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 पक्वानाम् nGp from श्रीमद्-वाल्मीकि-रामायणम् 2.105.17.

यथा फलानां पक्वानां नान्यत्र पतनाद्भयम् । एवं नरस्य जातस्य नान्यत्र मरणाद्भयम् ।। २-१०५-१७ ।।
यथाऽऽगारं दृढस्थूणं जीर्णं भूत्वावसीदति । तथावसीदन्ति नरा जरामृत्युवशंगताः ।। २-१०५-१८ ।।

Gita Press translation – As no fear from any quarter other than a fall awaits ripe fruits, so no fear from any quarter other than death awaits a man come into the world (17). (Even) as a house (though) supported by stout pillars collapses on getting old, so men fallen into the clutches of old age and death breathe their last (18).

The प्रातिपदिकम् “पक्व” is derived from the verbal root √पच् (डुपचँष् पाके १. ११५१).

(1) पच् + 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: ‘पक्व’ has been used in this verse in a special type of usage called a कर्मकर्तरि प्रयोग: where the object (in this case फलानि) is turned into a subject and the verb (in this case √पच्) which is transitive is turned in to intransitive as a result.

(2) पच् + 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। See question 2.

(3) पक् + 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.

(4) पक् + व । By 8-2-52 पचो वः – A वकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows the verbal root √पच् (डुपचँष् पाके १. ११५१).

“पक्व” 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 षष्ठी-बहुवचनम्।

(5) पक्व + आम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of “आम्” from getting इत्-सञ्ज्ञा।

(6) पक्व + नुँट् आम् । By 7-1-54 ह्रस्वनद्यापो नुट्, the affix “आम्” takes the augment नुँट् when it follows a प्रातिपदिकम् which either ends in a short vowel or has the नदी-संज्ञा or ends in the feminine affix “आप्”। By the परिभाषा-सूत्रम् 1-1-46 आद्यन्तौ टकितौ, the ‘नुँट्’-आगम: joins at the beginning of “आम्”।

(7) पक्व + नाम् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(8) पक्वानाम् । By 6-4-3 नामि – The ending vowel of an अङ्गम् gets elongated if followed by the term “नाम्”।

Questions:

1. Where has the verbal root √पच् (डुपचँष् पाके १. ११५१) been used in Chapter Fifteen of the गीता?

2. Among the monosyllabic verbal roots which end in a चकार:, which others (besides √पच्) are अनुदात्तोपदेशा: in the धातुपाठ:?

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

4. Which सूत्रम् prescribes the substitution ‘सीद’ in the forms अवसीदति and अवसीदन्ति?

5. How would you say this in Sanskrit?
“Even though I’m not old my hair is grey (cooked.)”

Advanced question:

1. The प्रातिपदिकम् ‘जात’ is derived from the verbal root √जन् (जनीँ प्रादुर्भावे ४. ४४). In the ‘अङ्गस्य’ अधिकार:, can you find a सूत्रम् which prescribes the आकारादेश: in ‘जात’? Hint: पाणिनि: specifically mentions the verbal root √जन् in the सूत्रम्।

Easy questions:

1. Which सूत्रम् is used for the substitute ‘स्य’ in the form नरस्य and जातस्य?

2. From which सूत्रम् does the अनुवृत्ति: of ‘दीर्घ:’ come in to the सूत्रम् 6-4-3 नामि (used in step 8)?

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 दीनः mNs from श्रीमद्-वाल्मीकि-रामायणम् 2.103.3.

जघान बलिनं रामः सहस्रनयनात्मजम् । वालिनं मेरुसङ्काशं पर्याप्तं तन्निदर्शनम् ।। ६-९४-१७ ।।
ऋष्यमूके वसंश्चैव दीनो भग्नमनोरथः । सुग्रीवः प्रापितो राज्यं पर्याप्तं तन्निदर्शनम् ।। ६-९४-१८ ।।
धर्मार्थसहितं वाक्यं सर्वेषां रक्षसां हितम् । युक्तं विभीषणेनोक्तं मोहात्तस्य न रोचते ।। ६-९४-१९ ।।
विभीषणवचः कुर्याद्यदि स्म धनदानुजः । श्मशानभूता दुःखार्ता नेयं लङ्का भविष्यति ।। ६-९४-२० ।।

Gita Press translation – Rāma (also) killed the mighty Vālī, sprung from the loins of Indra (the thousand-eyed god), who resembled Mount Meru (in size). His example (too) should have been sufficient (to serve) as an eye-opener (to Rāvaṇa) (17). Living disconsolate on Mount Ṛṣyamūka, his ambitions dashed to pieces, Sugrīva too was restored to the throne. That example (too) should have proved sufficient (to make Rāvaṇa realize the greatness of Rāma) (18). “The reasonable advice tendered by Vibhīṣaṇa, which was not only in consonance with righteousness but rebounded to the (wordly) interest of Rāvaṇa, nay, which was conducive to the good of all the ogres, did not find favor with Rāvaṇa due to his folly (19). Had Rāvaṇa (the younger half-brother of Kubera) followed the advice of Vibhīṣaṇa, this (city of) Laṅkā would not have been afflicted with sorrow and turned a crematorium (20).

