AVG-Sanskrit

Today we will look at the form खिद्यते 3As-लँट् from श्रीमद्भागवतम् Sb3-7-7.

एतस्मिन्मे मनो विद्वन्खिद्यतेऽज्ञानसङ्कटे ।
तन्नः पराणुद विभो कश्मलं मानसं महत्।। ३-७-७ ।।

Gita Press translation “My mind, O sage, is much distracted, stuck as it is in this morass of ignorance. Remove, my lord, this great confusion of my mind.”

खिद्यते is derived from the धातुः √खिद् (दिवादि-गणः, खिदँ दैन्ये, धातु-पाठः ४. ६६)

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

The ending अकार: (which is an इत् by 1-3-3 हलन्त्यम्) of “खिदँ” has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम् √खिद् will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √खिद् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

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

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

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

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

(5) खिद् + श्यन् + ते । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) खिद्यते । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

Questions:

1. Where has 3-1-69 दिवादिभ्यः श्यन् been used in a तिङन्तं पदम् the first ten verses of Chapter Nine of the गीता?

2. Why didn’t the ending नकार: of (हे) विद्वन् take लोप: by 8-2-7 नलोपः प्रातिपदिकान्तस्य?

3. Can you spot two words in the verse where the “अस्मद्” प्रातिपदिकम् has been used?

4. How would you say this in Sanskrit?
“Why is your mind always depressed?” Use √खिद् (खिदँ दैन्ये, धातु-पाठः ४. ६६) for “to be depressed.”

5. How would you say this in Sanskrit?
“Who would not feel miserable in situation like this?” Use the feminine प्रातिपदिकम् “स्थिति” for “situation” and the adjective “ईदृश” (feminine “ईदृशी”) for “like this.” Use √खिद् (खिदँ दैन्ये, धातु-पाठः ४. ६६) for “to feel miserable.”

6. How would say this in Sanskrit?
“I think you’re exhausted.” Use √खिद् (खिदँ दैन्ये, धातु-पाठः ४. ६६) for “to be exhausted” and √मन् (मनँ ज्ञाने, धातु-पाठः #४. ७३) for “to think.”

Easy questions:

1. Which सूत्रम् was used to do the गुणादेश: in the form (हे) विभो?

2. Where has 7-2-102 त्यदादीनामः been used in the verse?

Today we will look at the form जायन्ते 3Ap-लँट् from श्रीमद्भागवतम् Sb9-7-13.

पशोर्निपतिता दन्ता यजस्वेत्याह सोऽब्रवीत् ।
यदा पशोः पुनर्दन्ता जायन्तेऽथ पशुः शुचिः ।। ९-७-१३ ।।

Gita Press translation – (On the teeth having fallen), Varuṇa (appeared once more and) said, “The teeth of the prospective victim have (already) fallen, (please) worship me (now).” (To this) Hariścandra replied, “When the teeth of the prospective victim sprout again, then (alone) is the prospective victim (regarded as) sacred.”

जायन्ते is derived from the धातुः √जन् (दिवादि-गणः, जनीँ प्रादुर्भावे, धातु-पाठः # ४. ४४)

In the धातु-पाठः, the √जन्-धातुः has one इत् letter which is the ईकार: following the नकार:। This इत् letter has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √जन्-धातुः will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √जन्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is प्रथम-पुरुष-बहुवचनम्, therefore the प्रत्यय: will be “झ”।

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

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

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

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

(5) जन् + श्यन् + झे । By 3-1-69 दिवादिभ्यः श्यन् , the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) जन् + य + झे । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) जा + य + झे । By 7-3-79 ज्ञाजनोर्जा, the verbal roots √ज्ञा (ज्ञा अवबोधने ९. ४३) and √जन् (जनीँ प्रादुर्भावे ४. ४४) are substituted by “जा” when followed by a शित्-प्रत्ययः । As per 1-1-55 अनेकाल्शित् सर्वस्य , a substitute (आदेश:) which is अनेकाल् (has more than one letter) or has the letter ‘श्’ as a marker, takes the place of the entire term which is in the sixth case (in the सूत्रम् which prescribes the substitution.) Hence the entire term “जन्” is replaced by “जा”।

