AVG-Sanskrit

Today we will look at the form (हे) राम mVs from श्रीमद्वाल्मीकि-रामायणम् 3.14.13.

पुत्रांस्त्रैलोक्यभर्तॄन्वै जनयिष्यथ मत्समान् । अदितिस्तन्मना राम दितिश्च दनुरेव च ।। ३-१४-१३ ।।
कालका च महाबाहो शेषास्त्वमनसोऽभवन् । अदित्यां जज्ञिरे देवास्त्रयस्त्रिंशदरिन्दम ।। ३-१४-१४ ।।
आदित्या वसवो रुद्रा अश्विनौ च परन्तप । दितिस्त्वजनयत्पुत्रान्दैत्यांस्तात यशस्विनः ।। ३-१४-१५ ।।

Gita Press translation – ‘You will give birth to sons like me, masters of the three worlds.’ O Rāma of mighty arms – Aditi, Diti, Danu and Kālakā were attentive, the rest were indifferent. “Of Aditi thirty-three gods were born, O vanquisher of foes – the (twelve) Ādityas, the (eight) Vasus, the (eleven) Rudras and the two Aświns, O tormentor of foes! Diti for her part gave birth to the famous Daityas (demons), O dear one! (13-15).”

Note: These verses have also been previously posted in the following post – जनयिष्यथ-2ap-लृँट्

The form (हे) राम is derived from the प्रातिपदिकम् ‘राम’। The विवक्षा is पुंलिङ्गे सम्बुद्धिः। By 2-3-49 एकवचनं सम्बुद्धि: – The nominative singular affix (‘सुँ’) when used in a vocative form gets the designation सम्बुद्धि:।

(1) (हे) राम + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। By 2-3-47 सम्बोधने च – A first case affix (‘सुँ’, ‘औ’, ‘जस्’) is used to denote ‘address’ (in addition to the meaning of the nominal stem) also. Note: सम् (सम्मुखीकृत्य) बोधनम् (ज्ञापनम्) = सम्बोधनम्। सम्बोधनम् means drawing someone’s attention (to inform him/her of something.)

(2) (हे) राम + स् । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः। The letter ‘स्’ which is an एकाल् (single letter) affix gets the अपृक्त-सञ्ज्ञा by 1-2-41 अपृक्त एकाल् प्रत्ययः।

(3) (हे) राम । By 6-1-69 एङ्ह्रस्वात्‌ सम्बुद्धेः – Following a अङ्गम् ending in ‘एङ्’ (letter ‘ए’ or ‘ओ’) or a short vowel, a consonant is dropped if it belongs to a सम्बुद्धि: affix.

Questions:

1. Where has the सूत्रम् 2-3-47 सम्बोधने च (used in step 1) been used in for the first time in the गीता? Where has it been used for the last time?

2. Commenting on the सूत्रम् 2-3-47 सम्बोधने च, the काशिका says – आभिमुख्यकरणं सम्बोधनम्। तदधिके प्रातिपदिकार्थे प्रथमा न प्राप्नोतीति वचनमारभ्यते। Please explain.

3. Where else – besides in (हे) राम – has the सूत्रम् 2-3-47 सम्बोधने च been used in the verses?

4. Which सूत्रम् prescribes the affix खच् in the प्रातिपदिकम् ‘अरिन्दम’? Which one prescribes it in the प्रातिपदिकम् ‘परन्तप’?

5. Which कृत् affix is used to form the प्रातिपदिकम् ‘देव’?

6. How would you say this in Sanskrit?
“O Rāma! (Please) uplift me.”

Easy questions:

1. Where has the सूत्रम् 7-3-109 जसि च been used in the verses?

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

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

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

श्रीधर-स्वामि-टीका
No commentary on these verses.

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

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

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

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

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

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

Questions:

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

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

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

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

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

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

Easy questions:

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

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

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

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

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

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

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

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

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

See question 2.

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

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

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

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

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

Questions:

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

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

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

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

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

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

Easy questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Questions:

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

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

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

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

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

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

Easy questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Questions:

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

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

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

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

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

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

Easy questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Questions:

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

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

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

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

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

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

Easy questions:

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

2. From which प्रातिपदिकम् is अस्मिन् derived?

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

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

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

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

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

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

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

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

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

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

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

(5) व्यवसाय । By 6-1-77 इको यणचि।

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

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

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

Questions:

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

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

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

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

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

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

Easy questions:

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

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

Today we will look at the form संहत्य ind from श्रीमद्भागवतम् 1.7.30.

