sanskrit?
“The Greeks eat while reclining.” Use the प्रातिपदिकम् ‘यवन’ for ‘Greek.’

Easy questions:

1. Can you spot the augment ‘आट्’ in the commentary?

2. Where has the सूत्रम् 8-2-2 नलोपः सुप्स्वरसंज्ञातुग्विधिषु कृति been used in the commentary?

Today we will look at the form पश्यन्तम् mAs from श्रीमद्भागवतम् 11.16.4.

गूढश्चरसि भूतात्मा भूतानां भूतभावन  । न त्वां पश्यन्ति भूतानि पश्यन्तं मोहितानि ते ।। ११-१६-४ ।।
याः काश्च भूमौ दिवि वै रसायां विभूतयो दिक्षु महाविभूते । ता मह्यमाख्याह्यनुभावितास्ते नमामि ते तीर्थपदाङ्घ्रिपद्मम् ।। ११-१६-५ ।।

श्रीधर-स्वामि-टीका
दुर्ज्ञेयत्वमेवाह – गूढः अस्फुटः । भूतानां प्राणिनां मध्ये । अत्र हेतुः – भूतानामात्मा अन्तर्यामी । अत्रापि हेतुः – हे भूतभावनेति । ते त्वया ।। ४ ।। ता एव साकल्येन पृच्छति – हे महाविभूते, याः काश्चिद्भूम्यादिषु ते विभूतयः । रसायां रसातले अनुभावितास्त्वयैव केनचिच्छक्तिविशेषेण संयोजिताः तीर्थानां पदं च तदङ्रिपद्मं च ।। ५ ।।

Translation – The Inner Controller of beings, You remain hidden from their view. O Life-giver of (all) created beings! Deluded, by You, living beings are unable to perceive You, even though You are perceiving them (all) (4). Mention to me all those powerful manifestations of Yours, invested by You with Your own divine glory, that may be existing on earth, in the quarters, in heaven or in the subterranean region, O Lord of infinite prowess! I bow to Your lotus-feet, which are the abode of (all) sanctuaries (5).

The प्रातिपदिकम् ‘पश्यत्’ is derived from the verbal root √दृश् (भ्वादि-गणः, दृशिँर् प्रेक्षणे , धातु-पाठः #१. ११४३).

The ‘इर्’ at the end of ‘दृशिँर्’ gets the इत्-सञ्ज्ञा by the वार्त्तिकम् “इर इत्सञ्ज्ञा वाच्या।” and takes लोप: by 1-3-9 तस्य लोपः। The इकार: in “इर्” has a उदात्त-स्वर:। Thus √दृश् is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, in कर्तरि प्रयोग:, √दृश् takes परस्मैपद-प्रत्यया: by default.

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

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

(3) दृश् + शतृँ । 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे – The affix ‘लँट्’ is replaced by ‘शतृँ’/’शानच्’ as long as the derived word is in agreement with (has the same reference as) a word which ends in a nominal ending other than the nominative. Note: As per 1-4-99 लः परस्मैपदम्, ‘शतृँ’ has the परस्मैपद-सञ्ज्ञा, while as per 1-4-100 तङानावात्मनेपदम्, ‘शानच्’ has the आत्मनेपद-सञ्ज्ञा। And as explained above, √दृश् is परस्मैपदी। Hence ‘शतृँ’ is chosen and not ‘शानच्’।

(4) दृश् + अत् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(5) दृश् + शप् + अत् । 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. Note: As per 3-4-113 तिङ्शित्सार्वधातुकम्, ‘शतृँ’ has the सार्वधातुक-सञ्ज्ञा।

(6) दृश् + अ + अत् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(7) पश्य + अ + अत् । By 7-3-78 पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः – When followed by a प्रत्ययः which begins with शकार: as a इत्, the verbal roots “√पा, √घ्रा, √ध्मा, √स्था, √म्ना, √दाण्, √दृश्, √ऋ, √सृ, √शद् and √सद्” get “पिब, जिघ्र, धम, तिष्ठ, मन, यच्छ, पश्य, ऋच्छ, धौ, शीय and सीद” as replacements respectively.

(8) पश्यत् । By 6-1-97 अतो गुणे (applied twice.)

