AVG-Sanskrit

Today we will look at the form जहि 2As-लोँट् from श्रीमद्भागवतम् Sb11-30-37.

तन्माशु जहि वैकुण्ठ पाप्मानं मृगलुब्धकम् ।
यथा पुनरहं त्वेवं न कुर्यां सदतिक्रमम् ।। ११-३०-३७ ।।

Gita Press translation “Therefore, speedily kill me, a sinful hunter of (innocent) deer, O Lord of Vaikuṇṭha, lest I should commit offense against noble souls any more as I have done (this time).”

जहि is derived from the धातुः √हन् (हनँ हिंसागत्योः, अदादि-गणः, धातु-पाठः #२. २)

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

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

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

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

(3) हन् + 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।

(4) हन् + सि। अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् ।

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

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

(8) जहि । By 6-4-36 हन्तेर्जः, when followed by the हि-प्रत्ययः “हन्” gets “ज” as the replacement. See question 3. See easy question 2.

Questions:

1. How many times has जहि been used in the गीता?

2. Which term used as an अव्ययम् in the verse, has been translated as “therefore”?

3. Why doesn’t 6-4-105 अतो हेः apply after step 8?

4. Where has 8-1-23 त्वामौ द्वितीयायाः been used in the verse?

5. How would you say this in Sanskrit?
“Kill the enemy in the form of desire/passion.” Take the answer directly from the गीता and rearrange the words in prose order.

6. Using similar construction (as above), compose the following sentences in Sanskrit:
i. “Kill the enemy in the form of anger.” Use the masculine प्रातिपदिकम् “क्रोध” for “anger.”
ii. “Kill the enemy in the form of ignorance.” Use the neuter प्रातिपदिकम् “अज्ञान” for “ignorance.”

Easy questions:

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

2. Why doesn’t the आदेश: “ज” replace only the ending नकार: of “हन्” as per 1-1-52 अलोऽन्त्यस्य?

Today we will look at the form घ्नन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb10-1-67.

मातरं पितरं भ्रातॄन्सर्वांश्च सुहृदस्तथा ।
घ्नन्ति ह्यसुतृपो लुब्धा राजानः प्रायशो भुवि ।। १०-१-६७ ।।

Gita Press translation “Greedy monarchs given to self-gratification on this earth generally, as a matter of fact, kill their (own) father and mother, brothers as well as all their relations.”

घ्नन्ति is derived from the धातुः √हन् (हनँ हिंसागत्योः, अदादि-गणः, धातु-पाठः #२. २)

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

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

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

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

(3) हन् + 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 the letter ‘श्’ as a इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) हन् + 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. The शप्-प्रत्यय: which is a शित् (has the letter ‘श्’ as a इत्), gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

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

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

(7) ह् न् + अन्ति । By 6-4-98 गमहनजनखनघसां लोपः क्ङित्यनङि, the उपधा (penultimate letter – ref. 1-1-65) of the verbal roots √गम् (गमॢँ गतौ १. ११३७), √हन् (हनँ हिंसागत्योः २. २), √जन् ([जनीँ प्रादुर्भावे ४. ४४], [जनँ जनने ३. २५]), √खन् (खनुँ अवदारणे १. १०२०) and √घस् (घसॢँ अदने १. ८१२) is elided, when followed by an अजादि-प्रत्ययः which is a कित् (has the letter ‘क्’ as a इत्) or a ङित् (has the letter ‘ङ्’ as a इत्) with the exclusion of the अङ्-प्रत्ययः।
“अन्ति” is not a पित् affix – does not have the letter ‘प्’ as a इत् – and therefore it is ङिद्वत् (behaves like having the letter ‘ङ्’ as a इत्) by 1-2-4 सार्वधातुकमपित्। This allows 6-4-98 to apply here.

(8) घ्नन्ति । By 7-3-54 हो हन्तेर्ञ्णिन्नेषु, The हकारः of हन् gets replaced by a letter of the कवर्ग: when followed by an affix with ञकारः or णकारः as an इत् , or when followed (immediately) by a नकारः।
Note: By 1-1-50 स्थानेऽन्तरतमः, of the five letters in the क-वर्गः (क्, ख्, ग्, घ्, ङ्), घ् is the closest substitute because it is both voiced (घोषवान्) as well as aspirate (महाप्राण:) just like the हकार:।

Questions:

1. In which chapter of the गीता has √हन् (हनँ हिंसागत्योः २. २) been used in the last verse?

2. Can you recall a प्रातिपदिकम् (which we have studied) where we used 7-3-54 हो हन्तेर्ञ्णिन्नेषु in the derivation of द्वितीया-बहुवचनम्?

