AVG-Sanskrit

Today we will look at the form कायम् mAs from श्रीमद्भागवतम् 10.16.32.

तास्तं सुविग्नमनसोऽथ पुरस्कृतार्भाः कायं निधाय भुवि भूतपतिं प्रणेमुः । साध्व्यः कृताञ्जलिपुटाः शमलस्य भर्तुर्मोक्षेप्सवः शरणदं शरणं प्रपन्नाः ।। १०-१६-३२ ।।
नागपत्न्य ऊचुः
न्याय्यो हि दण्डः कृतकिल्बिषेऽस्मिंस्तवावतारः खलनिग्रहाय । रिपोः सुतानामपि तुल्यदृष्टिर्धत्से दमं फलमेवानुशंसन् ।। १०-१६-३३ ।।

श्रीधर-स्वामि-टीका
ताः शरणं प्रपन्नाः सत्यस्तं प्रणेमुः । सुविग्नमनसोऽतिविह्वलचित्ताः । भुवीति तस्मिन्स्थाने जलाधस्ताद्वा तीरे वा । शमलस्य पापात्मनोऽपि भर्तुर्मोक्षेप्सवः । भर्तुर्यच्छमलं तस्य वा । भूतपतिं प्राणिमात्रस्य पतिम् । शरणदमाश्रयप्रदम् ।। ३२ ।। प्रथमं तावत्कुपितं भगवन्तं दण्डानुमोदनेनोपशमयन्त्यः स्तुवन्ति – न्याय्यो हीति । तत्र ‘दण्डानुमोदनं षड्भिर्दशभिश्च हरेर्नतिः ।। प्रार्थनं पञ्चभिः श्लोकैस्ततः पन्नगयोषिताम्’ ।। १ ।। नच निग्रहानुग्रहलक्षणं वैषम्यं तवास्तीत्याहुः – धत्से दममिति । अनुशंसन्नालोचयन् ।। ३३ ।।

Gita Press translation – Leading their children before them and stretching their body on the ground, those chaste wives (of the serpent) presently bowed low to the aforesaid Śrī Kṛṣṇa (the Protector of all created beings) with joined palms and, eager to secure the deliverance of their sinful husband, sought the Lord, who affords protection to all, as their refuge (32). The wives of the serpent prayed: Just is the punishment meted out to this offender; for Your descent (on this earth) is intended for chastising the wicked and You regard Your enemy as well as Your sons with an un-differentiating eye. (Nay,) You inflict punishment (only) because You anticipate good results (from such punishment) (33).

चीयतेऽस्मिन्नस्थ्यादिकम् = काय: (शरीरम्)। That in which bones etc are accumulated is the body.

The प्रातिपदिकम् ‘काय’ is derived from the verbal root √चि (चिञ् चयने ५. ५).

(1) कि + घञ् । By 3-3-41 निवासचितिशरीरोपसमाधानेष्वादेश्च कः – The affix घञ् may be used following the verbal root √चि (चिञ् चयने ५. ५) and simultaneously the beginning चकार: of the verbal root is replaced by a ककार: when the derived word denotes either निवास: (residence/dwelling), चिति: (funeral/sacrificial fire), शरीरम् (body) or when the verbal root denotes ‘piling up/heaping.’

(2) कि + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) कै + अ । By 7-2-115 अचो ञ्णिति – A vowel ending अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an indicatory letter.

(4) काय । By 6-1-78 एचोऽयवायावः।

‘काय’ 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।

‘काय’ is a masculine/neuter प्रातिपदिकम्।

The विवक्षा is द्वितीया-एकवचनम्।

(5) काय + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of ‘अम्’ from getting इत्-सञ्ज्ञा।

(6) कायम् । 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 कायम् been used in Chapter Eleven of the गीता?

2. Commenting on the सूत्रम् 3-3-41 निवासचितिशरीरोपसमाधानेष्वादेश्च कः (used in step 1) the सिद्धान्तकौमुदी says – एषु किम्? चय:। Please explain.

3. From which verbal root is the प्रातिपदिकम् ‘विग्न’ (used as part of the compound सुविग्नमनस:) derived?

4. Where has the गण-सूत्रम् ‘जनीजॄष्क्नसुरञ्जोऽमन्ताश्च’ been used in the commentary?

5. How would you say this in Sanskrit?
“All gods reside in the body of a cow.”

Advanced question:

1. Consider the प्रातिपदिकम् ‘आश्रयप्रद’ used in the commentary. Can you find the सूत्रम् (which we have not studied so far) that justifies the use of the affix ‘क’ in the derivation of ‘आश्रयप्रद’? Note that 3-2-3 आतोऽनुपसर्गे कः cannot be used here because the उपसर्ग: ‘प्र’ is present. Hint: The अनुवृत्ति: of ‘क’ goes from 3-2-3 आतोऽनुपसर्गे कः down to 3-2-7 समि ख्यः।

Easy questions:

1. From which verbal root is धत्से derived?

2. Where has the सूत्रम् 7-1-3 झोऽन्तः been used in the commentary?

Today we will look at the form पर्यायेण mIs from श्रीमद्भागवतम् 5.26.37.