‘पश्यत्’ 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 द्वितीया-एकवचनम्।

The derivation of the form पश्यन्तम् from the प्रातिपादिकम् ‘पश्यत्’ is similar to the derivation of अजानन्तम् from the प्रातिपादिकम् ‘अजानत्’ shown in the following post – http://avg-sanskrit.org/2011/02/10/अजानन्तम्-mas/

Questions:

1. Where has ‘शतृँ’ been used in the first five verses of Chapter Seven of the गीता?

2. Commenting on the सूत्रम् 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे (used in step 3), the सिद्धान्तकौमुदी says लडित्‍यनुवर्तमाने पुनर्लड्ग्रहणात् प्रथमासामानाधिकरण्‍येऽपि क्‍वचित् । सन् ब्राह्मण: । Please explain.

3. Which सूत्रम् prescribes the elision of the affix ‘णिच्’ in the form मोहितानि?

4. Can you spot a ऊदित् (which has ऊकार: as a इत्) verbal root in the verses?

5. How would you say this in Sanskrit?
“Someone saw me looking at you.”

6. How would you say this in Sanskrit?
“One should not talk while eating.”

Easy questions:

1. Where has the सूत्रम् 7-3-119 अच्च घेः been used in the verses?

2. From which प्रातिपदिकम् is दिक्षु (सप्तमी-बहुवचनम्) derived?

Today we will look at the form ऊषिवान् mNs from श्रीमद्भागवतम् 1.6.8.

सास्वतन्त्रा न कल्पासीद्योगक्षेमं ममेच्छती । ईशस्य हि वशे लोको योषा दारुमयी यथा ।। १-६-७ ।।
अहं च तद्ब्रह्मकुले ऊषिवांस्तदवेक्षया । दिग्देशकालाव्युत्पन्नो बालकः पञ्चहायनः ।। १-६-८ ।।

श्रीधर-स्वामि-टीका –
किंकरीत्यस्यार्थं प्रपञ्चयति – सेति । अस्वतन्त्रा सा । अतो न कल्पा न समर्था आसीत् । दारुमयी योषेत्यतिपारवश्ये दृष्टान्तः ।। ७ ।। तदेवं सा स्नेहं चक्रेऽहं च दिगादिष्वनभिज्ञोऽतस्तत्रैव न्यवसमित्याह । अहं च तस्मिन्ब्रह्मकुले तस्या मातुः स्नेहानुबन्धस्यावेक्षया । कदा विरमेदिति प्रतीक्षयेत्यर्थः । ऊषिवान्वासं कृतवान् । पञ्चहायनः पञ्चवर्षः ।

Gita Press translation – Much as she liked to supply my wants and to provide against my future, she failed to do so, dependent as she was. The world is indeed subject to the control of its Ruler (God) even as a puppet is controlled by the wire-puller (7). Out of regard for her I continued in that locality of the Brāhmaṇas. Being only five years of age, I had no idea then of the four quarters or even of space and time (8).

The प्रातिपदिकम् ‘ऊषिवस्’ is derived from the verbal root √वस् (वसँ निवासे १. ११६०).

(1) वस् + लिँट् । By 3-2-105 छन्दसि लिट्।

(2) वस् + क्वसुँ । By 3-2-107 क्वसुश्च– The affix लिँट् – prescribed by 3-2-105 छन्दसि लिट् – may optionally be replaced by the affix ‘क्वसुँ’ also (in addition to ‘कानच्’ prescribed by 3-2-106 लिटः कानज्वा.) As per 1-4-99 लः परस्मैपदम्, the affix ‘क्वसुँ’ is designated as परस्मैपदम्।

Note: As per the special सूत्रम् 3-2-108 भाषायां सदवसश्रुवः the ‘क्वसुँ’-आदेशः may also be used in the classical language (भाषायम्) following the verbal root √सद् (षदॢँ विशरणगत्यवसादनेषु १. ९९०, षदॢँ विशरणगत्यवसादनेषु ६. १६३), √वस् (वसँ निवासे १. ११६०) or √श्रु (श्रु श्रवणे १. १०९२).

(3) वस् + वस् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(4) उ अ स् + वस् । By 6-1-15 वचिस्वपियजादीनां किति, the verbal roots √वच् (वचँ परिभाषणे २. ५८), √स्वप् (ञिष्वपँ शये २. ६३) and also the nine verbal roots beginning with √यज् (यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७) take सम्प्रसारणम् (ref. 1-1-45) when followed by an affix which is a कित्।
Note: 6-1-15 applies before 6-1-8 as per the following परिभाषा – “सम्प्रसारणं तदाश्रितं च कार्यं बलवत्” – A सम्प्रसारणम् (ref. 1-1-45) operation, as well as an operation (6-1-108) which is dependent on it, possesses greater force (takes precedence over other operations which are simultaneously applicable.)