सूत उवाच
श्रुत्वा भगवता प्रोक्तं फाल्गुनः परवीरहा । स्पृष्ट्वापस्तं परिक्रम्य ब्राह्मं ब्राह्माय संदधे ।। १-७-२९ ।।
संहत्यान्योन्यमुभयोस्तेजसी शरसंवृते । आवृत्य रोदसी खं च ववृधातेऽर्कवह्निवत् ।। १-७-३० ।।

श्रीधर-स्वामि-टीका
परे शत्रवस्त एव वीरास्तान्हन्तीति तथाविधः फाल्गुनोऽर्जुनोऽपः स्पृष्ट्वाचम्य तं श्रीकृष्णं परिक्रम्य प्रदक्षिणीकृत्य । ब्राह्माय ब्रह्मास्त्रं निवर्तयितुम् ।। २९ ।। ततश्चोभयोर्ब्रह्मास्त्रयोस्तेजसी शरैः संवृते संवेष्टिते परस्परं मिलित्वा ववृधाते अवर्धेताम् । किं कृत्वा । रोदसी द्यावापृथिव्यौ खमन्तरिक्षं चावृत्य । यथा प्रलये संकर्षणमुखाग्निरुपरिस्थितोऽर्कश्च संहत्य वर्धेते तद्वत् ।। ३० ।।

Gita Press translation – Sūta continued : On hearing the Lord’s words, Arjuna, the exterminator of rival warriors, sipped a little water, went round the Lord in reverence and fitted a Brahmāstra to repulse the Brahmāstra (discharged by Aśwatthāmā) (29). The two flames, surrounded by arrows, joined each other and, filling the heavens as well as the space between heaven and earth, swelled like the sun and the fire at the time of universal destruction (30).

संहत्य is derived from the verbal root √हन् (हनँ हिंसागत्योः २. २) preceded by the उपसर्ग: ‘सम्’।

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

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

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

(4) सम् + हन् + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(5) सम् + ह + य । As per 6-4-38 वा ल्यपि – When followed by the affix ल्यप्, there is an optional elision of the final nasal consonant of the verbal roots* which have अनुदात्त-स्वरः in the धातु-पाठः as well as the verbal root √वन् (वनँ शब्दे १. ५३३, वनँ सम्भक्तौ १. ५३४, वनुँ च नोच्यते १. ९१५) and the verbal roots belonging to the तनादि-गणः।
Note: * सिद्धान्त-कौमुदी – ‘यमिरमिनमिगमिहनिमन्यतयोऽनुदात्तोपदेशाः।’ The following six roots end in a nasal consonant and have a अनुदात्त-स्वरः in the धातु-पाठः।
√यम् (यमँ उपरमे १. ११३९), √रम् (रमुँ क्रीडायाम् | रमँ इति माधवः १. ९८९), √नम् (णमँ प्रह्वत्वे शब्दे च १. ११३६), √गम् (गमॢँ गतौ १. ११३७), √हन् (हनँ हिंसागत्योः २. २) and √मन् (मनँ ज्ञाने ४. ७३)।

Note: सिद्धान्त-कौमुदी says – व्यवस्थितविभाषेयम् । तेन मान्तानिटां वा, नान्तानिटां वनादीनां च नित्यम् । The elision (prescribed by 6-4-38) is optional in the case of the verbal roots which end in the letter ‘म्’ and have अनुदात्त-स्वरः in the धातु-पाठः। In the remaining cases the elision is invariable (not optional.)

Since √हन् does not end in the letter ‘म्’ the elision of the final nasal is invariable (not optional.)

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

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

(8) संहत्य । By 8-3-23 मोऽनुस्वारः।

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

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

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

Questions:

1. Where in Chapter One of the गीता has the सूत्रम् 6-4-38 वा ल्यपि been used with the verbal root √हन् (हनँ हिंसागत्योः २. २)?

2. Commenting on the सूत्रम् 6-1-71 ह्रस्वस्य पिति कृति तुक् (used in step 6) the काशिका says – ह्रस्वस्येति किम्? आलूय। Please explain.

