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The Tested Easiest Method of Learning & Teaching Sanskrit Study Notes First Book Lessons 1-30 (of 44) Draft: February 24, 2010

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Page 1: Tested Easiest Method

The Tested Easiest Method of

Learning & Teaching Sanskrit

Study Notes

First Book – Lessons 1-30 (of 44)

Draft: February 24, 2010

Page 2: Tested Easiest Method

ii

Table of Contents

Overall Syllabus – From TEM to the महाभाष्यम् ......................................................................... viii

Why the TEM ? ........................................................................................................................ viii

TEM and other grammar texts .................................................................................................... ix

Prior knowledge of संस्कृतम् ........................................................................................................... x

Textbooks ................................................................................................................................... x

Optional reference books ........................................................................................................... xi

Before you begin your study of the TEM . . . .............................................................................. xi

Marking up the bare अष्टाध्यायी .................................................................................................... xii

How to read the TEM ............................................................................................................... xiii

How to use these notes ............................................................................................................ xiv

Collaborative notes .................................................................................................................. xiv

Lesson 1 .................................................................................................................................... 1

1. Goal ................................................................................................................................ 1

Lesson 2 .................................................................................................................................... 1

2. Goal ................................................................................................................................ 1

3. What are the various kinds of sutras? .............................................................................. 1

4. What are the 10 लकार-s? ................................................................................................. 2

Lesson 3 .................................................................................................................................... 2

5. Goal ................................................................................................................................ 2

6. What are the major अिधकारसूत्रािण? ................................................................................... 2

7. Here, 15 अिधकारसूत्रािण are shown. On page 281, a different list of 21 sutras is given . . . 3

8. What is the meaning of the अिधकार-सूत्रािण? ...................................................................... 3

Lesson 5a .................................................................................................................................. 4

9. Goal ................................................................................................................................ 4

Lesson 5b .................................................................................................................................. 6

10. Goal ................................................................................................................................ 6

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11. What are the various उच्चारण-स्थानािन? .............................................................................. 6

12. स्थान ................................................................................................................................. 6

13. What are the आभ्यन्तर efforts? .......................................................................................... 6

14. What are the बाह्यप्रयत्ााः (external efforts)? ...................................................................... 7

Lesson 6 .................................................................................................................................... 7

15. Goal ................................................................................................................................ 7

16. We have 5.7.6.1, 5.7.1 and 6.1.7. When is what ordering applicable ? ............................ 8

Lessons 7-9 (नामपदािन) ............................................................................................................. 8

17. Goal ................................................................................................................................ 8

18. पररष्कार of the सुप ्प्रत्यय-s .................................................................................................. 9

19. हलन्तप्राितपददक, पदसंज्ञा and जश् / चर् ................................................................................... 9

20. Why doesn’t पदसंज्ञा of वाच ्in वाच ्+ टा cause the form वागा? ...........................................10

21. Why doesn’t सुगण् undergo changes like वाच ्etc, due to पद-संज्ञा? ...................................11

22. Why isn’t सुगणरुँ the final form due to पूववत्रािसद्धम्? ............................................................11

23. What does उपदशे mean? .................................................................................................11

24. मूधवन्यादशेाः and आदशेप्रत्ययय ाः. .............................................................................................11

25. वाक्ष ुand the ित्रपदी ...........................................................................................................12

26. हल्ङ्याब्भभ्य सुितिस अपृकं्त हल ्and ल पाः...................................................................................12

27. Exercises ........................................................................................................................12

28. Practice ..........................................................................................................................12

Lessons 10-11 भ्वाददगण and लट् लकाराः .......................................................................................13

29. Goal ...............................................................................................................................13

30. The derivation of ितप ्in भ्वादद-गणाः ...................................................................................13

31. Why don’t we have ल पाः of ल ्in लुँट्? ...............................................................................14

32. On कतवरर शप ्and recursion ..............................................................................................14

33. What does अङ्गं mean? ...................................................................................................14

34. झ ऽन्ताः, अवयव and आददाः ....................................................................................................15

35. Why are there two sutras with धात ाः in contiguous sections? ..........................................15

36. Excercises ......................................................................................................................16

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Lesson 11b (गण-प्रत्यय-s) ............................................................................................................16

37. An extra lesson ...............................................................................................................16

38. Lesson Outline ...............................................................................................................16

39. गुणाः and वृिद्धाः ...................................................................................................................17

40. What is the गुण substitute of ऋ?......................................................................................17

41. Other features common to many गण-s ............................................................................17

42. What is the relationship between शप् and the other affixes श्यन् etc? ...............................18

43. What are साववधातुक / आधवधातुक ? .......................................................................................18

44. In इक गुणवृद्धी why do we have अनुवृिताः of गुण and वृिद्धाः? ..................................................18

45. How does गुणिनषेधाः work? ...............................................................................................18

46. When does गुणाः of the धातुाः / िवकरप्रत्ययाः occur? ...............................................................19

47. दिित च and िनिमत-सप्तमी ...................................................................................................20

48. Excercises ......................................................................................................................20

Lesson 12 (ददव् / तुद ्/ स)ु + लट् ....................................................................................................20

49. Goal ...............................................................................................................................20

50. Why doesn't तुस्मााः protect the last letter in श्यन?् .............................................................21

51. In the derivation of सुन्विन्त, why do we need हुशु्नव ाः साववधातुके for यण्-सिन्धाः? ......................21

52. In the derivation of जुह िष, how does आदशे-प्रत्ययय ाः apply? ..............................................22

Lesson 13 (तन ्/ क्री / अद ्/ जुह्) + लट् .............................................................................................22

53. Goal ...............................................................................................................................22

54. Why don’t जुहुवाः and जुहुमाः have optional forms जुह्वाः and जुह्माः? .......................................23

55. In the derivation of जुह ित, how is हु replaced with ज ुin the अभ्यासाः? .................................23

56. Why aren't the गणिवकरण sutras for अदादद and जुह त्यादद गण-s under the अिधकार of धात ाः? 23

Lesson 14 (रध ्+ िणच)् + लट् .......................................................................................................24

57. Goal ...............................................................................................................................24

58. In the derivation of रध ्+ श्नम् + िमप,् why do we have रणि्ध्म and not रणिध्म? ...................24

59. In the derivation of रध ्+ श्नम् + लट्, when does the elision of ध्ध् occur? ............................25

60. Why are the forms of रधादद-गणाः so complicated? ............................................................25

61. In श्नस रल्ङ्ल पाः, shouldn’t श्नस ाः be श्नास ाः? ............................................................................26

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62. श्नस ाः अल्ङ्ल पाः and अस-्धातुाः ................................................................................................26

63. च रयित and सनाद्यन्तााः धातवाः .............................................................................................26

64. आभ्यस्तय ाः आताः and अिच ...................................................................................................27

65. Exercises ........................................................................................................................27

66. िसिद्धाः from the प्रथमावृिताः ..................................................................................................27

Lessons 15-16 (कारकम्) .............................................................................................................28

67. Goal ...............................................................................................................................28

68. कारके ...............................................................................................................................28

69. कारक and िवभिक्त ..............................................................................................................29

70. अनिभिहत े..........................................................................................................................29

71. Excercises ......................................................................................................................29

Lessons 18-19 (संज्ञा) .................................................................................................................30

72. Goal ...............................................................................................................................30

73. तुल्ङ्यास्य-प्रयत् ंसवणवम् ...........................................................................................................30

74. िवराम ऽवसानम् ..................................................................................................................30

75. Does िघ-संज्ञा apply only to स्त्रीिलङ्ग words? .....................................................................31

76. What is the purpose of understanding sutras 4.1.162, 4.1.163 and 4.1.172 at this time? 31

Lessons 20-21 (पररभाषा) ...........................................................................................................31

77. Goal ...............................................................................................................................31

78. In the explanation of the पररभाषा, many sutras are referenced by number only . . . .........32

79. In the sutram उरण् रपराः, how does उाः refer to ऋ? ............................................................32

80. When does replacement of a single letter / entire term occur? .......................................32

81. In तपरस्तत्कालस्य, why is तपराः interpreted as both बहुव्रीिहाः and तत्पुरषाः? .............................32

82. अल ऽन्त्यस्य / येन िविधस्तदन्तस्य .............................................................................................33

83. What are the extra पररभाषा-सूत्रािण at the end of lesson 21 ..............................................33

Lessons 22-25 (सिन्धाः) ...............................................................................................................33

84. Why doesn’t पूववत्रािसद्ध ंcause the inapplicability of हिश च after ससजुष ाः राः? .......................33

85. Why doesn’t प्रकृत्या अन्ताःपाद ंapply to the end of the verse (due to अन्ताः) ...........................34

86. The structure of this संिहता set of सूत्रािण ..........................................................................34

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87. Why do we have two different अिधकार sections for “संिहतायाम्” ? .....................................34

Lessons 24 (पुरष + सुप)् ..............................................................................................................35

88. In the formation of पुरषौ, why is there so much debarring? .............................................35

89. Why doesn’t similar debarring occur for जस,् शस ्etc? ......................................................35

90. In the formation of पुरषााः (जस)्, why is the पररभाषा, अल न्त्यस्य quoted? .............................36

91. Doesn’t the derivation of पुरष + टा effectively require memorization of word endings? ....36

92. When deriving पुरषाभ्या,ं why doesn’t अत दीघो यिञ suffice? ............................................36

93. When deriving पुरष ाः, why bring आदशेाः of ऐस ्instead of एस्? .............................................37

94. When deriving पुरषाय, why introduce the sutram स्थािनवत ्आदशेाः ॰ ? ................................37

95. Are there alternate forms of पुरष + ङिस? .........................................................................38

96. ङिसङस श्च and िघ-संज्ञा. ......................................................................................................39

97. िवभिक्ताः of आिम in ह्रस्वनद्याप नुट् ........................................................................................39

98. िसिद्धाः from the प्रथमावृिताः ..................................................................................................39

Lessons 26-29 (कृत-्प्रत्ययााः) ........................................................................................................39

99. गुणाः of आधवधातुकं affixes and िपत ्.......................................................................................39

100. उरण् रपराः and the derivation of कारकाः ...............................................................................40

101. What are सेट् / अिनट् / वेट्? ................................................................................................40

102. What is the difference between कृत ्and कृत्य प्रत्ययााः? .......................................................41

103. We have कतवव्य ं/ कतवव्य ंon page 166 / 168. But there’s no mention in the errata . . . .........41

104. What is the purpose of एकाच उपदशेे ऽनुदातात ्(7.2.10) ? ....................................................41

105. Isn’t वलादाेः in आधवधातुकस्य इट् वलादाेः overly inclusive? ........................................................42

106. Why don’t यत,् ण्यत ्etc. have इडागमाः ? .............................................................................42

107. Which of the 16 कृत-्प्रत्ययााः in these lessons has इडागमाः? ................................................42

108. In the illustration of ण्यत,् what is the purpose of ण्य आवश्यके ? ..........................................43

109. What does अच ्mean in उिगदचा ंसववनामस्थानेऽधात ाः ? .........................................................44

110. What is a ‘strong case’ (page 173) ? ..............................................................................44

111. शत ृdoesn’t apply in प्रथमा? But there are counter-examples . . . ......................................44

112. Location of the verbal sutras ...........................................................................................44

113. िसिद्धाः from the प्रथमावृिताः ..................................................................................................45

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Other .........................................................................................................................................46

114. When looking at सूत्रािण, what commentaries should I look at? ........................................46

पािणनीयशब्भदानुशासन ंErrata ..........................................................................................................47

Numbering in the पािणनीयशब्भदानुशासनम् .......................................................................................47

TEM Errata ...............................................................................................................................48

Books Referenced in the TEM ..................................................................................................50

The format of the प्रथमावृिताः books .............................................................................................51

Sample marked up portion of the अष्टाध्यायी ................................................................................53

अिधकारसूत्रािण .............................................................................................................................54

References ...............................................................................................................................55

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पूववपीरठका

These notes were compiled by students during their self-study of “The Tested Easiest Method of

Learning & Teaching Sanskrit,” (hereafter referred to as the TEM). It is largely a collection of

various notes that supplement the TEM text. Many people have contributed to this document.

Overall Syllabus – From TEM to the महाभाष्यम्

1. TEM Part 1 – Introduction to the method and the structure of the अष्टाध्यायी in 44 lessons,

with approximately 450 sutras

2. TEM Part 2 – Commonly used sutras and प्रकरणािन (approx. 3295 sutras)

3. First reading, प्रथमावृिताः, of all 4000 sutras of the अष्टाध्यायी, in order

4. Verbal forms, ितङन्तप्रदक्रया, (with माधवीय-धातुवृिताः)

5. Noun forms, सुबन्तप्रदक्रया, (with उणादद / दिट्-सूत्रािण and िलङ्गानुशासनम्)

6. Second reading, िितीयावृिताः (शङ्का-समाधान)ं of the अष्टाध्यायी, with the कािशका

7. महाभाष्यम्

Why the TEM ?

The method of learning व्याकरणं directly through the bare अष्टाध्यायी has tremendous advantages.

The first reading, प्रथमावृिताः, of all 4000 sutras found in the अष्टाध्यायी, in order, traditionally begins

after committing the अष्टाध्यायी to memory. Each sutra is studied along with पदच्छेदाः, िवभिक्ताः,

समासाः, अिधकाराः, अनुवृिताः, अथवाः, उदाहरणं and िसिद्धाः.

The final forms of the उदाहरणािन given for each sutram are formed after the application of many

सूत्रािण. The sutram being studied should be understood within this context of the relevant

derivations (िसिद्धाः). If the अष्टाध्यायी has been memorized, the simple meaning of all the other

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sutras of the िसिद्धाः being shown can be explained. However, this is impossible for those of us

who have not memorized the अष्टाध्यायी.

The आचायवाः, ब्रह्मदतिजज्ञासुाः recognizes that this memorization is not possible for everyone, and in

his book, the TEM, he has bridged the gap. The purpose of his book is to gain enough familiarity

with the structure of the अष्टाध्यायी, through all the fundamental kinds of िसिद्धाः, so that the student

(who has not memorized the text) can begin the study of the प्रथमावृिताः proper.

There are 6 fundamental kinds of िसिद्धाः – namely ितङन्त, कृदन्त, सुबन्त, स्त्री, तिद्धत and समासाः. A

quick look at the िसद्धयाः of the examples (उदाहरणािन) for the very first sutras of the अष्टाध्यायी

cover words from all these kinds of िसद्धयाः. And a look through the TEM’s table of contents

shows that this is precisely what the book teaches.

In other words, the TEM allows those of us who have not memorized the अष्टाध्यायी, to

understand the application of the very first sutras of the अष्टाध्यायी, within the context of िसद्धयाः.

TEM and other grammar texts

Some grammar texts (like the कौमुदी) teach प्रदक्रया without relying on the ordering of sutras in the

अष्टाध्यायी. Others (like the व्यावहाररकं पािणनीय ंand पािणनीय पद्धत्या शब्भदरूपािण of श्रीअरिवन्दाश्रमाः)

teach प्रदक्रया on the basis of अनुवृिताः. However, the emphasis is squarely on the प्रदक्रया at the

expense of understanding the sutra, and how its meaning is derived.

The TEM book also teaches िसिद्धाः. However, it does so by teaching अनुवृिताः, and expecting the

student to understand the source of this अनुवृिताः, based on an understanding of the structure of

the अष्टाध्यायी (i.e. अिधकाराः). The student is expected to reorder the full form of the sutram to form

his own commentary. The TEM expects the student to have a copy of the bare अष्टाध्यायी in hand

at all times. The TEM is designed to lead the student to the प्रथमावृिताः and, eventually, to a

thorough mastery of the अष्टाध्यायी.

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In terms of the number of sutras taught, the TEM is no lightweight. The लघ ुand मध्य कौमुदी cover

1188 and 2117 sutras respectively. In comparison, the two parts of the TEM cover 450 and

3295 sutras respectively.

Prior knowledge of संस्कृतम्

Before embarking on the study of the TEM, some functional knowledge of संस्कृत ंis essential 1.

Consider the classes and study sessions arranged by संस्कृत-भारती. In particular, spoken

samskritam and its revision through her publication अभ्यासपुस्तकं, followed by a refinement of

basic communication skills through अभ्यासदर्शशनी and सम्भाषणस पानम्. Basic grammatical

knowledge (for daily use) can be picked up through books like भाषा-प्रवेशाः, गीता-प्रवेशाः etc.

Textbooks

1. [Required] The Tested Easiest Method of Learning and Teaching Sanskrit, by

Brahmadatta Jignasu. Available from http://www.exoticindiaart.com/ for $23 including

shipping.

2. [Required] Bare अष्टाध्यायी (लघ ुnumbering) without अनुवृिताः markings. (e.g.

पािणनीयशब्भदानुशासन ंby सत्यानन्दवेदवागीशाः). A pdf version of the necessary portions of this

edition (previously made available by the Digital Library of India) is distributed along with

this document. Be sure to print it double-sided, so that you can see as many sutras at

one time as possible.

3. [Required] प्रथमावृिताः (3 Vols) by ब्रह्मदतिजज्ञासुाः and प्रज्ञादवेी. Available from

http://www.bibliaimpex.com/ for $39 including shipping.

1 In the TEM, ब्रह्मदतिजज्ञासुाःsays otherwise, but this seems impractical to us.

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Optional reference books

1. लघुिसद्धान्तकौमुदी, भ मीव्याख्या, by भीमसेन शास्त्री. Most of the sutras that we will study are also

found in the लघ-ुकौमुदी, and this commentary does an excellent job of clearing lingering

doubts.

