AVG-Sanskrit

Today we will look at the form अस्मि 1As-लँट् from श्रीमद्भागवतम् Sb3-9-3.

नातः परं परम यद्भवतः स्वरूपमानन्दमात्रमविकल्पमविद्धवर्चः ।
पश्यामि विश्वसृजमेकमविश्वमात्मन् भूतेन्द्रियात्मकमदस्त उपाश्रितोऽस्मि ।। ३-९-३ ।।

Gita Press translation “I do not regard Your essence, which is purely blissful and undifferentiated and of the nature of unobscured effulgence, as something other than this form of Yours, O Supreme Spirit. That is why I have taken refuge in this very form, which, though creating the universe, is yet beyond the universe and is the source of all the five elements and the ten Indriyas.”

अस्मि is derived from the धातुः √अस् (असँ भुवि, अदादि-गणः, धातु-पाठः #२. ६०)

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

The ending अकारः (which is an इत्) of “असँ” has a उदात्त-स्वरः। Thus the √अस्-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 √अस्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default.
Since the विवक्षा is उत्तम-पुरुष-एकवचनम्, the प्रत्यय: will be “मिप्”।

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

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

(3) अस् + मिप् । By 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “मिप्” as the substitute for the लकारः। “मिप्” 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) अस् + मि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(5) अस् + शप् + मि । 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।

(6) अस्मि । 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 has अस्मि been used in Chapter 15 of the गीता?

2. We have studied four सूत्राणि from the “अङ्गस्य” अधिकार: in which पाणिनि: specifically mentions the धातु: √अस् (असँ भुवि, धातु-पाठः #२. ६०). Which are they and why didn’t any of them apply in this example? (Which conditions were not satisfied?)

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

4. Where has 7-3-78 पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां
पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः been used?

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

6. How would you say this in Sanskrit?
“I am the youngest in our family.” Use the adjective “यविष्ठ” for youngest and the neuter noun “कुटुम्ब” for “family.”

Easy questions:

1. Where has the युष्मद्-प्रातिपदिकम् been used? Where has the अदस्-प्रातिपदिकम् been used?

2. 6-1-109 एङः पदान्तादति been used?

Today we will look at the form आस्से 2As-लँट् from श्रीमद्भागवतम् Sb3-9-11.

त्वं भक्तियोगपरिभावितहृत्सरोज आस्से श्रुतेक्षितपथो ननु नाथ पुंसाम् ।
यद्यद्धिया त उरुगाय विभावयन्ति तत्तद्वपुः प्रणयसे सदनुग्रहाय ।। ३-९-११ ।।

Gita Press translation “The path leading to You can be discovered only by hearing Your praises etc., and You surely dwell in the lotus-like heart of Your devotees, purified through the practice of Devotion. In order to oblige Your devotees You assume that very form in which they think of You, O Lord, who are profusely praised.”

आस्से is derived from the धातुः √आस् (आसँ उपवेशने, धातु-पाठः २. ११)

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

In the धातु-पाठः, the धातुः √आस् has one इत् letter – the अकार: following the सकार:। This इत् letter has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √आस्-धातुः will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So आस्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “थास्”।

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

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

(3) आस् + 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 “धातो:” अधिकार:।

(4) आस् + 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. “से” also gets the सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।

(5) आस् + शप् + से । 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।

(6) आस्से । 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 has √आस् (आसँ उपवेशने, धातु-पाठः २. ११) been used in a तिङन्तं पदम् in Chapter 4 of the गीता?

2. In the absence of 3-4-80 थासस्से which सूत्रम् would have applied in step 4?

3. Which तिङन्तं पदम् can be derived from the धातु: √आस् (आसँ उपवेशने, धातु-पाठः २. ११) as well as from the धातु: √अस् (असँ भुवि, धातु-पाठः #२. ६०)?

4. Where else has 3-4-80 थासस्से been used in the verse?

5. Which अव्ययम् used in the verse translates to “surely”?

6. How would you say this in Sanskrit?
“Where should I sit?” Use the अव्ययम् “कुत्र” for “where.”

Easy questions:

1. Can you spot two places in the verse where 6-1-69 एङ्ह्रस्वात्‌ सम्बुद्धेः has been used?

2. Can you spot two places in the verse where 8-3-19 लोपः शाकल्यस्य has been used?

Today we will look at the form कुरुत 2Ap-लोँट् from श्रीमद्भागवतम् Sb4-21-25.