एवंविधा नरका यमालये सन्ति शतशः सहस्रशस्तेषु सर्वेषु च सर्व एवाधर्मवर्तिनो ये केचिदिहोदिता अनुदिताश्चावनिपते पर्यायेण विशन्ति तथैव धर्मानुवर्तिन इतरत्र इह तु पुनर्भवे त
उभयशेषाभ्यां निविशन्ति ।। ५-२६-३७ ।।

श्रीधर-स्वामि-टीका
इतरत्र स्वर्गादौ । इह मर्त्यलोके पुनर्भवे पुनर्जन्मनिमित्तम्। उभयोर्धर्माधर्मयोः शेषाभ्याम् ।। ३७ ।।

Gita Press translation – There are hundreds and thousands of such infernal spots in the abode of Yama; and all those treading the path of unrighteousness – whosoever have been spoken of here as well as those that have been left unmentioned – enter all these spots one after another, O ruler of the earth. And even so those following the path of virtue enter other regions (heaven etc.); and with the residue of both virtue and sin (when the fruit of the bulk of their stock has been reaped) they both (the virtuous as well as the sinful) return to this land of Bhāratavarṣa (the land of rebirth) (37).

अनुपात्यय: (क्रमप्राप्तस्य अनतिपात:) पर्याय:।

The प्रातिपदिकम् ‘पर्याय’ is derived from the verbal root √इ (इण् गतौ २. ४०) along with the उपसर्गः ‘परि’।

(1) परि इ + घञ् । By 3-3-38 परावनुपात्यय इणः – To derive a word meaning अनुपात्यय: (turn/regular succession), the affix घञ् may be used following the verbal root √इ (इण् गतौ २. ४०) when in conjunction with उपसर्ग: ‘परि’।

(2) परि इ + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) परि ऐ + अ । By 7-2-115 अचो ञ्णिति – A vowel ending अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an indicatory letter.

(4) परि आय् + अ । By 6-1-78 एचोऽयवायावः।

(5) पर्याय । By 6-1-77 इको यणचि।

‘पर्याय’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

‘पर्याय’ is a पुंलिङ्ग-प्रातिपदिकम्। The विवक्षा here is तृतीया-एकवचनम् ।

(6) पर्याय + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(7) पर्याय + इन । अनुबन्ध-लोपः by 7-1-12 टाङसिँङसामिनात्स्या: – Following a अङ्गम् ending in a अकार:, the affixes “टा”, “ङसिँ” and “ङस्” are replaced respectively by “इन”, “आत्” and “स्य”।

(8) पर्यायेन । By 6-1-87 आद्गुणः।

(9) पर्यायेण । By 8-4-2 अट्कुप्वाङ्नुम्व्यवायेऽपि।

Questions:

1. Where has the verbal root √इ (इण् गतौ २. ४०) been used for the first time in the गीता?

2. Commenting on the सूत्रम् 3-3-38 परावनुपात्यय इणः (used in step 1) the सिद्धान्तकौमुदी says – अनुपात्यये किम्? कालस्य पर्यय:। अतिपात इत्यर्थ:। Please explain.

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

4. Where has the सूत्रम् 6-1-15 वचिस्वपियजादीनां किति been used in the verses?

5. Which उणादि-प्रत्यय: is used to derive the प्रातिपदिकम् ‘जन्मन्’ (used in the compound पुनर्जन्मनिमित्तम् in the commentary)? (Search the following document for ‘जन्म’ – http://avg-sanskrit.org/notes-for-saturday-class/उणादिप्रकरणम्/)

6. How would you say this in Sanskrit?
“In the forest, Śrī Rāma visited (saw) all the sages, one after another.”

Easy questions:

1. In the verses can you spot a place where a सन्धि-कार्यम् has not been done?

2. Which प्रातिपदिकम् used in the commentary is used only in the dual (no singular or plural)?

 

Today we will look at the form विस्तारम् mAs from श्रीमद्भागवद्गीता 13.31.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्‌ । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्‌ ।। १३-२९ ।।
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ।। १३-३० ।।
यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ।। १३-३१ ।।

Gita Press translation – For, by seeing the Supreme Lord equally present in all, he does not kill the Self by himself, and thereby attains the supreme state (29). He who sees that all actions are performed in every way by nature (Prakṛti) and the Self as the non-doer, he alone verily sees (30). The moment man perceives the diversified existence of beings as rooted in the one supreme Spirit, and the spreading forth of all beings from the same, that very moment he attains Brahma (who is Truth, Consciousness and Bliss solidified) (31).

प्रथनं विस्तार:।

The प्रातिपदिकम् ‘विस्तार’ is derived from the verbal root √स्तॄ (स्तॄञ् आच्छादने ९. १७) along with the उपसर्ग: ‘वि’।

(1) वि स्तॄ + घञ् । By 3-3-33 प्रथने वावशब्दे – To derive a word meaning प्रथनम् (expanse/extent) not related to speech, the affix घञ् may be used following the verbal root √स्तॄ (स्तॄञ् आच्छादने ९. १७) when in conjunction with उपसर्ग: ‘वि’।

(2) वि स्तॄ + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) वि स्तर् + अ । By 7-3-84 सार्वधातुकार्धधातुकयोः – An अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows. As per 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

(4) वि स्तार् + अ । By 7-2-116 अत उपधायाः – A penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

= विस्तार ।

‘विस्तार’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is द्वितीया-एकवचनम्।

(5) विस्तार + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of ‘अम्’ from getting इत्-सञ्ज्ञा।

(6) विस्तारम् । 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. Commenting on the सूत्रम् 3-3-33 प्रथने वावशब्दे (used in step 1) the सिद्धान्तकौमुदी says – प्रथने किम्? तृणविस्तर:। Please explain.