2. कािशका with िहन्दी commentary named स मलेखा (3 vols) by ईश्वरचन्राः. Available from

http://www.easternbookcorporation.com/ for $52.08 + shipping.

Before you begin your study of the TEM . . .

1. Purchase the three primary textbooks. We found them essential for our study.

2. Read the introduction and instructions provided in the TEM book by ब्रह्मदतिजज्ञासुाः. This is

provided in two places – the content that precedes the “First Day Lesson”, and the

content after the “Forty fourth Lesson”. i.e. pages 1-36, 272-329. Gloss over the sections

that don’t make sense, but try to get a general sense of the author’s method. Pages 31-

33 and 324-328 are particularly important.

3. We wanted to provide an edition of the bare अष्टाध्यायी, with good typesetting, whose

numbering is the same as the numbering of the प्रथमावृिताः. Unfortunately, though we

found an edition that comes close, there are some differences. Please correct the

numbering to make it match the प्रथमावृिताः as shown on page 47 of this document.

4. As you look for sutras in the bare अष्टाध्यायी pdf that we’ve provided, you will realize that it

would be useful to mark each page with the range of sutras that it contains. Go through

all 88 pages, and number them (with the first sutra, last sutra, or both . . . whatever helps

you find the sutras quickly). While you are at it, correct the typos from the errata listed at

the end of this document.

5. The TEM text contains many printing mistakes. Some of them are minor, but many of

them can seriously confuse the reader. We have provided a list of errata at the end of

this document. Take the time to go through it and fix these typos.

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Marking up the bare अष्टाध्यायी

The purpose of these instructions, provided by the आचायवाः is to mark up अनुवृिताः and अिधकाराः so

as to get a feel for the structure of the text. The अनुवृिताः is underlined, and अिधकाराः is made to

stand out. Furthur, indicate the sutras that you have learnt, so that you can go through all such

sutras from the bare text. For an example of a marked up portion of the अष्टाध्यायी, please see

page 53 of this document.

1. For अिधकार-सूत्रािण, place the range of its अिधकाराः between quotes. i.e. ❛ . . . ❜. Put the

starting red quote before the sutram, and indicate the range of अिधकाराः. After the last

sutram covered by the अिधकाराः, put the ending quote, and optionally indicate the sutram

whose अिधकाराः has lapsed.

2. When a sutram has been learnt, underline the number that precedes it to indicate that

this is a sutram that you can revise from the bare text. [ The आचायवाः tells us to underline

the entire sutram in red once it has been learnt. I prefer to mark the number alone in

black, in order to make the अनुवृिताः and अिधकाराः stand out. ]

3. When a word from a sutram has अनुवृिताः that has been learnt, underline it, and indicate

the range of its application (i.e. the number of the sutram until which the अिधकाराः

extends).

In order to help with the अनुवृिताः markings, we have provided the appendix from

ईश्वरचन्र’s commentary on the अष्टाध्यायी which is nicely typeset, and follows the same

numbering scheme as the प्रथमावृिताः.

From your personal marked up copy of the अष्टाध्यायी alone, for each sutra that you have learnt,

you should be able to tell the अनुवृिताः and अिधकाराः that flow down to it, and rearrange these

words to generate a meaningful वृिताः. In addition, especially for िविध-सूत्रािण, you should be able

to given a relevant example.

Periodically, go through all of the sutras that you have learnt in the bare marked-up ashtadhyayi,

with the प्रथमावृिताः in hand. Read the पदच्छेदाः, िवभिक्ताः, वचन,ं समासाः, अथवाः and उदाहरणािन. This will

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be very helpful. Also, for each section of lessons, periodically do some िसद्धयाः, so that you do not

forget what you have learnt in previous lessons. This kind of constant re-inforcement is helpful.

How to read the TEM

The first few lessons are simple, and can be covered quickly. Expect to spend 2-4 hours on

most of the 44 lessons. Some of this will be spent on the new lesson, and marking up your copy

of the अष्टाध्यायी. Some of it will be spent revising “old material” through the bare “marked-up”

अष्टाध्यायी.

The आचायवाः instructs students to have a copy of the bare अष्टाध्यायी in hand, and to mark it up

(with अिधकाराः, अनुवृिताः, िवभिक्ताः) according to his instructions. Doing this, and revising these

sutras from the bare text, is essential to gain a good understanding of the structure of the text,

which is a primary goal of studying TEM. The importance of this markup and subsequent

revision of the marked-up “bare” text should not be underestimated.

The sutras mentioned in the TEM should be understood with िवभिक्ताः, पदच्छेदाः, समासाः, अिधकाराः,

अनुवृिताः and अथवाः. If any of these facets is unclear from the TEM, you should go through the same

sutram in the प्रथमावृिताः. In many cases, the full अनुवृिताः is omitted in the TEM, and it would be

preferrable to refer to the प्रथमावृिताः whenever you come across a new sutram (For a discussion

on the format of the प्रथमावृिताः books, see page 51 in this document.)

If the sutram is still unclear, and the notes were not helpful, go through one of the optional

reference books on the अष्टाध्यायी.2 More than likely, the भ मी-व्याख्या will suffice. Don’t worry about

difficult advanced details found in these sources. Those details are meant for िितीयावृिताः (the

second reading). Rely on these books merely to throw light on the प्रथमावृिताः. Use it to clarify

your doubts, but ignore it when it confuses you furthur.

2 If you had to do this, please drop us a note . . . help us make these notes more useful.

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How to use these notes

One problem with the TEM, is that it gives equal weight to all sutras. However, some sutras are

much more important than others, because they help establish the overall pattern. To help with

this problem, the notes include “Goals” for each set of lessons. This is intended to lay out the

purpose of the lesson. This should be used to figure out which sutras are more important than

others. Also, in a few places, the goals enumerate minor variations from the TEM lessons.

These are suggestions based on our experience that make it easier to internalize the material.

Other than the errata and goals sections, it would be best if you first tried to digest the material

on your own (i.e. come up with your own questions and answers), and then read the relevant

portions of this document. Where the िसद्धयाः from the प्रथमावृिताः are indicated, consider looking at

them for furthur reinforcement. (Note: There are multiple editions of the प्रथमावृिताः, and the page

numbers may be incorrect. In this case, look for the िसिद्ध under the indicated सूत्रम्.)

Aim to understand each lesson, and to be able to generate the full िसिद्धाः of the examples given

in the TEM, saying all relevant sutras (along with अनुवृिताः and अिधकाराः), without referring to any

books (except the bare अष्टाध्यायी when necessary). From your knowledge of spoken संस्कृत,ं try to

think of other cases in which this सूतं्र may be applicable. This process requires some effort, but

the closer you get to it, the better your understanding will be.

Some of the notes in this document may refer to “advanced details”, or concepts that show up in

a later lesson. If the questions that are surfaced themselves don’t make any sense, you can skip

the note and come back to it at a later time.

Collaborative notes

Let us work together to refine and expand this document into a copious set of notes, truly fit for

self-study. Please send additional questions (optinally with the answers) and notes for inclusion.

Comments are welcome. Together, through these notes, we can help the ongoing revival of

“grammar through अष्टाध्यायी”

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ितप्पणीाः

Lesson 1

1. Goal

In our opinion, students of व्याकरण should be well beyond this point, making this lesson

unnecessary. Going through grammar without basic facility in a language is unnatural. Students

should have basic skills in spoken संस्कृतम्.

Lesson 2

2. Goal

The goal of this lesson is to gain familiarity with व्याकरण terminology. These should be explained

by using examples from a domain other than व्याकरणम्. The last two सूते्र, (िनयम, अितदशे) can be

left until later (when we see साववधातुकमिपत ्[िङत]्).

Later, in lesson 7, we will see the meaning of the 10 लकार-s. In order to facilitate this, we will

also see examples of each of these लकार-s. The fact that ल ्+ [अच्] + ट्/ङ् is merely a counting

system should also be understood.

3. What are the various kinds of sutras?

अिधकार-सूत्रम् -- अिधदक्रयन्त ेपदाथाव य ाः।

संज्ञा-सूत्रम् -- सम्यक् जानीयुाः यया।

पररभाषा-सूत्रम् -- पररताः सववताः भाष्यन्त ेिनयमााः यािभाः।

िविध-सूत्रम् -- य िवधीयत,े साः िविधाः िवधान ंवा।

िनषेध-सूत्रम् -- िनिषध्यन्त ेिनवायवन्त ेकायाविण य ाः।

िनयम-सूत्रम् -- िनयम्यन्त ेिनश्चीयन्त ेप्रय गााः य ाः।

अितदशे-सूत्रम् -- अितददश्यन्त ेतुल्ङ्यतया िवधीयन्त ेकायाविण य ाः।

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4. What are the 10 लकार-s?

लट् -- रामाः इदानीं गच्छित

िलट् -- रामाः िापरयुगे जगाम

लुट् -- रामाः मासानन्तरं गन्ता

लृट् -- रामाः श्वाः गिमष्यित

लेट् -- (वेद ेएव प्रय गाः, अत्र न दश्यवत)े

ल ट् -- रामाः गच्छत ु

लङ् -- रामाः गतमास ेअगच्छत ्

िलङ् -- रामाः गच्छेत ्/ रामाः ?

लुङ् -- रामाः (अद्य / ह्याः / गतमास)े अगमत्

लृङ् -- यदद रामाः न अगिमष्यत,् एकपत्ीधमवाः न अभिवष्यत ्

Lesson 3

5. Goal

The अिधकार sutras are like headings. As you mark them in the bare अष्टाध्यायी text, think about

them, and what they are trying to convey. (i.e. don’t mark them blindly). This lesson should take

at least 45 minutes. It cannot be completed in 10 minutes.

6. What are the major अिधकारसूत्रािण?

कारके from 1.4.23 to 1.4.55

समासाः from 2.1.3 to 2.2.38

प्रत्ययाः परश्च from 3.1.1 to 5.4.160

धात ाः from 3.1.91 to 3.4.117

कृत ्from 3.1.93 to 3.4.117

कृत्य from 3.1.95 to 3.1.132

याप्प्राितपददकात ्from 4.1.1 to 5.4.160

तिद्धतााः from 4.1.76 to 5.4.160

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संिहतायाम् from 6.1.70 to 6.1.151

अङ्गस्य from 6.4.1 to 7.4.97

पदस्य from 8.1.16 to 8.3.54

पदात ्from 8.1.17 to 8.1.69

संिहतायाम् from 8.2.108 to 8.4.67

7. Here, 15 अिधकारसूत्रािण are shown. On page 281, a different list of 21 sutras is given . . .

Obviously, these are two different lists written by the author at two different times. Start off with

the 15 सूत्रािण. If you have time, mark the additional सूत्रािण in your copy of the bare अष्टाध्यायी.

8. What is the meaning of the अिधकार-सूत्रािण?

First, there is a section on कारकं (4) which goes from 1.4.23 to 1.4.55. This is followed by a

section on समासाः (13) from 2.1.3 to 2.2.38.

प्रत्ययाः (1) and परश्च (2) – Where there is अिधकाराः of these two sutras (3.1.1 – 5.4.160), many

affixes (प्रत्ययाः) are indicated, which come at the end (पराः) of the word. Within this section, there

are two major headings (3) धात ाः or roots (from 3.1.91 – 3.4.117) and (5) प्राितपददकात ्or nouns

(from 4.1.1 to 5.4.160). Notice that these two sub-headings are completely contained within the

अिधकाराः of प्रत्ययाः परश्च.

The derivative affixes that come after a धातुाः is known as a कृत ्(14) affix (from 3.1.93 to 3.4.117).

Notice that this covers the entire अिधकाराः of प्रत्ययाः परश्च and धात ाः. A subset of these कृत ्affixes

are known as कृत्य affixes (15) (from 3.1.95 to 3.1.132) which have the sense of must / should

like कतवव्य ं/ करणीय ं/ कायवम्. Again, notice that this is a subsection of प्रत्ययाः परश्च / धात ाः / कृत.्

Amongst derivative verbal affixes, those that indicate the past-tense are covered by the अिधकाराः

of भूत े(from 3.2.84 – 3.2.122).

Following the major section of verbal affixes, we have the major section of derivative noun-

affixes. These come after a प्राितपददकं and are known as तिद्धत (6) affixes (from 4.1.76 to

5.4.160).

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This is followed by a section on सिन्धाः or संिहता. This is followed by a section that deals with अङ्गं

(8) that we will deal with in Note #29. An अङ्गं is anything after which an affix in enjoined (i.e. be

it a verbal affix or a noun affix). Again, this is followed by a section on words पदस्य / पदात,्

including सिन्धाः rules that only apply between words. (Yes, सिन्धाः applies inside words as well.

Some books refer to this as “internal सिन्धाः”). There are two sections on सिन्धाः, and we will

discuss the difference later in note #87.

The list on page 281 adds a few more sections on इत्प्रकरणं (11) dealing with the indicatory letters

of affixes. िस्त्रया ं(12) deals with feminine affixes (e.g. कुमाराः कुमारी; छात्राः छात्रा). परस्म पद ं(14)

and आत्मनेपद ं(13) deal with determining which set of affixes a given धातुाः takes. िनपातााः (16)

deals with words that are अव्ययम्. भिवष्यित (21) deals with affixes that convey the future tense.

And अनिभिहत े(18) deals with affixes that are not covered by the other cases (i.e. verbal, कृत,्

तिद्धताः and समासाः).

Lesson 5a

9. Goal

In our opinion this lesson should be split into 2 parts. Before delving into the उच्चारणप्रयत्ााः etc, the

माहशे्वर-सूत्रािण should be thoroughly introduced in this lesson. The purpose they play, as well as

how they related to the वणवमाला should be thoroughly explored.

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Figure 1: प्रत्याहार formation based on the वणवमाला

The वगीय-व्यञ्जनािन are ordered by पािणिनाः in terms of प्रयत्ााः and are ordered by vertical columns

(from 5 1). In addition, पािणिनाः relies on the order of the वणवमाला as well. Firstly, this is defined

in terms of efforts, as described a little later. In addition, he uses the उुँ इत ्to grab each of the

horizontal rows by the terms कु, च,ु टु, त ुand प ुrespectively. For the other columns, the इत-्s

themselves (अच,् यण्, and शर्) are sufficient. Thus, पािणिनाः has taken the advantages of the

वणवमाला, married it with additional grouping properties via the माहशे्वर-सूत्रािण, and used both

techniques in his अष्टाध्यायी.

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Lesson 5b

10. Goal

This is “Lesson 5” proper from the TEM. This forms the foundation for the सिन्ध-सूत्रािण that we

will encounter throughout the TEM, starting with the derivation of वाच ्+ सुप.् Thus, the import of

the sutras themselves should be understood.

11. What are the various उच्चारण-स्थानािन?

12. स्थान

The places from which letters are uttered are relatively straightforward and consist of कण्ठ, ताल,ु

मूधवनी, दन्त, and ओष्ठ.

13. What are the आभ्यनत्र efforts?

The internal efforts are of 4 kinds: स्पृष्ट,ं ईषत्स्पृष्ट,ं िववृत ंand ईषििवृतम्. Following the माहशे्वरसूत्रािण --

अच् vowels are all िववृतम् (open)

यण् letters are ईषत ्स्पृष्टम् (semi-contact)

ञय ्letters are स्पृष्टम् (contact)

शर् letters are ईषित्ववृतम् (semi-open)

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14. What are the बाह्यप्रयत्ााः (external efforts)?

External efforts are of eight kinds, namely अल्ङ्पप्राणाः, महाप्राणाः, िववृतकण्ठाः, संवृतकण्ठाः, श्वासानुप्रदााः,

नादानुप्रदााः, अघ षााः, घ षााः. Some add three kinds of efforts specific to vowels, namely उदाताः,

अनुदाताः and स्वररताः.

अल्ङ्पप्राणाः and महाप्राणाः (unaspirated and aspirated) are well known. When the movement of air

from the navel is unrestricted (i.e. throat is open), it is िववृतकण्ठाः. If it is restricted, it is संवृतकण्ठाः.

When breath comes from the mouth, it is श्वासाः, and when accompanied with sound without the

breath exiting the mouth, it is नादाः. These two sets are also अघ षाः and घ षाः respectively, i.e.

voiceless and voiced.

The vowels are all अल्ङ्पप्राणााः. Other than उदाताः, अनुदाताः and स्वररताः, the remainder of the

बाह्यप्रयत्ााः do not apply.

( खर् ) ( हश् ) (अच)्

अल्ङ्पप्राणाः महाप्राणाः महाप्राणाः महाप्राणाः अल्ङ्पप्राणाः महाप्राणाः अल्ङ्पप्राणाः अल्ङ्पप्राणाः अल्ङ्प

क ख ग घ ङ

च छ श ज झ ञ य

ट ठ ष ड ढ ण र

त थ स द ध न ल

प ि ह ब भ म व

िववृत-कण्ठााः संवृतकण्ठााः संवृतकण्ठााः

श्वासानुप्रदााः नादानुप्रदााः नादानुप्रदााः

अघ षााः घ षााः घ षााः

Table 1

Lesson 6

15. Goal

This lesson explains the meaning of िवभिक्त-s as employed by पािणिन. However, this use by

पािणिन is actually very natural and intuitive. The use of पञ्चमी corresponds to the use of अपादान-

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पञ्चमी. The use of पर-सप्तमी corresponds to the use of the गौण-कमव in ििकमवक-धात-ुs. And the use of

षष्ठी to represent the स्थानी, and प्रथमा to represent the आदशे is very natural. The िवभिक्त-s should

be understood as something natural and logical, and not as something artificial.