(5) उस् + वस् । 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)।

(6) उस् उस् + वस् । By 6-1-8 लिटि धातोरनभ्यासस्य, when लिँट् follows a verbal root, there is reduplication of the first portion – containing a single vowel – of the verbal root which is not already reduplicated. But if the verbal root (that has more than one vowel) begins with a vowel, then the reduplication is of the second portion – containing a single vowel.

(7) उ उस् + वस् । 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.

(8) ऊस् + वस् । By 6-1-101 अकः सवर्णे दीर्घः।

(9) ऊस् + इट् वस् । Here are the steps in deciding the augment ‘इट्’ in this case –
Step 1. The augment ‘इट्’ is prescribed by 7-2-35 आर्धधातुकस्येड् वलादेः।
Step 2. The augment ‘इट्’ is stopped by 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ as well as 7-2-8 नेड् वशि कृति – A कृत् affix (ref. 3-1-93) beginning with a letter of the ‘वश्’ प्रत्याहार: is prohibited from taking the augment ‘इट्’।
Step 3. Since ‘क्वसुँ’ came in place of ‘लिँट्’, the augment ‘इट्’ is reinstated by the following सूत्रम् which is specific to लिँट् affixes – 7-2-13 कृसृभृवृस्तुद्रुस्रुश्रुवो लिटि – A लिँट् affix is prohibited from taking the augment ‘इट्’ (by 7-2-35 आर्धधातुकस्येड् वलादेः) only when preceded by one of the following verbal roots: √कृ (डुकृञ् करणे ८. १०, कृञ् हिंसायाम् ५. ७), √सृ (सृ गतौ १. १०८५), √भृ (भृञ् भरणे १. १०४५, डुभृञ् धारणपोषणयोः ३. ६), √वृ (वृञ् वरणे ५. ८, वृङ् सम्भक्तौ ९. ४५), √स्तु (ष्टुञ् स्तुतौ २. ३८), √द्रु (द्रु गतौ १. १०९५), √स्रु (स्रु गतौ १. १०९०) and √श्रु (श्रु श्रवणे १. १०९२). When following any other verbal root – even if it is अनिट् – a लिँट् affix takes the augment ‘इट्’।
Step 4. Finally we have to remember the following सूत्रम् which limits the cases in which ‘वसुँ’ may take the augment ‘इट्’ – 7-2-67 वस्वेकाजाद्घसाम् – The affix ‘वसुँ’ takes the augment ‘इट्’ only when preceded by one of the following verbal roots (and no other) –
(i) any verbal root which even after reduplication contains only one vowel
(ii) any verbal root which ends in ‘आ’
(iii) the verbal root √घस् (घसॢँ अदने १. ८१२ as well as the substitute ‘घसॢँ’ which comes in place of अदँ भक्षणे २. १ by 2-4-40.)
In the present case, the augment ‘इट्’ is allowed because ‘ऊस्’ contains only one vowel even after reduplication.
As per 1-1-46 आद्यन्तौ टकितौ, the augment ‘इट्’ joins at the beginning of the affix ‘वस्’।

(10) ऊस् + इ वस् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(11) ऊष् + इ वस् । By 8-3-60 शासिवसिघसीनां च – A सकार: belonging to the verbal root √शास् (शासुँ अनुशिष्टौ २. ७०) or √वस् (वसँ निवासे १. ११६०) or √घस् (घसॢँ अदने १. ८१२ as well as the substitute “घसॢँ” which comes in place of अदँ भक्षणे २. १) is substituted by a षकार: when preceded by either a letter of the “इण्”-प्रत्याहार: or a letter of the क-वर्ग:।

“ऊषिवस्” 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।

(12) ऊषिवस् + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। The affix ‘सुँ’ has the सर्वनामस्थान-सञ्ज्ञा here as per 1-1-43 सुडनपुंसकस्य।

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

(14) ऊषिव नुँम् स् + सुँ । By 7-1-70 उगिदचां सर्वनामस्थानेऽधातोः, a non-verbal base with an उक् (‘उ’, ‘ऋ’, ‘ऌ’) as a marker takes the नुँम् augment when followed by a सर्वनामस्थानम् affix. Note: 7-1-70 applies here because ‘ऊषिवस्’ contains the affix ‘क्वसुँ’ which has a उकार: as a इत्।

(15) ऊषिवन्स् + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(16) ऊषिवान्स् + स् । By 6-4-10 सान्तमहतः संयोगस्य, when a सर्वनामस्थानम् affix other than a सम्बुद्धिः follows, the letter preceding the नकारः of a base that ends in a सान्त-संयोग: (a conjunct ending in a सकार:) or of the word महत् is elongated.