तत्प्रजा भर्तृपिण्डार्थं स्वार्थमेवानसूयवः ।
कुरुताधोक्षजधियस्तर्हि मेऽनुग्रहः कृतः ।। ४-२१-२५ ।।

Gita Press translation “Free from a carping spirit and with your mind fixed on Lord Viṣṇu (who is above sense-perception), therefore, my (beloved) subjects, do your own duty for the good in the other world of your ruler (myself); (for) therein lies your own interest and thereby you will have done a (great) favor to me.”

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

The विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः, बहुवचनम्।

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

Since the विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुष-बहुवचनम्, the प्रत्ययः is “थ”।

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

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

(3) कृ + थ । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “थ” as the substitute for the लकारः। “थ” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(4) कृ + त । By 3-4-85 लोटो लङ्वत्‌, लोँट् is treated like लँङ्। लँङ् is a ङित्-लकार: (it has ङकार: as an इत्)। The तिङ्-प्रत्ययाः तस्, थस्, थ and मिप् of a लकारः which is a ङित्, are replaced by ताम्, तम्, त and अम् respectively by 3-4-101 तस्थस्थमिपां तांतंतामः । Since लोँट् is treated like लँङ्, the थ-प्रत्ययः of लोँट् also is replaced by “त”। “त” gets the सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।

(5) कृ + उ + त । By 3-1-79 तनादिकृञ्भ्य उः, when a सार्वधातुक-प्रत्ययः signifying the agent follows, the affix “उ” is placed after the verbal root √कृ (डुकृञ् करणे ८. १०) and also after a verbal root belonging to the तनादि-गणः। “उ” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) कर् + उ + त । 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.
Since the प्रत्यय: “त” has the सार्वधातुक-सञ्ज्ञा and is अपित् (does not have पकार: as a इत्) it becomes ङिद्वत् (as if it has ङकार: as a इत्) by 1-2-4 सार्वधातुकमपित्। Hence 1-1-5 ग्क्ङिति च prevents the गुणादेश: for the उकार: which would have taken place by 7-3-84 सार्वधातुकार्धधातुकयोः।

(7) कुरुत । By 6-4-110 अत उत्‌ सार्वधातुके, when √कृ (डुकृञ् करणे ८. १०) ends in the “उ”-प्रत्यय: and is followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, then there is a substitution of उकारः in place of the अकारः (which is a result of गुणादेशः) of √कृ।

Questions:

1. The सूत्रम् 6-4-110 अत उत्‌ सार्वधातुके has been used many times in the गीता। Where has it been used for the first time? Where has it been used for the last time?

2. Which अव्ययम् used in the verse translates to “therefore”?

3. After step 7, why doesn’t the “उ”-प्रत्यय: cause the गुणादेश: for the उकार: in the अङ्गम् “कुर्” by 7-3-86 पुगन्तलघूपधस्य च?

4. Commenting on the सूत्रम् 6-4-110 अत उत्‌ सार्वधातुके, the काशिका says क्ङिति इत्येव, करोति। Please explain.

5. Where has 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ been used?

6. How would you say this in Sanskrit?
“Do me a favor.” Use a word from the verse for “favor.”

Easy questions:

1. Which प्रातिपदिकम् used in the verse has the घि-सञ्ज्ञा?

2. Where has 8-3-22 हलि सर्वेषाम् been used?

Today we will look at the form शयीरन् 3Ap-विधिलिँङ् from श्रीमद्भागवतम् 5-13-15.

मनस्विनो निर्जितदिग्गजेन्द्रा ममेति सर्वे भुवि बद्धवैराः ।
मृधे शयीरन्न तु तद्व्रजन्ति यन्न्यस्तदण्डो गतवैरोऽभियाति ।। ५-१३-१५ ।।

Gita Press translation “(Even great) heroes, who have completely subdued the great elephants guarding the quarters as well as the four intervening corners, all bite the dust on the field of battle, having contracted confirmed hostility with one another for the sake of (dominion over) the earth, claiming it as their own. None of them, however, attains the goal which is reached by the recluse (who has completely shaken off all forms of violence and) who is free from enmity.”