16. We have 5.7.6.1, 5.7.1 and 6.1.7. When is what ordering applicable ?

Believe it or not, it will be self-evident based on the िवभक्तयाः available for a given sutram (with full

अनुवृिताः). With िविध-सूत्रािण, something (an आदशेाः) comes in the place of something else (the

स्थानी).

Fundamentally, there are 4 िवभक्तयाः – 5 { 6 1 } 7.

The स्थानी (6) is replaced by the आदशेाः (1) when preceded by (5), and followed by (7). It is that

simple. If all 4 conditions are specified, we have 5.6.1.7. On the other hand, if a sutra does not

require anything to precede the स्थानी, 5 is omitted, and we have 6.1.7. If an addition is

indicated, “nothing” is replaced. Thus, 6 is omitted and we have 5.1.7. If the ल पाः of a term is

indicated, the स्थानी is replaced by nothing, and 1 is omitted.

To make the connection between the various options explicit, we’ve ordered the numbers

differently from the TEM text. It really doesn’t matter, as it is a matter of convention. The exact

ordering is less important that the concept conveyed by the िवभक्तयाः.

i.e. just as रामाः गुरं नमित has the same meaning as गुरं नमित रामाः, the ordering of the numbers

does not change the meaning. However, a convention is always useful, and the author has

picked different conventions based on िवभक्तयाः that are available.

Lessons 7-9 (नामपदािन)

17. Goal

In lesson 7, we start off with the सुप ्प्रत्यय-s. इत-्लक्षण will not be introduced until a later lesson.

What needs to be internalized is that the major portion of the प्रत्यय-s are logical and unartificial.

Towards this end, we pick a हलन्त पद ंending with ञम् so that there won’t be any changes.

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In lessons 8 and 9, we look at other simple हलन्त words. Here, it is important that the सूत्रािण are

clearly linked with the माहशे्वर-सूत्रािण, and िशक्षा-सूत्रािण. Using the वणवमाला, the transformations

from च ुto कु to जश् to चर् should be shown diagramatically. The notion of substitutions based on

rows & columns (i.e. आस्य ंand प्रयत्)ं should be clear. This marks the difference between

internalizing the सूत्रािण and artificially applying them.

18. पररष्कार of the सुप ्प्रत्यय-s

The 21 सुप ्प्रत्ययााः are सुुँ, औ, जस ्॥ अम् औट् शस ्॥ टा भ्याम् िभस ्॥ ङे भ्याम् भ्यस ्॥ िङ्सुँ भ्याम् भ्यस ्॥ ङस् ओस ्

आम् ॥ िङ ओस ्सुप ्॥

1. उपदशेेऽजनुनािसक इत ्causes इत्संज्ञा of the nasalized इुँ and उुँ .

2. [उपदशेे] हलन्त्यम् [इत]् causes इत्संज्ञा of ट् and प.्

3. [उपदशेे] न िवभक्तौ तुस्मााः [इताः] prevents इत्संज्ञा of त ्and स्.

4. [उपदशेे आदौ] चुटू [इतौ] causes इत्संज्ञा of ज,् ङ् and ङ्.

5. [उपदशेे आदौ] लशक्वतिद्धत ेcauses इत्संज्ञा of श्.

19. हलन्तप्राितपददक, पदसंज्ञा and जश् / चर्

हलन्तपदािन require additional transformations of the end of the प्राितपददकम्. This is accomplished

by bringing about पदसंज्ञा of the desired portion. In the derivation of non सुट् प्रत्ययााः 3 (the 16

affixes from शस ्to सुप)्, we have पदसंज्ञा of the प्राितपददक portion through स्वाददष्वसववनामस्थान े[पदम्],

where सववनामस्थान ंis defined as सुट् अनपुंसकस्य [सववनामस्थानम्].

We can now modify the last हल ्of the portion with पद-संज्ञा as follows. Through [पदस्य] च ाः कुाः [झिल

अन्त ेच], a letter of the च-वगव moves to the क-वगव. In the वणवमाला, the letters are organized by प्रयत्.

Thus, the letter simply moves up in the diagram, and च ्becomes क्, or ज ्becomes ग् etc.

3 नपुंसकिलङ्ग प्राितपददकािन are not considered here.

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At this point, through [पदस्य] झला ंजश ऽन्त,े it becomes a जश् letter -- i.e. the third among the वगीय-

व्यञ्जनािन. For letters in the कवगव or चवगव, we will end up with a ग्4. For letters in टु, त ुand प,ु we end

up with ट्, ड् and ब् respectively.

With सुुँ, we don’t have पदसंज्ञा of the प्राितपददक portion because सुुँ does not have सववनामस्थान-संज्ञा.

Here, we have पद-संज्ञा of the entire प्राितपददकं + सुुँ portion, and पदसंज्ञा of the प्राितपददक is

established after causing the ल प of सुुँ. First, उुँ is elided with उपदशेेऽजनुनािसक इत,् and स् is elided

through हल्ङ्याब्भभ्य सुतुस्यपृकं्त हल ्[ल पाः]. Now, through the same procedure described above,we

have possible कुत्वं followed by required जश्त्वम्. However, we also have an optional चर् form

through [संिहताया]ं वाऽवसान े[झला ंचर्]. The चर् letters include the first among the वगीयव्यञ्जनािन and

the ऊष्माण letters श, ष, स.् These two sets (वगीय॰ and ऊष्मान) have slightly different प्रयत्ााः (as

described in the स्थानपीडनप्रकरणम्). Since the स्थानी झल ्omits the ऊष्माण letters, the चर् आदशे

effectively becomes a चय ् आदशे, though पािणिन doesn’t use the चय ्प्रत्याहार in his text.

In सुप ्we have something similar to स.ु पदसंज्ञा happens through स्वाददष ुअसववनामस्थान ेresulting in

जश्. The only difference is that वाऽवसान ेis replaced by खरर ca, since the प्राितपददक is still followed

by सु. The अनुवृिताः is the same, giving us [संिहताया]ं खरर च [झला ंचर्]. Of the 6 different kinds of

derivations found in the अष्टाध्यायी, we have now laid the foundation for the first one.

20. Why doesn’t पदसंज्ञा of वाच ्in वाच् + टा cause the form वागा?

In the िसिद्धाः of वाग्भभ्याम्, the च ्of वाच ्was changed to ग्. At the derivational step “वाक् + भ्याम्”, the

full unit is considered पद ंthrough सुिप्तङन्त ंपद.ं In order to change क् to ग्, पद-संज्ञा of वाक् is also

caused for this derivational step. Then, through झलां जश ऽन्त,े क् is changed to ग्. This पदसंज्ञा

occurs by स्वाददष्वसववनामस्थान.े

In the lesson, वाचा was previously derived. टा is also असववनामस्थान,ं and thus, at the derivational

step “वाक् + आ”, पदसंज्ञा of वाक् should cause the form वागा.

There is an additional sutram यिच भ ं(1.4.18) which follows सुडनपुंसकस्य. It is an अपवादाः and

causes भ-संज्ञा instead of पद-संज्ञा, since the प्रत्ययाः starts with an अच.् The sutra applies to यच ्(य ्च

4 For a प्राितपददक ending with a letter from the चवगव, it first becomes कु, and then becomes ग्.

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अच् च, यच,् समाहाराः िन्िाः.) Thus, वाच ्in the step वाच् + आ is not considered पदम्. Since the अिधकाराः

of पदस्य is required for झला ंजश ऽन्त,े it only applies to पद,ं and not to भम्. Thus, वाच ्+ आ becomes

वाचा. In the TEM, भ-संज्ञा is explained in lesson 19.

21. Why doesn’t सुगण् undergo changes like वाच ्etc, due to पद-संज्ञा?

झला ंजश ऽन्त,े and वाऽवसान े[झला ंचर्] both have a झल् as the स्थानी. Since the झर् omits all nasals

(ञम्) including ण्, these sutras do not apply.

22. Why isn’t सुगणरुँ the final form due to पूववत्रािसद्धम्?

Since [पदस्य] स-सजुष राः comes under the अिधकार of पूववत्रािसद्ध,ं how can we go backwards and

apply तस्य ल पाः which is a िविध-सूत्रम्? There is a general principle called वचन-सामर्थ्य ंwhich states

that nothing that पािणिन said can be considered useless. Here, since the उुँ in रुँ is अनुनािसक, it

must serve some purpose. It can only be meaningful if we go back and apply तस्य ल पाः. Thus,

this is an exception to पूववत्रािसद्धम्. Elsewhere, the महाभाष्य ंitself states अपवाद वचनसामर्थ्यावत ्in a

similar context, and we can understand all such instances as exceptions to पुववत्रािसद्धम्.

23. What does उपदशे mean?

In the इत-्संज्ञा प्रकरणं, उपदशे makes an appearance. The भ मी-व्याख्या summarizes the views of the

महाभाष्य ं-- उपदशे refers to the प्रत्याहार-सूत्रािण, धातुपाठ, गणपाठ, प्रत्यय, आगम and आदशे. In each of

these cases, the final हल ्gets इत-्संज्ञा.

Taking the example above, at the derivational step सुगणरुँ, we have the constituent parts सुगण् +

अ + रुँ . This happened throught he sutra ससजुष ाः राः, where रुँ was the आदशे. Thus, रुँ is also उपदशे,

as a result of which, the final उुँ is termed इत.्

24. मूधवन्यादशेाः and आदशेप्रत्ययय ाः.

आदशेप्रत्ययय ाः has अनुवृिताः of इण्क ाः, अपदान्तस्य, साः, and मूधवन्याः. In वाक्ष,ु the ककार caused the change

in the सकार of the सुप ्प्रत्यय. Similarly, letters from the इण् प्रत्याहार also cause this change, as seen

in अििष,ु गुरषु and िपतृष.ु

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25. वाक्ष ुand the ित्रपदी

When deriving वाक्ष,ु we first form pada संज्ञा of वाच ्when it is followed by सुप.् Then with च ाः कुाः and

झला ंजश ऽन्त,े we come to the derivation step वाग् + स.ु In order to turn वाग् into वाक्, we have to

apply खरर च, and in order to turn स ुinto ष,ु we have to apply आदशेप्रत्ययय ाः. A careful reading of the

TEM shows that the ordering is च ाः कुाः (8.2.30), झला ंजश ऽन्त े(8.2.38), आदशेप्रत्ययय ाः (8.2.59) and

finally खरर च (8.4.54), which preserves the logic of पूववत्रािसद्धम्.

26. हल्ङ्याब्भभ्य सुितिस अपकंृ्त हल ्and ल पाः

Usually, when ल पाः of a term is enjoined, it is a षष्यन्त ंपद ं-- for example तस्य ल पाः, where ल पाः

means अदशवनम्. However, in this case, सुितिस, अपृकं्त and हल् are all प्रथमान्त-पदािन. Furthur ल पाः is

defined as लुप्यत ेअसौ ल पाः, and this is effectively कमविण-प्रय गाः.

ल पाः has अनुवृिताः from 6.1.64, where it has the regular meaning of अदशवनम्. For some reason, it

changes to कमविण only with अनुवृिताः in sutras 6.1.66-7. The reason for this difference is unclear.

We have seen how the हल ्condition in the सूत्र operates with हलन्तपदािन like सुगण् and वाच.्

Similarly, the ङी and आप ्conditions work in रमा + सुुँ = रमा, नदी + सुुँ = नदी etc.

27. Exercises

Derive forms using various सुप ्affixes for the following प्रािपतददक-s -- ऋित्वज,् बिणज,् सरट्, मरत,्

सम्पद,् सुप,् ककुभ,् सिमध,् क्षुध,् सुयुध,् अनुषु्टभ,् ित्रषु्टभ,् अििमथ,् सुिलख्.

28. Practice

In the प्रथमावृिताः, look at the derivations of:

भाग + सुुँ page 657, vol 1 1.1.1 वृिद्धराद च ्

वाक् page 789, vol 1 1.2.41 अपृक्त एकाल्ङ्प्रत्ययाः

अधवभाज ्+ सुुँ page 790, vol 1 1.2.41 अपृक्त एकाल्ङ्प्रत्ययाः

॰ वाचा page 803, vol 1 1.3.7 चुटू

॰ वाचाः page 805, vol 1 1.3.8 लशक्वतिद्धत े

वािग्भभाः page 828, vol 1 1.4.18 स्वाददष्वसववनामस्थान े

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In the derivations of भागाः and अधवभाक्, ingore the portions of the derivations prior to the

introduction of the affix सुुँ, as we have not learnt those सूत्रािण.

Lessons 10-11 भ्वाददगण and लट् लकाराः

29. Goal

Through पठ् + ितप,् we are introduced to the general pattern of ितङन्त-व्युत्पित. It should be made

clear that पठित isn’t particularly representative of the भ्वादद-गण, and भवित is more representative.

The साववधातुक-संज्ञा of शप् should be clearly indicated. The use of अत गुणे should be used to

explain पदान्त-सिन्धाः and अपदान्त-सिन्धाः and the overlap between them. झ ऽन्ताः and अत दीघो यिञ

should be used to introduce the concept of अङ्ग. The focus should not be on the specifics of

these two sutras, but on the general pattern.

30. The derivation of ितप ्in भ्वादद-गणाः

The धातुपाठाः is known as भूवाददाः since the भ-ूधातुाः is the first root listed there. Through भूवादय

धातवाः, all ~2000 roots get धात-ुसंज्ञा, and as a result, we can access the सूत्रािण which require

अिधकाराः of धात ाः प्रत्ययाः परश्च. Then, we can perform पररष्काराः of any इताः that are found on the धातुाः.

After choosing the लकाराः like [धात ाः प्रत्ययाः परश्च] वतवमान ेलुँट्, and removing अुँट् from लट् via the

इत्परकरण-सूत्रािण, we choose one of the ितङ् affixes by [लस्य] ितप्तिस्झ-िसप्थस्थ-िमप्वस्मस्॰. Like before,

we have some संज्ञा through ितङाः त्रीिण त्रीिण प्रथममध्यम तमााः, तािन एकवचन-ददवचन-बहुवचनान्येकशाः, and

िवभिक्तश्च [ितङाः सुपाः त्रीिण त्रीिण]. Out of the 18 ितङ्-प्रत्ययााः, the first 9 are said to be परस्म पदी through

the two sutras लाः परस्म पद ंand तङानावात्ममेपदम्. The भू धात ुtakes the परस्म पद ंendings through

शेषात ्कतवरर परस्म पदम्.

Now, we need to add the िवकरण-प्रत्ययाः inbetween the धातुाः and the ितङ् प्रत्ययाः. Since the अिधकाराः

of साववधातुकं is required, we use ितिङ्शत ्साववधातुकं, and then invoke it with [धात ाः] कतवरर शप ्

[साववधातुके]. Note that here, अनुवृिताः of धात ाः does not come from the अिधकार-सूतं्र, and comes

instead from an earlier सूत्र. This शप ्affix applies to roots of the all गण-s by default (though other

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गण-s will invoke sutras that are exceptions to this). Once again, we do the पररष्काराः of शप्, and

ितङ्. This is the general pattern that is applicable to any verbal derivation.

The िवकरण-प्रत्ययाः needs to be understood for each of the 10 धात-ुगण-s, which will be discussed

next.

31. Why don’t we have ल पाः of ल ्in लुँट्?

Through लशक्वतिद्धत,े the leading ल ्is marked as an इत,् and is subsequently elided by तस्य ल पाः.

However, in this case it doesn’t happen. The कौमुदी says उच्चारणसामर्थ्यावत ्लस्य न इत्त्वम्. In other

words, if ल ्is considered to be an इत,् the sutra ितप्॰मिहङ् can never apply, and would be wasted.

Thus, पािणिन could not have intended for ल ्to have been considered an इत.्

32. On कतवरर शप ्and recursion

The sutra कतवरर शप ्[साववधातुके] enjoins the आदशे of the शप् प्रत्यय before a term with साववधातुक संज्ञा.

Since the शप ्affix itself is िशत,् it is also साववधातुक according to ितिङ्शत ्साववधातुकम्. Thus, कतवरर शप ्

could be applied to the previous शप ्आदशे as well, leading to an infinite number of शप ्terms.

Obviously this is undesireable, and we don’t proceed down this path.

33. What does अङ्गं mean?

अङ्गं is defined as यस्मात ्प्रत्ययिविधाः, तदादद प्रत्यय.े In the derivation of पठित, we start with the धातुाः

पठुँ. Then, in place of लट्, we have ितप.् i.e. पठ् + ितप.् Through कतवरर शप्, we have पठ् + शप् + ितप.्

Here, both शप ्and ितप ्are प्रत्ययाः that comes after धात ाः. Everything starting with the portion after

which the affix is enjoined, is considered अङ्गं, including portions that intervene. Here, both शप्

and ितप ्are enjoined after धातुाः. Thus, पठ् is अङ्गं that comes before शप.् At the same time, पठ् +

शप ्is also अङ्गं that comes before ितप.्

This may be easier to understand with the derivation of [अङ्गस्य] अत दीघो यिञ [साववधातुके]. Here,

we know that this sutra causes the elongation of the अ in पठ् + अ + िम. However, the स्थानी here

is the अकारान्त-अङ्ग. Thus, even though ितप ्came after पठ्, the entire intervening portion, starting

with पठ् itself (i.e. पठ् + अ) is an अङ्ग with relation to िमप्.