2. Commenting further on the same सूत्रम् the सिद्धान्तकौमुदी says – अशब्दे किम्? ग्रन्थविस्तर:। Please explain.

3. Can you spot the substitution ‘शतृँ’ in the verses?

4. Which सूत्रम् prescribes the affix ‘वरच्’ in ‘ईश्वर’?

5. Where has the सूत्रम् 7-2-82 आने मुक् been used in the verses?

6. How would you say this in Sanskrit?
“The expanse of the sky is endless.” Paraphrase to “The end of the expanse of the sky does not exist.”

Easy questions:

1. Which सूत्रम् prescribes the नकारलोप: (elision of the letter ‘न्’) in the form हिनस्ति?

2. Where has the सूत्रम् 2-4-72 अदिप्रभृतिभ्यः शपः been used in the verses?

Today we will look at the form भावम् mAs from श्रीमद्भागवतम् 10.87.32.

नृषु तव मायया भ्रमममीष्ववगत्य भृशं त्वयि सुधियोऽभवे दधति भावमनुप्रभवम् ।
कथमनुवर्ततां भवभयं तव यद्भ्रुकुटिः सृजति मुहुस्त्रिनेमिरभवच्छरणेषु भयम् ।। १०-८७-३२ ।।

श्रीधर-स्वामि-टीका
नन्वेवं तावत्परमेश्वराज्जीवा जायन्ते तद्वशेन च कर्माणि कुर्वन्ति पुनस्तत्र लीयन्त इति संसारचक्रे परिभ्रमणमुक्तमिदानीं तन्निवृत्तये ‘परीत्य भूतानि परीत्य लोकान्परीत्य सर्वाः प्रदिशो दिशश्च । उपस्थाय प्रथमजामृतस्यात्मनात्मानमभिसंविवेश’ इत्याद्या भगवदनुवृत्तिं विदधतीत्याह – नृषु तव माययेति । नृषु जीवेष्वमीषु तव मायया भ्रममुक्तलक्षणमवगत्य ज्ञात्वा सुधियो भृशं त्वय्यभवे भवनिवर्तके भावं स्वभावमनुवृत्तिं दधति कुर्वन्ति । कीदृशं भ्रमम् । अनुप्रभवं अन्वनु प्रभवो यस्मिंस्तं भ्रमम् । ततः किमत आह – कथमिति । अनुवर्ततामनुवर्तमानानां त्वामेव शरणं भजतां भवभयं संसारभयं कथं भवेत् । न कथंचिदपीत्यर्थः । कुतः । यद्यस्मात्तव भ्रुकुटिर्भ्रूभङ्गरूपस्त्रिणेमिस्तिस्रो नेमय इवावच्छेदाः शीतोष्णवर्षाकाला यस्य संवत्सरात्मकस्य कालस्य सः। अभवच्छरणेषु न भवान् शरणं रक्षिता येषां तेष्वेव भयं जन्ममरणादिलक्षणं सृजति करोति, अत एवंभूतं संसारमाकलय्य तन्निवृत्तये सुधियस्त्वयि भावं दधतीति ।। संसारचक्रक्रकचैर्विदीर्णमुदीर्णनानाभवतापतप्तम् ।। कथंचिदापन्नमिह प्रपन्नं त्वमुद्धर श्रीनृहरे नृलोकम् ।। ३२ ।।

Gita Press translation – Perceiving the misapprehension (in the shape of the self-identification with the body etc.), implanted by Māyā (Your deluding potency), in these human beings, men of sound judgement develop intense devotion – that grows every moment to You, who are capable of putting a stop to their transmigration. How can the fear of birth (even) haunt those that worship You, since Your frown in the shape of (the wheel of) Time (as represented by a twelvemonth) with its threefold rim (as consisting of three parts of the year, viz., winter, summer and the rainy season) inspires terror (again and again) into (the mind of) those (alone) who do not resort to You as their asylum (32).

भवनं भाव:।

The प्रातिपदिकम् ‘भाव’ is derived from the verbal root √भू (भू सत्तायाम् १. १).

(1) भू + घञ् । By 3-3-24 श्रिणीभुवोऽनुपसर्गे – The affix घञ् may be used following the verbal root √श्रि (श्रिञ् सेवायाम् १. १०४४) or √नी (णीञ् प्रापणे १. १०४९) or √भू (भू सत्तायाम् १. १) – provided any one of these verbal roots is not in conjunction with a उपसर्ग: – to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.

See question 2.

(2) भू + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) भौ + अ । By 7-2-115 अचो ञ्णिति – A vowel ending अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an indicatory letter.