(17) ऊषिवान्स् । सकार-लोपः by 6-1-68 हल्ङ्याब्भ्यो दीर्घात्‌ सुतिस्यपृक्तं हल्। Using 1-1-62 प्रत्ययलोपे प्रत्ययलक्षणम्, ‘ऊषिवान्स्’ gets पद-सञ्ज्ञा by 1-4-14 सुप्तिङन्तं पदम्।

(18) ऊषिवान् । By 8-2-23 संयोगान्तस्य लोपः, the संयोगान्तपदम् “ऊषिवान्स्” takes लोपः। As per 1-1-52 अलोऽन्त्यस्य, only the ending letter (सकार:) of the पदम् takes लोपः। After this 8-2-7 नलोपः प्रातिपदिकान्तस्य cannot apply because of 8-2-1 पूर्वत्रासिद्धम्।

Questions:

1. In how many places in the गीता has ‘क्वसुँ’ been used?

2. Which कृत् affix is used to form the प्रातिपदिकम् ‘ईश’ used in the verses?

3. In which प्रातिपदिकम् in the verses  has the सूत्रम् 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः been used?

4. Which सूत्रम् justifies the use of परस्मैपदम् in the form विरमेत् used in the commentary?

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

6. How would you say this in Sanskrit?
“Śrī Rāma dwelt in the forest for fourteen years.” Use द्वितीया विभक्ति: with “fourteen years.”

Easy questions:

1. Where has the सूत्रम् 6-1-111 ऋत उत्‌ been used in the commentary?

2. Can you spot the augment ‘अट्’ in the commentary?

Today we will look at the form श्रान्तः mNs from श्रीमद्भागवतम् 1.18.24.

एकदा धनुरुद्यम्य विचरन्मृगयां वने । मृगाननुगतः श्रान्तः क्षुधितस्तृषितो भृशम् ।। १-१८-२४ ।।
जलाशयमचक्षाणः प्रविवेश तमाश्रमम् । ददर्श मुनिमासीनं शान्तं मीलितलोचनम् ।। १-१८-२५ ।।

श्रीधर-स्वामि-टीका
संप्रति कथामुपक्षिपति – एकदेति ।। २४ ।। अचक्षाणोऽपश्यन् तं प्रसिद्धमाश्रमम् । तस्मिंश्च मुनिं शमीकम् ।। २५ ।।

Gita Press translation – Taking up his bow, king Parīkṣit was hunting in the forest on a certain day. Running after the game, he got fatigued and felt extremely hungry and thirsty (24). Finding no reservoir of water (near at hand), he entered the well-known hermitage (of the sage Śamika) and saw there a hermit who sat still with his eyes closed (25).

The प्रातिपदिकम् “श्रान्त” is derived from the verbal root √श्रम् (श्रमुँ तपसि खेदे च ४. १०१). The ending उकार: of ‘श्रमुँ’ is a इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। Hence ‘श्रमुँ’ is a उदित्।

(1) श्रम् + 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) श्रम् + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। The affix ‘त’ is prevented from taking the augment ‘इट्’ (which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः) by 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 is applicable here because as per 7-2-56 उदितो वा – When following a verbal root which is उदित् (has उकार: as a इत्), the affix ‘क्त्वा’ optionally takes the augment इट्।

(3) श्राम् + त । By 6-4-15 अनुनासिकस्य क्विझलोः क्ङिति – The penultimate vowel of a अङ्गम् which ends in a nasal consonant is elongated when followed by either i) the affix “क्वि” or ii) an affix which begins with a झल् letter and is either कित् or ङित् – has a ककारः or ङकारः as a इत्।

(4) श्रां + त । By 8-3-23 मोऽनुस्वारः।

(5) श्रान्त । By 8-4-58 अनुस्वारस्य ययि परसवर्णः।

“श्रान्त” 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।

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

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

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

Questions:

1. In Chapter Eighteen of the गीता can you spot a word in which the affix ‘क्त’ has been prevented from taking the augment इट् by 7-2-15 यस्य विभाषा with the help of 7-2-56 उदितो वा (as in the example)?