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The concept of अङ्गं is not specific to verbal affixes, or the derivation of verbal forms. It applies

to anything after which an affix is enjoined. As we will see in lesson 24, पुरष is termed as अङ्गं in

the derivation step पुरष + टा (since the सुप-्प्रत्ययााः are enjoined after a प्राितपददकम्). This is

important to derive the final form, पुरषेण.

34. झ ऽन्ताः, अवयव and आददाः

There are a couple of caveats that go along with झ ऽन्ताः. Firstly, though the प्रथमावृिताः shows the

अनुवृिताः of आदाेः, the कािशका and कौमुदी disagree. The तत्त्वब िधनी in particular explains this.

Secondly, why do the वृतीाः include अवयवस्य? In some cases, we have आगम like आट् that

precedes झ, and the entire आट् + झ् + ॰ is considered to be the प्रत्यय. Does अवयव is specifically

brought out in the वृतीाः.

35. Why are there two sutras with धात ाः in contiguous sections?

३।१।७ धात ाः कमवणाः समानकतृवकाददच्छाया ंवा (सन ्प्रत्यय)

३।१।२२ धात रेकाच हलादाेः दक्रयासमिभहारे यङ्

३।१।९१ धात ाः

Three sutras are listed above. In the first sutra, धात ाः has no अनुवृित, and is required to form the

सन ्प्रत्यय. Following this, we have two sutras -- धात ाः has अनुवृिताः from 3.1.22 to 3.1.90, and the

अिधकार from 3.1.91 to 3.4.117. It seems like अनुवृित would suffice, and the अिधकार sutra is

redundant.

3.1.91 is immediately followed by तत्र पपद ंसप्तमीस्थ ं(३।१।९२) which provides उपपद-संज्ञा for all

words in सप्तमी-िवभिक्त within this अिधकार. This is desired only for the scope of this अिधकार, and

not for the scope of the previous अनुवृित. The word धात ाः is repeated and followed by तत्र to

highlight this difference. Note that तत्र has अनुवृित as a result of which other sutras are also

scoped to this section. For example, कृदितङ् is also scoped to this section.

Sutras which simply fall after 3.1.91 are not scoped to this section. In 3.4.113 we have ितङ्-िशत ्

साववधातुकं [धात ाः प्रत्ययाः परश्च ] and 3.4.114 आधवधातुकं शेषाः which provides साववधातुक and आधवधातुक संज्ञा

wherever there is the presence of धात ाः.

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36. Excercises

Practice the derivations of all forms of ितङ्, for each of the following धातवाः, all of which are in the

भ्वाददगणाः -- अट्, कूज,् ग , र,ु स्र.ु

Lesson 11b (गण-प्रत्यय-s)

37. An extra lesson

The concept of गुण / गुणिनषेध, as well as how this related to the िवकरण-प्रत्यय should not be buried

within these lessons, but should be explicitly brought out right at the beginning. Sutras that are

common to many गण-s, like पुगन्तलघूपधस्य च, शेषं आधवधातुकं should also be brought out up front.

(The TEM attempts to do this, but here, we make it explicit). In addition, the focus of this extra

lesson is not on the derivation of all the ितङ् forms of the various गण-s, but is on the derivation of

the ितप ्forms of the गण-s. Rather than pick the first धात ुof each गण, we pick a more

representative धात.ु This “extra lesson” does not add any new material, but only rearranges

material to first establish the general framework.

38. Lesson Outline

After finishing lesson 12, first derive क्र शित to understand पुगन्तलघूपधस्य च within the context of

भ्वाददगण. Then, reinforce the concept of गुण with the sutras अदङ्े गुणाः and इक गुणवृद्धी. Now

introduce गुण-िनषेध with िङङित च, and link this to known प्रत्यय-s like क्त, क्तवत ्and contrast this

other प्रत्यय-s like शतृ. Now, explain the अितदशे with साववधातुकमिपत.्

Now, explain the concept of गण-s, and गण-प्रत्यय-s. Derive the following forms, in order to

establish a framework of गण-s. Look at तुदित, कुप्यित, सुन ित, and तन ित to understand गुण, िङत्वं,

आधवधातुकत्वम्. After this is done, bring out these same forms with the तस ्प्रत्यय to bring out the role

of िपत ्within the ितङ् प्रत्यय-s.

The details of these derivations are present in lessons 12-14, but should be taught separately,

before getting into the detailed derivations for each गण.

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39. गुणाः and वृिद्धाः

From here on, गुण and वृिद्ध play crucial roles, and need to be understood. As we have seen

before, only the ह्रस्व form of a vowel is given in the माहशे्वरसूत्रािण, but represents all the 18

varieties. When पािणिनाः specifically wants to mention a vowel with a given length, he uses the त-

काराः to indicate it like अत,् आत् etc.

गुण is defined with अदङ्े गुणाः i.e. अ, ए and ओ. Similarly वृिद्ध is defined with वृिद्धाः आत ्ऐच ्i.e. आ, ऐ

and औ. In the अष्टाध्ययी, replacements by either गुण and वृिद्ध are prescribed in many places, and

these should only be understood as comin in place of the इक् letters इ, ई, उ, ऊ, ऋ, ऋ and ऌ with

the परीभाषा sutra इक गुणवृद्धी (१।१।३).

There are also a standard set of exceptions that have been defined. With the sutra िङग्भङित च,

whenever we have proximity with the क्, ग् or ङ् इताः, prescribed गुण or वृिद्ध don’t take place. In the

derivation of verbal forms, it is a more restricted set. With साववधातुकम् अिपत ्[दकत]्, we have an

extension (अितदशे-सूत्र). i.e. when a साववधातुक affix follows a root, and the इत ्प ्doesn’t, prescribed

गुण / वृिद्ध don’t take place. This is described for each गण in a later note.

40. What is the गुण substitute of ऋ?

गुण is defined as अ, ए, or औ. However, in the case of ऋ (or ऌ) we invoke the पररभाषा sutra उरण्

रपराः. According to this sutra, when ऋ is replaced by an अण् letter (अ, इ or उ), it is followed by a र-

प्रत्याहार letter (i.e. र् or ल्). Thus, the possible गुण-आदशेााः for ऋ are actually अर्, अल,् ए and ओ. The

letter ऋ is a मूधवन्याः letter. Of the possible replacements, the only substitute that contains a मूधवन्य

effort is अर्, since अ is कयाः and र् is मूधवन्याः. Thus, the गुण substitute of ऋ is अर्.

Please see note #79 as well.

41. Other features common to many गण-s

By [अङ्गस्य] साववधातुकाधवधातुकय ाः [गुणाः], the गुण is prescribed for any portion that precedes

साववधातुकं, i.e. what precedes the िशत ्(any िवकरणप्रत्यय with an indicatory श्) and any ितङ् affix.

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With [अङ्गस्य साववधातुके] अत दीघो यिञ, what precedes व् and म् from वस ्and मस ्have their short अ

(from some िवकरण-प्रत्यय-s) replaced with a long आ.

42. What is the relationship between शप् and the other affixes श्यन् etc?

श्यन ्etc. are अपवादााः of शप.् In reality, शप् does not apply in the derivation process of गणाः other

than भ्वाददगनाः (with the exception of अदाददगणाः and जुह त्याददगणाः, where लुक् / श्ल ुल पाः of शप ्

occurs). Otherwise, due to the पररभाषा, प्रत्ययल प ेप्रत्ययलक्षणं, all of the affixes would be considered

िपत,् and िङत-्अितदशेाः of the िवकरणप्रत्ययााः could never occur. Consequently, in place of सुन ित, we

would be required to form स न ित.

Even in the case of अदाददगणाः and जुह त्याददगणाः, where लुक् and श्ल ुof शप ्occurs, िपत-्लक्षणं does

not remain due to the पररभाषा, न लुमताङ्गस्य. Both of these पररभाषा are explained in lesson 20.

43. What are साववधातुक / आधवधातुक ?

Through ितिङ्शत ्साववधातुकं, all the 18-affixes ितङ् are साववधातुकं. In addition, any 5 िवकरणप्रत्ययााः with

an indicatory श् are also साववधातुकं. Thus, शप्, श्यन,् श्ना etc are साववधातुकं, while only उ and िणच ्are

not. The sutra following ितिङ्शत ्साववधातुकं, namely, आधवधातुकं शेषाः defines all other affixes under

the अिधकार of धात ाः as having आधवधातुक-संज्ञा.

44. In इक गुणवृद्धी why do we have अनुवृिताः of गुण and वृिद्धाः?

This अनुवृिताः is brought down to indicate that this पररभाषा only applies when आदशे with a गुण or

वृिद्धाः is brought about by the word गुण or वृिद्धाः themselves. i.e. if ओ is specified as the आदशे, the

पररभाषा will not apply, even though ओ is a गुण letter. The word गुण itself should have been used

in order to apply this पररभाषा.

45. How does गुणिनषेधाः work?

गुणाः occurs whenever we have an appropriate अच् (i.e. इक्) at the end of a धातुाः, or in its उपधा. It

also occurs whenever the िवकरणप्रत्ययाः ends in an appropriate अच् (i.e. इक्). However, whenever

5 The िवकरण-प्रत्ययाः is the affix that comes inbetween a धातुाः and its ितङ् endings. i.e. शप् or its अपवादााः.

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the portion that follows has an indicatory ङ्, or is a साववधातुकं which doesn’t have an indicatory प,्

the गुणाः is prohibited. In the case of भू + शप् + ॰, the गुणाः of the धातुाः can always occur, since the

िवकरणप्रत्ययाः has a प ्(and गुणिनषेधाः therefore, never happens).

Thus, in the derivational step स ु+ (श्)न ु+ ित(प)्, we see that both the धातुाः and the िवकरणप्रत्ययाः

end in suitable letters, and through गुणाः, the form स न ित might be formed. Now, गुणिनषेधाः should

be considered. Since the िवकरणप्रत्ययाः शु्न is साववधातुकं, and doesn’t have an indicatory प,् it is

termed as िङत.् Thus, it prevents गुणाः of सु. गुणाः of न,ु on the other hand, is not prohibited, since

what follows is a साववधातुकं with an indicatory प.् Thus, we have स ु+ न + ित = सुन ित.

46. When does गुणाः of the धातुाः / िवकरप्रत्ययाः occur?

If what follows is आधवधातुकं (आ), गुणाः of the धातुाः always occurs. On the other hand, if it is followed

by साववधातुकं (स), गुणाः occurs when it is followed by िपत.् What follows are an explanation for all

the गण-s. Please note that this includes information that will be covered in lessons 12-13.

भ्वादयाः भवित शप् स गुणाः occurs since शप् is िपत ्

अदादयाः अित शप् + लुक् स Since there is elision of शप्, the धातुाः is directly followed

by the affixes. Thus, गुणाः occurs for ितप,् िसप ्and िमप ्

जुह त्यादयाः जुह ित शप् + श्ल ु स Same as अदादयाः above. गुणाः occurs for ितप,् िसप,् िमप ्

ददव्यादयाः दीव्यित श्यन ् स गुणाः does not occur, since श्यन् is अिपत ्i.e. िङत ्

स्वादयाः सुन ित शु्न स गुणाः does not occur, since शु्न is अिपत ्i.e. िङत ्

तुदादयाः तुदित श स गुणाः does not occur, since श is अिपत ्i.e. िङत ्

रधादयाः रणिद्ध श्नम् स गुणाः does not occur, since नम् is not suitable for गुणाः

तनादयाः तन ित उ आ गुणाः does occur, since उ is आधवधातुकम्

क्र्यादयाः क्रीणाित श्ना स गुणाः does not occur, since श्ना is अिपत ्i.e. िङत ्

चुरादयाः च रयित िणच ्+ शप् आ गुणाः does occur, since िणच ्is आधवधातुकम्

On the other hand, गुणाः of suitable िवकरणप्रत्ययााः (end in इक्) occur for the terminations ितप,् िसप ्

and िमप्. This occurs for शु्न and उ. Here, शु्न is साववधातुकं and उ is आधवधातुकं. However, it doesn’t

matter, since गुणाः occurs to the अङ्गं when it is followed by साववधातुकाधवधातुकय ाः. Since ितप,् िसप,्

िमप ्are साववधातुकं, गुणाः of these प्रत्ययाः does occur.

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47. दिित च and िनिमत-सप्तमी

The प्रथमावृित for दिित ca specifically mentions that the सप्तमी is िनिमत-सप्तमी. Due to आदाेः परस्य, if

सप्तमी is understood as पर-सप्तमी, the इत ्has to follow the स्थानी. In the case of साववधातुकाधवधातुकय ाः

there is no problem. However, with पुगन्तलघूपधस्य च, what follows the स्थानी is the last letter of the

अङ्ग itself, while िङत ्applies to what follows the अङ्ग. Therefore, पर-सप्तमी cannot apply. In order

to ensure that गुण-िनषेध also applies to पुगन्तलघूपधस्य च, the सप्तमी is specifically called out as

िनिमत-सप्तमी. This is really a matter of terminology as pointed out in the तत्त्वब िधनी. It does

mention how समाधान ंcan be achieved while continuing to think about this सप्तमी as पर-सप्तमी by

carefully qualifying अङ्गस्य with सििधािपतस्य. In both cases, आदाेः परस्य is not strictly adhered to.

48. Excercises

First, practice the derivations of all forms of ितङ्, mixing and matching with all the following

धातवाः, all of which are in the भ्वाददगणाः -- अच्व, कु्रश्, कृष,् गजव, त,ृ च्युत,् चुम्ब्, ध्य , बुङक्, बुध,् म्ल , स,ृ वद,् स्मृ,

and सृप.्

Now, practice the derivations of the following forms, only with the ितप ्or तस ्प्रत्यय.

ददवादद-गणे -- कुप,् कु्रध,् तुष,् रहु्, पुष,् िसध,् ििह्

तुदादद-गणे -- तु्रट्, मृश्, िलख्, िवश्, सृज,् स्िुट्

स्वाददगणे -- स,ु िच, िस, स्त,ृ आप,् शक्

तनाददगणे -- तन,् कृ

Lesson 12 (ददव् / तुद ्/ सु) + लट्

49. Goal

Note: For an introductory course on पािणनीय-व्याकरणं, lessons 12-15 (with the exception of

च रयित) are of limited interest. The general model has already been communicated with what we

have seen thus far, and with the exception of अभ्यास, these lessons are clearly focused on minor

details. It may be worth skipping these lessons until the end of the course.

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This lesson shows the full व्युत्पित of one धात ुin ददवादद, तुदादद and स्वादद गण-s. It is best if you have

first gone through the extra lesson 11b, which establishes the general framework of what we are

trying to accomplish.

After lesson 11b, we already know how to derive all the forms of the ददवादद-गण with

representative धात-ुs like कुप.् At this stage, introduce हिल च which brings about the elongation in

दीव्यित. The तुदादद-गण has been fully covered in lesson 11b.

For the स्वादद-गण, first show the derivation of the आप ॢधात.ु When deriving आप्नुविन्त, this requires

the sutra अिच शु्नधातुभ्या ंय्व ररयङुवङौ (६।४।७७) which is not covered in the TEM. Then, for the

optional form सुन्वाः, we have the sutra ल पश्चान्यतरस्या ंम्व ाः. Once all the forms of आप ्have been

derived, introduce हुशु्नव ाः साववधातुके as an exception to अिच शु्नधातुभ्यां॰, which results in सुन्विन्त

rather than सुनुविन्त.

The तनादद-गण can optionally be introduced in this lesson itself, since it requires no new sutras.

Only 4 sutras are introduced in this class, which allows time to digest the दक्रयापद-व्युत्पित.

50. Why doesn't तुस्मााः protect the last letter in श्यन?्

Even though the न ्is in the त-वगव, the इत-्िनषेध by न िवभक्तौ तुस्मााः requires िवभिक्त-संज्ञा through

िवभिक्तश्च [ितङाः सुपाः]. Since श्यन् is neither ितङ् nor सुप,् it is not a िवभिक्त, and thus undergoes ल प

through हलन्त्यम्.

51. In the derivation of सुन्विन्त, why do we need हुशु्नव ाः साववधातुके for यण्-सिन्धाः?

We have already learnt that यण्-सिन्धाः can be effected by इक यणिच. At the derivation step स ु+ न ु

+ अिन्त, why doesn’t this sutram suffice (just like it does in the derivation of तन्विन्त)?

The author provides the derivation of the first धातुाः in each गणाः, to make the substitution of the

िवकरण-प्रत्ययाः easy to understand. Perhaps a different धातुाः like आप्ल ृwould have been a better

choice here. आप्ल ृ(आप्न ित) also belongs to the स्वाददगणाः. However, from the equivalent derivation

step आप ्+ न ु+ अिन्त, we have to form आप्नुविन्त. If इक यण् अिच were applied, we would end up with

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the undesirable form आप्न्विन्त. We apply अिच शु्नधातुभ्रुवा ंय्व ाः इयुँङ्-उवुँङौ (6.4.77), and the उ of शु्न is

replaced by उवुँङ्. Thus, we have आप ्+ नुव् + अिन्त = आप्नुविन्त.

In the same way, अिच शु्नधातभु्रुवां य्व ाः इयुँङुवुँङौ should apply in the derivation of स ु+ न ु+ अिन्त. But, if

this were applied, we would once again end up with an undesirable form, namely सुनुविन्त. Thus,

हुशु्नव ाः साववधातुके, is an अपवादाः, which applied due to अनेकाचाः असंय गपूववस्य. Unlike आप ्which is

हलन्ताः, स ुis अजन्ताः. Thus, स+ुन ुbecomes असंय गपूववस्य, and the result is once again यण्.