3. The verbal root √गम् (गमॢँ गतौ १. ११३७) is also listed (along with √हन्) in the सूत्रम् 6-4-98 गमहनजनखनघसां लोपः क्ङित्यनङि। But then why doesn’t this सुत्रम् get a chance to apply when deriving लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम् of √गम्?

4. Which अव्ययम् used in the verse has been translated to “as a matter of fact”? Which अव्ययम् has been translated to “as well as”? Which अव्ययम् has been translated to “generally”?

5. Where has 7-3-110 ऋतो ङिसर्वनामस्थानयोः been used?

6. How would you say this in Sanskrit?
“The body gets killed, but not the Self.” Use the masculine प्रातिपदिकम् “आत्मन्” for “Self”, and the अव्ययम् “तु” for “but.”

Easy questions:

1. Which सूत्रम् was used to replace the ending सकार: of the शस्-प्रत्यय: by a नकार: in the form भ्रातॄन्?

2. Where has 8-3-7 नश्छव्यप्रशान् been used in the verse?

Today we will look at the form संस्तूयते 3Ps-लँट् from श्रीमद्भागवतम् Sb4-30-36.

यत्र नारायणः साक्षाद्भगवान्न्यासिनां गतिः ।
संस्तूयते सत्कथासु मुक्तसङ्गैः पुनः पुनः ।। ४-३०-३६ ।।

Gita Press translation “In their midst is glorified Bhagavān Nārāyaṇa Himself, the goal of the recluses, through beautiful stories again and again by men who are free from attachment.”

स्तूयते is derived from the धातुः √स्तु (ष्टुञ् स्तुतौ, अदादि-गणः, धातु-पाठः #२. ३८)
The धातुः “ष्टुञ्” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः , there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the टकार-आदेशः for the तकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, will now be reverted to the तकारः since the cause for the टकारादेश: no longer exists. So we now have “स्तुञ्”।

The  ञकार: gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and hence takes लोप: by 1-3-9 तस्य लोप:।

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

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

(3) स्तु + 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) स्तु + 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) स्तु + 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) स्तुयते । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) स्तूयते । 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।

“सम्” has been used as a उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे)।
सम् + स्तूयते = संस्तूयते । अनुस्वार-आदेशः by 8-3-23 मोऽनुस्वारः। When the letter म् occurs at the end of a पदम् and is followed by a हल् letter, it is replaced by an अनुस्वारः।

Questions:

1. In the last verse of which chapter of the गीता has the यक्-प्रत्यय: been used?

2. What would have been the final form in this example if the विवक्षा were कर्तरि rather than कर्मणि?

3. Which अव्ययम् used in the verse has been translated to “Himself”?

4. Why doesn’t the ending नकार: of “भगवान्” take लोप: by 8-2-7 नलोपः प्रातिपदिकान्तस्य?

5. How would you say this in Sanskrit?
“Even the gods praise one who is free from attachment.” Use a (compound) प्रातिपदिकम् from the verse for “free from attachment.” Use the appropriate forms of “यत्”/”तत्”।

6. How would you say this in Sanskrit?
“I don’t like your behavior.” Paraphrase this to “Your behavior is not pleasing unto me.” Use the masculine प्रातिपदिकम् “आचार” for “behavior” and use the धातु: “रुच्” (रुचँ दीप्तावभिप्रीतौ च १. ८४७) for “to please.” Use चतुर्थी विभक्ति: with अस्मद्-प्रातिपदिकम् for “unto me.”

Easy questions:

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

2. Where has 7-1-9 अतो भिस ऐस् been used?

Today we will look at the form विचष्टे 3As-लँट् from श्रीमद्भागवतम् Sb11-14-45.

एवं समाहितमतिर्मामेवात्मानमात्मनि ।
विचष्टे मयि सर्वात्मन्ज्योतिर्ज्योतिषि संयुतम् ।। ११-१४-४५ ।।

Gita Press translation “With his intellect thus established (in Me) he sees Me in himself and himself actually merged in Me, the Universal Soul, like (an individual) light in (the element of) fire.”