3. Where else (besides in संहत्य) has the सूत्रम् 6-1-71 ह्रस्वस्य पिति कृति तुक् been used in the verses?

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

5. Which सूत्रम् justifies the use of the affix तुमुँन् in निवर्तयितुम् used in the commentary?
(i) 3-3-10 तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्‌ (ii) 3-3-158 समानकर्तृकेषु तुमुन् (iii) 3-3-167 कालसमयवेलासु तुमुन् (iv) 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन् ।

6. How would you say this in Sanskrit?
“Having killed Rāvaṇa and having established Vibhīṣaṇa on the throne of Laṅkā, Śrī Rāma returned to Ayodhyā.” Use the verbal root √हन् (हनँ हिंसागत्योः २. २) preceded by the उपसर्ग: ‘नि’ for ‘to kill.’ Use a causative form of the verbal root √स्था (ष्ठा गतिनिवृत्तौ १. १०७७) preceded by the उपसर्ग: ‘सम्’ for ‘to establish.’

Easy questions:

1. What prevents the letter ‘ऋ’ in ववृधाते from taking the गुण: substitution by 7-3-86 पुगन्तलघूपधस्य च?

2. In the commentary can you spot two words in which the सूत्रम् 7-2-81 आतो ङितः has been used?

Today we will look at the form उपसङ्गम्य ind from श्रीमद्भागवतम् 10.48.3.

गृहं तमायान्तमवेक्ष्य साऽऽसनात्सद्यः समुत्थाय हि जातसम्भ्रमा । यथोपसङ्गम्य सखीभिरच्युतं सभाजयामास सदासनादिभिः ।। १०-४८-३ ।।
तथोद्धवः साधु तयाभिपूजितो न्यषीददुर्व्यामभिमृश्य चासनम् । कृष्णोऽपि तूर्णं शयनं महाधनं विवेश लोकाचरितान्यनुव्रतः ।। १०-४८-४ ।।

श्रीधर-स्वामि-टीका
यथा यथोचितम् । सद्भिरासनादिभिः ।। ३ ।। ४ ।।

Gita Press translation – Seized with a flurry, as a matter of fact, to perceive Him coming to her house, she stood up at once from her seat and, meeting Him with due ceremony along with her female companions, honored Śrī Kṛṣṇa (the unfailing Lord) by offering Him a good seat and other articles of worship (3). Duly honored by her in a like manner, Uddhava squatted on the floor touching the seat (offered by her) with his head. Following the practices of the worldy-minded, Śrī Kṛṣṇa, for His part, quickly settled down on the costly bed (already placed there) (4).

उपसंगम्य is derived from the verbal root √गम् (गमॢँ गतौ १. ११३७) preceded by the उपसर्ग: ‘उप’ and ‘सम्’।

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

(2) उप + सम् + गम् + क्त्वा । ‘गम् + क्त्वा’ is compounded with ‘उप’ and ‘सम्’ using the सूत्रम् 2-2-18 कुगतिप्रादयः।

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

(4) उप + सम् + गम् + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(5) उप + सम् + गम् + य । As per 6-4-38 वा ल्यपि – When followed by the affix ल्यप्, there is an optional elision of the final nasal consonant of the verbal roots* which have अनुदात्त-स्वरः in the धातु-पाठः as well as the verbal root √वन् (वनँ शब्दे १. ५३३, वनँ सम्भक्तौ १. ५३४, वनुँ च नोच्यते १. ९१५) and the verbal roots belonging to the तनादि-गणः।
Note: * सिद्धान्त-कौमुदी – ‘यमिरमिनमिगमिहनिमन्यतयोऽनुदात्तोपदेशाः।’ The following six roots end in a nasal consonant and have a अनुदात्त-स्वरः in the धातु-पाठः।
√यम् (यमँ उपरमे १. ११३९), √रम् (रमुँ क्रीडायाम् | रमँ इति माधवः १. ९८९), √नम् (णमँ प्रह्वत्वे शब्दे च १. ११३६), √गम् (गमॢँ गतौ १. ११३७), √हन् (हनँ हिंसागत्योः २. २) and √मन् (मनँ ज्ञाने ४. ७३)।

Here we consider the case where the letter ‘म्’ of √गम् is not elided.

See questions 2 and 4.

(6) उपसंगम्य । By 8-3-23 मोऽनुस्वारः।

(7) उपसंगम्य/उपसङ्गम्य । By 8-4-59 वा पदान्तस्य। ‘उपसंगम्य/उपसङ्गम्य’ gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च and the अव्यय-सञ्ज्ञा by 1-1-40 क्त्वातोसुन्कसुनः।

(8) उपसंगम्य/उपसङ्गम्य + सुँ (default) । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

Questions:

1. Where has उपसंगम्य/उपसङ्गम्य been used in Chapter One of the गीता? Identify the common doer and the later action done by the common doer.