शयीरन् is derived from the धातुः √शी (शीङ् स्वप्ने, अदादि-गणः, धातु-पाठः २. २६)

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

The धातुः √शी is a ङित् (has ङकारः as a इत् letter)। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम् √शी will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √शी can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झ”।

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

(3) शी + 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) शी + रन्। By 3-4-105 झस्य रन्, the affix झ of लिँङ् is replaced by रन्। As per 1-1-55 अनेकाल्शित्सर्वस्य, the entire प्रत्यय: “झ” gets replaced. 1-3-4 न विभक्तौ तुस्माः prevents the ending नकारः of रन्-प्रत्ययः from getting the इत्-सञ्ज्ञा। रन् also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।

(5) शी + सीयुट् रन् । By 3-4-102 लिङस्सीयुट् , the affixes of लिँङ् get सीयुट् as the augment. 1-1-46 आद्यन्तौ टकितौ places the सीयुट्-आगमः before the प्रत्यय:।

(6) शी + सीय् रन् । The उकार: in सीयुट् 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) शी + शप् + सीय् रन् । 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।

(8) शी + सीय् रन् । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

(9) शी + ई य् रन् । 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) शी + ईरन् । By 6-1-66 लोपो व्‍योर्वलि , a वकारः or a यकारः is elided when it is followed by a letter of the वल्-प्रत्याहारः।

(11) शे + ईरन् । By 7-4-21 शीङः सार्वधातुके गुणः, the verbal root √शी (शीङ् स्वप्ने २. २६) takes गुण-आदेशः when a सार्वधातुक-प्रत्ययः follows.

(12) शयीरन् । अयादेशः by 6-1-78 एचोऽयवायावः।

Questions:

1. 3-4-105 झस्य रन् is used in only one place in the गीता। Where is that?

2. Where else (besides in शयीरन्) has 2-4-72 अदिप्रभृतिभ्यः शपः been used in the verse?

3. 3-4-105 झस्य रन् is an अपवाद: for which सूत्रम्?

4. 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?

5. Can you spot a “उवँङ्”-आदेश: in the verse?

6. How would you say this in Sanskrit?
“This child does not sleep without his (own) mother.” Use the masculine प्रातिपदिकम् “शिशु” for “child”, use the अव्ययम् “विना” for without, use द्वितीया विभक्ति: with “own mother.”

Easy questions:

1. Can you recall a सूत्रम् (which we have studied) which is a अपवाद: for 6-1-78 एचोऽयवायावः?

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

Today we will look at the form दोग्धि 3As-लँट् from श्रीमद्भागवतम् 3-32-1.

कपिल उवाच
अथ यो गृहमेधीयान्धर्मानेवावसन्गृहे ।
काममर्थं च धर्मान्स्वान्दोग्धि भूयः पिपर्ति तान् ।। ३-३२-१ ।।
स चापि भगवद्धर्मात्काममूढः पराङ्मुखः ।

Gita Press translation “Lord Kapila continued : As for the man who, while continuing at home, performs the duties of a householder and, earning wealth and the pleasures of sense through them resorts to those actions again, he too turns his face away from the Lord, deluded as he is by desire.”

दोग्धि is derived from the धातुः √दुह् (दुहँ प्रपूरणे, अदादि-गणः, धातु-पाठः #२. ४)

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

In the धातु-पाठः, the √दुह्-धातुः has one इत् letter which is the अकार: following the हकार:। This इत् letter has a स्वरित-स्वर:। Therefore, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √दुह्-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 √दुह्-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 “√दुह्” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √दुह्-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) दुह् + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

(3) दुह् + 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) दुह् + शप् + तिप् । 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।

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

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

(7) दोह् + ति । By 7-3-86 पुगन्‍तलघूपधस्‍य च, when a अङ्गम् is followed by a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः, then its इक्-letter takes गुण-आदेशः in the following two cases: i) The अङ्गम् ends in a पुक्-आगमः। or ii) The penultimate letter of the अङ्गम् has the लघु-सञ्ज्ञा।