(4) भाव् + अ । By 6-1-78 एचोऽयवायावः।

= भाव ।

‘भाव’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is द्वितीया-एकवचनम्।

(5) भाव + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of ‘अम्’ from getting इत्-सञ्ज्ञा।

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

Questions:

1. In which verses of Chapter Seven of the गीता has the प्रातिपदिकम् ‘भाव’ been used?

2. The affix ‘घञ्’ prescribed by the सूत्रम् 3-3-24 श्रिणीभुवोऽनुपसर्गे (used in step 1) is a अपवाद: (exception) to which affix?

3. Commenting on the सूत्रम् 3-3-24 श्रिणीभुवोऽनुपसर्गे the सिद्धान्तकौमुदी says – अनुपसर्गे किम्? प्रभव:। Please explain.

4. Commenting further on the same सूत्रम् the सिद्धान्तकौमुदी says – कथं राज्ञो नय इति? बाहुलकात्। Please explain.

5. Which वार्तिकम् is used to derive the form भयम्?

6. How would you say this in Sanskrit?
“I am not able to understand the purport/substance of this verse.”

Easy questions:

1. From which प्रातिपदिकम् is अमीषु derived?

2. From which verbal root is जायन्ते derived?

Today we will look at the form संयावम् mAs from श्रीमद्भागवतम् 10.29.5.

दुहन्त्योऽभिययुः काश्चिद्दोहं हित्वा समुत्सुकाः । पयोऽधिश्रित्य संयावमनुद्वास्यापरा ययुः ।। १०-२९-५ ।।
परिवेषयन्त्यस्तद्धित्वा पाययन्त्यः शिशून्पयः । शुश्रूषन्त्यः पतीन्काश्चिदश्नन्त्योऽपास्य भोजनम् ।। १०-२९-६ ।।
लिम्पन्त्यः प्रमृजन्त्योऽन्या अञ्जन्त्यः काश्च लोचने । व्यत्यस्तवस्त्राभरणाः काश्चित्कृष्णान्तिकं ययुः ।। १०-२९-७ ।।

श्रीधर-स्वामि-टीका
श्रीकृष्णसूचकशब्दश्रवणेन तत्प्रवणचित्तानां तत्क्षणमेव त्रैवर्गिककर्मनिवृत्तिं द्योतयन्त्य इवार्धावसितं कर्म विहाय ययुः । तदाह – दुहन्त्य इति । पयः स्थालीस्थं चुल्ल्यामधिश्रित्यैतत्क्वाथमप्रतीक्षमाणाः काश्चिद्ययुः । संयावं गोधूमकणान्नं पक्वमनुद्वास्यानुत्तार्य ।। ५ ।। ।।६।। अन्याः प्रमृजन्त्योऽङ्गोद्वर्तनादि कुर्वत्यः । काश्च काश्चित् । कृष्णतुष्ट्यर्थं कर्म तदासक्तमनसामन्यथा कृतमपि फलत्येवेति द्योतयन्नाह – व्यत्यस्तेति । स्थानतः स्वरूपतश्चोर्ध्वाधोधारणेन विपर्ययं प्राप्तानि वस्त्राभरणानि यासां ताः ।। ७ ।।

Gita Press translation – Full of intense longing some, who were milking (their) cows, darted off leaving the milk-vessel (uncared for); (while) others left as soon as they had placed the milk on the oven (without waiting for its being boiled) and still others went out without removing the (dressed) porridge (from the hearth) (5). Some, who were serving food (to their husbands and other relations) went away neglecting that duty; others, who were feeding their infants with milk gave up that work and ran. Still others, who were waiting upon their husbands, turned their back on them and departed; while some (more), who were dining, bolted away leaving their meal (6). Others, who were bedaubing their person with sandal-paste etc., left that work half-finished; still others who were rubbing and cleaning their person with oily substances, decamped leaving off that work; and some (more), who were painting their eyes with collyrium, put off that work and ran to meet Śrī Kṛṣṇa. Still others sought the presence of Śrī Kṛṣṇa with their garments and jewels wrongly placed (7).

संयूयते मिश्रीक्रियते गुडादिभि: = संयाव:। That which is mixed with molasses etc is संयाव:। Hence it means a kind of cake made with wheat flour or a kind of porridge made of wheat flour with ghee, milk and molasses.

The प्रातिपदिकम् ‘संयाव’ is derived from the verbal root √यु (यु मिश्रणेऽमिश्रणे च २. २७) with the उसर्ग: ‘सम्’।

(1) सम् यु + घञ् । By 3-3-23 समि युद्रुदुवः – The affix घञ् may be used following the verbal root √यु (यु मिश्रणेऽमिश्रणे च २. २७) or √द्रु (द्रु गतौ १. १०९५) or √दु (दु गतौ १. १०९४) – provided any one of these verbal roots is in conjunction with the उपसर्ग: ‘सम्’ – to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.

See question 1.

(2) सम् यु + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) सम् यौ + अ । By 7-2-115 अचो ञ्णिति – A vowel ending अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an indicatory letter.

