AVG-Sanskrit

Today we will look at the form देहि 2As-लोँट् from श्रीमद्भागवतम् Sb10-11-18.

धूलिधूसरिताङ्गस्त्वं पुत्र मज्जनमावह ।
जन्मर्क्षं तेऽद्य भवति विप्रेभ्यो देहि गाः शुचिः ।। १०-११-१८ ।।

Gita Press translation “Take your bath, my boy – you whose person is soiled with dust. The star presiding over your birth is in the ascendant today. Getting purified (through bath), give away cows to (holy) Brāhmaṇas.”

देहि is derived from the धातुः √दा (जुहोत्यादि-गणः डुदाञ् दाने,धातु-पाठः #३. १०)।

The विवक्षा is लोँट्, कर्तरि प्रयोग:, 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 √दा-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √दा-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 √दा-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 “√दा” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √दा-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः, एकवचनम्, the प्रत्ययः is “सिप्”।

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

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

(3) दा + सिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “सिप्” as the substitute for the लकारः। “सिप्” 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) दा + सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(5) दा + हि । By 3-4-87 सेर्ह्यपिच्च , “सि” of लोँट् is substituted by “हि” and it is an अपित्। “हि” also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ ।

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

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

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

(10) देहि । By 6-4-119 घ्वसोरेद्धावभ्यासलोपश्च, when the “हि”-प्रत्यय: follows, there is a substitution of एकार: in place of a धातु: that has the घु-सञ्ज्ञा and also in place of √अस् (असँ भुवि #२. ६०)। Simultaneously there is a लोप: of the अभ्यास: (if any). √दा-धातुः (डुदाञ् दाने ३. १०) has the घु-सञ्ज्ञा by 1-1-20 दाधा घ्वदाप् ।

Questions:

1. Where has 6-1-10 श्लौ been used in the first five verses of Chapter 14 of the गीता?

2. In the verse, can you identify a term which gets the अव्यय-सञ्ज्ञा by 1-1-38 तद्धितश्चासर्वविभक्तिः?

3. Where else (besides in देहि) has the हि-आदेश: been used in the verse?

4. Can you recall two other सूत्रे (besides 1-1-20 दाधा घ्वदाप् and 6-4-119 घ्वसोरेद्धावभ्यासलोपश्च) wherein पाणिनि: mentions the term “घु”?

5. Where has the सूत्रम् 6-1-93 औतोऽम्शसोः been used in the verse?

6. How would you say this in Sanskrit?
“Give this book to your teacher.” Use चतुर्थी विभक्ति: with “teacher.”

Easy questions:

1. Can you spot a “तिप्”-प्रत्यय: in the verse?

2. Where has 6-1-114 हशि च been used?

Today we will look at the form ददाति 3As-लँट् from श्रीमद्भागवतम् Sb3-1-27.

कच्चित्कुरूणां परमः सुहृन्नो भामः स आस्ते सुखमङ्ग शौरिः ।
यो वै स्वसॄणां पितृवद्ददाति वरान्वदान्यो वरतर्पणेन ।। ३-१-२७ ।।

Gita Press translation “Dear Uddhava, is our brother-in-law (sister’s husband), Vasudeva (son of Śūrasena), quite happy – Vasudeva, who is the greatest friend and well-wisher of the Kurus, and who like a father, liberally bestows on his sisters (Kuntī and others) the gifts of their choice, bringing satisfaction (by offering rich presents) even to their husbands?”

ददाति is derived from the धातुः √दा (जुहोत्यादि-गणः, डुदाञ् दाने,धातु-पाठः #३. १०))।

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

The ‘डु’ at the beginning of this verbal root gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The letter ‘ञ्’ at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

Since the √दा-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √दा takes आत्मनेपदम् affixes 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 √दा takes परस्मैपदम् affixes. 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 √दा takes either a आत्मनेपदम् affix or a परस्मैपदम् affix regardless of whether the fruit of the action accrues to the doer or not. In short, √दा is उभयपदी। In this verse, it has taken a परस्मैपदम् affix.