(8) दोघ् + ति । By 8-2-32 दादेर्धातोर्घः, the हकारः of a धातु: that begins with a दकारः in the उपदेशः (धातु-पाठ:), gets घकारः as its replacement when followed by a झल् letter or at the end of a पदम्।

(9) दोघ् + धि । By 8-2-40 झषस्तथोर्धोऽधः, a तकारः or थकारः gets धकारः as the replacement, when preceded by a letter of the झष्-प्रत्याहारः with the exception of the धकारः belonging to the धातुः √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११)।

(10) दोग्धि । By 8-4-53 झलां जश् झशि, the झल् letters are replaced by जश् letters when they are followed by a झश् letter.

Questions:

1. In Chapter 12 of the गीता can you spot a तिङन्तं पदम् (लँट्, प्रथम-पुरुष-एकवचनम्) in which a धातु: (like “दुह्”) belonging to the अदादि-गण: and beginning with a दकार: has been used? (As in the present example, 7-3-86 पुगन्‍तलघूपधस्‍य च has been used there also.)

2. 8-2-32 दादेर्धातोर्घः is an अपवाद: for which सूत्रम्?

3. After step 8, why didn’t 8-2-37 एकाचो बशो भष् झषन्तस्य स्ध्वोः apply? (Which condition was not satisfied?)

4. In the nine items in the conjugation table of √दुह् (दुहँ प्रपूरणे, धातु-पाठः #२. ४) with लँट् in परस्मैपदम् in which form does 8-2-37 एकाचो बशो भष् झषन्तस्य स्ध्वोः apply?

5. In the nine items in the conjugation table of √दुह् (दुहँ प्रपूरणे, धातु-पाठः #२. ४) with लँट् in परस्मैपदम् which form is repeated twice?

6. How would you say this in Sanskrit?
“Let us extract the secret of the Upanishads from the Geeta.” Use the neuter प्रातिपदिकम् “रहस्य” for “secret”, use √दुह् (दुहँ प्रपूरणे, धातु-पाठः #२. ४) for “to extract.” Note: पञ्चमी विभक्ति: or द्वितीया विभक्ति: can be used with “गीता”। (ref. 1-4-51 अकथितं च।)

Easy questions:

1. In terms of the 5×5 matrix of the five वर्गा: (क-वर्ग:, च-वर्ग:, ट-वर्ग:, त-वर्ग: and प-वर्ग:), which column(s) does the प्रत्याहार: “झश्” (used in the सूत्रम् 8-4-53 झलां जश् झशि) correspond to? Which column(s) does the प्रत्याहार: “जश्” (used in the same सूत्रम्) correspond to? Which column(s) does the प्रत्याहार: “झष्” (used in the सूत्रम् 8-2-40 झषस्तथोर्धोऽधः) correspond to?

2. In how many places has 6-1-103 तस्माच्छसो नः पुंसि been used in the verse?

Today we will look at the form अनुमीयते 3Ps-लँट् from श्रीमद्भागवतम् Sb4-29-63.

यथानुमीयते चित्तमुभयैरिन्द्रियेहितैः ।
एवं प्राग्देहजं कर्म लक्ष्यते चित्तवृत्तिभिः ।। ४-२९-६३ ।।

GitaPress translation “Just as (the existence of) a (directing) mind is inferred from both the types of activities of the Indriyas (viz., perception of the objective world and reacting upon the same), so are the actions wrought through a previous body (and surviving in the form of impressions) inferred from the (diverse) propensities of the mind.”

मीयते is derived from the धातुः √मा (मा माने, अदादि-गणः, धातु-पाठः #२. ५७)

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

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

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

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

(7) मीयते । 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।

“अनु” is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
अनु + मीयते = अनुमीयते।

Questions:

1. Where has 6-4-66 घुमास्थागापाजहातिसां हलि been used in the first five verses of Chapter 13 of the गीता?

2. Which अव्ययम् used in the verse translates to “Just as”? Which one translates to “so”?

3. The सूत्रम् 6-4-66 घुमास्थागापाजहातिसां हलि belongs to the “आर्धधातुके” अधिकार:। From where (in the अष्टाध्यायी) does this अधिकार: begin? Where does it end?