The प्रातिपदिकम् “दीन” is derived from the verbal root √दी (दीङ् क्षये ४. २९).

(1) दी + 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) दी + 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 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(3) दी + 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। Note: As per स्वादय ओदितः। गण-सूत्रम् (in the दिवादि-गण: of the धातुपाठ:) – The verbal roots (listed in order in the धातु-पाठ:) beginning with √सू (षूङ् प्राणिप्रसवे ४. २७) and ending with √व्री (व्रीङ् वृणोत्यर्थे ४. ३५) are considered to have ओकार: as a इत्। Hence √दी (दीङ् क्षये ४. २९) is considered to have ओकार: as a इत्। This allows 8-2-45 to apply here.

“दीन” 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।

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

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

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

Questions:

1. In Chapter Fourteen of the गीता, can you spot a प्रातिपदिकम् in which the गण-सूत्रम् (in the दिवादि-गण: of the धातुपाठ:) स्वादय ओदितः (used in step 3) could be used?

2. In which other प्रातिपदिकम् (besides ‘दीन’) in the verses has the सूत्रम् 8-2-45 ओदितश्च been used?

3. In the verses, can you spot a उपपद-समास: (which is part of a bigger compound) in which the affix ‘ड’ has been used?

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

5. Which सूत्रम् is used for the कवर्गादेश: in the form जघान?

6. How would you say this in Sanskrit?
‘I notice that you are dejected.’ Paraphrase to ‘That you are dejected is noticed by me.’ Use the verbal root √लक्ष् (लक्षँ आलोचने १०. २१९, लक्षँ दर्शनाङ्कनयोः १०. ६) for ‘to notice.’

Easy questions:

1. Where has the सूत्रम् 7-2-110 यः सौ been used in the verses?

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

Today we will look at the form क्षीणः mNs from श्रीमद्-वाल्मीकि-रामायणम् 6.65.7.

विक्लवानां ह्यबुद्धीनां राज्ञां पण्डितमानिनाम् । रोचते त्वद्वचो नित्यं कथ्यमानं महोदर ।। ६-६५-५ ।।
युद्धे कापुरुषैर्नित्यं भवद्भिः प्रियवादिभिः । राजानमनुगच्छद्भिः सर्वं कृत्यं विनाशितम् ।। ६-६५-६ ।।
राजशेषा कृता लङ्का क्षीणः कोशो बलं हतम् । राजानमिममासाद्य सुहृच्चिह्नममित्रकम् ।। ६-६५-७ ।।

Gita Press translation – Your advice, (even) while it is being tendered, would undoubtedly appeal at all times to kings who are cowardly and devoid of intellect and account themselves wise, O Mahodara! (5) All undertakings have always been marred by you people, who are cowards in combat, utter pleasing words and say ditto to the kings (during deliberations) (6). The king alone is left in Laṅkā (which has been divested of its population), its exchequer depleted, and army destroyed. (Nay) having found access to this king, enemies masquerading as friends have gathered round him (7).

The प्रातिपदिकम् “क्षीण” is derived from the verbal root √क्षि (क्षि क्षये १. २६९, क्षि निवासगत्योः ६. १४३).

(1) क्षि + 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) क्षि + 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 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(3) क्षी + त । By 6-4-60 निष्ठायामण्यदर्थे – (The final vowel) of a अङ्गम् consisting of the verbal root √क्षि (क्षि क्षये १. २६९, क्षि निवासगत्योः ६. १४३) is elongated when followed by a निष्ठा affix which is used in a non-passive sense. As per 1-1-52 अलोऽन्त्यस्य, only the ending इकार: of the अङ्गम् is elongated.

(4) क्षी + न । By 8-2-46 क्षियो दीर्घात्‌ – A नकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows the verbal root √क्षि (क्षि क्षये १. २६९, क्षि निवासगत्योः ६. १४३) (the final vowel of) which has been elongated.