2. What would be the optional final form in this example in the case where the letter ‘म्’ of √गम् is elided (by 6-4-38 वा ल्यपि)?

3. In the verses, can you spot three other instances (besides उपसङ्गम्य) where the सूत्रम् 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ has been used?

4. Commenting on the सूत्रम् 6-4-38 वा ल्यपि (used in step 6) the सिद्धान्त-कौमुदी says – व्यवस्थितविभाषेयम् । तेन मान्तानिटां वा, नान्तानिटां वनादीनां च नित्यम् । Please explain.

5. How would you say this in Sanskrit?
Approaching (having approached) Śrī Rāma, Śrī Hanumān said – ‘I am a servant of Surgrīva the king of monkeys.’

Advanced question:

1. Consider the सूत्रम् 8-3-63 प्राक्सितादड्व्यवायेऽपि। The वृत्ति: says – ‘सेवसित -‘ इत्यत्र सितशब्दात्प्राग् ये सुनोत्यादयस्तेषामड्व्यवायेऽपि षत्वं स्यात् – The substitution ‘ष्’ (in place of ‘स्’) of the verbal roots √सु (षुञ् अभिषवे ५. १) etc mentioned in the rules 8-3-65 उपसर्गात्‌ सुनोतिसुवतिस्यतिस्तौतिस्तोभतिस्थासेनयसेधसिचसञ्जस्वञ्जाम् onward prior to term ‘सित’ (mentioned in 8-3-70 परिनिविभ्यः सेवसितसयसिवुसहसुट्स्तुस्वञ्जाम्) occurs even when the augment ‘अट्’ intervenes (between the इण् letter which is the cause for the substitution and the letter ‘स्’ which is substituted.)
In this section from 8-3-65 onward prior to the mention of ‘सित’ in 8-3-70 can you find a सूत्रम् which justifies the substitution ‘ष्’ (in place of ‘स्’) in the form न्यषीदत् used in the verses? Hint: The form न्यषीदत् is derived from the verbal root √सद् (षद्ऌँ विशरणगत्यवसादनेषु १. ९९०, ६. १६३). The सूत्रम् that we’re looking for specifically mentions √सद्।

Easy questions:

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

2. Which सूत्रम् prescribes the substitution णल् (in place of तिप्) in the form विवेश?

Today we will look at the form उषित्वा ind from श्रीमद्भागवतम् 10.38.1.

श्रीशुक उवाच
अक्रूरोऽपि च तां रात्रिं मधुपुर्यां महामतिः । उषित्वा रथमास्थाय प्रययौ नन्दगोकुलम् ।। १०-३८-१ ।।
गच्छन्पथि महाभागो भगवत्यम्बुजेक्षणे । भक्तिं परामुपगत एवमेतदचिन्तयत् ।। १०-३८-२ ।।

श्रीधर-स्वामि-टीका
तदेवं नारदेन कंसवधादिकार्ये विज्ञापिते श्रीकृष्णो मथुरां गन्तुमुद्यतो वर्तते । तदाऽक्रूरोपि गोकुलमागमदित्याह – अक्रूरोऽपीति ।। १ ।। २ ।।

Gita Press translation – Śrī Śuka began again : Having spent that night at Mathurā (the city founded by the demon Madhu), the high-minded Akrūra too mounted a chariot and drove to Nanda’s Vraja (1). Proceeding along the road the highly blessed one developed supreme devotion to the lotus-eyed Lord and thought as follows adopting the following line of reasoning :- (2)

उषित्वा is derived from the verbal root √वस् (वसँ निवासे १. ११६०).

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

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

(3) वस् + इट् त्वा । By 7-2-52 वसतिक्षुधोरिट् – When following the verbal root √वस् (वसँ निवासे १. ११६०) or √क्षुध् (क्षुधँ बुभुक्षायाम् ४. ८७) the affix ‘क्त्वा’ as well as ‘निष्ठा’ (ref. 1-1-26 क्तक्तवतू निष्ठा) necessarily takes the augment इट्। 1-1-46 आद्यन्तौ टकितौ places the augment ‘इट्’ at the beginning of the प्रत्यय:।

Note: In the absence of 7-2-52, the augment ‘इट्’ would not have been possible here because 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ would prohibit 7-2-35 आर्धधातुकस्येड् वलादेः।

(4) वस् + इत्वा । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
Note: As per 1-2-18 न क्त्वा सेट् – The affix ‘क्त्वा’ when augmented by इट् is not to be considered as a कित् (marked by the letter ‘क्’)।
Now 1-2-18 removes the कित् property of the affix ‘इत्वा’ but the special सूत्रम् 1-2-7 comes in to force.