In short, in the derivation of सुन्विन्त, at first glance, इक यण् अिच should apply. However, this is

preempted by अिच शु्नधातभु्रुवा ंय्व ाः इयङुवङौ. And this second सूतं्र is also preempted by हुशु्नव ाः

साववधातुके !

52. In the derivation of जुह िष, how does आदशे-प्रत्ययय ाः apply?

आदशे-प्रत्ययय ाः has अनुवृित of इण्क ाः, and we have seen the impact that क ाः has on वाक्ष.ु Here, at the

stage जुह + िस, we must apply this sutram. It cannot be applied earlier, because this sutra is in

the ित्रपदी. How does इण् (अ, इ, उ) include ओ?

The प्रत्याहार इण् actuallys grabs the second िणत ्from the माहशे्वरसूत्रािण. Thus, it actually includes

अ, इ, उ, ऋ, ऌ, ए, ओ, ऐ, औ, ह, य, व, र, ल.् Thus, it includes the ओ-कार, and we have our िनिमत for

अपदान्तस्य साः मूधवन्याः, which results in जुह िष.

Lesson 13 (तन् / क्री / अद ्/ जुह्) + लट्

53. Goal

Before starting on this lesson, the व्युत्पित from previous lessons should be clear. If not, this

lesson will result in an overload of material, and ultimately, confusion. The derivation of तन ित

can be included in lesson 12 itself, and can be shown here as revision, since it requires no

additional sutras.

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Instead of क्रीणाित, first use the धात ुअश् to derive अश्नाित, without the complication of णत्वम्. This

requires 2 new sutras, हल्ङ्यघ ाः and श्नाभ्यस्तय राताः. Now, क्रीणाित can be introduced with रषाभ्या ंन

णाः समानपद.े

Deriving the forms of अद ्is simple. The notion of लुक् and ल पाः should be introduced. The rest is

straightforward, since it is accomplished by खरर च which we already saw in the derivation of वाक्ष.ु

The major concept in this lesson is the reduplication introduced in जुह त्यादद forms. This will take

the bulk of the time for the lesson.

54. Why don’t जुहुवाः and जुहुमाः have optional forms जुह्वाः and जुह्माः?

With सुनुवाः and सुनुमाः, we have elision of the last उ through ल पाः अन्यतरस्या ंम्व ाः. This has the

अनुवृित of प्रत्ययस्य असंय गस्य. Since न ुis a part of the affix शु्न, it can be elided. However, हु is the

धातुाः itself, and not a प्रत्ययाः, and thus, no elision takes place.

55. In the derivation of जुह ित, how is हु replaced with ज ुin the अभ्यासाः?

After the reduplication, we have हु + हु + ित, and the sutra कुह शु्चाः causes the replacement of हु

with च-वगवाः. From Table 1 (page 7), ह is महाप्राणाः and घ षाः. Amongst the letters of the च-वगवाः, only

झ is महाप्राणाः and घ षाः. Thus, we have झु + हु + ित. Now, we apply अभ्यास ेचर् च [झला ंजश्]. The

sutra does replaces vowels with चर् or जश्, which are incompatible with each other. The लघ-ु

कौमुदी says झशा ंजशाः, खयां चर् इित िववेकाः. i.e. the first and second columns of the वगीय-व्यञ्जनािन

are replaced by चर्. The first, third and fourth columns are replaced by जश्. i.e. अघ ष and घ ष

terms are replaced by like terms.

In our case, झ is a घ षाः which is clearly replaced by जश् using स्थानेऽन्तरतमाः. Thus, we replace झ्

with ज् and end up with ज ु+ ह + ित = जुह ित.

56. Why aren't the गणिवकरण sutras for अदादद and जुह त्यादद गण-s under the अिधकार of धात ाः?

All the गण-िवकरण प्रत्यय-s have either साववधातुक or आधवधातुक संज्ञा. However, in the case of these

two गण-s, all that we seek to do is cause the ल प of शप ्which was affixed through कतवरर शप.् In

the case of साववधातुक and आधवधातुक, the वृिताः clearly specifies धात ाः िविहतााः प्रत्ययााः, as a result of

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which धात ाः must be explicitly specified in the sutra. However, in the case of these two गण-s,

since we don't seek to apply these sutras, this is not required. As a result it can be inferred. By

placing these sutras prior to धात ाः प्रत्ययाः परश्च, पािणिन is able to make use of the अनुवृित of लुक् for

the अदाददगण and then ues the अनुवृित of श्लुाः for the जुह त्यादद-गणाः.

Lesson 14 (रध् + िणच)् + लट्

57. Goal

The goal here is to understand the last two गण-s. रध ्appears needlessly complicated. In our

opinion, it is better to first derive the forms of the िभददर् धात,ु which is more representative of this

गण, and then show the peculiarities of रध्. In our opinion, the रध ्धात ुshould be skipped

altogether. It serves no purpose here.

58. In the derivation of रध ्+ श्नम् + िमप,् why do we have रणि्ध्म and not रणिध्म?

This appears to be a typo. There are discrepancies between the forms given in the Hindi and

English versions of the TEM text. Unfortunately, for the forms of the रध् + लट्, neither edition is

error free. According to us, the correct form is रणिध्म.

Both the बृहद्धातुरूपाविलाः and बृहद्धातुकुसुमाकराः only show the forms after the elision (which was

accomplished by झर झरर सवणे [हलाः ल पाः अन्यतरस्याम्]). i.e. रणिद्ध, रन्धाः, रन्धिन्त ॥ रणित्स, रन्धाः, रन्ध ॥

रणिध्म, रन्ध्वाः, रन्ध्माः ॥ For some reason, these books do not show the optional forms prior to

elision. [ Is this because they do not accept the अनुवृिताः of अन्यतरस्या,ं thus making the elision

mandatory? ]

M.R. Kale shows both forms, as described here. For ितप,् रणिद्ध is formed, and there is no

elision, since द ्is not preceded by a हल.् For तस,् थस ्and थ we have रन्द्धाः and रन्द्ध with optional

forms रन्धाः and रन्ध. For िझ, have रन्ध ्+ अिन्त = रन्धिन्त. There is no सववणाः or subsequent elision.

Similarly, with िमप,् वस ्and मस्, there is no सवणव, and no elision.

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Showing the derivation for िमप,् we have रध ्+ श्नम् + िमप् रनध ्+ िम रनिध्म रणिध्म. Thus,

following the method and sutras shown in the TEM, the forms are – रणिद्ध, रन्द्धाः / रन्धाः, रन्धिन्त ॥

रणित्स, रन्द्धाः / रन्धाः, रन्द्ध / रन्ध ॥ रणिध्म, रन्ध्वाः, रन्ध्माः॥

59. In the derivation of रध ्+ श्नम् + लट्, when does the elision of ध्ध् occur?

The optional elision only occurs when you have a सवणवाः झर् preceded by हल.् In the derivation of

रध,् it’s form with the श्नम् प्रत्ययाः is रनध.् None of the ितङ् endings begin with a ध् which would allow

for सवणव elision with झर झरर ल पाः [हलाः अन्यतरस्याम्].

However, with the sutra झषाः तथ ाः धाः अधाः, ितङ् endings which begin with त ्or थ ्are changed to ध्.

i.e. this is only applicable to four प्रत्ययााः, namely ितप,् तस,् थस ्and थ. But, in order for ध्ध ्to be

preceded by हल,् we need ल पाः of श्नम्’s अ-काराः by श्नस ाः अल्ङ्ल पाः [िङित साववधातुके]. Since ितप ्is not

िङत,् it’s अ is not elided, and the optional elision does not occur.

Thus, the optional elision only occurs for remaining three affixes – तस,् थस ्and थ, each of which

is िङत.् As a result of the elision of अ for the िङत ्affixes, ध्ध् is preceded by a हल ्(i.e. न)्. Since ध्ध्

are adjacent सवणव झर् letters, the elision occurs optionally.

60. Why are the forms of रधादद-गणाः so complicated?

In reality, this गणाः is no more difficult that the forms of other गणााः. The peculiarities are the

addition of न (श्नम्) within the धातुाः, and elision of its अ for the िङत ्forms. However, for the रध ्धातुाः,

this is combined with णत्वं, the change of त ्from ितप ्with a new sutra, and optional reduplication

everywhere, which complicates matters.

Let us take a different example from the same गणाः – िभददर् (िभद)्. Because of सिन्धाः, the final द ्

becomes त ्before most ितङ् endings through खरर च. And, we easily end up with the final forms –

िभनित, िभन्ताः / िभन्तत्ाः, िभन्दिन्त ॥ िभनित्स, िभन्त्थाः, िभन्त्थ ॥ िभनिि, िभन्िाः, िभन्िाः ॥

Let us look at the full derivation. For ितप,् we have िभनद ्+ ित. Through खरर च, we have िभनित.

For तस,् we have िभनद ्+ तस.् Again, we have खरर च, and elision of अ through श्नस रल्ङ्ल पाः giving

िभन्तत्ाः. Through झर झरर ल पाः, we have optional elision, results in two forms – िभन्तत्ाः and िभन्ताः.

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For िझ, we get िभनद ्+ अिन्त, and with mandatory elision of अ, we have िभन्दिन्त. With िसप,् the

elision doesn’t occur resulting in िभनित्स. Again, with the next two we have िभन्त्थाः and िभन्त्थ.

Since त ्and थ are not सवणव, झर झरर ल पाः does not apply. For िमप,् like ितप ्and िसप,् we have

िभनिि. Since म् is not खर्, द ्(झल्) does not change to त ्(चर्). And, for वस ्and मस्, we have िभन्िाः

and िभन्िाः respectively. Again, in both cases, व् and म् are not खर्, and the final द ्remains as is.

With this गणाः, a few things happen – न moves into the धातुाः, and can change into अनुस्वाराः, or णत्वं

can occur. Also, the last letter of the धातुाः is not followed by a स्वराः, and हल-्सिन्धाः can apply.

िभददर् is an easier धातुाः since it does not contain any cause for अनुस्वाराः or णत्वम्. Furthur, सिन्धाः

occurs via खरर च, which is a सूतं्र that we are familiar with from previous derivations.

61. In श्नस रल्ङ्ल पाः, shouldn’t श्नस ाः be श्नास ाः?

Yes, however this is an exception as noted in the प्रथमावृिताः -- श्नाः च अस ्च श्नस ाः (शकन्धाददवत)्.

62. श्नस ाः अल्ङ्ल पाः and अस-्धातुाः

Note the inclusion of the common अस-्धातुाः in the sutram श्नस ाः अल्ङ्ल पाः. Again, the distinction

between िङत ्and अिङत ्is important, and the three अिङत ्affixes, i.e. िपत ्affixes, are treated

differently (excluded from the ल पाः). Thus, we have अिस्त, स्ताः, सिन्त ॥ अिस, स्थाः, स्थ ॥ अिस्म, स्वाः, स्माः

॥ With this sutram, and the standard application of the शप ्िवकरण-प्रत्ययाः, we can form all 9 forms

of the अस-्धातुाः in लट्-लकाराः !

63. च रयित and सनाद्यन्तााः धातवाः

In the derivation of च रयित, चुर् + िणच ् च र् + इ = च रर is considered सनाद्यन्ताः. Thus, it becomes

धातुाः, and च रर + शप ्+ ितप ् च रयित. There are 11 such affixes with start with सन.् It starts with

गुिप्तिककद्भ्याः सन ्(3.1.5) and continues until िणङ् indicated by कमेर्शणङ् (3.1.30). Following this,

सनाद्यन्तााः धातवाः (3.1.32) defines these प्रत्ययााः (सनाद्यन्तााः) as धातवाः. Since िणच ्is defined in this

group by सत्यापाप ॰ चुराददभ्य िणच ्(3.1.25 which is between 3.1.5 and 3.1.32), whatever ends in

िणच ्(in our case च रर) is also considered to be a धातुाः..

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64. आभ्यस्तय ाः आताः and अिच

Please note that since this is followed by ई हल्ङ्यघ ाः, the sutra effectively contains अिच. In the

derivation of क्रीञ,् for example, आभ्यस्तय ाः आताः only applies when it is followed by िझ, i..e अिन्त.

65. Exercises

Having gone through the derivation of दक्रयापदािन from each गणाः in the लट्लकाराः, it is interesting to

peruse through a book on verbal forms, and see how much we’ve learned.

You might notice that a धातुाः with an इ-काराः इत ्ends up with a न-काराः inside the धातुाः (e.g. नदद

नन्दित). With the sutra इददत नुुँम् धात ाः (7.1.58), नुुँम् comes after the धातुाः if it contains a ह्रस्व-इ-काराः

as इत.् In नुुँम्, Both उुँ and म् are इत,् leaving न.् Due to the indicatory म्, using the पररभाषा,

िमदच न्त्यात ्पराः, (which was used with the श्नम् प्रत्ययाः), न ्is placed after the last vowel of the धातुाः.

Thus, नदद (भ्वादद) becomes नन्दित, पथथ (चुरावदद) becomes पन्थयित, etc.

66. िसिद्धाः from the प्रथमावृिताः

Look at the derivations of the following. In the derivations of कृ-धातुाः and बु्र-धातुाः, note the

similarities to what we have already learnt. Ignore the new peculiarities.

जयित page 669, vol 1 1.1.2 अदङ्े गुणाः

पचिन्त page 670, vol 1 1.1.2 अदङ्े गुणाः

िचनुताः page 678, vol 1 1.1.5 िङङङित च

॰ सुनुताः page 679, vol 1 1.1.5 िङङङित च

िचन्विन्त page 679, vol 1 1.1.5 िङङङित च

िभनित page 716, vol 1 1.1.46 िमदच ऽन्त्यात ्पराः

रणिद्ध page 716, vol 1 1.1.46 िमदच ऽन्त्यात ्पराः

मुञ्चित page 716, vol 1 1.1.46 िमदच ऽन्त्यात ्पराः

शशषिन्त page 745, vol 1

जुह ित page 755, vol 1 1.1.60 प्रत्ययस्य लुङशुलुपाः

कुरताः page 762, vol 1 1.2.4 साववधातुकम् अिपत ्

॰ कुवविन्त page 762, vol 1 1.2.4 साववधातुकम् अिपत ्

दीव्यित page 883, vol 1 3.1.69 ददवाददभ्याः श्यन ्

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सुन ित page 884, vol 1 3.1.73 स्वाददभ्याः शु्नाः

ब्रवीित page 914, vol 1 3.4.84 बु्रवाः पञ्चाना॰

॰ ब्रवीिष page 914, vol 1 3.4.84 बु्रवाः पञ्चाना॰

॰ बु्रविन्त page 914, vol 1 3.4.84 बु्रवाः पञ्चाना॰

Lessons 15-16 (कारकम्)

67. Goal

These are short lessons that enumerate a handful of sutras. Students who have some grasp

over spoken संस्कृत ंwill be able to quickly grasp the underlying concept. It is worth spending

some time on each of the सूत्र-s. Since these lessons are short and light on details, a few

additional points are given in these notes. Even so, both lessons can be completed in a single

class.

68. कारके

There is a some difference of opinion in understanding this sutra, and what is means. The

कािशका, तत्त्वब िधनी and महाभाष्य ंeach go into detail in this subject. There are a few points:

Whether of not terms like अपादान ंget कारक-संज्ञा. Different texts (e.g. तत्त्वब िधनी, महाभाष्य)ं differ on

the subject, and it's not worth splitting hairs. In लौदकक-व्याकरणं, it is understood as having कारक-

संज्ञा, and there's no reason to explicitly dispell that notion.

कारके should be understood as दक्रयाया ंसित / दक्रयािसद्धौ, i.e. it is दक्रयान्विय. Thus, it should not be

taken merely as िनधावरण-सप्तमी which has अनुवृिताः.

दक्रयािसद्धौ applies to कारकािण that are generally understood as कताव (be it स्वतन्त्राः of परतन्त्राः). For

example, we have प्रधानकताव, करणकताव and अिधकरणकताव, with the examples दवेदताः पचित, स्थाली

पचित and इन्धन ंपचित. On the other hand, दक्रयाया ंसित is applicable for the remaining कारकािण, due

to the अप्रिसद्धत्वं of कताव even though there are some counter-examples like मेघात ्िवद्युत ्िवद्य तत े

and मेघाः िवद्य तत.े

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69. कारक and िवभिक्त

कारक in this context refers to words that are directly bound to the दक्रयापद,ं and not to other words

in the sentence. In particular, संबन्ध-शष्ठी and उपपद-िवबक्तयाः are excluded. Furthur, words first gain

some kind of कारक-संज्ञा (कताव, कमव etc) followed by a िवभिक्त in practice. Let us look at the following

two sentences रामाः कटं कर ित and रामेण कटाः दक्रयत.े In both sentences राम has कतृव-संज्ञा, and कट has

करण-संज्ञा. Yet, in the first sentence, कट takes िितीयािवभिक्त, while in the second, it takes

प्रथमािवभिक्ताः. In this lesson, we look at the straightforward कतवरर-प्रय ग.

70. अनिभिहत े

अनिभिहत ेmeans अनुके्त. As described above, a given कारक may be used in other prayogas ... in

these cases, the िवभिक्त is overriden. Thus, sutras under the अिधकार of अनिभिहत ेexpress

themselves only when the िवभिक्त has not already been expressed elsewhere. This is relevant

not only for straightforward expressions of िवभिक्त, but also in cases when the िवभिक्त is implicitly

hidden. For example, in a समस्त-पद,ं the words took सुप-्प्रत्यय-s for which ल प occured. These are

also excluded from regaining a particular िवभिक्त-संज्ञा through अनिभिहत.े For additional details,

see Ram Nath Sharma's commentary.