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

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

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

(3) दा + तिप् । By 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ्। ‘तिप्’ gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have letter ‘श्’ as a इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

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

(5) दा + शप् + ति । By 3-1-68 कर्तरि शप् – The शप् affix is placed after a verbal root, when followed by a सार्वधातुकम् affix that is used signifying the agent.

(6) दा + ति । By 2-4-75 जुहोत्यादिभ्यः श्लुः – The शप् affix following the verbal roots ‘हु’ etc. gets ‘श्लु’ (elision).

(7) दा + दा + ति । By 6-1-10 श्लौ – A verbal root when followed by ‘श्लु’ gets reduplicated.

(8) द + दा + ति । By 7-4-59 ह्रस्वः – The अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(9) ददाति ।

Questions:

1. Where is √दा (डुदाञ् दाने,धातु-पाठः #३. १०) used with लँट् in a कर्तरि प्रयोग: in Chapter Eleven of the गीता?

2. The word स्वसॄणाम् (षष्ठी-बहुवचनम्) is derived from the स्त्रीलिङ्ग-प्रातिपदिकम् “स्वसृ”। Why didn’t “स्वसृ” take the स्त्री-प्रत्यय: (feminine affix) “ङीप्” as per 4-1-5 ऋन्नेभ्यो ङीप्‌ (The प्रातिपदिकानि that end in a ऋकारः or नकारः get the ङीप् affix in the feminine gender)?

3. Which word used in the verse has the अव्यय-सञ्ज्ञा by 1-1-38 तद्धितश्चासर्वविभक्तिः?

4. Where has the शप्-प्रत्यय: taken the लुक् elision in the verse?

5. Which सूत्रम् have we studied in which पाणिनि: specifically mentions “दा”?

6. How would you say this in Sanskrit?
“Knowledge gives humility.” Use the masculine प्रातिपदिकम् “विनय” for “humility.”

Easy question:

1. Can you spot a नकारादेश: (the letter न् used as a substitute) in the verse? How about a “इन”-आदेश:?

2. In how places has 6-4-3 नामि been used?

Today we will look at the form जहति 3Ap-लँट् from श्रीमद्भागवतम् Sb10-15-6.

एतेऽलिनस्तव यशोऽखिललोकतीर्थं गायन्त आदिपुरुषानुपदं भजन्ते ||
प्रायो अमी मुनिगणा भवदीयमुख्या गूढं वनेऽपि न जहत्यनघात्मदैवम् ||१०-१५-६||

Gita Press translation “These bees, O most ancient Person, resort to You at every step, singing Your glory that is capable of purifying all the worlds. In all probability they are (no other than) hosts of hermits, the foremost among Your devotees, who do not forsake You, their Deity, though concealed in the forest, O sinless One!”

जहति is derived from the धातुः √हा (जुहोत्यादि-गणः, ओँहाक् त्यागे, धातु-पाठः #३.९)

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

In the धातु-पाठः, the √हा-धातुः has ओकारः and ककारः as इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-3 हलन्त्यम् respectively. After 1-3-9 तस्य लोपः only “हा” remains. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √हा-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 √हा-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) हा + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

(3) हा + 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) हा + शप् + झि । 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.

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

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

(7) झा + हा + झि । By 7-4-62 कुहोश्चुः, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(क्, ख्, ग्, घ्, ङ्, ह्) are replaced by (च्, छ्, ज्, झ्, ञ्, झ्) respectively.

(8) झ + हा + झि । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(9) झ + हा + अत् इ। By 7-1-4 अदभ्यस्तात्‌,The झकारः of a प्रत्ययः that follows a reduplicated (ref. 6-1-5 उभे अभ्यस्तम्) root is substituted by ‘अत्’।

(10) झहति । By 6-4-112 श्नाभ्यस्तयोरातः, when followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, the आकारः of the श्नाप्रत्ययः and of the reduplicated root is elided. (Note: Since the सार्वधातुक-प्रत्यय: “अति” is अपित्, by 1-2-4 it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 6-4-112 to apply.)