(4) सम् याव् + अ । By 6-1-78 एचोऽयवायावः।

(5) संयाव । By 8-3-23 मोऽनुस्वारः।

‘संयाव’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is द्वितीया-एकवचनम्।

(6) संयाव + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of ‘अम्’ from getting इत्-सञ्ज्ञा।

(7) संयावम् । 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. The affix ‘घञ्’ prescribed by the सूत्रम् 3-3-23 समि युद्रुदुवः (used in step 1) is a अपवाद: (exception) to which affix?

2. In the verses can you spot four words in which the augment ‘नुँम्’ has been irregularly used?

3. What would be an alternate form for लिम्पन्त्यः?

4. Why is शुश्रूषन्त्यः a आर्षप्रयोग: (an irregular grammatical usage)?

5. Which सूत्रम् prescribes the augment ‘युक्’ in the form पाययन्त्यः? Which one prescribes the वकारादेश: in the form पक्वम् used in the commentary?

6. How would you say this in Sanskrit?
“Who doesn’t like cakes?” Paraphrase to “Unto whom are cakes not pleasing.” Use √रुच् (रुचँ दीप्तावभिप्रीतौ च १. ८४७) for ‘to please.’ To express the meaning of ‘unto’ use चतुर्थी विभक्ति: with ‘whom.’

Easy questions:

1. Which वार्तिकम् prevents the application of the सूत्रम् 6-4-148 यस्येति च in the form लोचने (नपुंसकलिङ्ग-प्रातिपदिकम् ‘लोचन’, द्वितीया-द्विवचनम्)?

2. From which verbal root is ययुः derived?

Today we will look at the form उपाध्यायम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 3.74.8.

कच्चिद्विनयसम्पन्नः कुलपुत्रो बहुश्रुतः । अनसूयुरनुद्रष्टा सत्कृतस्ते पुरोहितः ।। २-१००-११ ।।
कच्चिदग्निषु ते युक्तो विधिज्ञो मतिमानृजुः । हुतं च होष्यमाणं च काले वेदयते सदा ।। २-१००-१२ ।।
कच्चिद् देवान् पितॄन् भृत्यान् गुरून् पितृसमानपि । वृद्धांश्च तात वैद्यांश्च ब्राह्मणांश्चाभिमन्यसे ।। २-१००-१३ ।।
इष्वस्त्रवरसम्पन्नमर्थशास्त्रविशारदम् | सुधन्वानमुपाध्यायं कच्चित्त्वं तात मन्यसे ।। २-१००-१४ ।।

Gita Press translation – Is your (personal) priest (a son of Vasiṣṭha), who is rich in humility, born of a noble pedigree, a man of extensive learning, free from spite and skilled in all pious and sacred rites – treated with honor (by you)? (11) Does the priest employed by you to look after the sacred fires, who is well-versed in the procedure of conducting sacrificial performances, is endowed with intelligence and guileless of disposition, invariably inform you in time about a sacred fire having (already) been or going to be fed with oblations? (12) Do you hold in high esteem gods and manes, dependents, elders, kinsmen of your father’s age, the aged, the physicians as well as the Brāhmaṇas, my darling? (13) Do you respect Sudhanvā, your teacher (of the science of archery), who is equipped with knowledge relating to the use of excellent arrows (discharged without uttering spells) and missiles (propelled with the utterance of spells) and well-versed in political economy? (14)

उपेत्यास्मादधीते (उपेत्य अस्माद् अधीते) = उपाध्याय:। He from whom one studies having approached (him.) Hence it means ‘a teacher.’

The प्रातिपदिकम् ‘उपाध्याय’ is derived from the verbal root √इ (इङ् अध्ययने | नित्यमधिपूर्वः २. ४१) with the उसर्ग: ‘उप’ and ‘अधि’।

The ending ङकारः of ‘इङ्’ is a इत् by 1-3-3 हलन्त्यम् and takes लोपः by 1-3-9 तस्य लोपः।

(1) उप अधि इ + घञ् । By 3-3-21 इङश्च – The affix घञ् may be used following the verbal root √इ (इङ् अध्ययने | नित्यमधिपूर्वः २. ४१) to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.

See question 2.

(2) उप अधि इ + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) उप अधि ऐ + अ । By 7-2-115 अचो ञ्णिति – A vowel ending अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an indicatory letter.

(4) उप अधि आय् + अ । By 6-1-78 एचोऽयवायावः।

(5) उप अध्याय । By 6-1-77 इको यणचि।

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

‘उपाध्याय’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is द्वितीया-एकवचनम्।

(5) उपाध्याय + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of ‘अम्’ from getting इत्-सञ्ज्ञा।

(6) उपाध्यायम् । 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 verbal root √इ (इङ् अध्ययने | नित्यमधिपूर्वः २. ४१) been used for the last time in the गीता?

2. The affix घञ् prescribed by the सूत्रम् 3-3-21 इङश्च (used in step 1) is a अपवाद: (exception) to which affix?

3. Which सूत्रम् is used for the substitution ‘हि’ in the प्रातिपदिकम् ‘हित’ (used as part of the compound पुरोहितः)?

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

5. Can you spot the affix तृच् in the verses?

6. How would you say this in Sanskrit?
‘We should tell the teacher that these questions are too complicated!’ Paraphrase to ‘It should be told by us to the teacher that these questions are too complicated!’ Use the adjective प्रातिपदिकम् ‘अतिजटिल’ for ‘too complicated.’ Use चतुर्थी विभक्ति: with ‘teacher.’ Use a कृत्य-प्रत्यय: to express the meaning of ‘it should be told.’