71. Excercises

There are only a few new sutras that were introduced in these lessons, and their application is

relatively straghtforward. Depending on the िववक्षा, the requisite िवभिक्त for each future िसबन्त-पद

is determined. At this point, using िवभिक्तश्च and तान्येकवचन-ििवचन-बहुवचनािन एकशाः, we can

continue with the पद-व्युत्पिताः.

With the िववक्षा that one would expect, derive the following sentences. Derive the नाम-पद and

दक्रया-पद when possible.

राम + हस्त + पठुँ (भ्वादौ)

सुिलख् + िलख (भ्वादौ)

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Determine the कारकत्वं of the नामपदािन in the following sentences: रामाः लक्ष्मणाय हस्तेन ग्रन्थ ेपाठं

अनुिलखित। हस्ताः अनुिलखित।

Lessons 18-19 (संज्ञा)

72. Goal

It may be better to teach new संज्ञा-s at the end of the lessons, as indicated by the author in his

note after lesson 21. At this point in time, it is better to review / teach all संज्ञा-s that are directly

referenced by sutras that we have used. i.e. (१) वृिद्ध (२) गुण (३) संय ग, (४) अनुनािसक (५) सवणव, (१५)

िवभाषा (१७) ल प (१८) लुक् (१९) श्ल ु(२०) लुप ्(२२) उपधा (२४) ह्रस्व (२५) दीघव (२६) प्लुत (३०) अपृक्त (३२)

उपसजवन (३३-४) प्राितपददक (३५) धात ु(३६) इत ्(३९) लघ ु(४०) गुर (४१) अङ्ग (४२) पद (४३) भ (४७) परस्म पद

(४८) आत्मनेपद (४९) प्रथम (५०) मध्यम (५१) उतम (५२) एकवचन (५३) ििवचन (५४) बहुवचन (५५) िवभिक्त

(५६) संिहता (५७) अवसान (६२) कृत ्(६४) साववधातुक (६५) आधवधातुक, (**) अपादान, सम्प्रदान, करण, कमव, कताव,

अव्ययीभाव, तत्पुरष, बहुव्रीिह, िन्ि, and तिद्धता.

73. तुल्ङ्यास्य-प्रयत् ंसवणवम्

Letters that have the same आस्य ं(place of utterance) and प्रयत् ं(effort) are considered सवणव.

Examples of the आस्य ंare कण्ठ, ताल ुetc. Efforts are of two kinds: आभ्यन्तर and बाह्य. This sutra only

considers आभ्यन्तरefforts, and not बाह्य efforts. This is important because it forms the basis of the

पररभाषा sutra अणुददत ्सवणवस्य चाप्रत्ययाः which we will see shortly.

74. िवराम ऽवसानम्

The TEMOLAT somewhere (page number ???) describes अवसान ंin two ways: (a) it is the pause

that follows the last letter of a word, or (b) it is the last letter of a final word. The महाभाष्य ंhas a

rather lengthy discussion on the subject starting with "इद ंिवचायवत े-- अभाव वावसान-लक्षणं स्याद,्

िवराम वेित", but doesn't pick one point of view over the other.

Taking वाऽवसान े[झला ंचर्] as an example, we could phrase this in two ways: (a) a झल् letter which

is followed by a pause is replaced optionally by चर्, or (b) a झल ्letter which occurs in a pause is

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replaced optionally by चर्. In both cases, the application of the sutra remains the same. As a

result, furthur discussion is better left to professional grammarians.

75. Does िघ-संज्ञा apply only to स्त्रीिलङ्ग words?

By य ूस््याख्यौ नदी (1.4.3), स्त्रीिलङ्गपदािन ending in ई or ऊ are termed नदी. The sutras that follow,

1.4.4 – 1.4.6 furthur define and restrict नदी. Finally, we have िघ-संज्ञा by शेष िघ-असिख [ह्रस्वाः]

(1.4.7). Amongst स्त्रीिलङ्गपदािन, those that end in ह्रस्व इ or उ and are not known as नदी. Also all

पुंिलङ्ग and नपुंसकिलङ्ग words that end in ह्रस्व इ or उ are known as िघ. Thus, िघ can apply to

words in all three िलङ्गााः.

76. What is the purpose of understanding sutras 4.1.162, 4.1.163 and 4.1.172 at this time?

We don’t know. Presumably, the संज्ञा of ग तं्र etc. will be used in Part 2 of the TEM book. It

doesn’t seem particularly important at this stage, and probably could have been introduced

later.

Lessons 20-21 (पररभाषा)

77. Goal

The point here is to teach पररभाषा that are directly invoked in sutras that we have used. In some

cases, it is useful to teach additional sutras to complete the topic. The following sutras will be

easy to teach since they relate to concepts that the students already apply unknowingly -- (२)

इक गुणवृद्धी, (५) षष्ठी स्थानेय गा, (६) स्थानेऽन्तरतमाः, (७) उरण् रपराः, (८) अल ऽन्त्यस्य (९) िङच्च, (१०) आदाेः

परस्य, (११) अनेकािल्ङ्शत ्सववस्य, (१२) प्रत्ययल प ेप्रत्ययलक्षणं, (१३) न लुमताङ्गस्य, (१४) तिस्मििित िनर्ददष्ट े

पूववस्य, (१५) तस्माददत्युतरस्य, (१६) स्वं रूप ंशब्भदस्याशब्भदसंज्ञा, (१७) अणुददत ्सवणवस्य चाप्रत्ययाः, (१८)

तपरस्तत्कालस्य (१९) आददरन्त्येन सहतेा, (२०) येन िविधस्तदन्तस्य, (२१) अचश्च, (२२) यथासंख्यमनुदशेाः समानाम्,

(२४) िवप्रितषेध ेपरं कायवम्.

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78. In the explanation of the पररभाषा, many sutras are referenced by number only . . .

They are important only because they explain the पररभाषा sutra under discussion. If you

understand the पररभाषा, good enough. If you don’t understand it, you might want to take a quick

look at the example sutra in the प्रथमावृिताः. Don’t spend too much time on it.

79. In the sutram उरण् रपराः, how does उाः refer to ऋ?

Just as the षष्ठी-िवभिक्ताः of िपत ृis िपतुाः, मात ृis मातुाः etc, the 6.1 form of ऋ is उाः. The प्रथमावृिताः also

explains उाः as ऋ-वणव-स्थान.े

For a discussion about अण्, please see note #100.

80. When does replacement of a single letter / entire term occur?

In note #51, we discussed the derivation of आप्नुविन्त. At the derivational step आप ्+ न ु+ अिन्त, न ुis

to be replaced by उव्(अुँङ्) through the sutra अिच शु्नधातुभ्रुवा ंय्व ाः इयुँङुवुँङौ. Since उव् consists of

more than one letter, through the पररभाषा, अनेकािल्ङ्शत ्सववस्य, the undesirable form आपुविन्त would

be formed. However, we wish for the न ्to stay. Phrased differently, उव् should only replace the

last letter of न.ु This is accomplished with िङत ्and the पररभाषा sutra िङच्च, which restricts the

substitution to the last letter of the स्थानी. Thus, we have आप्न ित.

When the पररष्कृत आदशे consists of a single letter, it normally replaces a single letter through

अल ऽन्त्यस्य. When it consists of multiple letters, it normally replaces the entire स्थानी through

अनेकािल्ङ्शत ्सववस्य. When the opposite is desired, the ङ् and श् markers results in the replacement

of the last letter and entire स्थानी respectively through the sutras िङच्च, and अनेकािल्ङ्शत ्सववस्य.

81. In तपरस्तत्कालस्य, why is तपराः interpreted as both बहुव्रीिहाः and तत्पुरषाः?

By the बहुव्रीिहाः definition, the vowel that precedes the ट् is limited to a given length. By the तत्पुरषाः

definition, the vowel that comes after ट् is limited to a given length. Thus, in the very first sutram,

वृिद्धराद च,् आद च ्is seen as आट् + ट च.् By the बहुव्रीिहाः तपराः, the vowel that precedes ट्, i.e. आ is

limited to the दीघवाः variety (i.e. ह्रस्वाः and प्लुताः are not considered). Similarly, by the तत्पुरषाः तपराः,

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the vowel that comes after ट्, i.e. ऐच ्(ऐ and ओ) are limited to the दीघवाः variety (i.e. प्लुताः is not

considered). The बहुव्रीिहाः usage (i.e. अट्, आट् etc. ) is the one used primarily in the अष्टाध्यायी.

82. अल ऽन्त्यस्य / येन िविधस्तदन्तस्य

Though the domain of these sutras is different, they sometimes seem very similar. The first

sutra is applicable in the स्थानी, while the second sutra gives us the relationship between the

स्थानी (िवशेष्यं) and its िवशेषणं (if such an adjective is specified).

Let us look at the example given in the प्रथमावृिताः, अच यत ्[धात ाः] ३।१।९७. Here, धात ाः is the स्थानी,

and अचाः is an adjective that describes the धातुाः. In these cases, the adjective is understood to

come at the end of the कायवस्थान,ं i.e. it becomes अजन्तस्य धात ाः. This was accomplished by येन

िविधस्तदन्तस्य. Thus, the स्थानी is the अजन्त-धात.ु

Similarly, in अत दीघो यिञ्च [अङ्गस्य], the अङ्ग is described by अताः, and we have the meaning

अकारान्तस्य अङ्गस्य दीघो भवित. What does the दीघावदशे replace? Does it replace the entire अङ्ग? To

answer this question, we have the पररभाषा sutra अल ऽन्तस्य which states that the आदशे, by default,

comes in the place of the last letter. In this case, it will replace the अकार that is the last letter in

the अङ्ग. See note #80 to see the exceptions to this rule.

83. What are the extra पररभाषा-सूत्रािण at the end of lesson 21

Read them in the प्रथमावृिताः if you wish. Understanding them is not necessary at this point.

Lessons 22-25 (सिन्धाः)

84. Why doesn’t पूववत्रािसद्ध ंcause the inapplicability of हिश च after ससजुष ाः राः?

The sutra ससुष ाः राः occurs in the ित्रपदी portion of the अष्टाध्यायी after which sutras like हिश become

inapplicable. However, without the application of ससजुष ाः, we cannot derive our desired form.

The भ मी व्याख्या exaplains that we must overlook पूववत्रािसद्ध ंbecause of वचनसामर्थ्य,ं or else many

सूत्र-s can never be invoked.

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85. Why doesn’t प्रकृत्या अन्ताःपाद ंapply to the end of the verse (due to अन्ताः)

अन्ताःपाद ंis an अव्ययीभाव-समासाः. The word अन्ताः simply implies the locative, and not the precise

location. It could have implied the beginning, middle or end. The meaning comes from the intent

of the author, as showed by the िवग्रहवाङय.ं In this case, it is मध्य ेपादस्य. The word प्रकृिताः implies

the natural state. This negates the सिन्धाः altogether. Rama Nath Sharma quotes the कािशका,

which states that this सूतं्र only applies to Vedic usage.

Why is a sutra which applies only in Vedic usage taught at this point? We’re not sure.

86. The structure of this संिहता set of सूत्रािण

Take a look at your marked up copy of the अष्टाध्यायी, from 6.1.70 to 6.1.121, where we have

studied many सूत्रािण. The अनुवृिताः of संिहताया ंoccurs throughout. The अनुवृिताः of अिच also occurs

throughout, except in the places where it is temporarily negated.

First, we have a few sutras (namely इक यणिच and एच यवायावाः) where the आदशेाः occurs in the

place of the first letter of the सिन्धाः. Then, all replacement occurs in the place of both letters of

the सिन्धाः (एकाः पूववपरय ाः). Starting with पररूप ं(6.1.91), the last letter replaces the सिन्धाः, and then

starting with पूववाः (6.1.98), the first letter replaces the सिन्धाः.

87. Why do we have two different अिधकार sections for “संिहतायाम्” ?

At the end of the पररभाषा lessons, one of the sutras listed without explanation was पूववत्रािसद्ध ं

(8.2.1). This sutra divides the अष्टाध्यायी into two parts. Simply put, from the perspective of the

sutras of the first 7 अध्यायााः and the first पादाः of the 8th अध्यायाः, it is as if the remainder of the

sutras (called ित्रपदी) don’t exist (or don’t apply).

The first संिहताया ंsutra has अिधकाराः from 6.1.70 to 6.1.151, and the second one has अिधकाराः

from 8.2.108 to 8.4.67. i.e. they belong to the two different sections outlined below.

Let us look at हरे + इह. Through एच यवायावाः, we have हरय ्+ इह. Through ल पाः शाकल्ङ्यस्य (8.3.19),

there is ल पाः according to the आचायवाः शाकल्ङ्याः (from our perspective, the ल पाः is optional). Without

ल पाः, we have हरियह, and with ल पाः, we have हर इह.

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Once the ल पाः functions, अ + इ should cause गुणसिन्धाः with आ्गुणाः resulting in the undesireable

form हरेह. How is this resolved? Due to पूववत्रािसद्ध,ं from the perspective of आ्गुणाः, it is as if ल पाः

शाकल्ङ्यस्य (which belongs to the second section) does not exist, and its effect does not occur. In

other words, with the formation of आ्गुणाः due to a sutra which comes after पूववत्रािसद्ध,ं the sutras

of the previous section no longer continue to function.

Lessons 24 (पुरष + सुप)्

88. In the formation of पुरषौ, why is there so much debarring?

For पुरषौ (पुरष + औ), four sutras were shown (१) आत ्गुणाः (२) वृिद्धाः एिच (३) प्रथमय ाः पूववसवणवाः (४) नात ्

इिच. Depending on the sutra used, any of the following forms could have resulted: पुरष , पुरषौ

and पुरषा.

Some authors directly show the applicable सूतं्र (e.g. वृिद्धाः एिच) at a given derivational step.

However, the author of TEM, who is an ardent disciple of पािणिनाः is unwilling to overlook the

general rule. Instead, he first states the general rule, and then states the rule which is “more

applicable”. This helps us understand the relationship between sutras, and to get a feel for their

spheres of influence.

89. Why doesn’t similar debarring occur for जस,् शस ्etc?

It does. After the discussion of debarment in the formation of पुरषौ, the author does not explicitly

state the exceptions in the derivations of other forms of पुरष + सुप.् However, it still functions in

the same way.

For example, in the derivation of पुरष + जस ्= पुरषााः, we have (१) आत ्गुणाः (२) अकाः सवणे दीघवाः (३)

प्रथमय ाः पूववसवणवाः. By applying the first sutra, we would have गुणादशेाः (i.e. the final form पुरषाः). This

is debarred by the second sutra, which is then debarred by the third sutra. The same desired

form, पुरषााः is formed by applying either अकाः सवणे दीघवाः, or by applying प्रथमय ाः पूववसवणवाः.

If the final form for पुरष + जस ्is derived by applying अकाः सवणे दीघवाः, why do we cast it aside with

प्रथमय ाः पूववसवणवाः? In the formation of तस्मात ्शस ाः नाः पुंिस, the word तस्मात ्applies to the sutra which

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precedes it. i.e. only प्रथमय ाः पूववसवणवाः. Without the debarment, in the application of शस ्(desired

form is पुरषान)् we would end up with पुरष + जस ्= पुरषास ्(पुरषााः). By the debarment and

application of अकाः सवणे दीघवाः, we end up with the same immediate form. However, it is not the

final form, and is taken one step furthur by तस्मात ्शस ाः नाः पुंिस to form पुरषान.्

90. In the formation of पुरषााः (जस)्, why is the पररभाषा, अल न्त्यस्य quoted?

Depending on the length of the आदशेाः, the entire स्थानी or just its last letter is replaced. In सिन्धाः,

the स्थानी is usually just a single letter, so there is no difference between the two. Or, through

एकाः पूववपरय ाः, we have an explicit instruction. However, with तस्मात ्शस ाः नाः पुंिस, the स्थानी is शस ्

which consists of more than one अल.् Thus, if the आदशेाः is a single letter, only the last letter is

replaced. However, if it consists of more than one letter, the entire प्रत्ययाः, शस ्is replaced. Since

न ्is a single lettered आदशेाः, we have पुरषान.्

91. Doesn’t the derivation of पुरष + टा effectively require memorization of word endings?

व्याकरणं through अष्टाध्यायी does not supplant memorization. It merely avoids the meaningless

memorization of the वृिताः, when memorization of सूत्रािण will suffice. These rules are as generic

as possible, thus reducing memorization to the essentials.

92. When deriving पुरषाभ्या,ं why doesn’t अत दीघो यिञ suffice?

In the derivation of भवामाः, lengthening of the अङ्गं, भू + शप् = भव before the affix मस ्occurred

through अत दीघो यिञ. The sutram सुिप च follows, with full अनुवृिताः of अत दीघो यिञ. There is an

important difference. The अनुवृिताः of साववधातुके extends to अत दीघो यिञ, but not to सुिप च. Thus, for

the derivation of nouns, we need सुिप च.

Why didn’t Panini stop the अिनवृिताः of साववधातुके earlier so that nouns could also benefit from अत

दीघो यिञ? This is because आधवधातुक verbal forms are exempt from this lengthening.

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93. When deriving पुरष ाः, why bring आदशेाः of ऐस ्instead of एस्?

Perhaps it was an arbitrary choice? It looks to have the same end result, especially since it is

only applicable to stems ending in अ.