4. पाणिनि: runs another “आर्धधातुके” अधिकार: in a different chapter of the अष्टाध्यायी। Which chapter is that?

5. The सूत्रम् 6-4-66 घुमास्थागापाजहातिसां हलि also belongs to the “असिद्धवत्” अधिकार:। From where (in the अष्टाध्यायी) does this अधिकार: begin? Where does it end?

6. How would you say this in Sanskrit?
“Panini’s intelligence is inferred from the अष्टाध्यायी।” Use the feminine प्रातिपदिकम् “बुद्धि” for intelligence.

Easy questions:

1. The सूत्रम् 6-4-66 घुमास्थागापाजहातिसां हलि also belongs to the “अङ्गस्य” अधिकार:। From where (in the अष्टाध्यायी) does this अधिकार: begin? Where does it end?

2. What is a अधिकार-सूत्रम्?
i. A rule which limits the application of another rule
ii. A rule which defines a technical term
iii. A rule which prescribes an operation
iv. A superintending rule which gives no meaning of itself but gives its meaning in the rules that follow.

Today we will look at the form अधीयीत 3As-विधिलिँङ् from श्रीमद्भागवतम् 11-17-22.

द्वितीयं प्राप्यानुपूर्व्याज्जन्मोपनयनं द्विजः ।
वसन्गुरुकुले दान्तो ब्रह्माधीयीत चाहूतः ।। ११-१७-२२ ।।

Gita Press translation “Having undergone in due course (viz., after the purifactory rites relating to birth etc. have been gone through) a second birth in the shape of investiture with the sacred thread, and dwelling in the house of a preceptor with his senses (duly) controlled, the twice-born (male child) should (learn to) recite the Vedas (with due intonation) and reflect on their meaning (with the help of the guru) when called upon (to do so).”

अधीयीत is derived from the धातुः √इ (इङ् अध्ययने | नित्यमधिपूर्वः, अदादि-गणः, धातु-पाठः #२. ४१)

The धातुः always takes the उपसर्गः “अधि”।

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

The धातुः √इ is a ङित् (has ङकारः as a इत् letter)। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम् √इ will get आत्मनेपद-प्रत्ययाः। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

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

(3) अधि इ + 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।

(6) अधि इ + सीयुट् त । By 3-4-102 लिङस्सीयुट् , the affixes of लिँङ् get सीयुट् as the augment. 1-1-46 आद्यन्तौ टकितौ places the सीयुट्-आगमः before the प्रत्यय:।

(7) अधि इ + सीय् त । The उकार: in सीयुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(8) अधि इ + शप् + सीय् त । 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।

(9) अधि इ + सीय् त । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः। See question 3.

(10) अधि इ + ई य् त । 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.

(11) अधि इ + ईत । By 6-1-66 लोपो व्‍योर्वलि , a वकारः or a यकारः is elided when it is followed by a letter of the वल्-प्रत्याहारः।

(12) अधि इयँङ् + ईत । By 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियँङुवँङौ, if a प्रत्यय: beginning with an अच् (vowel) follows, then the (ending letter of the) अङ्गम् is replaced by इयँङ्/उवँङ् in the following three cases – (1) If the अङ्गम् ends in the प्रत्यय: “श्नु” or (2) If the अङ्गम् ends in the इवर्ण: or उवर्ण: of a धातु: or (3) If the अङ्गम् is the word “भ्रू”।

(13) अधि इय् + ईत । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(14) अधीयीत । दीर्घादेशः by 6-1-101 अकः सवर्णे दीर्घः।

Questions:

1. Where has 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियँङुवँङौ been used in the last five verses of Chapter 5 of the गीता?

2. In the absence of 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियँङुवँङौ, which सूत्रम् would have applied in step 12?

3. Since the प्रत्यय: “सीय् त” has the सार्वधातुक-सञ्ज्ञा (by 3-4-113), why doesn’t the इकार: of the अङ्गम् take the गुणादेश: by 7-3-84 सार्वधातुकार्धधातुकयोः after step 9?