Easy questions:

1. In how many words in the verses has the सूत्रम् 6-1-103 तस्माच्छसो नः पुंसि been used?

2. Which गण-सूत्रम् justifies the use of a आत्मनेपदम् affix in the form वेदयते?

Today we will look at the form स्तवः mNs from श्रीमद्भागवतम् 4.15.22.

पृथुरुवाच ।
भोः सूत हे मागध सौम्य वन्दिँल्लोकेऽधुनास्पष्टगुणस्य मे स्यात् । किमाश्रयो मे स्तव एष योज्यतां मा मय्यभूवन्वितथा गिरो वः ।। ४-१५-२२ ।।
तस्मात्परोक्षेऽस्मदुपश्रुतान्यलं करिष्यथ स्तोत्रमपीच्यवाचः । सत्युत्तमश्लोकगुणानुवादे जुगुप्सितं न स्तवयन्ति सभ्याः ।। ४-१५-२३ ।।

श्रीधर-स्वामि-टीका
लोके स्पष्टगुणस्य सतो मे स्तुतिः स्यात् । अधुना तु किमाश्रयो मे स्तवो योज्यताम् । अतो वो गिरोऽधुना मयि वितथा माभूवन् । यद्वा लोकेऽधुनास्पष्टगुणस्य मे किमाश्रयः स्तवः स्यात् । अत एष क्रियमाणः स्तवोऽमे मदन्यस्य योज्यतां, नतु मे वितथाभिधानापत्तेरित्यर्थः ।। २२ ।। तस्मात् परोक्षे कालान्तरे स्पष्टेषु गुणेषु सत्स्वस्माकमुपश्रुतानि यशांसि प्रतिस्तोत्रमलमत्यर्थं करिष्यथ । हे अपीच्यवाचो मधुरगिरः । सभ्यैः प्रेरिता वयं त्वामेव स्तुम इति चेत्तत्राह । उत्तमश्लोकस्य गुणानुवादे कार्ये सति जुगुप्सितमर्वाचीनं न स्तावयान्ति ।। २३ ।।

Gita Press translation – Pṛthu said: O you noble minstrel, herald and singer of praises! Praises may be due to me when my virtues (performances) will be known among men. Where is the ground at present for praises being addressed to me? It is not desirable that your eulogies should prove untrue in my case (22). Therefore, at some future date, when we attain distinctions worthy of being heard and spoken of, you, who are masters of fine expressions, may praise us to your heart’s fill. Respectable persons do not let minstrels extol ordinary men (like me) of the recent times, it being open to them to glorify the greatness of God, whose shining attributes no darkness can touch (23).

स्तूयतेऽनेनेति (स्तूयते अनेन इति) स्तव:।

The प्रातिपदिकम् ‘स्तव’ is derived from the verbal root √स्तु (ष्टुञ् स्तुतौ २. ३८).

The धातुः “ष्टुञ्” 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 टकार-आदेशः for the तकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, reverts to the तकारः since the cause for the टकारादेश: no longer exists. So we now have “स्तुञ्”।
The ending ञकारः is a इत् by 1-3-3 हलन्त्यम् and takes लोपः by 1-3-9 तस्य लोपः।

(1) स्तु + अप् । By 3-3-57 ॠदोरप्‌ – The affix अप् may be used following a verbal root ending in a ॠकार: or a उवर्ण: (उकार:/ऊकार:) to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.

See question 2.

(2) स्तु + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

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

(4) स्तव । By 6-1-78 एचोऽयवायावः।

‘स्तव’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा here is प्रथमा-एकवचनम् ।

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

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

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

Questions:

1. Where has the affix ‘अप्’ been used with the verbal root √कॄ (कॄ विक्षेपे (निक्षेपे) ६. १४५) in Chapter Three of the गीता?

2. The affix ‘अप्’ prescribed by the सूत्रम् 3-3-57 ॠदोरप्‌ (used in step 1) is a अपवाद: (exception) to which affix?

3. Why is the word अभूवन् used in the verses a आर्ष-प्रयोग: (irregular grammatical usage)?

4. Which सूत्रम् prescribes the affix सन् in the form जुगुप्सितम्?

5. Where has the सूत्रम् 7-4-28 रिङ् शयग्लिङ्क्षु been used in the commentary?

6. How would you say this in Sanskrit?
“Whom are you praising?” Paraphrase to “Whose praise is being done by you?”

Easy questions:

1. In the commentary can you spot two words in which the सूत्रम् 2-4-72 अदिप्रभृतिभ्यः शपः has been used?

2. Where has the सूत्रम् 6-4-10 सान्तमहतः संयोगस्य been used in the commentary?

 

Today we will look at the form क्षयाय mDs from श्रीमद्भागवतम् 10.51.40.