(11) जहति । By 8-4-54 अभ्यासे चर्च, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), 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।

Questions:

1. In verse 69 of Chapter Two of the गीता we see the two forms जागर्ति and जाग्रति। In which one has the झकार: of a प्रत्यय: taken the “अत्”-आदेश:?
(a) Only in जागर्ति।
(b) Only in जाग्रति।
(c) Both in जागर्ति and in जाग्रति।
(d) Neither in जागर्ति nor in जाग्रति।

2. Consider the form एते used in the verse. It is पुंलिङ्गे प्रथमा-बहुवचनम् of the सर्वनाम-प्रातिपदिकम् “एतद्”। Derivation is as follows:
(1) एतद् + जस् by 4-1-2 स्वौजसमौट्छष्टा..
(2) एत अ + जस् by 7-2-102 त्यदादीनामः।
(3) एत + जस् by 6-1-97 अतो गुणे।
(4) एत + शी by 7-1-17 जसः शी, 1-1-55 अनेकाल्शित्सर्वस्य।
(5) एत + ई by 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।
(6) एते by 6-1-87 आद्गुणः।

The question is – why has पाणिनि: prescribed the “शी”-आदेश: by 7-1-17 जसः शी (used in step 4)? Wouldn’t it be more economical to prescribe a “शि”-आदेश:? (We would get the same final form एते।)
Hint: अनुवृत्ति: of “शी” goes into 7-1-19 नपुंसकाच्च।

3. Commenting on the सूत्रम् 7-1-4 अदभ्यस्तात्‌, the काशिका says – अन्तादेशापवादोऽयं जुसादेशेन तु बाध्यते। अददु:। Please explain.

4. Where has 8-2-81 एत ईद्बहुवचने been used in the verse?

5. Which अव्ययम् used in the verse has been translated to “In all probability”?

6. How would you say this in Sanskrit?
“In all probability this question has no easy answer.” Paraphrase to “In all probability there is no easy answer of this question.” Use the adjective “लघु” for “easy.”

Easy Questions:

1. Can you spot a “अन्त्”-आदेश: in the verse?

2. Where has the सूत्रम् 8-3-22 हलि सर्वेषाम् been used in the verse?

Today we will look at the form जुहुयात् 3As-विधिलिँङ् from श्रीमद्भागवतम् Sb6-19-8.

हविःशेषं च जुहुयादनले द्वादशाहुतीः।
ॐ नमो भगवते महापुरुषाय महाविभूतिपतये स्वाहेति ।। ६-१९-८ ।।

Gita Press translation – Out of the food left after being offered to the Lord one should pour twelve oblations into the sacred fire while repeating the following prayer :- “Hail to Lord Viṣṇu (the Supreme Person), denoted by the mystical syllable OṀ, the Spouse of Goddess Mahālakṣmī! I offer this oblation to Him!!”

जुहुयात् is derived from the धातुः √हु (हु दानादनयोः । आदाने चेत्येके । प्रीणनेऽपीति भाष्यम्, जुहोत्यादि-गणः, धातु-पाठः #३. १)

The विवक्षा is विधिलिँङ्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम्।

In the धातु-पाठः, the √हु-धातुः has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √हु-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 √हु-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) हु + लिँङ् । By 3-3-161 विधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्नप्रार्थनेषु लिङ्, the affix लिङ् is prescribed after a धातुः when used in the sense of command, direction, invitation, request, inquiry and entreaty.

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

(3) हु + 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) हु + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः ।

(5) हु + त् । 3-4-100 इतश्च, the ending letter (इकारः) of a इकारान्तः (ending in a इकारः) परस्मैपद-प्रत्ययः which came in the place of a ङित्-लकारः, is elided.

(6) हु + यासुट् त् । By 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च, the परस्मैपदम् affixes of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places the यासुट्-आगमः before the प्रत्यय:।

(7) हु + यास् त् । The उकार: in यासुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(7) हु + शप् + यास् त् । 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.

(8) हु + यास् त् । By 2-4-75 जुहोत्यादिभ्यः श्लुः – the “शप्”-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(9) हु + या त् । By 7-2-79 लिङः सलोपोऽनन्‍त्‍यस्‍य, the सकारः of a सार्वधातुक-लिङ् affix is elided, provided it is not the final letter of the affix.