4. Where has 8-2-2 नलोपः सुप्स्वरसंज्ञातुग्विधिषु कृति been used in the verse?

5. How would you say this in Sanskrit?
“Study grammar.”

6. How would you say this in Sanskrit?
“One should study the Geeta everyday.” Use the (compound) अव्ययम् “प्रतिदिनम्” for “everyday.”

Easy questions:

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

2. Can you spot a “नुँम्”-आगम: in the verse?

Today we will look at the form असि 2As-लँट् from श्रीमद्भागवतम् 10-51-35.

तेजसा तेऽविषह्येण भूरि द्रष्टुं न शक्नुमः ।
हतौजसो महाभाग माननीयोऽसि देहिनाम् ।। १०-५१-३५ ।।

Translation “Dazzled by Your unbearable effulgence, we are unable to look at You for a long time, O highly blessed One! (All the same we can easily perceive that) You are worthy to be honored by (all) embodied souls.”

असि is derived from the धातुः √अस् (असँ भुवि, अदादि-गणः, धातु-पाठः #२. ६०)

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

The ending अकारः (which is an इत्) of “असँ” has a उदात्त-स्वरः। Thus the √अस्-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 √अस्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default.
Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

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

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

(3) अस् + 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) अस् + सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(5) अस् + शप् + सि । 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।

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

(7) असि । By 7-4-50 तासस्त्योर्लोपः – when followed by an affix beginning with a सकार:, there is a लोप: elision of the सकार: of the “तास्”-प्रत्यय: and of √अस् (असँ भुवि २. ६०)।

Questions:

1. Where has असि been used in Chapter 16 of the गीता?

2. In which सूत्रम् used in the steps of this example has the श्तिप्-प्रत्यय: been used?

3. Why didn’t the इकार: in the form देहिनाम् get the दीर्घादेश: (elongation) by the सूत्रम् 6-4-3 नामि?

4. Why didn’t the सूत्रम् 6-4-111 श्नसोरल्लोपः apply in this example? (Which condition was not satisfied?)

5. How would you say this in Sanskrit?
“What is the speciality of this place?” Use the neuter प्रातिपदिकम् “वैशिष्ट्य” for “speciality.”

6. How would you say this in Sanskrit?
“You are the best among all the students.” Use the adjective प्रातिपदिकम् “उत्तम” for “best.”

Easy questions:

1. Where has the युष्मद्-प्रातिपदिकम् been used in the verse?

2. Which सूत्रम् was used to replace the नकार: by a णकार: in the form अविषह्येण?

Today we will look at the form स्यात् 3As-विधिलिँङ् from श्रीमद्वाल्मीकि-रामायणम् 1-29-29.

अद्यैव दीक्षां प्रविश भद्रं ते मुनिपुंगव |
सिद्धाश्रमोऽयं सिद्धः स्यात् सत्यमस्तु वचस्तव || १-२९-२९ ||

Gita Press translation “God bless you! Go through the ceremony of consecration (for the sacrificial performance) this very day, O jewel among sages! Let this Siddhāśrama prove to be an abode of success (and thereby justify its name) and let your word (that the ogres deserved to be killed by me) come true.”

स्यात् is derived from the धातुः √अस् (असँ भुवि, अदादि-गणः, धातु-पाठः #२. ६०)

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

The ending अकारः (which is an इत्) of “असँ” has a उदात्त-स्वरः। Thus the √अस्-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 √अस्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default.
Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

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

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

(5) अस् + 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) अस् + 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) अस् + 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।

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

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

(10) अस् + 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.

(11) स्यात् । By 6-4-111 श्नसोरल्लोपः, the अकारः of “श्न” and of the verbal root √अस् (असँ भुवि २. ६०) is elided when followed by सार्वाधातुक-प्रत्ययः which is a कित् or a ङित्।
Note: The प्रत्यय: “यात्” is a ङित् due to यासुट् being a ङित् (step 6.) This allows 6-4-111 to apply.

Questions:

1. Where has √अस् (असँ भुवि, धातु-पाठः #२. ६०) been used with विधिलिँङ, कर्तरि प्रयोग: in the last ten verses of the गीता?