2. In which other word (besides श्रान्तः) in the verses has 7-2-15 यस्य विभाषा been used with the help of 7-2-56 उदितो वा?

3. Commenting on the सूत्रम् 6-4-15 अनुनासिकस्य क्विझलोः क्ङिति (used in step 3), the काशिका says – अनुनासिकस्येति किम्? ओदनपक्। Please explain.

4. Commenting further the सूत्रम् 6-4-15 अनुनासिकस्य क्विझलोः क्ङिति, the काशिका says – क्विझलोरिति किम्? गम्यते। Please explain.

5. Commenting further the सूत्रम् 6-4-15 अनुनासिकस्य क्विझलोः क्ङिति, the काशिका says – क्ङितीति किम्? गन्ता। Please explain.

6. How would you say this in Sanskrit?
“I’m extremely thirsty. Give me some water.” Use चतुर्थी विभक्ति: with ‘me.’

Easy questions:

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

2. How would you say this in Sanskrit?
“There are seven words in this sentence.”

Today we will look at the form अभिहितम् nNs from श्रीमद्भागवतम् 11.18.48.

वर्णाश्रमवतां धर्म एष आचारलक्षणः । स एव मद्भक्तियुतो निःश्रेयसकरः परः ।। ११-१८-४७ ।।
एतत्तेऽभिहितं साधो भवान्पृच्छति यच्च माम् । यथा स्वधर्मसंयुक्तो भक्तो मां समियात्परम् ।। ११-१८-४८ ।।

श्रीधर-स्वामि-टीका –
उक्तमर्थं संक्षिप्याह – य एव आचारलक्षणः पितृलोकप्राप्तिफलः स एव मद्भक्तियुतो मदर्पणेन कृतः ।। ४७ ।। प्रकरणार्थमुपसंहरति – एतच्च तेऽभिहितम् । यथा भक्तो भूत्वा मां परं संप्राप्नुयादिति ।। ४८ ।।

Translation – This is the righteous course of those affiliated to a particular Varṇa (class of men) and Āśrama (stage in life), consisting of certain (definite) rules of conduct. The same Dharma, when characterized by devotion to Me (i.e., pursued as an offering to Me) proves to be of supreme value as a means to final beatitude (47). (Thus) I have told you, O good one, how a man wedded to his righteous course turns out to be a devotee and duly attains to Me, the Supreme. And this is what you asked Me (in particular) (48).

The प्रातिपदिकम् “हित” is derived from the verbal root √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११).

(1) धा + 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) धा + 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) हि + त । By 7-4-42 दधातेर्हिः – The term ‘हि’ is substituted in place of the (entire) verbal root √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११) 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 “धा” is replaced by “हि”।

‘हित’ 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।

‘हित’ has been compounded with the उपसर्ग: ‘अभि’ to give the compound प्रातिपदिकम् ‘अभिहित’। Note: The compounding is authorized by the सूत्रम् 2-2-18 कुगतिप्रादयः which we have not studied yet.

The विवक्षा is नपुंसकलिङ्गे, प्रथमा-एकवचनम्।

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

(5) अभिहित + 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 ।

(6) अभिहितम् । 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 ‘हित’ been used with the उपसर्ग: ‘अभि’ in Chapter Two of the गीता?

2. From which other verbal root may the प्रातिपदिकम् ‘हित’ be derived?

3. Commenting on the सूत्रम् 7-4-42 दधातेर्हिः (used in step 3), the तत्त्वबोधिनी says – श्तिपा निर्देशो धेटो निवृत्त्यर्थः। Please explain.

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

5. Where has the सूत्रम् 6-1-16 ग्रहिज्यावयिव्यधिवष्टिविचतिवृश्चतिपृच्छतिभृज्जतीनां ङिति च been used in the verses?

6. How would you say this in Sanskrit?
“Sañjaya heard the Gītā narrated by Śrī Kṛṣṇa to Arjuna.” Use चतुर्थी विभक्ति: with ‘Arjuna.’