(10) हु + हु + या त् । By 6-1-10 श्लौ – A verbal root when followed by “श्लु” gets reduplicated.

(11) झु + हु + या त् । By 7-4-62 कुहोश्चुः – in reduplication (अभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(क्, ख्, ग्, घ्, ङ्, ह्) are replaced by (च्, छ्, ज्, झ्, ञ्, झ्) respectively.

(12) जुहुयात् । 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।

Questions:

1. The विवक्षा in this example is विधिलिँङ्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम्। Can you spot a word in the last ten verses of the गीता where the विवक्षा is the same?

2. The अव्ययम् “इति” normally ends a quotation. Based on the context we have to find out where the quotation begins. From where does the quotation begin in this verse?

3. Can you recall a सूत्रम् (which we have studied) in which पाणिनि: specifically mentions the प्रातिपदिकम् “पति”? Where would that सूत्रम् be relevant in this verse?

4. Where has 7-3-102 सुपि च been used in the verse?

5. Why didn’t 6-4-118 लोपो यि apply in this example (after step 11)? (Which condition was not satisfied?)

6. How would you say this in Sanskrit?
“I hope that you have read this example carefully.” Use the अव्ययम् “कच्चित्” to express the meaning “I hope that”, used the neuter प्रातिपदिकम् “उदाहरण” for “example” and use सावधानेन as an adverb for “carefully.”

Easy Questions:

1. 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च is a अपवाद: for which सूत्रम्?

2. Which सूत्रम् has been used to get स्वाहा + इति = स्वाहेति?

Today we will look at the form हीयते 3Ps-लँट् from श्रीमद्वाल्मीकि-रामायणम् 2-105-21.

आत्मानमनुशोच त्वं किमन्यमनुशोचसि |
आयुस्तु हीयते यस्य स्थितस्यास्य गतस्य च || २-१०५-२१ ||

Gita Press translation “Grieve for yourself (alone), why do you grieve for another? In fact, the life-span of each and every creature, whether staying (at home) or departed (for another place), gets shortened (every moment).”

हीयते is derived from the धातुः √हा (जुहोत्यादि-गणः, ओँहाक् त्यागे, धातु-पाठः #३.९)

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

In the धातु-पाठः, the √हा-धातुः has ओकारः and ककारः as इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-3 हलन्त्यम् respectively. After 1-3-9 तस्य लोपः only “हा” remains.

Here the विवक्षा is कर्मणि (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। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

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

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

(3) हा + 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) हा + 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) हा + 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) हा + य + ते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) हीयते । By 6-4-66 घुमास्थागापाजहातिसां हलि, the आकारः of the verbal roots having the घु-सञ्ज्ञा and the verbal roots √मा [मेङ् प्रणिदाने १. १११६, मा माने २. ५७, माङ् माने शब्दे च ३. ७, माङ् माने ४. ३७], √स्था [ष्ठा गतिनिवृत्तौ १. १०७७], √गा [गै शब्दे १. १०६५, गाङ् गतौ १. ११०१, गा स्तुतौ ३. २६ as well as the गा-आदेश: done in place of इण् गतौ २. ४० and इक् स्मरणे (नित्यमधिपूर्वः) २. ४१, as well as the गाङ्-आदेश: in the place of इङ् अध्ययने (नित्यमधिपूर्वः) २. ४२], √पा [पा पाने १. १०७४], √हा [ओँहाक् त्यागे ३. ९] and √सो [षो अन्तकर्मणि ४. ४२] gets ईकारः as replacement, when followed by a हलादि: (beginning with a consonant) आर्धधातुक-प्रत्ययः which is a कित् or a ङित्।

Questions:

1. Where has the यक्-प्रत्यय: been used in the last five verses of Chapter Six of the गीता?

2. Where has the हि-प्रत्ययः taken the लुक् elision in the verse?

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

4. Why didn’t the सूत्रम् 6-4-118 लोपो यि apply after step 6 in the above example? (Which condition was not satisfied?)

5. Which अव्ययम् used in the verse has been translated to “why”? Which one has been translated to “in fact”?

6. How would you say this in Sanskrit?
“One should not grieve for the inevitable.” Use √शुच् (शुचँ शोके १. २१०) with the उपसर्ग: “अनु” for “to grieve for” and use the adjective प्रातिपदिकम् “अपरिहार्य” for “inevitable.” (ref. गीता 2-27.)