विचष्टे is derived from the धातुः √चक्ष् (चक्षिँङ् व्यक्तायां वाचि । अयं दर्शनेऽपि, अदादि-गणः, धातु-पाठः #२. ७)

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

In the धातुः “चक्षिँङ्”, the इकारः is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत्। This इकारः has अनुदात्त-स्वरः। The ending ङकार: is also an इत् by 1-3-3 हलन्त्यम्। Therefore the सूत्रम् 1-3-12 अनुदात्तङित आत्मनेपदम् applies to the धातुः “चक्षिँङ्”। Hence “चक्षिँङ्” will take only आत्मनेपद-प्रत्ययाः। See advanced question.

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

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

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

(3) चक्ष् + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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) चक्ष् + 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) चक्ष् + शप् + ते । 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) चक् ष् + ते । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

(7) चष्ते । By 8-2-29 स्कोः संयोगाद्योरन्ते च, the सकारः or ककारः at the beginning of a conjunct takes लोपः when the conjunct is at the end of a पदम् or followed by a झल् letter.

(8) चष्टे । टकारादेशः by 8-4-41 ष्टुना ष्टुः।

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

Questions:

1. What is the point of पाणिनि: saying “अन्ते च” in the सूत्रम् 8-2-29 स्कोः संयोगाद्योरन्ते च – because it looks like whenever there is a संयोग: at the end of a पदम् then (as per 8-2-1 पूर्वत्रासिद्धम्) 8-2-23 संयोगान्तस्य लोपः will apply first and remove the ending letter. 8-2-29 will not get any chance to apply in the case of a संयोग: at the end of a पदम्?

2. Commenting on the सूत्रम् 8-2-29 स्कोः संयोगाद्योरन्ते च, the काशिका says – संयोगाद्योः इति किम्? पयः। Please explain.

3. Will there be an alternate form for “आत्मनि” (पुंलिङ्ग-प्रातिपदिकम् “आत्मन्”, सप्तमी-एकवचनम्) by 6-4-136 विभाषा ङिश्योः?

4. How would you say this in Sanskrit?
“One should never revile good men.” Use √चक्ष् (चक्षिँङ् व्यक्तायां वाचि । अयं दर्शनेऽपि, धातु-पाठः #२. ७) with the उपसर्ग: “परि” for “to revile (to abuse upon)” and use the masculine प्रातिपदिकम् “साधु” for “good man.”

5. How would you say this in Sanskrit?
“We should strive to attain proficiency in grammar.” Use √यत् (यतीँ प्रयत्ने १. ३०) for “to strive”, use the अव्ययम् “प्राप्तुम्” for “to attain” and the neuter प्रातिपदिकम् “नैपुण्य” for “proficiency.”

Advanced question:

1. In the धातुः “चक्षिँङ्”, the इकारः is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत्। This इकारः has अनुदात्त-स्वरः। On the basis of this alone we can apply 1-3-12 अनुदात्तङित आत्मनेपदम्। Then why has पाणिनि: also added the ङकार: as an इत् to guarantee the application of 1-3-12 अनुदात्तङित आत्मनेपदम्? What ज्ञापकम् (indication) can we deduce from this? (We have seen the importance of this ज्ञापकम् in a prior post.)

Easy questions:

1. By which सूत्रम् does पाणिनि: define the टि-सञ्ज्ञा (referred to in the सूत्रम् 3-4-79 टित आत्मनेपदानां टेरे)?

2. Where has the “अस्मद्”-प्रातिपदिकम् been used in the verse?

Today we will look at the form याहि 2As-लोँट् from श्रीमद्भागवतम् Sb10-16-60.

श्रीशुक उवाच
इत्याकर्ण्य वचः प्राह भगवान्कार्यमानुषः ।
नात्र स्थेयं त्वया सर्प समुद्रं याहि मा चिरम् ।
स्वज्ञात्यपत्यदाराढ्यो गोनृभिर्भुज्यते नदी ।। १०-१६-६० ।।

Gita Press translation – Śrī Śuka went on : Hearing this (prayer), the almighty Lord, who had assumed a human semblance on purpose replied, “You ought not to stay here, O serpent! Accompanied by your kinsfolk, progeny and wives, proceed you to the ocean without delay; let the river be used by the bovine race and human beings.”

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

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

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 मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

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

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

(3) या + 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।

(4) या + सि। अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् ।

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

(7) याहि । 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 a तिङन्तं रूपम् (verbal form) of √या (या प्रापणे, धातु-पाठः २. ४४) been used four times in the same verse in the गीता?

2. We have studied two rules which prescribe a लुक् elision of the हि-प्रत्यय:। Which are they and why didn’t either of them apply in this example?