तथाप्यद्यतनान्यङ्ग शृणुष्व गदतो मम । विज्ञापितो विरिञ्चेन पुराहं धर्मगुप्तये । भूमेर्भारायमाणानामसुराणां क्षयाय च ।। १०-५१-४० ।।
अवतीर्णो यदुकुले गृह आनकदुन्दुभेः । वदन्ति वासुदेवेति वसुदेवसुतं हि माम् ।। १०-५१-४१ ।।

श्रीधर-स्वामि-टीका
No commentary on these verses.

Gita Press translation – Nevertheless, O beloved monarch, hear from Me, as I tell you, of those relating to the present day. Prayed of yore by Brahmā (the creator) for the vindication of virtue and the extermination of the demons that were proving a (veritable) burden to the earth, I have appeared in the house of Ānakadundubhi (Vasudeva) in the race of Yadu. They call Me by the name of Vāsudeva because of My being the most distinguished son of Vasudeva (although I have been known by this name even before in a different sense of course) (40-41).

क्षयणं क्षय:।

The प्रातिपदिकम् ‘क्षय’ is derived from the verbal root √क्षि (क्षि निवासगत्योः ६. १४३).

(1) क्षि + अच् । By 3-3-56 एरच् – The affix अच् may be used following a verbal root ending in a इवर्ण: (इकार:/ईकार:) to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.

See question 2.

(2) क्षि + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

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

(4) क्षय् + अ = क्षय । By 6-1-78 एचोऽयवायावः।

‘क्षय’ 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।

Note: घाजन्तश्च (लिङ्गानुशासनम् २.३) – A प्रातिपदिकम् ending in the affix ‘घ’ or ‘अच्’ is used in the masculine gender.

The विवक्षा here is चतुर्थी-एकवचनम्।

(5) क्षय + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(6) क्षय + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in an अकार:, the affix “ङे” (चतुर्थी-एकवचनम्) is replaced by “य”।

(7) क्षयाय । By 7-3-102 सुपि च – The ending अकारः of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. Where has क्षयाय been used in the गीता?

2. The affix ‘अच्’ prescribed by the सूत्रम् 3-3-56 एरच् (used in step 1) is a अपवाद: (exception) to which affix?

3. Where has the सूत्रम् 3-1-11 कर्तुः क्यङ् सलोपश्च been used in the verses?

4. Can you spot the substitution ‘शतृँ’ in the verses?

5. Which सूत्रम् prevents the augment ‘इट्’ in the form ‘अवतीर्ण’?

6. How would you say this in Sanskrit?
“At the close (end/termination) of the night, the stars disappear.” Use the verbal root √ली (लीङ् श्लेषणे ४. ३४) with the उपसर्ग: ‘वि’ for ‘to disappear.’

Easy questions:

1. Why is शृणुष्व a आर्ष-प्रयोग: (irregular grammatical usage)?

2. Where has the सूत्रम् 8-3-19 लोपः शाकल्यस्य been used in the verses?

Today we will look at the form आहारः mNs from श्रीमद्-वाल्मीकि-रामायणम् 3.74.8.

तौ दृष्ट्वा तु तदा सिद्धा समुत्थाय कृताञ्जलिः । पादौ जग्राह रामस्य लक्ष्मणस्य च धीमतः ।। ३-७४-६ ।।
पाद्यमाचमनीयं च सर्वं प्रादाद् यथाविधि । तामुवाच ततो रामः श्रमणीं संशितव्रताम् ।। ३-७४-७ ।।
कच्चित्ते निर्जिता विघ्नाः कच्चित्ते वर्धते तपः । कच्चित्ते नियतः कोप आहारश्च तपोधने ।। ३-७४-८ ।।
कच्चित्ते नियमाः प्राप्ताः कच्चित्ते मनसः सुखम् । कच्चित्ते गुरुशुश्रूषा सफला चारुभाषिणि ।। ३-७४-९ ।।

Gita Press translation – Rising respectfully with joined palms on seeing the two princes, Śabarī (who had attained perfection through Yoga or obstruction) for her part presently clasped the feet of Śrī Rāma and the prudent Lakṣmaṇa and offered (to honored guests) with due ceremony water to bathe their feet and rinse their mouth with and every (other) form of hospitality, Śrī Rāma then spoke (as follows) to the aforesaid ascetic woman, who was intent upon virtue :- (6-7) ‘Have all impediments (to the practice of your austerities) been thoroughly overcome by you? Is your asceticism (steadily) growing? Has anger been fully controlled by you as well as your diet, O lady with asceticism (alone) as your wealth? (8) Are (all) your religious vows completely observed and has satisfaction come to your mind? Has your attendance on your preceptor borne fruit, O lady of pleasing speech?’ (9)

आहरन्ति  रसं यस्मादित्याहारः।

The प्रातिपदिकम् ‘आहार’ is derived from the verbal root √हृ (हृञ् हरणे १. १०४६) along with the उपसर्गः ‘आङ्’।

The ending ञकार: at the end of ‘हृञ्’ gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(1) आङ् + हृ + घञ् । By 3-3-19 अकर्तरि च कारके संज्ञायाम् – The affix घञ् may be used following a verbal root to denote any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: A कारक: means ‘the capacity in which a thing becomes instrumental in bringing about an action.’ There are six कारका: – कर्तृ-कारक: (agent), कर्म-कारक: (object), करण-कारक: (instrument), सम्प्रदान-कारक: (recipient/beneficiary), अपादान-कारक: (separation/detachment/ablation) and अधिकरण-कारक: (locus.)
Note: Here संज्ञायाम् refers to a conventional/traditional sense (रूढार्थ:) as opposed to the mere derivative/etymological sense (यौगिकार्थ:)।