(5) वस् + इत्वा । As per 1-2-7 मृडमृदगुधकुषक्लिशवदवसः क्त्वा – The affix ‘क्त्वा’ – even when augmented by ‘इट्’ – retains the property of being a कित् (having the letter ‘क्’ as a इत्) when it follows the verbal root √मृड् (मृडँ सुखने ६. ५३, मृडँ (क्षोदे) सुखे च ९. ५२), √मृद् (मृदँ क्षोदे ९. ५१), √गुध् (गुधँ परिवेष्टने ४. १४, गुधँ रोषे ९. ५३), √कुष् (कुषँ निष्कर्षे ९. ५४), √क्लिश् (क्लिशँ उपतापे ४. ५७, क्लिशूँ विबाधने ९. ५८), √वद् (वदँ व्यक्तायां वाचि १. ११६४) or √वस् (वसँ निवासे १. ११६०).
Note: In the absence of this सूत्रम् –
(i) in the case of √मृड्, √मृद्, √वद् and √वस् – 1-2-18 would have removed the कित् property of the affix ‘क्त्वा’
(ii) in the case of √गुध्, √कुष् and √क्लिश् – 1-2-26 would have optionally removed the कित् property of the affix ‘क्त्वा’।

Note: 1-2-7 allows the affix ‘इत्वा’ to retain its कित् status in spite of 1-2-18. This allows 6-1-15 to apply in the next step.

(6) व् अ स् + इत्वा = उ अ स् + इत्वा । 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: The nine verbal roots √यज् etc are the last nine in the भ्वादि-गण:। They are as follows: By √यज् (यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७), √वप् (डुवपँ बीजसन्ताने | छेदनेऽपि १. ११५८), √वह् (वहँ प्रापणे १. ११५९), √वस् (वसँ निवासे १. ११६०), √वे (वेञ् तन्तुसन्ताने १. ११६१), √व्ये (व्येञ् संवरणे १. ११६२), √ह्वे (ह्वेञ् स्पर्धायां शब्दे च १. ११६३), √वद् (वदँ व्यक्तायां वाचि १. ११६४) and √श्वि (ट्वोँश्वि गतिवृद्ध्योः १. ११६५)।

(7) उसित्वा । 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)।

(8) उषित्वा । By 8-3-60 शासिवसिघसीनां च – The letter ‘स्’ 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 the letter ‘ष्’ when preceded by either a letter of the ‘इण्’-प्रत्याहार: or a letter of the क-वर्ग:।

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

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

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

Questions:

1. Where has उषित्वा been used in (Chapter Six of) the गीता?

2. Commenting on the सूत्रम् 7-2-52 वसतिक्षुधोरिट् (used in step 3) the तत्त्वबोधिनी says – वसतीति शपा निर्देशः स्पष्टार्थः। वस्तेः सेट्कत्वाद्भवितव्यमेवेटा। Please explain.

3. Commenting on the same सूत्रम् the काशिका says – पुनरिड्ग्रहणं नित्यार्थम्। Please explain.

4. Can you spot the substitution ‘शतृँ’ (in place of ‘लँट्’) in the verses?

5. Where has the सूत्रम् 3-1-55 पुषादिद्युताद्यॢदितः परस्मैपदेषु been used in the commentary?

6. How would you say this in Sanskrit?
“After having lived in the forest for fourteen years, Śrī Rāma returned to Ayodhyā along with Sitā and Lakṣmaṇa.” Use the feminine प्रातिपदिकम् ‘समा’ for ‘year’ and the adjective प्रातिपदिकम् ‘चतुर्दशन्’ for ‘fourteen.’ Use द्वितीया-बहुवचनम् with both ‘समा’ and ‘चतुर्दशन्’। Use the verbal root √गम् (गमॢँ गतौ १. ११३७) with the prefix ‘प्रति’ for ‘to return.’

Easy questions:

1. Which सूत्रम् prescribes the affix णिच् in the form अचिन्तयत्?

2. Where has the सूत्रम् 7-1-88 भस्य टेर्लोपः been used in the verses?