3. Where has 6-4-14 अत्वसन्तस्य चाधातोः been used in the verse?

4. Why doesn’t the ending इकार: of the “हि”-प्रत्यय: get the उकारादेश: by 3-4-86 एरुः?

5. How would you say this in Sanskrit?
“Go home without delay.” Use some words from the verse for “without delay.”

6. How would you say this in Sanskrit?
“Let the cows eat the grass.” Paraphrase to passive – “Let the grass be eaten by the cows.” Use √भुज् (भुजँ पालनाभ्यवहारयोः ७. १७) for “to eat.” Use the neuter प्रातिपदिकम् “तृण” for “grass.”

Easy questions:

1. Which term used in the verse has the नदी-सञ्ज्ञा?

2. Where has the “युष्मद्”-प्रातिपदिकम् been used in the verse?

Today we will look at the form द्वेष्टि 3As-लँट् from श्रीमद्भागवतम् Sb4-2-2.

कस्तं चराचरगुरुं निर्वैरं शान्तविग्रहम् ।
आत्मारामं कथं द्वेष्टि जगतो दैवतं महत् ।। ४-२-२ ।।

Gita Press translation “Who would bear enmity to Him, the Teacher of the whole animate and inanimate creation, who bears enmity to none, is possessed of a tranquil personality, delights in His own Self and is the highest object of veneration to the (whole) universe?”

द्वेष्टि is derived from the धातुः √द्विष् (द्विषँ अप्रीतौ, अदादि-गणः, धातु-पाठः #२. ३)

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

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

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

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

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

(7) द्वेष् + 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) द्वेष्टि । टकारादेशः by 8-4-41 ष्टुना ष्टुः।

Questions:

1. Where is the form द्वेष्टि used in the गीता?

2. In which सूत्रम् (that we have studied) does पाणिनि: specifically mention the प्रातिपदिकम् “महत्”? Why did that सूत्रम् not apply in the form “महत्” used in this verse? (Which condition was not satisfied?)

3. In which लकार: is the प्रथम-पुरुष-एकवचनम् form same as the मध्यम-पुरुष-एकवचनम् form of √द्विष् ?
i. लँट्
ii. लोँट्
iii. लङ्
iv. (विधि)लिँङ्

4. Where has 7-2-103 किमः कः been used in the verse? Is 7-2-103 किमः कः a अपवाद: for 7-2-102 त्यदादीनामः?

5. How did the इकार: in “द्विष्” get the लघु-सञ्ज्ञा (which is required to apply 7-3-86 पुगन्‍तलघूपधस्‍य च in step 7) even though there is a संयोग: prior to it?

6. How would you say this in Sanskrit?
“Peace comes to him who doesn’t hate anyone.” Use √गम् (गमॢँ – [गतौ] १. ११३७) with the उपसर्ग: “उप” for “to come to.” Use the appropriate forms of “यत्”/”तत्”।

Easy questions:

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

2. Can you recall a सूत्रम् (that we have studied) which is a निषेध-सूत्रम् (negation rule) for 8-4-41 ष्टुना ष्टुः?

Today we will look at the form स्तुवन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb8-4-25.

ये मां स्तुवन्त्यनेनाङ्ग प्रतिबुध्य निशात्यये ।
तेषां प्राणात्यये चाहं ददामि विपुलां गतिम् ।। ८-४-२५ ।।

Gita Press translation “And to them, who at the close of night (the commencement of the period known as the Brahma Muhūrta, which extends over two hours and twenty-four minutes before sunrise), extol Me by means of this hymn (mentally recited by you), O dear one, I vouchsafe unclouded memory (of Myself) at the moment of death.”

स्तुवन्ति is derived from the धातुः √स्तु (ष्टुञ् स्तुतौ, अदादि-गणः, धातु-पाठः #२. ३८)

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

The धातुः “ष्टुञ्” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः , there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the टकार-आदेशः for the तकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, will now be reverted to the तकारः since the cause for the टकारादेश: no longer exists. So we now have “स्तुञ्”।

The  ञकार: 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 √स्तु-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 √स्तु-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 “√स्तु” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √स्तु-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √स्तु-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) स्तु + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

(3) स्तु + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates “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) स्तु + 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. The शप्-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(5) स्तु + झि । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः। Note: Since the सार्वधातुक-प्रत्यय: “झि” is अपित्, by 1-2-4 सार्वधातुकमपित् it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 1-1-5 क्क्ङिति च to prevent 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

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

(7) स्तुवन्ति । 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”।
In the present example, the ending उकार: of the अङ्गम् “स्तु” is part of a धातु:। Hence 6-4-77 applies. See question 2.