Easy questions:

1. Where has 6-4-8 सर्वनामस्थाने चासम्बुद्धौ been used in the verse?

2. Where has the सुँ-प्रत्ययः taken the लुक् elision in the verse?

Today we will look at the form अतिपिपर्ति 3As-लँट् from श्रीमद्भागवतम् Sb3-18-12.

त्वं पद्रथानां किल यूथपाधिपो घटस्व नोऽस्वस्तय आश्वनूहः |
संस्थाप्य चास्मान्प्रमृजाश्रु स्वकानां यः स्वां प्रतिज्ञां नातिपिपर्त्यसभ्यः ।। ३-१८-१२ ।।

Gita Press translation “A leader of leaders of foot soldiers as you are, take prompt steps to overthrow us, giving up all hitch, and wipe the tears of your kith and kin by slaying us; for he does not deserve a seat in an assembly (of good people), who fails to redeem his plighted word.”

पिपर्ति is derived from the धातुः √पॄ (जुहोत्यादि-गणः, पॄ पालनपूरणयोः, धातु-पाठः #३. ४)

The विवक्षा is लँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम् ।

In the धातु-पाठः, the √पॄ-धातुः has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √पॄ-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 √पॄ-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) पॄ + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

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

(5) पॄ + शप् + ति । 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.

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

(7) पॄ + पॄ + ति । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(8) पिर् + पॄ + ति । By 7-4-77 अर्तिपिपर्त्योश्च, when “श्लु” follows, इकारः is substituted for the ending vowel of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः,) of √ऋ (ऋ- [गतौ] #३. १७) and √पॄ (पॄ पालनपूरणयोः #३. ४) ।
Note: Since the आदेश: “इ” is being done in place of “पॄ” which is not a term which has meaning, the सूत्रम् 1-1-52 अलोऽन्त्यस्य would not have applied here. But since this आदेश: involves a operation on a अभ्यास: (ref. 6-1-4 पूर्वोऽभ्यासः), the सूत्रम् 1-1-52 अलोऽन्त्यस्य does apply. This is as per the following परिभाषा – नानर्थकेऽलोन्त्यविधिरनभ्यासविकारे।
This means that the rule 1-1-52 अलोऽन्त्यस्य does not apply in the case of a term that is devoid of meaning, except in the case which involves modification of an अभ्यास:।
By 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 letter.

(9) पि + पॄ + ति । By 7-4-60 हलादिः शेषः – Of the consonants of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), only the one (if any) at the beginning is retained, the rest are elided.

(10) पिपर्ति । 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. By 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 letter.

“अति” is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
अति + पिपर्ति = अतिपिपर्ति।

Questions:

1. Where has the सुत्रम् 6-1-10 श्लौ been used in the first ten verses of Chapter Ten of the गीता?

2. Why didn’t 7-1-102 उदोष्ठ्यपूर्वस्य apply (instead of 7-3-84 सार्वधातुकार्धधातुकयोः) in step 10?

3. Where has 3-4-91 सवाभ्यां वामौ been used in the verse?

4. Commenting on the सूत्रम् 2-4-75 जुहोत्यादिभ्यः श्लुः, the काशिका says – लुकि प्रकृते श्लुविधानं द्विर्वचनार्थम्। Please explain.

5. How would you say this in Sanskrit?
“Strive to speak in Sanskrit.” Use the अव्ययम् “भाषितुम्” for “to speak”, use the feminine (compound) प्रातिपदिकम् “संस्कृत-भाषा” for “Sanskrit.” Use a word from the verse for “strive.”