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

(9) जायन्ते । By 6-1-97 अतो गुणे।

Questions:

1. Where has 7-3-79 ज्ञाजनोर्जा been used in the last ten verses of Chapter One of the गीता?

2. Which सूत्रम् was used to get the “ईट्”-आगम: in the form अब्रवीत्?

3. Can you spot a “णल्”-प्रत्यय: in the verse?

4. Why didn’t 3-4-90 आमेतः apply in the derivation of यजस्व?

5. How would you say this in Sanskrit?
“Delusion is born out of anger.” Use the masculine प्रातिपादिकम् “सम्मोह” for “delusion.”

6. How would you say this in Sanskrit?
“The Self is never born.” Use the masculine प्रातिपदिकम् “आत्मन्” for “Self.”

Easy questions:

1. Where has 7-3-111 घेर्ङिति been used in the verse?

2. Can you spot a यकार-लोप: (elision of the letter “य्”) in the verse?

Today we will look at the form मन्ये 1As-लँट् from श्रीमद्भागवतम् 4-20-30.

मन्ये गिरं ते जगतां विमोहिनीं वरं वृणीष्वेति भजन्तमात्थ यत् ।
वाचा नु तन्त्या यदि ते जनोऽसितः कथं पुनः कर्म करोति मोहितः ।। ४-२०-३० ।।

Gita Press translation – The words “Ask (of Me) a boon (of your choice)” that You just addressed to me, enagaged in worshipping You (in a disinterested spirit), I reckon as intended to delude the creatures (of the world). If the people were not bound by the cords of Your speech (the Veda), wherefore should they take to action (with interested motives) under a spell of delusion?

मन्ये is derived from the धातुः √मन् (दिवादि-गणः, मनँ ज्ञाने, धातु-पाठः #४. ७३ )

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

In the धातु-पाठः, the √मन्-धातुः has one इत् letter which is the अकार: following the नकार:। This इत् letter has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √मन्-धातुः will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √मन् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

Since the विवक्षा is उत्तम-पुरुष-एकवचनम्, the प्रत्यय: will be “इट्”।

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

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

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

(4) मन् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) मन् + ए । By 3-4-79 टित आत्मनेपदानां टेरे।

(6) मन् + श्यन् + ए । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(7) मन् + य + ए । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) मन्ये । By 6-1-97 अतो गुणे।

Questions:

1. Where has मन्ये been used in the गीता?

2. Where has the धातु: √ब्रू (ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९) been used in a तिङन्तं पदम् in the verse?

3. Can you spot a “उ”-प्रत्यय: in the verse?

4. How would you say this in Sanskrit?
“How do you know the answers to (of) all the questions?” Use √विद् (विदँ ज्ञाने २. ५९) for “to know” and use an अव्ययम् from the verse for “how.”

5. How would you say this in Sanskrit?
“Only one who is under the spell of delusion would speak like this.” Use an adjective from the verse for “one who is under the spell of delusion”, use the अव्ययम् “एव” for “only” and the अव्ययम् “एवम्” for “like this.” Use √ब्रू (ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९) for “to speak.” Use the appropriate form of the pronouns “यद्” and “तद्”।

6. How would you say this in Sanskrit?
“I think that you’re tired.” Use the adjective “श्रान्त” for “tired.”

Easy questions:

1. Where has 8-2-7 नलोपः प्रातिपदिकान्तस्य been used in the verse?

2. Which सूत्रम् was used to get वृणीष्व + इति = वृणीष्वेति?

Today we will look at the form विरज्यते 3As-लँट् from श्रीमद्भागवतम् 3-30-4.

जन्तुर्वै भव एतस्मिन्यां यां योनिमनुव्रजेत् ।
तस्यां तस्यां स लभते निर्वृतिं न विरज्यते ।। ३-३०-४ ।।

Gita Press translation “The Jīva in this world finds delight in whatever species of life he is born into, and never feels aversion for it.”