Questions:

1. Where is स्तुवन्ति used in the गीता?

2. In the absence of 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियँङुवँङौ, which सूत्रम् would have applied in step 7 to give which (undesired) form?

3. Which अव्ययम् in the verse translates to “O dear one”?

4. Where has 7-2-112 अनाप्यकः been used in the verse?

5. How would you say this in Sanskrit?
“One should always praise the Lord.”

6. How would you say this in Sanskrit?
“Why don’t people praise you?” Paraphrase to passive “Why are you not praised by people?” Use the अव्ययम् “कस्मात्” for “why.”

Easy questions:

1. Can you spot a सुँट्-आगम: in the verse?

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

Today we will look at the form ईयते 3Ps-लँट् from श्रीमद्भागवतम् Sb3-32-26.

ज्ञानमात्रं परं ब्रह्म परमात्मेश्वरः पुमान्।
दृश्यादिभिः पृथग्भावैर्भगवानेक ईयते ।। ३-३२-२६ ।।

Gita Press translation “The Lord is nothing but absolute Consciousness and is the same as the Transcendental Reality (Brahma), the Supreme Spirit, the Ruler of all and the Highest Person.Though One, He appears in diverse forms as the seer, the object seen, the means of sight and so on.”

ईयते is derived from the धातुः √इ (इण् गतौ, अदादि-गणः, धातु-पाठः #२. ४०)

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

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

(3) 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 – 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) इ + 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) इ + 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) इयते । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) ईयते । 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। See question 3.

Questions:

1. Can you spot two places where the यक्-प्रत्यय: has been used in the last ten verses of Chapter Three of the गीता?

2. Commenting on the सूत्रम् 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः, the काशिका says- असार्वधातुके इति किम्? चिनुयात्। Please explain.

3. Why doesn’t the यक्-प्रत्यय: (prescribed by 3-1-67 सार्वधातुके यक्) get the कृत्-सञ्ज्ञा?

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

5. How would you say this in Sanskrit?
“It appears that you have not read the Geeta.” Paraphrase this to “It appears that the Geeta has not been read by you.” Use √पठ् (पठँ व्यक्तायां वाचि १. ३८१) for “to read ” and use √इ (इण् गतौ २. ४०) in the passive with the उपसर्ग: “प्रति” for “to appear.” Use the अव्ययम् “इति” (end-quote) to convey the meaning of “that.”

6. How would you say this in Sanskrit?
“There is no happiness for one who does not follow Dharma.” Use √वृत् (वृतुँ वर्तने १. ८६२) for “is” (“to exist”) and use √चर् (चरँ गत्यर्थ: १. ६४०) with the उपसर्ग: “अनु” for “to follow.” Use the appropriate forms of the pronouns “यत्”/”तत्”।

Easy questions:

1. Where has 6-4-14 अत्वसन्तस्य चाधातोः been used in the verse?

2. Can you spot a “असुँङ्”-आदेश: in the verse?

Today we will look at the form विद्धि 2As-लोँट् from श्रीमद्भागवतम् Sb6-12-10.

यथा दारुमयी नारी यथा यन्त्रमयो मृगः ।
एवं भूतानि मघवन्नीशतन्त्राणि विद्धि भोः ।। ६-१२-१० ।।

Gita Press translation “Just as a wooden puppet or even as a mechanical toy-deer is subject to the control of the showman or the individual winding up the toy, likewise know (all) living beings, O Indra, are subject to the control of God.”

विद्धि is derived from the धातुः √विद् (विदँ ज्ञाने, अदादि-गणः, धातु-पाठः २. ५९)

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

In the धातु-पाठः, the √विद्-धातुः has one इत् letter which is the अकार: following the दकार:। This इत् letter has a उदात्त-स्वर:। Thus the √विद्-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 √विद्-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 √विद्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

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

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

(3) विद् + सिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “सिप्” as the substitute for the लकारः। “सिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(4) विद् + सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

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

(7) विद् + हि । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः। See question 1.