6. How would you say this in Sanskrit?
“Give up censure.” Use √हा (ओँहाक् त्यागे ३. ९) for “to give up” and use the feminine प्रातिपदिकम् “निन्दा” for “censure.”

Easy questions:

1. Where has 7-1-23 स्वमोर्नपुंसकात्‌ been used in the verse?

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

Today we will look at the form याति 3As-लँट् from श्रीमद्भागवतम् 10-46-32.

यस्मिञ्जनः प्राणवियोगकाले क्षणं समावेश्य मनोऽविशुद्धम् ।
निर्हृत्य कर्माशयमाशु याति परां गतिं ब्रह्ममयोऽर्कवर्णः ।। १०-४६-३२ ।।

Gita Press translation “Focussing (even) one’s impure mind on Śrī Kṛṣṇa (merely) for an instant at the time of death one speedily attains the supreme goal, burning the store of Karma and becoming one with Brahma (the Absolute) and attaining a form consisting of Sattva unmixed with Rajas and Tamas.”

याति is derived from the धातुः √या (या प्रापणे, अदादि-गणः, धातु-पाठः २. ४४)

In the धातु-पाठः, the √या-धातुः has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √या-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 √या-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) या + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

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

(5) या + शप् + ति । 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.

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

Questions:

1. Where is याति used in Chapter Six of the गीता?

2. Which अव्ययम् used in the verse has been translated to “speedily”?

3. As we have seen in previous examples, the क्त्वा-प्रत्यय: is used when we have the same doer doing two actions. The verbal root in the earlier action takes the क्त्वा-प्रत्यय:| (The सूत्रम् is 3-4-21 समानकर्तृकयोः पूर्वकाले । If there is a compound formation then the क्त्वा-प्रत्यय: is replaced by ल्यप् as per 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्)। In this verse the word “समावेश्य” as well as “निर्हृत्य” ends in ल्यप्-प्रत्यय:। Who is the common doer(s) and what is his/her later action?

4. How would you say this in Sanskrit?
“A man who doesn’t hate anyone goes to the supreme goal.” Use √द्विष् (द्विषँ अप्रीतौ २. ३) for “to hate.” Use some words from the verse for “goes to the supreme goal.”

5. How would you say this in Sanskrit?
“Where should I go?” “Go home quickly.” Use a अव्ययम् from the verse for “quickly (speedily.)”

6. How would you say this in Sanskrit?
“O Lord! Protect me.” Use √पा (पा रक्षणे २. ५१) for “to protect.” Use the masculine प्रातिपदिकम् “भगवत्” for “Lord.”

Easy questions:

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

2. By which सूत्रम् has the ङि-प्रत्यय: (सप्तमी-एकवचनम्) been replaced by “स्मिन्” in the form “यस्मिन्”?

Today we will look at the form विक्रियन्ते 3Pp-लँट् from श्रीमद्भागवतम् Sb4-20-12.

भिन्नस्य लिङ्गस्य गुणप्रवाहो द्रव्यक्रियाकारकचेतनात्मनः ।
दृष्टासु सम्पत्सु विपत्सु सूरयो न विक्रियन्ते मयि बद्धसौहृदाः ।। ४-२०-१२ ।।

Gita Press translation “Transmigration takes place only of the subtle body – which is made of the five subtle elements, the senses and the deities presiding over the same and a reflection of the Spirit – and which is distinct from the Spirit. Enlightened souls who have conceived a strong attachment to Me never give way to morbid feelings of joy and grief, when they meet with affluent or adverse circumstances.”

Note: The translation includes the commentary of श्रीधर-स्वामी which says हर्षशोकादिभिर्न विक्रियन्ते।

क्रियन्ते is derived from the धातुः √कृ (तनादि-गणः, डुकृञ् करणे, धातु-पाठः # ८. १०)

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।

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

Here the विवक्षा is कर्मणि (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। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झ”।

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

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

(3) कृ + 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) कृ + 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) कृ + यक् + झे । 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) कृ + य + झे । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) क् रिङ् + य + झे । By 7-4-28 रिङ् शयग्लिङ्क्षु – The ending ऋकारः (ऋत्) of an अङ्गम् is replaced by रिङ्, when followed by the श-प्रत्यय: or यक्-प्रत्यय: or यकारादि: (beginning with a यकार:) आर्धधातुक-प्रत्ययः of लिँङ्। As per 1-1-53 ङिच्च, only the ending ऋकार: of the अङ्गम् gets replaced.