रज्यते is derived from the धातुः √रन्ज् (दिवादि-गणः, रन्जँ रागे, धातु-पाठः #४. ६३)

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

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

Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

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

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

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

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

(5) रन्ज् + श्यन् + ते । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) रन्ज् + य + ते। अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) रज्यते । By 6-4-24 अनिदितां हल उपधायाः क्ङिति, the penultimate नकारः of bases that end in a consonant and that do not have इकारः as a marker, takes लोपः when followed by an affix that has ककारः or ङकारः as a marker.
(Note: Since the सार्वधातुक-प्रत्यय: “ते” is अपित्, by 1-2-4 it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 6-4-24 to apply.)

Note: “वि” has been used as a उपसर्ग:। – ref. 1-4-59 उपसर्गाः क्रियायोगे ।
वि + रज्यते = विरज्यते।

Questions:

1. Where has 6-4-24 अनिदितां हल उपधायाः क्ङिति been used in a तिङन्तं पदम् in the first fifteen verses of Chapter Five of the गीता?

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

3. Commenting on 6-4-24 अनिदितां हल उपधायाः क्ङिति, the तत्त्वबोधिनी says “अनिदितामिति किम्? नन्द्यते।” Please explain.

4. Commenting further on the same सूत्रम्, the तत्त्वबोधिनी says “हलः किम्? नीयते।” Please explain.

5. Commenting further on the same सूत्रम्, the तत्त्वबोधिनी says “उपधायाः किम्? हन्यते।” Please explain.

6. How would you say this in Sanskrit?
“Wherever I go, I find happiness.” Use “यत्र यत्र” (and the corresponding “तत्र तत्र”) for “wherever.” Use a verbal root from the verse for “to find.”

Easy questions:

1. Derive the form तस्याम् (स्त्रीलिङ्गे सप्तमी-एकवचनम्) from the सर्वनाम-प्रातिपदिकम् “तद्”।

2. Which सूत्रम् was used to do the “स्मिन्”-आदेश: in एतस्मिन्?

Today we will look at the form विध्यति 3As-लँट् from श्रीमद्भागवतम् Sb11-28-28.

यथाऽऽमयोऽसाधुचिकित्सितो नृणां पुनः पुनः सन्तुदति प्ररोहन् ।
एवं मनोऽपक्वकषायकर्म कुयोगिनं विध्यति सर्वसङ्गम् ।। ११-२८-२८ ।।

Gita Press translation “(Just) as a disease in men sprouts again and again, if treated improperly, and causes much pain, so does the mind whose passions and (the latencies of) Karma to which they are traceable have not been burnt and which has conceived an attachment for all (wealth, sons, wife and so on) bring about the fall of one who has not attained perfection in Yoga (wisdom).”

विध्यति is derived from the धातुः √व्यध् (दिवादि-गणः, व्यधँ ताडने, धातु-पाठः # ४. ७८)

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

The ending अकारः (which is an इत् by 1-3-3 हलन्त्यम्) of “व्यधँ” has a उदात्त-स्वरः। Thus the √व्यध्-धातुः is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √व्यध्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √व्यध्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

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

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

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

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

(5) व्यध् + श्यन् + ति । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) व्यध् + य + ति । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) व् य् अध् + य + ति = व् इ अध् + य + ति । 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।
(Note: Since the सार्वधातुक-प्रत्यय: “श्यन्” is अपित्, by 1-2-4 it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 6-1-16 to apply.)
See question 2.

(8) विध्यति । 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)।

Questions:

1. Can you spot सम्प्रसारणम् in a सुबन्तं पदम् in Chapter Five of the गीता?

2. Why did only the यकार: (and not the वकार:) of the अङ्गम् “व्यध्” take सम्प्रसारणम् in step 7?

3. Why didn’t the ऋकारः in the word नृणाम् get elongated as per the सूत्रम् 6-4-3 नामि?

4. Why didn’t the सूत्रम् 6-4-8 सर्वनामस्थाने चासम्बुद्धौ apply in the form कुयोगिनम् (प्रातिपदिकम् “कुयोगिन्”, पुंलिङ्गे द्वितीया-एकवचनम्)?