94. When deriving पुरषाय, why introduce the sutram स्थािनवत ्आदशेाः ॰ ?

What does replacement mean? What was there before goes away, and something else comes

in it’s place. Thus, the function of whatever was there before does not remain. With the पररभाषा,

प्रत्ययल प ेप्रत्ययलक्षणं, we have seen that a प्रत्यय ‘s effect continues to occur when its ल पाः is

indicated. Through this पररभाषा, “continued influence” applies only to ल पाः (i.e. not to आदशेाः).

In the derivation of पुरषााः (जस)्, we have पद-संज्ञा of पुरषास ्through सुिप्तङन्त ंपदम्. Then, [पदस्य] स-

सजुष ाः राः comes to form पुरषााः. Before this step, it is still पद, since the जश्-प्रत्ययाः (which causes

सुबन्तता, and thus, पद-संज्ञा) lives on.

When deriving पुरषाय, the situation is different. The lengthening occurs through सुिप च [अत दीघो

यिञ]. At the derivational step पुरष + ङे, the affix ङे is सुप.् But, once ङे is replaced by य, it is no

longer one of the 21 affixes known as सुप.् If it is not सुप,् lengthening through सुिप च is not

applicable.

The पररभाषा, स्थािनवत ्आदशेाः अनिल्ङ्वधौ now plays a role. It says that the new replacement, आदशेाः,

acts like its predecessor. This occurs in the 8 cases outlined in the प्रथमावृिताः – धात-ुअङ्ग-कृत-्

तिद्धत-अव्यय-सुप-्ितङ्-पदादशेााः. Since सुप ्is one of these 8 cases, and य is an आदशेाः which replaces

सुप ्(ङे in this case), य is still considered सुप.् Thus, सुिप च is indeed applicable, and we end up

with पुरषाय.

By अिल्ङ्वधौ, the individual letters are exempted. Quoting Singh in his encyclopedia, “When the

occasion for the grammatical operation is furnished by the letters, the substitue does not behave

like its substituend.” i.e. it applies to the word and not its letters. Figure 2 below, also from

Singh, is helpful.

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Figure 2

Intuitively, this makes sense. If स्थािनवत ्आदशेाः is extended to the point where all the letters

continue to live on, replacement becomes meaningless, and सिन्धाः cannot function post

replacement. An example of the this is given in the िसिद्धाः of द्ध्यत्र (page 740, vol 1), amidst

सूत्रािण that we have not yet seen.

95. Are there alternate forms of पुरष + ङिस?

We have seen that पुरषाः + ङिस = पुरषात.् Earlier, when looking at वाच ्+ सु, we saw that after the

application of च ाः कुाः, the sutra झला ंजश ऽन्त ेresulted in the form वाग् followed by वाऽवसान ेresulting

in the optional form वाक्. Similarly, मरत ्+ स ुhad forms मरद ्/ मरत.् Here, with पुरषात,् we have

another तकारान्त ंपदम्. From the previous discussion, we know that आत् continues to be known as

सुप,् and thus, पुरषात ्is पदम्.

ईश्वरचन्राः, in his commentary gives the form पुरषाद ्which becomes पुरषात ्through वाऽवसान.े

However, most books, including युिधिष्ठर-मीमांसक’s शब्भदरूपाविलाः omit the form पुरषाद.् The

reasoning is unclear.

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96. ङिसङस श्च and िघ-संज्ञा.

We have discussed िघ-संज्ञा before (note 72). Since पु ंand नपुंसक words ending in इ or उ are

always िघ, two पुंिलङ्ग words, अििाः and वायुाः are given as examples. In पञ्चमी and षष्ठी, with िङत ्

प्रत्यय-s following, the application of घेाः िङित [गुणाः] followed by ङिसङस श्च results in अिेाः and वाय ाः.

Let us now consider a स्त्रीिलङ्गपद ंending in इ or उ (e.g. कृिताः). With िङित ह्रस्वश्च [वा नदी] (1.4.6), it is

optionally termed नदी. This means that it is optionally termed िघ as well ! Thus, just like अिेाः, it

optionally has the form कृतेाः.

97. िवभिक्ताः of आिम in ह्रस्वनद्याप नुट्

नुट् has अनुवृिताः from 7.1.54 to 7.1.57. Unlike other affixes, नुट्, due to आत्द्यन्तौ टदकतौ comes before

the स्थानी. Thus, when the सूतं्र does not explicitly state the स्थानी (i.e. षष्यन्त ंपद)ं, and instead

references what comes before (पञ्चम्यन्त)ं and after (सप्तम्यन्त)ं, there is a conflict.

तिस्मििित िनर्ददष्ट ेपूववस्य precedes तस्माददत्युतरस्य. By िवप्रितषेध ेपरं काय,ं in such cases, the later (i.e.

तस्माददत्युतरस्य) wins, and नुट् does not come before the पञ्चम्यन्त ंपदम्. The net result is that the

सप्तम्यन्त ंपद ंis effectively turned into the स्थानी, and is thus treated as a षष्यन्त ंपदम्.

Why wasn’t it specified as a स्थानी in षष्ठी-िवभिक्ताः to begin with? It isn’t clear to us either.

98. िसिद्धाः from the प्रथमावृिताः

Look at the derivations of:

पुरष ाः page 728, vol 1 1.1.54 अनेकािल्ङ्शत्सववस्य

परुषाय page 731, vol 1 1.1.55 स्थािनवदादशे निल्ङ्वधौ

Lessons 26-29 (कृत-्प्रत्ययााः)

99. गुणाः of आधवधातुकं affixes and िपत ्

In the introduction to lesson 26, the text says that गुणाः only occurs before for the इक् vowels

which are followed by साववधादकु / आधवधातुक affixes which are िपत.् However, as discussed

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previously, the गुण-िनषेधाः based on िपत ्/ अिपत ्only applies to साववधातुकं affixes based on the

अितदशेाः, साववधातुकम् अिपत ्[िङत]्. This confusing reference to िपत ्and आधवधातुकं does not occur in

the Hindi edition of TEM. गुणिनषेधाः based on िङत ्/ दकत ्/ िगत ्(where there is no अितदशेाः of अिपत)्

does occur before both साववधाधुक and आधवधातुक affixes.

100. उरण् रपराः and the derivation of कारकाः

The derivation of कारकाः exemplifies the application of उरण् रपराः. The affix ण्वुल ्is enjoined after कृ.

Through अत िणणित, वृिद्धाःis enjoined, and through the पररभाषा sutram इक गुणवृद्धी, वृिद्धाः is allowed

in place of ऋ. Which letter replaces ऋ? Through उरण् रपराः, it is replaced by अण् followed by र्.

What is अण्? Looking at the माहशे्वरसूत्रािण, it would be अच् + ह य व र and ल.् In this case, it is a little

different. In the माहशे्वर-सूत्रािण, the अ that follows the consonants is only for the ease of

pronounciation. Thus ह य व र ट् is actually ह् य ्व् र् ट्. In the case of ल ण्, however, there is a real

अ that follows the ल.् Thus, अण् here refers is the प्रत्याहाराः which starts with the अ-काराः that follows

ल.् (Just like there are two occurences of ह् in the सूत्रािण, there are also two occurances of अ in

the सुत्रािण).

Thus, कृ + ण्वुल,् where वृिद्धाः occurs through अत िणणित first becomes क् अर् + ण्वुल.् However,वृिद्धाः is

defined as आ ऐ and औ. Thus, through स्थानेऽन्तरतमाः, the letter आ comes in the place of अ, and we

have क् आ र् ण्वुल ् कार् ण्वुल ् कारकाः.

101. What are सेट् / अिनट् / वेट्?

The धातवाः are classified based on usage. We have seen the classification into 10 गणााः based on

the िवकरणप्रत्ययााः. Similarly, based on the presence (or absence) of इ-काराः (इट्) with some प्रत्ययााः

(इट्-अनुकूल-प्रययााः) like ङत्वा, the धातवाः are classified as सेट् (इटा सह), अिनट् (न इट्) and वेट् (वा इट्).

The प्रत्ययाः ङत्वा takes an इट् if the धातुाः is सेट्, and optionally if it is वेट्. Since we know पठ् (पठित) to

be सेट् (with इट्) from the धातुपाठाः, we get पठ् + इट् + ङत्वा = परठत्वा. On the other hand, since we

know कु्रश् (क्र शित) to be अिनट् (without इट्), we get कु्रश् + ङत्वा = कु्रष्ट्वा. रम् (रमत)े is वेट् (optionally

with इट्), and can be रम् + इट् + त्वा = रिमत्वा or रम् + त्वा = रत्त्वा. (Notice the prohibition of गुणाः with

the आधवधातुक affix ङत्वा which is दकत,् thus invoking िङङित च, resulting in कु्रष्ट्वा).

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To determine if a धातुाः is सेट्, अिनट् or वेट्, you have to resort to a reference book on धातवाः (e.g.

बृहद्धातुरत्ाकराः / बृहद्धातुरूपाविलाः), or िशष्टप्रय गाः.

102. What is the difference between कृत ्and कृत्य प्रत्ययााः?

The कृत ्pratyayas come after धातवाः to form verbal derivatives. This is usually contrasted with

तिद्धत pratyayas which come after प्राितपददकािन (nouns) to form noun derivatives.

कृदितङ् has अिधकाराः from 3.1.91 up to the end of 3.4. कृत्यााः has अिधकाराः from 3.1.95 – 3.1.132.

Thus, कृत ्has अिधकाराः wherever कृत्याः has अिधकाराः. In other words, the कृत्य pratyayas are a

subset of कृत ्pratyayas. They posses the sense of what “should be done”. This is exemplified by

the कृदन्त words कतवव्य,ं करणीय ंand कायवम्.

ण्यत ्is an example of a कृत्य-प्रत्ययाः. The इड्-िनषेधाः occurs by नेत ्विश कृित precisely because it is

also a कृत-्प्रत्ययाः.

103. We have कतवव्य ं/ कतवव्य ंon page 166 / 168. But there’s no mention in the errata . . .

Both forms are correct. Through अच रहाभ्या ंि े[यर वा संिहताया]ं (8.4.45), the िित्त्वं of the त-काराः

optionally occurs. When an अच् is followed by र् or ह्, which is followed by a यर् (any व्यञ्जन ंexcept

ह), िित्त्वं optionally occurs. Note that this can be applied very frequently. The प्रथमावृिताः gives the

common word ब्रह्मा as an example, which also has the form ब्रह्म्मा !

We have previously seen झर झरर सवणे, by which ल पाः of सवणव letter occurs. Since यर् is a subset

of झर्, how are these sutras related? Remember that with the अनुवृिताः of अन्यतरस्या,ं the elision

was optional. So, with अच हराभ्या ंि,े the reduplication is optional, and with झर झरर सवणे, elision

is optional.

104. What is the purpose of एकाच उपदशेे ऽनुदातात ्(7.2.10) ?

During Panini’s time, the धातुपाठाः was memorized with svara markings, and it was possible to tell

if a धातुाः was सेट्, नेट् or वेट् with sutras like एकाच उपदशेेऽनुदातात.् Though the svara markings in this

text were lost with time, some scholars have reconstructed them on the basis of the desired

outcome. Without sutras like this one, even the धातुपाठाः alone does not suffice.

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105. Isn’t वलादाेः in आधवधातुकस्य इट् वलादाेः overly inclusive?

Among the consonants, it is almost all-encompassing, and excludes only य. Notably, it excludes

all the स्वरााः. In addition, there are exceptions as noted below.

106. Why don’t यत,् ण्यत ्etc. have इडागमाः ?

वल् does not include य, so यत ्cannot have इडागमाः through आधवधातुकस्य इट् वलादाेः. Therefore, we

have चेय,ं जेय,ं नेय ंfor अजन्त-धातवाः. The हलन्त-धातवाः take the ण्यत ्affix instead of यत.् Since ण् falls

in वल,् it should have इडागमाः. However, the TEM shows पाय ंand पाङय ंwithout इडागमाः . . .

The TEM mentioned that the sutras from 7.2.10 – 7.2.34 cover the subject of अिनट्. According to

the प्रथमावृिताः, the इट-िनषेध-प्रकरणं actually starts from नेड्विश कृित (7.2.8). Because of 7.2.8, ईडागमाः

does not occur before कृत ्pratyayas that begin with वश् (व र ल, ञ म ङ ण न, झ भ घ ढ ध, ज ब ग ड द).

This is an important exception to आधवधातुकस्य इट् वलादाेः.

The pratyayas यत ्and ण्यत ्are both कृत-्प्रत्यय-s, since कृदितङ् has अिधकाराः from 3.1.93 upto the

end of 3.4. ण्यत ्is also वशाददाः since ण् falls within the प्रत्याहाराः, वश्. Thus, it is not subject to

इडागमाः.

107. Which of the 16 कृत-्प्रत्ययााः in these lessons has इडागमाः?

Two of them, शतृ and शानच ्are साववधातुकं through ितङ्-िशत ्सववधातुकम्. Since आधवधातुकस्य इट् वलादाेः

requires आधवधातुकं, these two affixes are not prefixed with इट्. Three of them, अनीयर्, यत ्and अच ्

are not वलाददाः and do not take इट्. Amongst the remainder of these कृत-्प्रत्ययााः, four of them are

वश् (ण्यत,् ण्वुल,् घञ ्and ल्ङ्युट्), and have इट्-िनषेधाः. The remaining 7 प्रत्ययााः – तव्यत,् तृच,् क्त, क्तवतु,

िक्तन,् तुमुन ्and ङत्वा are prefixed with इट्. The same logic is shown in table form below, by

applying the logic above in the same order.

इडागमाः इड्-िनषेधाः

आधवधातुकस्य इट् वलादाेः नेट् विश कृित इट्

आधवधातुकं वलाददाः कृत ् वशाददाः

1 तव्यत ्

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इडागमाः इड्-िनषेधाः

आधवधातुकस्य इट् वलादाेः नेट् विश कृित इट्

आधवधातुकं वलाददाः कृत ् वशाददाः

2 अनीयर् - -

3 यत ् - -

4 ण्यत ्

5 ण्वुल ्

6 तृच ्

7 क्त

8 क्तवत ु

9 घञ ्

10 अच् - -

11 िक्तन ्

12 ल्ङ्युट्

13 तुमुन ्

14 ङत्वा

15 शत ृ - - -

16 शानच ् - - -

108. In the illustration of ण्यत,् what is the purpose of ण्य आवश्यके ?

The sutra चज ाः कु िघण्ण्यत ाः causes कुत्वं because of ण्यत.् Thus पच ्should become पाङय,ं and वच ्

should become वाङयम्. The sutra ण्य आवश्यके is an अपवादाः which applies in the sense of “must be

done”. Thus, पाङय ंand वाङयं (with कुत्वं) mean ‘to be cooked’ and ‘to be said’. पाच्य ंand वाच्य ं

(without कुत्वं due to ण्य आवश्यके) mean ‘must be cooked’ and ‘must be said’.

Though the standard commentaries give examples अवश्यपाच्य,ं अवश्यवाच्य ंetc. in मयूरव्यंसकादद-

समासाः, Cardona gives the stand-alone examples. Furthur, he seems to give अवश्य a weaker

sense – “From the verb वाच ‘say, speak’ are derived, with the suffix ण्यत,् both वाच्य, which refers

in general to anything that can be said or is to be said, and वाङय, which denotes in particular a

speech unit, an utterance or sentence.”

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It is interesting to note that there are other peculiarities in the आवश्यक sense. With the sutram ओाः

आवश्यके (3.1.125), उ-वणावन्त-धातवाः which normally take the affix यत ्instead take the affix ण्यत.्

109. What does अच ्mean in उिगदचा ंसववनामस्थानेऽधात ाः ?

The first portion of उिगदचा ंrefers to whatever has an इत ्formed by the प्रत्याहाराः known as उक्.

From the माहशे्वरसूत्रािण, we know this to be उ, ऋ and ऌ. The second portion अच्, is not a स्वराः. It is

a धातुाः. The धातुपाठाः does not list a plain-old अच् धातुाः, so which धातुाः is it?

Here are relevant धातवाः – (१) अिच १उ, गतौ याचन ेच, अञ्चित-त े(२) अच ु२उ, गतौ याचन ेच, अचित-त े(३)

अणच ु१उ, गतौ याचन ेच, अञ्चित-त े(४) अणच ु१उ, गितपूजनय ाः, अञ्चित-त,े अणच,ु १०उ, िवशेषणे, अञ्चयित-ते॥

As per the commentaries, अच ्is the धातुाः अणच ुwith form अञ्चित. Based on this, it is १उ and refers

to the third or fourth धातुाः above. Perhaps it refers to both.

110. What is a ‘strong case’ (page 173) ?

A ‘strong case’ simply means a सववनामस्थान ंaffix, i.e. सुट्.

111. शत ृdoesn’t apply in प्रथमा? But there are counter-examples . . .

Using the Paninian sutras, it shouldn’t apply in प्रथमा िवभिक्ताः. The purpose of this sutra is to

qualify words in other िवभक्तयाः, e.g. साः खादन्त ंबालकं पश्यित. There are some traditional examples in

प्रथमा िवभिक्ताः like ब्राह्मणाः सन ्॰. And the use of शतृ-प्रत्ययाः in प्रथमा िवभिक्ताः is quite common in

modern संस्कृतम्. Rama Nath Sharma has a long discussion on the subject. For our purposes,

suffice it to say that the common use of शतृ in प्रथमािवभिक्ताः is a post-Paninian development.

Relying on िशष्टाचाराः, we find no fault in its usage (See the भाषापाकाः column in सम्भाषण-सन्दशे’s

Apr 2009 issue for a discussion and list of exemplary usages).