(8) विद्धि । By 6-4-101 हुझल्भ्यो हेर्धिः, the “हि” of लोँट् gets “धि” as replacement, when following the verbal root √हु (हु दानादनयोः | आदाने चेत्येके | प्रीणनेऽपीति भाष्यम् ३. १) or when following a verbal root ending in a letter of the झल्-प्रत्याहारः।

Questions:

1. Why doesn’t 7-3-86 पुगन्तलघूपधस्य च apply after step 7 to do a गुणादेश: in place of the इकार: of “विद्”?

2. Where is the form विद्धि used in the गीता?

3. Which प्रातिपदिकम् has been used in the form (हे) मघवन्? Is there an alternate form?

4. Can you recall two सूत्रे wherein पाणिनि: specifically refers to this प्रातिपदिकम् (answer to #3)?

5. How would you say this in Sanskrit?
“Know that the truth always wins.” Use √जि (जि जये १. ६४२) for “to win” and use the अव्ययम् “इति” (end-quote) to convey the meaning “that.”

6. How would you say this in Sanskrit?
“Seeing (having seen) a lion, all the deer quickly ran away.” Use the अव्ययम् “दृष्ट्वा” for “having seen” and use √अय् (अयँ- [गतौ]१. ५४६) with the उपसर्ग: “परा” for “to run away.” Use “द्रुतम्” as an adverb “quickly.”

Easy questions:

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

2. Where has 7-1-72 नपुंसकस्य झलचः been used in the verse?

Today we will look at the form तिष्ठति 3As-लँट् from श्रीमद्वाल्मीकि-रामायणम् 3-29-3.

उद्वेजनीयो भूतानां नृशंसः पापकर्मकृत् ।
त्रयाणामपि लोकानामीश्वरोऽपि न तिष्ठति ।। ३-२९-३ ।।

Gita Press translation “He who oppresses (all) created beings, is hard-hearted and perpetrates sinful deeds does not survive, be he the ruler of all the three worlds.”

तिष्ठति is derived from the धातुः √स्था (भ्वादि-गणः, ष्ठा गतिनिवृत्तौ, धातु-पाठः #१. १०७७)

The धातुः “ष्ठा” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः , there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the ठकार-आदेशः for the थकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, will now be reverted to the थकारः since the cause for the ठकारादेश: no longer exists. So we now have √स्था।

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

In the धातु-पाठः, the √स्था 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 √स्था, 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 √स्था can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

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

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

(3) स्था + 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) स्था + 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) स्था + अ + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(6) तिष्ठ + अ + ति । By 7-3-78 पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः – When followed by a प्रत्ययः which begins with शकार: as an इत्, the verbal roots “√पा (पा पाने १. १०७४), √घ्रा (घ्रा गन्धोपादाने १. १०७५), √ध्मा (ध्मा शब्दाग्निसंयोगयोः १. १०७६), √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √म्ना (म्ना अभ्यासे १. १०७८ ), √दा (दाण् दाने १. १०७९), √दृश् (दृशिर् प्रेक्षणे १. ११४३), √ऋ (ऋ गतिप्रापणयोः १. १०८६), √सृ (सृ गतौ १. १०८५), √शद् (शद्ऌँ शातने १. ९९१, ६. १६४) and √सद् (षद्ऌँ विशरणगत्यवसादनेषु १. ९९०, ६. १६३)” get “पिब, जिघ्र, धम, तिष्ठ, मन, यच्छ, पश्य, ऋच्छ, धौ, शीय and सीद” as replacements respectively. See question 3.

(7) तिष्ठति । By 6-1-97 अतो गुणे, in the place of the letter अ which 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 is तिष्ठति used in Chapter 3 of the गीता?

2. Which सूत्रम् was used to do the “त्रय”-आदेश: in the form त्रयाणाम्?

3. Based on which परिभाषा-सूत्रम् are the substitutions prescribed by 7-3-78 done “respectively”?

4. Among the verbal roots listed in 7-3-78, which one has the घु-सञ्ज्ञा?

5. How would you say this in Sanskrit?
“Stay here for one week.” Use the अव्ययम् “अत्र” for “here” and the masculine प्रातिपदिकम् “सप्ताह” for “week.”
Note: When an action is done for a continuous period of time (or distance) then द्वितीया-विभक्ति: has to be used with the measure of time (or distance.) सूत्रम् is 2-3-5 कालाध्वनोरत्यन्तसंयोगे।

6. How would you say this in Sanskrit?
“Wait.” Paraphrase this to the passive “Let the action of waiting be done.” Use √स्था (ष्ठा गतिनिवृत्तौ, धातु-पाठः #१. १०७७) for “to wait.”

Easy Questions:

1. Which सूत्रम् was used to get the नुँट्-आगम: in the form लोकानाम्?

2. Can you spot where in the verse has उकार: been used as an आदेश: (substitute)?