5. How would you say this in Sanskrit?
“Plants don’t sprout in the desert.” Use the feminine प्रातिपदिकम् “ओषधि” for “plant” and the neuter प्रातिपदिकम् “इरिण” for “desert.” Use a verbal root from the verse for “to sprout.”

6. How would you say this in Sanskrit?
“The army commander pierced the enemies with arrows.” Use the प्रातिपदिकम् “सेनानी” for “army commander.”

Easy Questions:

1. In how many places has 6-1-113 अतो रोरप्लुतादप्लुते been used in the verse?

2. Which सूत्रम् was used to get the “नुँम्”-आगम: in the form प्ररोहन् (प्रातिपदिकम् “प्ररोहत्”, पुंलिङ्गे प्रथमा-एकवचनम्)। (Note: The प्रातिपदिकम् “प्ररोहत्” ends in the “शतृँ”-प्रत्यय:)।

Today we will look at the form विनश्यति 3As-लँट् from श्रीमद्भागवतम् Sb7-2-40.

पथि च्युतं तिष्ठति दिष्टरक्षितं गृहे स्थितं तद्विहतं विनश्यति ।
जीवत्यनाथोऽपि तदीक्षितो वने गृहेऽपि गुप्तोऽस्य हतो न जीवति ।। ७-२-४० ।।

Gita Press translation “A thing protected by destiny remains intact even though dropped on the road; while that which is consigned to destruction by (an evil) fate perishes even though staying at home. A forlorn creature watched over by Providence survives (even) in the forest : while he whose doom is decreed by Providence will not survive though guarded at home.”

विनश्यति is derived from the धातुः √नश् (दिवादि-गणः, णशँ अदर्शने, धातु-पाठः # ४. ९१)

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

The धातुः “णशँ” is णोपदेशः, since it has an initial णकारः in the धातु-पाठः। By 6-1-65 णो नः, there is the substitution of नकारः in the place of the initial णकारः of a धातुः। So, now we have “नशँ”।
The ending अकारः (which is an इत्) of “नशँ” has a उदात्त-स्वरः। Thus the √नश्-धातुः is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √नश्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √नश्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

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

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

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

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

(5) नश् + श्यन् + ति । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) नश्यति । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

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

Questions:

1. Where has नश्यति been used in the गीता with the उपसर्ग: “प्र”?

2. Most of the operations which are prescribed for a अङ्गम् which has the भ-सञ्ज्ञा can be found in the “भस्य” अधिकार: which पाणिनि: runs from 6-4-129 to the end of the Sixth Chapter of the अष्टाध्यायी। But there is a सूत्रम् (which we have studied) which prescribes an operation for an अङ्गम् that has the भ-सञ्ज्ञा, but this सूत्रम् is outside the “भस्य” अधिकार:। Which सूत्रम् is it and where has it been used in this verse?

3. Where has the सूत्रम् 7-2-113 हलि लोपः been used in the verse?

4. Which सूत्रम् has been used for the “तिष्ठ”-आदेश: in place of “स्था” in the form तिष्ठति?

5. How would you say this in Sanskrit?
“When the Sun rises, darkness is destroyed.” Use the धातु: √इ (इण् गतौ २. ४०) with the उपसर्ग: “उद्” for “to rise” and use the masculine प्रातिपदिकम् “अन्धकार” for “darkness.” Use यदा/तदा।

6. How would you say this in Sanskrit?
“All the sins of a person who studies the Geeta are destroyed.” Use the धातु: √इ (इङ् अध्ययने (नित्यमधिपूर्वः) २. ४१) with the उपसर्ग: “अधि” for “to study.” Use the appropriate forms of the pronouns “यद्” and “तद्”।

Easy questions:

1. Please do पदच्छेद: of “जीवत्यनाथोऽपि” and mention the relevant rules.

2. Why didn’t the ईकार: in the form जीवति take the गुणादेश: by 7-3-86 पुगन्तलघूपधस्य च?

Today we will look at the form नृत्यन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb11.3.32