(8) क् रि + य + झे । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

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

(10) क्रियन्ते । By 6-1-97 अतो गुणे।

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

Questions:

1. Where is क्रियन्ते used in the गीता?

2. Can you spot a गुणादेश: in the verse?

3. After step 8 why doesn’t the ending इकार: of the अङ्गम् “क्रि” take the दीर्घादेश: by 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः?

4. In step 9 of this example, the झकार: of the प्रत्यय: took the “अन्त्”-आदेश:। We have studied two rules by which the झकार: takes the “अत्”-आदेश:। Which are they and why didn’t either of them apply in this example?

5. How would you say this in Sanskrit?
“This correction should be made immediately.” As in the example, use passive of √कृ (डुकृञ् करणे, धातु-पाठः # ८. १०) = “to do, to make.” Use the neuter प्रातिपदिकम् “शोधन” for “correction.” Use the अव्ययम् “सद्यस्” for “immediately.”

6. How would you say this in Sanskrit?
“Criticism should not be done.” Use the feminine प्रातिपदिकम् “निन्दा” for “criticism.”

Easy questions:

1. 1-1-53 ङिच्च (used in step 7) is an अपवाद: for which सूत्रम्?

2. Which term used in the verse has the घि-सञ्ज्ञा?

Today we will look at the form अब्रवीत् 3As-लँङ् from श्रीमद्भागवतम् Sb10-53-1.

श्रीशुक उवाच
वैदर्भ्याः स तु सन्देशं निशम्य यदुनन्दनः।
प्रगृह्य पाणिना पाणिं प्रहसन्निदमब्रवीत् ।। १०-५३-१ ।।

Gita Press translation “Śrī Śuka began again : Hearing the message of Rukmiṇī (the princess of Vidarbha), the said Śrī Kṛṣṇa (a Scion of Yadu), however, heartily laughed and, warmly clasping the Brāhmaṇa’s hand by His own, spoke (to him) as follows.”

अब्रवीत् is derived from the धातुः √ब्रू (अदादि-गणः, ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९).

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

In the धातु-पाठः, the √ब्रू-धातुः has one इत् letter which is the ञकार:। It gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and hence takes लोप: by 1-3-9 तस्य लोप:। Since ञकार: is an इत्, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √ब्रू-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 √ब्रू-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 “√ब्रू” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √ब्रू-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

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

(1) ब्रू + लँङ् । By 3-2-111 अनद्यतने लङ् , the affix लँङ् follows a धातुः when used in the sense of past not of today.

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

(3) ब्रू + 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।

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

(5) ब्रू + त् । By 3-4-100 इतश्‍च, the ending इकारः of a परस्मैपद-प्रत्ययः which came in the place of a ङित्-लकारः is elided.

(6) ब्रू + शप् + त् । 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. The शप्-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

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

(8) ब्रू + ईट् त् । By 7-3-93 ब्रुव ईट्, when preceded by the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९), a सार्वधातुक-प्रत्ययः which is हलादि: (beginning with a consonant) and is a पित्, gets ईट् as the augment. By 1-1-46 आद्यन्तौ टकितौ, the ईट्-आगमः is placed at the beginning of the प्रत्ययः।

(9) ब्रू + ई त् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(10) ब्रो + ई त् । By 7-3-84 सार्वधातुकाऽर्धधातुकयोः, an अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows.