112. Location of the verbal sutras

From 3.1.1 up until the end of 5.4, we have अिधकाराः of प्रत्ययाः परश्च. Starting from 3.1.93 we have

the अिधकाराः of कृदितङ् until the end of 3.4. After the addition of these verbal affixes (with the

exception of ितङ्), we thus have the addition of सुप ्affixes through कृत-्तिद्धत-समासाश्च. Thus, what

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precedes कृतितङ् are verbal affixes that do not require the addition of सुप ्affixes. Which are

these?

In the formation of खादित, we have खाद ्+ शप् + ितप.् Through कृदितङ्, all the ितङन्त affixes are

already exempt from being called कृत.् Thus, they don’t take the सुप ्affixes. How about the

िवकरण-प्रत्ययााः? In the derivation of खादित, शप् is not a ितङ् affix. If it comes in the अिधकाराः of

कृदितङ्, we would have the undesireable derivation खाद ्+ शप् + सुप ्+ ितप.् Thus, Panini has

placed this sutra prior to कृदितङ् such that it is a verbal affix which is not कृत.्

Why don’t they have अिधकाराः of धात ाः? It is a topic for the िितीयावृिताः (i.e. we don’t know ).

Note that these sutras do have the अनुवृिताः of धात ाः from धात रेकाच हलादाेः दक्रयासमिभहारे यङ्

(3.1.22). Again the सनाद्यन्ता-प्रत्ययााः through which we have derivative roots should not take सुप ्

affixes. Thus, they also precede the अिधकाराः of कृदितङ्.

On the other hand, within the अिधकाराः of प्रत्ययाः परश्च / धात ाः / भूत,े we have the sutras िनष्ठा

(3.2.102) as well has the sutras for लुुँङ् and अनद्यतन ेलुँङ् (3.2.110-1). The former is a कृत ्affix.

However, the लकारााः shouldn’t take सुप ्affixes ! How is this resolved? They are replaced by the

ितङ् affixes. Even if they are first considered कृत ्by स्थािनवत ्आदशेाः अनिल्ङ्वधौ, they will also be ितङ्,

and cannot be considered कृत ्through कृत ्अितङ्. Thus, लुुँङ् and लुँङ् do not need to be placed in a

separate section outside the अिधकाराः of कृत ्(presumably with अनुवृिताः of भूत)े.

We can also look at the known sub-sections under प्रत्ययाः परश्च / धात ाः / कृदितङ्. We have कृत्यााः

from 3.1.95 – 132, भूत ेfrom 3.2.84 – 122, वतवमान ेfrom 3.2.123 – 188, भिवष्यित from 3.3.3 – 15,

भावे from 3.3.18 – 112 and finally लस्य from 3.4.77 – 117.

The ल पाः of शप ्in अदादद and जुह त्यादद गणााः with लुक् and श्लु characteristics precedes प्रत्ययाः परश्च

altogether.

113. िसिद्धाः from the प्रथमावृिताः

Look at the derivations of:

कतवव्यम् page 863, vol 1 3.1.3 आद्युदातश्च

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Other

114. When looking at सूत्रािण, what commentaries should I look at?

Historically, we have three periods of व्याकरण development.

1. मुिन-त्रयं -- अष्टाध्यायी, वार्शतका, महाभाष्यम्

2. कािशका (and it's commentaries न्यास, पदमञ्जरी) and the माधवीय-धातुवृिताः

3. कौमुदी (and it's commentaries तत्त्वब िधनी and शब्भदने्दशेुखराः)

Even though the महाभाष्य ंis rightfully studied by everyone, it is by no means the final word on

व्याकरणम्. Thus, when a question arises, one can do the following until one is satisfied

1. look at the लघ-ुिसद्धान्त-कौमुदी and भ मी व्याख्या (hindi)

2. look at the कौमुदी and तत्त्वब िधनी

3. look at the कािशका and न्यासाः / पदमञ्जरी

4. for धात ुrelated questions, look at the माधवीय-धातुवृिताः

5. if the doubt remains, look at the बृहच्छब्भदने्दशेुखर / महाभाष्यम्.

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अनुबन्धााः

पािणनीयशब्भदानुशासनं Errata

This errata is specific to the bare अष्टाध्यायी that we have suggested, and was provided by our

आत्मीयबन्धुाः. The second typo has already been corrected in the pdf text.

अशुद्ध-रूपम् शुद्ध-रूपम्

४।४।२० ते्रमवम् िनत्यम् ङते्रमवम् िनत्यम्

७।३।२१ दवे्तािन्ि ेच दवेतािन्ि ेच

Numbering in the पािणनीयशब्भदानुशासनम्

There are some variations in the exact text of the अष्टाध्यायी used by different commentarial

traditions. The followers of the आयव समाज, including ब्रह्मदतिजज्ञासुाः use the short (लघ)ु edition,

which is prepared from the महाभाष्यम्. Most other texts follow the numbering of the कािशका, which

is the longer (वृद्ध) edition. Since we are following the TEM and प्रथमावृिताः of ब्रह्मदतिजज्ञासुाः, it is

best to follow a bare text which uses the same numbering. Otherwise, you have to convert

between the numberings every time a सूतं्र, or the scope of अनुवृिताः is mentioned.

The pdf that we have provided was prepared by a follower of the आयव समाज, and generally

follows the प्रथमावृिताः numbering. Unfortunately, some minor differences still exist. Finding a text

with identical numbering isn’t easy . . . the bare अष्टाध्यायी-सूत्र-पाठाः edited by ब्रह्मदतिजज्ञासुाः himself

differs from the numbering of the प्रथमावृिताः in the same places !

pdf text प्रथमावृिताः

४।३।११७ संज्ञायाम् संज्ञाया ंकुलालाददभ्य वुञ ्

४।३।११८ कुलालाददभ्य वुञ ्

६।२।१०७ उदराश्वेषुष ुक्षेप े उदराश्वेषुष ु

६।२।१०८ क्षेप े

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Thus, in the pdf text, sutras 4.3.117 and 4.3.118 should be merged into a single sutra, and

sutras 4.3.119 – 4.3.166 shift up. Sutra 6.2.107 is split into two, and sutras 6.2.108 – 6.2.198

shift down.

For completeness, please note that the प्रथमावृिताः itself does deviate from the लघ ुtext as shown

below. However, since we’re working towards the प्रथमावृिताः, we’re sticking with its numbering.

For additional details, see the second part of पािणनीय ंशब्भदानुशासन ंpublished by the Ram Lal

Kapoor Trust.

प्रथमावृिताः महाभाष्यानुसारी लघुपाठाः

३।१।१२६ आसुयुविपरिपलिपत्रिपचमश्च आसुयुविपरिपत्रिपचमश्च

६।१।१११ प्रकृत्यान्ताः पादम् नान्ताः पादम्

६।२।१०७ उदराश्वेषुष ु उदराश्वेषुष ुक्षेप े

६।२।१०८ क्षेप े

TEM Errata

This errata was carefully compiled by a member of our study group.

Page Line अशुद्ध-रूपम् शुद्ध-रूपम्

45 7 3.2.34 3.2.84

45 17 4.1.55 1.4.55

48 10 शाकटायनस्येव शाकटायनस्य व

54 10 3.2.115 after पर क्ष ेिलट्

56 1 अतद्यतन े अनद्यतन े

65 4 सुगण सुगण्

67 5 भ्याम् भ्यस ्

67 16 ओ औ

72 20 सवनामस्थान े सववनामस्थान े

72 22 1.1.42 after सुडनपुंसकस्य

73 12 1.1.49 after स्थानऽेन्तरतमाः

74 20 8.4.55 after वाऽवसान े

74 24 6.1.64 after ल प व्य वविल

77 12 1.4.102 after सुपाः

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Page Line अशुद्ध-रूपम् शुद्ध-रूपम्

77 14 1.4.102 1.4.103

77 16 िकेय र् िकेय र्

80 4 3.4.77 after लस्य

80 9 1.4.96 1.4.99

81 23 सावधातुक साववधातुक

82 1 1.1.50 1.1.59

82 12 8.3.84 8.3.15

83 9 9.4.1 6.4.1

86 2 6.1.73 6.1.74

90 14 3.4.112 3.4.113

91 10 सुविन्त सुन्विन्त

91 16 सावधातुक साववधातुक

93 17 1.2.4 1.1.4

94 8 श्ना is misprinted

98 6 8.5.52 8.4.52

98 7 रणि्ध्म रणिध्म

107 18 2.3.20 2.3.28

109 16 1.5.42 1.4.42

110 12 2.8.36 2.3.36

111 13 1.4.45 1.4.54

123 24 2.1.42 1.2.42

124 4 उदसजवन उपसजवन

129 20 4.1.62 4.1.162

130 1 6.1.4 after पूवोभ्यासाः

130 4 6.1.4 6.1.5

132 18 गुणवृिद्ध गुणवृद्धी

142 21 1.4.42 1.4.2

145 6 6.1.78 6.1.70

146 3 6.1.77 6.1.74

152 1 6.1.10 6.1.110

154 23 1.1.42 1.1.49

155 15 1.1.52 1.1.55

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Page Line अशुद्ध-रूपम् शुद्ध-रूपम्

157 14 2.3.48 2.3.47

159 9 जुहाित जुह ित

159 20 राम रामं

160 10 5.1.110 6.1.110

160 22 8.3.39 8.3.19

163 12 7.3.85 7.3.86

165 10 धातााः धात ाः

163 12 7.3.85 7.3.86

168 13 अनीयर्, ण्वुल,् घञ,् ल्ङ्युट्

are not वलादद

अनीयर् is not वलादद; although ण्वुल,् घञ ्and ल्ङ्युट् are

वलादद, they are also वशादद (7.2.8)

169 14 1.1.91 3.1.91

170 28 तच ् तचृ ्

171 16 add अनुँङ् before सौ

172 23 add सौ of 6.4.13

174 1 add घन ्of 3.3.17

177 16 8.2.20 8.2.23

181 19 4.1.82 4.1.81

Books Referenced in the TEM

आख्याितका – This is a portion of स्वामी दयानन्द सरस्वती’s वेदाङ्ग-प्रकाशकाः, which deals with the

formation of verbs.

उ्द्य त – A standard commentary on the महाभाष्य ंby नागेश-भट्टाः.

कािशका – This is a running commentary on all sutras of the अष्टाध्यायी. The standard

grammatical tradition of the मुिन-त्रय ंis based on the अष्टाध्यायी of पािणिनाः, वार्शतका of

कात्यायनाः and महाभाष्य ंof पतञ्जिलाः. The कािशका differs from these texts in a few

places, and relies on a slightly different reading of the अष्टाध्यायी (the वृद्धाः

numbering). It is named after its place of origin (काशी / वाराणसी), and is held in

very high esteem.

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नािमका – This is a portion of स्वामी दयानन्द सरस्वती’s वेदाङ्ग-प्रकाशकाः, which deals with the

formation of nouns.

प्रदीप – A standard commentary on the महाभाष्य ंby क यट.

महाभाष्य ं – The final authority on sanskrit grammar, written by पतञ्जिलाः.

सिन्धिवषयाः – This is a portion of स्वामी दयानन्द सरस्वती’s वेदाङ्ग-प्रकाशकाः, which deals with सिन्धाः.

The format of the प्रथमावृिताः books

There are several editions of the प्रथमावृित, and there may be some differences between them.

In particular, the page numbers indicated in this document may not tally with your edition. In that

case, look for the material by firt locating the relevant sutra.

Each of the प्रथमावृिताः books is split into two parts – in the first portion, the sutra is explained,

and in the second potion (i.e. appendix) the various िसिद्धाः relevant to the sutra are given. The

sutras (explanation from part one, along with it’s example िसिद्ध-s from the appendix) are meant

to be read serially. Sometimes, a given sutra’s explanation (usually in the hindi portion) will

reference a िसिद्धाः by sutram or page number. It is worth looking at them.

Please note that the scope of अनुवृिताः is always listed in the प्रथमावृिताः. However, to find it, you

will have to look at the Hindi अथवाः. It is usually mentioned in the last line of the Hindi commentary.

The book has indices for the words whose full derivation is given. The two indices for the first

and second volume can be found at the end of the second volume. An index of the words in the

third volume (much fewer by comparison) has not been given. Given that volume 1 consists of

most of the िसद्धयाः, start there. Some words in the index are prefixed with “॰”. When that symbol

is shown, the word is mentioned after the िसिद्धाः of some other word, and it’s similarity or

peculiarity in the derivation is mentioned. Howver, its full िसिद्धाः is not given.

When you find a िसिद्धाः in the प्रथमावृिताः, you may see sutras that were not explained in the TEM.

Sometimes, the author of the TEM teaches the primary structure of a given िसिद्ध in first, and fills

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in the details in a later lesson. Eventually, all the sutras will be taught – the िसिद्ध as taught in the

प्रथमावृिताः should be the standard reference.

Very often, the िसिद्धाः from the प्रथमावृिताः will be missing many sutras. This is because the full

structure has been previously taught, and the very, very frequently used sutras are omitted from

mention in each and every िसिद्धाः.

The examples chosen to desribe a sutra via िसिद्धाः are not arbitrary. They are standard examples

from the grammatical tradition. Thus, you can often find the same िसिद्धाः given under the same

सूतं्र in other books – for example, Rama Nath Sharma’s textbook.

In this document, example िसद्धयाः from the प्रथमावृिताः are listed, when appropriate. In some

cases, the entire िसिद्धाः has been previously studied. In other cases, only a portion is familiar.

The purpose of these िसद्धयाः in these notes is to put sutras that we have learnt into context, and

not to introduce new sutras.

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Sample marked up portion of the अष्टाध्यायी

१५१ ❛ ६।१।७० संिहतायाम् । Red flag indicates अिधकाराः

६।१।७१ छे च ।

. . .

१२६ ६।१।७४ इक यणिच । अिच has अनुवृिताः until 126

६।१।७५ एच ऽयवायावाः । This sutra has been studied

. . .

१०७ ६।१।८१ एकाः पूववपरय ाः । Full sutra अनुवृिताः until 107

६।१।८२ अन्ताददवच्च ।

. . .

९३ ६।१।८४ आद ्गुणाः । आत ्has अनुवृिताः till 93

८९, ८६ ६।१।८५ वृिद्ध रेिच । Different अनुवृिताः for बृिद्धाः, एिच

. . .

६।१।१५० कास्तीराजस्तुन्द ेनगरे ।

६।१।१५१ पारस्करप्रभृतीिन च संज्ञायाम् । ❜ अिधकाराः of संिहताया ंends

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अिधकारसूत्रािण

इत्प्रकरणं from 1.3.2 to 1.3.9

आत्मनेपदम् from 1.3.12 to 1.3.77

परस्म पदम् from 1.3.78 to 1.3.93

कारके from 1.4.23 to 1.4.55

िनपातााः from 1.4.56 to 1.4.97

समासाः from 2.1.3 to 2.2.38

अनिभिहत ेfrom 2.3.1 to 2.3.73

प्रत्ययाः परश्च from 3.1.1 to 5.4.160

धात ाः from 3.1.91 to 3.4.117

कृत ्from 3.1.93 to 3.4.117

कृत्य from 3.1.95 to 3.1.132

भूत ेfrom 3.2.84 to 3.2.122

भिवष्यित from 3.3.3 to 3.3.17

याप्प्राितपददकात ्from 4.1.1 to 5.4.160

िस्त्रयाम् from 4.1.3 to 4.1.81

तिद्धतााः from 4.1.76 to 5.4.160

संिहतायाम् from 6.1.70 to 6.1.151

अङ्गस्य from 6.4.1 to 7.4.97

पदस्य from 8.1.16 to 8.3.54

पदात ्from 8.1.17 to 8.1.69

संिहतायाम् from 8.2.108 to 8.4.67

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References

अष्टाध्यायी, चन्रलेखा-व्याख्यया समिन्वता। प॰ ईश्वरचन्राः॥

इडागमाः। जनादवन हगेड।े संस्कृतभारती॥

प्रथमावृिताः। ब्रह्मदतिजज्ञासुाः, प्रज्ञादवेी च। रामलाल कपूर ट्रस्ट॥

पािणनीयशब्भदानुशासनम्। सत्यानन्दवेदवागीशाः॥

पािणनीय ंशब्भदानुशासनम्। अमुकाः। रामलाल कपूर ट्रस्ट॥

बृहद्धातुरूपाविलाः। अमुकाः। श्रीशङ्कर अि तश धनकेन्रम्॥

बृहद्धातुकुसुमाकराः। हरेकान्ताः िमश्राः। चौखम्बा ददल्ङ्ली॥

लघ-ुिसद्धान्त-कौमुदी, भ मीव्याख्या। भीमसेन शास्त्री॥

व्याकरणचन्र दयाः। चारदवेशास्त्री॥

व्याकरणमहाभाष्यम्। पतञ्ज ल्ङ्मुिनाः॥

शब्भदरूपाविलाः। युिधिष्ठरमीमांसकाः। रामलाल कपूर ट्रस्ट॥

सम्भाषण-सन्दशेाः (मािसक-संस्कृत-पित्रका)। संस्कृतभारती॥

The Astadhyayi of Panini. Rama Nath Sharma.

A Dictionary Of Sanskrit Grammar. Kashinath Vasudev Abhayankar, and J.M. Shukla.

Encyclopedia of Hinduism. Nagendra Singh.

A Higher Sanskrit Grammar. M.R. Kale.

Panini: His Work And Its Traditions (Volume One). George Cardona.

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