क्वचिद्रुदन्त्यच्युतचिन्तया क्वचिद् धसन्ति नन्दन्ति वदन्त्यलौकिकाः ।
नृत्यन्ति गायन्त्यनुशीलयन्त्यजं भवन्ति तूष्णीं परमेत्य निर्वृताः ।। ११-३-३२ ।।

Gita Press translation “Sometimes they weep due to the anguish of separation from Śrī Hari, sometimes they laugh and rejoice and address Him (as if He were present by their side), indulge (joyfully) in dancing and singing, and sometimes thinking of the birthless Lord feel that they have reached the Supreme Person, and (thereby) become peaceful and silent. In this way their behaviour becomes altogether unconventional.”

नृत्यन्ति is derived from the धातुः √नृत् (दिवादि-गणः, नृतीँ गात्रविक्षेपे, धातु-पाठः #४. १०)

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

The ending ईकारः (which is an इत्) of “नृतीँ” has a उदात्त-स्वरः। Thus the √नृत्-धातुः is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √नृत्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √नृत्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झि”।

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

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

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

(4) नृत् + श्यन् + झि । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(5) नृत् + य + झि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। See question 3.

(6) नृत् + य + अन्ति । By 7-1-3 झोऽन्तः, “अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(7) नृत्यन्ति । By 6-1-97 अतो गुणे, in the place of an अकार: which is not at the end of a पदम्, and the following गुण: letter, there is single substitute of the latter (the गुण: letter.)

Questions:

1. Where has 3-1-69 दिवादिभ्यः श्यन् been used in the first five verses of Chapter Eleven of the गीता?

2. In the verse can you spot a धातु: which is इदित् (has इकार: as a इत् in the धातु-पाठ:)?

3. After step 5, why didn’t the ऋकार: of the अङ्गम् “नृत्” take the गुणादेश: by 7-3-86 पुगन्तलघूपधस्य च?

4. In which word used in the verse has the शप्-प्रत्यय: taken the लुक् elision?

5. Where has the “आङ्”-प्रत्यय: been used in the verse?

6. How would you say this in Sanskrit?
“Sometimes a word has no etymology.” Paraphrase to “Sometimes no etymology of a word exists.” Use the feminine प्रातिपदिकम् “व्युत्पत्ति” for “etymology” and use √विद् (विदँ सत्तायाम् ४. ६७) for “to exist.” Use a word from the verse for “sometimes.”

Easy questions:

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

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

Today we will look at the form दीव्यन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb10-61-35.

नैवाक्षकोविदा यूयं गोपाला वनगोचराः ।
अक्षैर्दीव्यन्ति राजानो बाणैश्च न भवादृशाः ।। १०-६१-३५ ।।

Gita Press translation “Being keepers of cows roaming in woods, you do not know the game of dice. Kings (alone) play at dice and sport with arrows, not men like you.”

दीव्यन्ति is derived from the धातुः √दिव् (दिवादि-गणः, दिवुँ क्रीडाविजिगीषाव्यवहारद्युतिस्तुतिमोदमदस्वप्नकान्तिगतिषु, धातु-पाठः #४. १)

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

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

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

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

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

(5) दिव् + श्यन् + झि । By 3-1-69 दिवादिभ्यः श्यन् , the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ । See question 2.

(7) दिव् + य + झि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) दिव् + य + अन्त् इ । By 7-1-3 झोऽन्तः -“अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(9) दिव् + यन्ति । By 6-1-97 अतो गुणे, in the place of an अकार: which is not at the end of a पदम्, and the following गुण: letter, there is single substitute of the latter (the गुण: letter.)

(10) दीव्यन्ति । By 8-2-77 हलि च , the penultimate (उपधा) इक् letter of a verbal root ending in a वकारः or रेफः is made दीर्घः, when followed by a हल् (consonant).

Questions:

1. Where has 3-1-69 दिवादिभ्यः श्यन् been used in the last five verses of Chapter Four of the गीता?

2. As stated in step 5, 3-1-69 दिवादिभ्यः श्यन् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ । Can you recall another सूत्रम् (which we have studied) which is also a अपवाद: to 3-1-68?