(2) आ हृ + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) आ हर् + अ । By 7-3-84 सार्वधातुकार्धधातुकयोः – An अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows. As per 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

(4) आहार् + अ । By 7-2-116 अत उपधायाः – A penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

= आहार ।

‘आहार’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा here is प्रथमा-एकवचनम् ।

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

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

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

Questions:

1. Where has the word आहारः been used in the गीता?

2. Commenting on the सूत्रम् 3-3-19 अकर्तरि च कारके संज्ञायाम् (used in step 1) the सिद्धान्तकौमुदी says इत उत्तरं ‘३-३-१८ भावे’ ‘३-३-१९ अकर्तरि च कारके संज्ञायाम्’ इति ‘३-३-११३ कृत्यल्युटो बहुलम्’ इति यावद् द्व्यमप्यनुवर्तते। Please explain.

3. Commenting on the सूत्रम् 3-3-19 अकर्तरि च कारके संज्ञायाम् the काशिका says अकर्तरीति किम्? मिषत्यसौ मेषः। Please explain.

4. Commenting further on the same सूत्रम् the काशिका says संज्ञायामिति किम्? कर्तव्यः कटः। Please explain.

5. Which सूत्रम् prescribes the affix ‘घञ्’ in ‘पाद’? Which one prescribes it in ‘कोप’?

6. How would you say this in Sanskrit?
“If a man’s diet is not clean then his mind is also not clean.”

Easy questions:

1. Can you spot the affix शप् in the verses?

2. Where has the सूत्रम् 7-3-107 अम्बार्थनद्योर्ह्रस्वः been used in the verses?

Today we will look at the form त्यागे mLs from श्रीमद्-वाल्मीकि-रामायणम् 1.1.19.

विष्णुना सदृशो वीर्ये सोमवत्प्रियदर्शनः । कालाग्निसदृशः क्रोधे क्षमया पृथिवीसमः ।। १-१-१८ ।।
धनदेन समस्त्यागे सत्ये धर्म इवापरः । तमेवङ्गुणसम्पन्नं रामं सत्यपराक्रमम् ।। १-१-१९ ।।
ज्येष्ठं ज्येष्ठगुणैर्युक्तं प्रियं दशरथः सुतम् । प्रकृतीनां हितैर्युक्तं प्रकृतिप्रियकाम्यया ।। १-१-२० ।।
यौवराज्येन संयोक्तुमैच्छत्प्रीत्या महीपतिः ।। first half of verse १-१-२१ ।।

Gita Press translation – He is a replica of Lord Viṣṇu in prowess and is pleasing of aspect as the moon. In (show of) anger he resembles the destructive fire at the end of creation and is a counterpart of Mother Earth in forbearance (18). He equals Kubera (the god of riches, the bestower of wealth) in liberality and is another Dharma (the god of piety) as it were in point of truthfulness. With intent to gratify the people, the king (Emperor Daśaratha) lovingly sought to invest with the office of Regent, his beloved son, Śrī Rāma, who possessed unfailing prowess and was adorned with the aforesaid qualities, who was not only the eldest (of his four sons in point of age) but was also endowed with the highest virtues and devoted to the interests of the people (verses 19,20 and first half of verse 21).

त्यजनं त्यागः।

The प्रातिपदिकम् ‘त्याग’ is derived from the verbal root √त्यज् (त्यजँ हानौ १. ११४१).

The ending अकार: of ‘त्यजँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

(1) त्यज् + घञ् । By 3-3-18 भावे – The affix घञ् may be used following a verbal root to denote the sense of the verbal root as having attained to a completed state.

(2) त्यज् + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) त्यग् + अ । By 7-3-52 चजोः कु घिण्ण्यतोः – A चकारः or a जकारः is replaced by a letter of the क-वर्गः when followed by either –
i) an affix which has घकारः as a इत् or
ii) the affix ण्यत्।

(4) त्याग् + अ । By 7-2-116 अत उपधायाः – A penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

= त्याग ।

‘त्याग’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is सप्तमी-एकवचनम्।

(5) त्याग + ङि । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(6) त्याग + इ । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(7) त्यागे । By 6-1-87 आद्गुणः।

Questions:

1. Where has the word त्यागे been used in the गीता?

2. Can you recall a वार्तिकम् in which कात्यायन: specifically mentions the verbal root √त्यज् (त्यजँ हानौ १. ११४१)?

3. Which सूत्रम् prescribes the affix काम्यच् in the form प्रकृतिप्रियकाम्यया?

4. In the verses can you spot two words in which the affix ‘क’ has been used?

5. The use of the affix तुमुँन् in the form संयोक्तुम् used in the verses is justified by which सूत्रम्?
(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?
“Man obtains peace only by renunciation.”

Easy questions:

1. Where has the सूत्रम् 6-4-72 आडजादीनाम् been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘ना’ in the form विष्णुना?