2. Which अव्ययम् used in the verse translates to “this day”? Which one translates to “very”?

3. Where has 3-4-86 एरुः been used in the verse?

4. Commenting on the सूत्रम् 7-2-79 लिङः सलोपोऽनन्‍त्‍यस्‍य (used in the step 10 in the present example), the काशिका gives the example कुर्वीत। Please derive this form and show where 7-2-79 has been used.

5. How would you say this in Sanskrit?
“I’m happy to see (having seen) you after a long time.” Use the adjective “हृषित” for “happy”, the अव्ययम् “दृष्ट्वा” for “having seen” and the अव्ययम् “चिरात्” for “after a long time.”

6. How would you say this in Sanskrit?
“How would there be an end to (of) this conflict?” Use the अव्ययम् “कथम्” for “how” and the masculine noun “सङ्घर्ष” for “conflict.”

Easy questions:

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

2. Can you spot a उकारादेश: (letter “उ” used as a substitute) in the verse?

Today we will look at the form शेरते 3Ap-लँट् from श्रीमद्वाल्मीकि-रामायणम् 2-119-8.

रजनीचरसत्त्वानि प्रचरन्ति समन्ततः ।
तपोवनमृगा ह्येते वेदितीर्थेषु शेरते ।। २-११९-८ ।।

Gita Press translation – “Ogres (who range at night) are freely moving all round, while these deer of groves reserved for practising austerities are lying down on the sacred altars.”

शेरते is derived from the धातुः √शी (शीङ् स्वप्ने, अदादि-गणः, धातु-पाठः २. २६)

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

The धातुः √शी is a ङित् (has ङकारः as a इत् letter)। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम् √शी will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √शी can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झ”।

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

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

(3) शी + 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) शी + 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) शी + शप् + झे । 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।

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

(7) शे + झे । By 7-4-21 शीङः सार्वधातुके गुणः, the verbal root √शी (शीङ् स्वप्ने २. २६) takes गुण-आदेशः when a सार्वधतुक-प्रत्ययः follows.

(8) शे + अते । By 7-1-5 आत्मनेपदेष्वनतः, the झकारः of a आत्मनेपद-प्रत्ययः gets “अत्” as the replacement when following an अङ्गम् that does not end in अकारः।

Note: Since “अत्” is an आदेश: (substitute) in place of the झकार: of the झ-प्रत्यय: (which has the विभक्ति-सञ्ज्ञा by 1-4-104), “अत्” also gets the विभक्ति-सञ्ज्ञा by 1-1-56. Hence 1-3-4 prevents the ending तकार: of “अत्” from getting the इत्-सञ्ज्ञा।

(9) शे + रुँट् अते । By 7-1-6 शीङो रुट् , when following the verbal root √शी (शीङ् स्वप्ने २. २६), the अत् which comes in the place of the झकारः of a प्रत्ययः takes the augment रुँट्। By 1-1-46 आद्यन्तौ टकितौ, the रुँट्-आगमः is placed at the beginning of the अते-प्रत्ययः।

(10) शेरते । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

Questions:

1. Where has 7-1-5 आत्मनेपदेष्वनतः been used in the very first verse (of Chapter One) of the गीता?

2. In which other Chapter of the गीता has 7-1-5 आत्मनेपदेष्वनतः been used in the first verse?

3. Commenting on the सूत्रम् 7-1-5 आत्मनेपदेष्वनतः, the तत्त्वबोधिनी says – “झोऽन्तः” इत्यतो झ इति “अदभ्यस्तात्” इत्यस्मात् अदिति चानुवर्तते। Please explain.

4. Further commenting on the सूत्रम् 7-1-5 आत्मनेपदेष्वनतः, the तत्त्वबोधिनी says – आत्मनेपदेषु किम्? अदन्ति। अनतः किम्? एधन्ते। Please explain.

5. In the absence of 7-1-5 आत्मनेपदेष्वनतः, which सूत्रम् would have applied in step 8?

6. How would you say this in Sanskrit?
“Owls sleep during the day.” Use the masculine प्रातिपदिकम् “उलूक” for “owl” and the अव्ययम् “दिवा” for “during the day.”

Easy questions:

1. Can you spot a शप्-प्रत्यय: in the verse?

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