Easy questions:

1. In which अधिकार: does the सूत्रम् 7-4-42 दधातेर्हिः (used in step 3) occur?
(i) धातो: (ii) अङ्गस्य (iii) भस्य (iv) प्रत्यय:, परश्च।

2. Where has the सूत्रम् 7-2-106 तदोः सः सावनन्त्ययोः been used in the verses?

Today we will look at the form स्थापिताः mNp from श्रीमद्-वाल्मीकि-रामायणम् 7.27.11.

तद्यथा नमुचिर्वृत्रो बलिर्नरकशम्बरौ । त्वद्बलं समवष्टभ्य मया दग्धास्तथा कुरु ।। ७-२७-९ ।।
न ह्यन्यो देवदेवेश त्वदृते मधुसूदन । गतिः परायणं चापि त्रैलोक्ये सचराचरे ।। ७-२७-१० ।।
त्वं हि नारायणः श्रीमान्पद्मनाभः सनातनः । त्वयेमे स्थापिता लोकाः शक्रश्चाहं सुरेश्वरः ।। ७-२७-११ ।।

Gita Press translation – Therefore, (even) as leaning on Your might I exterminated (the demons) Namuci, Vṛtra, Bali, Naraka and Śambara, lend me Your strength likewise (9). Indeed, there is no refuge, no ultimate resort either, other than You, O Ruler of the adored of gods, in all the three worlds comprising the mobile and the immobile creation, O Destroyer of the demon Madhu! (10) Indeed, You are the glorious and eternal Nārāyaṇa, who has a lotus sprung from His navel. By You were these worlds set up as well as I, Indra, as the ruler of gods (11).

The प्रातिपदिकम् “स्थापित” 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 ठकार-आदेशः 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 + णिच् । By 3-1-26 हेतुमति च – The affix “णिच्” is used after a root, when the operation of a causer – such as the operation of directing – is to be expressed.

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

(3) स्था पुक् + इ । By 7-3-36 अर्त्तिह्रीव्लीरीक्नूयीक्ष्माय्यातां पुङ्णौ, the augment पुक् is added to the roots √ऋ (ऋ गतिप्रापणयोः १. १०८६, ऋ गतौ ३. १७), √ह्री (ह्री लज्जायाम् ३. ३), √व्ली (व्ली वरणे ९. ३७), √री (रीङ् श्रवणे ४. ३३, री गतिरेषणयोः ९. ३५), √क्नूय् (क्नूयीँ शब्द उन्दने च १. ५५८), √क्ष्माय् (क्ष्मायीँ विधूनने १. ५५९) and to a root ending in a आकार: when the causative affix “णि” follows. As per 1-1-46 आद्यन्तौ टकितौ, the “पुक्”-आगम: joins at the end of the अङ्गम् “स्था”।

(4) स्था प् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। Note: The उकार: in “पुक्” is उच्चारणार्थ: (for pronunciation only.)

“स्थापि” gets धातु-सञ्ज्ञा by 3-1-32 सनाद्यन्ता धातवः।

(5) स्थापि + 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)।

(6) स्थापि + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(7) स्थापि + इट् त । By 7-2-35 आर्धधातुकस्येड् वलादेः, an आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः gets the augment “इट्”। 1-1-46 आद्यन्तौ टकितौ places the “इट्”-आगमः at the beginning of the प्रत्यय:।

(8) स्थापि + इ त । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(9) स्थाप् + इत । By 6-4-52 निष्ठायां सेटि – The affix ‘णि’ is elided when followed by a निष्ठा affix (ref. 1-1-26) which has taken the augment ‘इट्’।

“स्थापित” 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-बहुवचनम्।

(10) स्थापित + जस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(11) स्थापित + 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।

(12) स्थापितास् । 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.)

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

Questions:

1. Where has the सूत्रम् 6-4-52 निष्ठायां सेटि (used in step 9) been used in Chapter Five of the गीता?

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

3. Where has the सूत्रम् 8-2-32 दादेर्धातोर्घः been used in the verses?

4. Which सूत्रम् is used for the elision of the affix ‘हि’ in the form कुरु?

5. How would you say this in Sanskrit?
“Śrī Rāma established Vibhīṣaṇa on the throne of Laṅkā.” Use the neuter (compound) प्रातिपदिकम् ‘सिंहासन’ for ‘throne.’

6. How would you say this in Sanskrit?
“I parked my car in front of your house.”

Easy questions:

1. Where has the सूत्रम् 7-2-109 दश्च been used in the verses?

2. Can you spot a यकार-लोप: (elision of the letter ‘य्’) in the verses?

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.’