3. Can you recall a निषेध-सूत्रम् (prohibition) to 8-2-77 हलि च (used in step 10 of this example)? Why didn’t that निषेध-सूत्रम् apply here?

4. Commenting on the सूत्रम् 3-1-69 दिवादिभ्यः श्यन्, the काशिका says शकारः सार्वधातुकार्थः। Please explain.

5. The वृत्ति: for the सूत्रम् 8-2-77 हलि च says – रेफवान्‍तस्‍य धातोरुपधाया इको दीर्घो हलि । Commenting on this the तत्त्वबोधिनी says – धातोः किम्? रेफान्तस्य पदस्य मा भूत्। अग्निः करोति। Please explain.

6. How would you say this in Sanskrit?
“One should not play at (with) dice.” Use a word from the verse for “with dice.”

Easy questions:

1. Which सूत्रम् was used to do उपधा-दीर्घ: (elongation of the penultimate letter) of the प्रातिपदिकम् “राजन्” in the form राजान: (प्रथमा-बहुवचनम्)?

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

Today we will look at the form धत्स्व 2As-लोँट् from श्रीमद्भागवतम् Sb7-8-10.

जह्यासुरं भावमिमं त्वमात्मनः समं मनो धत्स्व न सन्ति विद्विषः ।
ऋतेऽजितादात्मन उत्पथास्थितात्तद्धि ह्यनन्तस्य महत्समर्हणम् ।। ७-८-१० ।।

Gita Press translation “Abandon you this demonic disposition of yours and keep your mind equipoised. There are no enemies other than an unsubdued and errant mind. For that (viz., maintaining the poise of the mind) constitutes the eminent and correct procedure of worshipping the infinite.”

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

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

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

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

Since the विवक्षा is मध्यम-पुरुषः, एकवचनम्, the प्रत्ययः is “थास्”।

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

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

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

(4) धा + से । By 3-4-80 थासस्से, the थास्-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets “से” as the replacement. As per 1-1-55 अनेकाल्शित्सर्वस्य, से replaces the entire थास्-प्रत्ययः। से also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।

(5) धा + स्व । By 3-4-91 सवाभ्यां वामौ, the एकारः of लोँट् which follows a सकारः or वकारः is replaced by “व” and “अम्” respectively.

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

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

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

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

(10) ध + ध् + स्व । By 6-4-112 श्नाभ्यस्तयोरातः, when followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, the आकारः of the श्ना-प्रत्ययः or of a reduplicated root (अभ्यस्तम्) is elided. Note: “स्व” is ङिद्वत् by 1-2-4 सार्वधातुकमपित्। This allows 6-4-112 to apply.
See question 5.

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

(12) ध + ध् + स्व । By 8-2-38 दधस्तथोश्च, a letter of the बश्-प्रत्याहारः of the reduplicated verbal root √धा (जुहोत्यादि-गणः डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११) ending in a letter of the झष्-प्रत्याहारः, is substituted by a letter of the भष्-प्रत्याहारः, when followed by an affix beginning with a तकारः, थकारः, सकारः or the term “ध्व”।.

Note: Normally, as per 8-2-1, the दकारादेश: done by 8-4-54 should not be visible to 8-2-38. But then 8-2-38 would become useless – the conditions required for its application would never occur. So by the fact that पाणिनि: has composed (वचनसामर्थ्यात्) 8-2-38, it has to be given a chance to apply and hence it is allowed to see the operation done by 8-4-54. Also note that 8-2-40 झषस्तथोर्धोऽधः could not apply here because it contains the exclusion “अध:”। It doesn’t apply in the case of this धातु:।

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

Questions:

1. Where has धत्स्व been used in the गीता?

2. Which अव्ययम् used in the verse has been translated to “other than.” Where is this अव्ययम् used in the गीता?

3. In the nine items in the conjugation table of √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with लोँट्, आत्मनेपदम्, in which form does 8-4-53 झलां जश् झशि apply?