(5) क्षी + ण । By 8-4-2 अट्कुप्वाङ्नुम्व्यवायेऽपि।

“क्षीण” 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) क्षीण + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

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

Questions:

1. Where has the प्रातिपदिकम् ‘क्षीण’ been used in Chapter Nine of the गीता?

2. To highlight the importance of the term ‘अण्यदर्थे’ in the सूत्रम् 6-4-60 निष्ठायामण्यदर्थे (used in step 3), the तत्त्वबोधिनी gives the counter-example कामेन क्षितम्। Please explain.

3. Where has the सूत्रम् 3-2-83 आत्ममाने खश्च been used in the verses?

4. Which सूत्रम् prescribes the affix ‘णिनिँ’ in ‘प्रियवादिन्’?

5. Can you spot the affix ‘क्यप्’ in the verses?

6. How would you say this in Sanskrit?
“A man whose sins have been exhausted is not born again.”

Easy questions:

1. Which सूत्रम् is used for the एकारादेश: (letter ‘ए’ as a substitute) in the form रोचते?

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

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 कृत्तः mNs from श्रीमद्-वाल्मीकि-रामायणम् 2.103.3.

तं तु वज्रमिवोत्सृष्टमाहवे दानवारिणा । वाग्वज्रं भरतेनोक्तममनोज्ञं परन्तपः ।। २-१०३-२ ।।
प्रगृह्य रामो बाहू वै पुष्पिताङ्ग इव द्रुमः । वने परशुना कृत्तस्तथा भुवि पपात ह ।। २-१०३-३ ।।
तथा हि पतितं रामं जगत्यां जगतीपतिम् । कूलघातपरिश्रान्तं प्रसुप्तमिव कुञ्जरम् ।। २-१०३-४ ।।
भ्रातरस्ते महेष्वासं सर्वतः शोककर्शितम् । रुदन्तः सह वैदेह्या सिषिचुः सलिलेन वै ।। २-१०३-५ ।।

Gita Press translation – Hearing the aforesaid unpleasant and heart-rending news broken by Bharata, which was (piercing) like a thunderbolt discharged by Indra (the enemy of demons) on a field of battle, and raising his arms, Śrī Rāma, the scorcher of his enemies, for his part actually sank to the ground precisely like a tree with boughs full of blossom felled down with an axe in a forest; so it is said (2-3). Weeping with Sītā (a princess of the Videha territory), his celebrated brothers (Bharata, Lakṣmaṇa and Śatrughna) promptly sprinkled all over with water Śrī Rāma, the ruler of the earth and the wielder of a mighty bow, fallen on the ground, as aforesaid, blasted with grief, like an elephant exhausted by striking (with his tusks) against a river bank and lying fast asleep (4-5).

The प्रातिपदिकम् “कृत्त” is derived from the verbal root √कृत् (कृतीँ छेदने ६. १७१). The ending ईकार: of ‘कृतीँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। Hence this verbal root is a ईदित्। This allows 7-2-14 श्वीदितो निष्ठायाम् to prevent the augment ‘इट्’ in step 2.

(1) कृत् + 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) कृत् + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: By 7-2-14 श्वीदितो निष्ठायाम् – When following the verbal root √श्वि (टुओँश्वि गतिवृद्ध्योः १. ११६५) or any verbal root which has ईकार: as a इत्, a निष्ठा affix (ref. 1-1-26) does not take the augment इट्। 7-2-14 श्वीदितो निष्ठायाम् 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.

“कृत्त” 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।

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

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

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

Questions:

1. In the last verse of which chapter of the गीता has the सूत्रम् 7-2-14 श्वीदितो निष्ठायाम् (used in step 2) been used?

2. Commenting on the सूत्रम् 7-2-14 श्वीदितो निष्ठायाम्, the काशिका says – निष्ठायामित्यधिकारः ‘आर्धधातुकस्य इड्वलादेः’ (७-२-३५) इति यावत्। Please explain.

3. Can you spot an augment ‘मुँम्’ in the verses?

4. Which सूत्रम् is used for the सम्प्रसारणम् in the प्रातिपदिकम् ‘उक्त’ as well as ‘सुप्त’?

5. The प्रातिपदिकम् ‘सृष्ट’ (used in the verses as part of the compound उत्सृष्टम्) is derived from the verbal root √सृज् (सृजँ विसर्गे ४. ७५, ६. १५०)। Can you recall two सूत्रे in which पाणिनि: specifically mentions this verbal root? Out of the two, which one has been used in ‘सृष्ट’?

6. How would you say this in Sanskrit?
“I did not see the man who felled this tree.” Use the affix ‘क्तवतुँ’ to express the past tense.

Easy questions:

1. Which सूत्रम् is used for the substitution ‘ना’ in the word परशुना?

2. Where has the सूत्रम् 7-3-110 ऋतो ङिसर्वनामस्थानयोः been used in the verses?