(11) ब्रव् + ईत् । अव्-आदेशः by 6-1-78 एचोऽयवायावः, when an अच् letter follows, then in place of the एच् letters there is a respective substitution (ref. 1-3-10 यथासंख्यमनुदेशः समानाम्) of अय्, अव्, आय् and आव् ।

(12) अट् ब्रव् + ईत् । by 6-4-71 लुङ्लङ्लृङ्क्ष्वडुदात्तः, when followed by लुँङ्, लँङ् or लृँङ्, an अङ्गम् gets the अट्-आगमः which is उदात्तः। 1-1-46 आद्यन्तौ टकितौ places the अट्-आगमः before the अङ्गम् ।

(13) अब्रवीत् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

Questions:

1. Where is अब्रवीत् used in the गीता?

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

3. In the nine items in the conjugation table of √ब्रू (ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९) with लँङ् in परस्मैपदम् in which other form (besides अब्रवीत्) does 7-3-93 ब्रुव ईट् apply?

4. What would have been the final form in this example if a आत्मनेपद-प्रत्यय: had been used?

5. Can you spot a नुँट्-आगम: in the verse?

6. How would you say this in Sanskrit?
“When the teacher speaks, all students should be quiet.” Use the अव्ययम् “तूष्णीम्” with √भू (भू सत्तायाम् १. १) for “to be quiet.” Use यदा/तदा।

Easy questions:

1. Which सूत्रम् has been used to do the “ना”-आदेश: for the टा-प्रत्यय: in the form पाणिना?

2. Where has 6-1-107 अमि पूर्वः been used in the verse?

Today we will look at the form हूयन्ताम् 3Pp-लोँट् from श्रीमद्भागवतम् Sb10-24-27.

हूयन्तामग्नयः सम्यग्ब्राह्मणैर्ब्रह्मवादिभिः ।
अन्नं बहुविधं तेभ्यो देयं वो धेनुदक्षिणाः ।। १०-२४-२७ ।।

Gita Press translation “Let fires be properly fed with offerings by Brāhmaṇas who are expositors of the Vedas. Let excellent food be offered to them by you as well as cows and sacrificial fees.”

हूयन्ताम् is derived from the धातुः √हु (हु दानादनयोः । आदाने चेत्येके । प्रीणनेऽपीति भाष्यम्, जुहोत्यादि-गणः, धातु-पाठः #३. १)

The विवक्षा is लोँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, बहुवचनम्।

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। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झ”।

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

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

(3) हु + 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।

(4) हु + 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) हु + झ् आम् । By 3-4-90 आमेतः, the एकार: of लोँट् is replaced by आम्।

(6) हु + यक् + झ् आम् । 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।

(7) हु + य + झ् आम् । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) हू य + झ् आम् । By 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः, the ending vowel of an अङ्गम् is elongated when followed by a प्रत्ययः which begins with a यकार:, as long as the प्रत्यय: neither has the कृत्-सञ्ज्ञा nor the सार्वधातुक-सञ्ज्ञा।

(9) हूय + अन्ताम्। By 7-1-3 झोऽन्तः ,“अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(10) हूयन्ताम् । By 6-1-97 अतो गुणे ।

Questions:

1. Where has the यक्-पत्यय: been used with the झ-प्रत्यय: (as in this example) in Chapter One of the गीता?

2. Which two अपवाद-सूत्रे have we studied for 3-4-90 आमेतः?

3. Which other धातु: (besides √हु) would give the same final form (हूयन्ताम्) in this example? (Hint: That धातु: will be subject to सम्प्रसारणम्)।

4. Commenting on the सूत्रम् 3-1-67 सार्वधातुके यक्, the तत्त्वबोधिनी says:
“धातोरेकाचः-” इत्यतो धातोरिति, “चिण् भावकर्मणो:” इत्यतो भावकर्मणोरिति चानुवर्तते। Please explain.

5. How would you say this in Sanskrit?
“I know that you trust me.” Paraphrase this to “I know that your trust in me exists.” Use √विद् (विदँ ज्ञाने २. ५९) for “to know” and √वृत् (वृतुँ वर्तने १. ८६२) for “to exist.” Use the masculine प्रातिपदिकम् “विश्वास” for “trust.”

6. How would you say this in Sanskrit?
“Why are you confused?” Use the adjective “भ्रान्त” for “confused.”

Easy questions:

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

2. Which सूत्रम् was used to do the एकारादेश: in the form तेभ्य:?