4. In the word “जहि” used in the beginning of the verse, the “हि”-प्रत्यय: is following an अङ्गम् “ज” which ends in a अकार:। Then why didn’t “हि” get elided by 6-4-105 अतो हेः?

5. What would have been the problem in this example if पाणिनि: had not said “अघो:” in the सूत्रम् 6-4-113 ई हल्यघोः?

6. How would you say this in Sanskrit?
“Focus (place) your mind on the subject at hand.” Use √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with the उपसर्ग: “आङ्” (ending ङकार: is an इत् by 1-3-3 हलन्त्यम्) for “to focus (place)” and use the neuter प्रातिपदिकम् “प्रकृत” for “subject at hand.”

Easy questions:

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

2. Which सूत्रम् was used to replace the हकार: by a धकार: in तद्धि (= तद् + हि)?

Today we will look at the form सुप्यते 3Ps-लँट् from श्रीमद्वाल्मीकि-रामायणम् 2-28-11.

सुप्यते पर्णशय्यासु स्वयं भग्नासु भूतले ।
रात्रिषु श्रमखिन्नेन तस्माद् दुःखतरं वनम् ।। २-२८-११ ।।

GitaPress translation “Exhausted through toil (entailed by search for food in the shape of fruits etc.) one has to lie down during nights on bed of (dry) leaves fallen of themselves. Hence a forest is a source of great suffering.”

सुप्यते is derived from the धातुः √स्वप् (ञिष्वपँ शये , अदादि-गणः, धातु-पाठः #२. ६३)

The विवक्षा is लँट्, भावे प्रयोग:।

The beginning “ञि” as well as the ending अकार: of the धातु: “ञिष्वपँ” gets the इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः and 1-3-2 उपदेशेऽजनुनासिक इत् respectively. Both take लोप: by 1-3-9 तस्य लोपः। After अनुबन्ध-लोप:, only “ष्वप्” remains. The beginning षकार: is replaced by सकार: as per 6-1-64 धात्वादेः षः सः। So now we have “स्वप्”।

Here the विवक्षा is भावे (impersonal passive.) By 1-3-13 भावकर्मणोः, when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। भावे प्रयोग: is always प्रथम-पुरुष:, एकवचनम् since it denotes an action. Hence the प्रत्यय: will be “त”।

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

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

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

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

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

(6) स्वप् + य + ते । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) स् उ अप् + य + ते । 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: √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)।

(8) स् + उप् य + ते । 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)।

(9) सुप्यते ।

Questions:

1. In the last fifteen verses of Chapter Six of the गीता, can you spot a word in which 3-1-67 सार्वधातुके यक् as well as 6-1-108 सम्प्रसारणाच्च has been used?

2. Commenting on the सूत्रम् 6-1-64 धात्वादेः षः सः, the तत्त्वबोधिनी says – आदेः किम्? लषति। Please explain.

3. Which term from the स्वरादि-गण: has been used in the verse?

4. How would you say this in Sanskrit?
“Why don’t you tell the truth?” Paraphrase to passive “Why is the truth not told by you?” Use √वद् (वदँ व्यक्तायां वाचि १. ११६४) for “to tell” and the अव्ययम् “कस्मात्” for “why.”

5. How would you say this in Sanskrit?
“A farmer sows seeds in a field.” Paraphrase to passive “Seeds are sown in a field by a farmer.” Use √वप् (डुवपँ बीजसन्ताने | छेदनेऽपि १. ११५८) for “to sow” and use the masculine प्रातिपदिकम् “कृषीवल” for “farmer.”

6. How would you say this in Sanskrit?
“Let the boys sleep in the afternoon.” Paraphrase to भावे प्रयोग: “Let (the action of) sleeping be done by the boys in the afternoon.” Use the masculine प्रातिपदिकम् “अपराह्ण” for “afternoon.”

Easy questions:

1. Where has the “टा”-प्रत्यय: been used in the verse?

2. Which other term does पाणिनि: use to refer to the “टा”-प्रत्यय:?