09 Noun Stems in अः; The कर्मणि प्रयोग

9.0

Noun Stems in अः (ah) There is another important class of nouns whose stems end in अः (an). They are mostly नपुंसकलिङ्ग nouns, and their declen sion is a good example of a regular consonantal paradigm.

9.1

a. नपुंसकलिङ्ग; तपः (tapah-act of austerity)

एक

तपः

tapah

तपः tapah

तपसा tapasā

बहु तपांसि tapāmsi तपांसि tapāmsi तपोभिः tapobhiḥ तपोभ्यः tapobhyah तपोभ्यः tapobhyaḥ

तपसे

तपसी tapasī तपसी tapasi तपोभ्याम् tapobhyām तपोभ्याम tapobhyām तपोभ्याम् tapobhyām तपसोः tapasoh तपसोः tapasoh तपसी tapasi

tapase

तपसः tapasaḥ

तपसाम् tapasām

तपसः tapasah तपसि tapasi

तपःसु tapahsu

तपांसि

तपः tapah

sam.

tapāņsi

पुलिङ्ग nounsending in अः (ah)arenotatall common, while स्त्रीलिङ्ग nouns with this ending are virtually nonexistent. However, by a process to be discussed at length later on (13.9.a), it is rather common for the नपुंसकलिङ्ग stems to be treated as adjectives. When this happens they must, of course, be declined in the gender of whatever they modify.

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For this reason it is necessary to learn the appropriate para digm. In this instance the stars and Fits forms are the same. They are, moreover, different from the नपुंसकलिङ्ग forms only in the first two cases.

पुंलिङ्ग; अङ्गिरः (angirah-name of a sage)

एक अङ्गिराः अङ्गिरसौ angirāḥ angirasau

अङ्गिरसम् अङ्गिरसौ

angirasam angirasau (other forms same as नपुंसकलिङ्ग)

बहु अङ्गिरसः angirasah

अङ्गिरसः angirasah

9.2

There are a few nouns whose stems end in -3: (-uh) and -इ: (-ih). Their paradigms closely parallel those of the stems in -

अः (-ah).

a. नपुंसकलिङ्ग; हविः (havik—oblation)

एक०

हविः havih हविः havih हविषा havişā

हविषे

havişe हविषः havişaḥ हविषः havişaḥ हविषि haviși

हविषी havişi हविषी havisi हविया॑म् havirbhyām हविया॑म् havirbhyām हविाम havirbhyām हविषोः havişoh हविषोः havişoh हविषी havisi

बहु हवींषि havīņși हवींषि havīmşi हविर्भिः havirbhiḥ हविर्यः havirbhyaḥ हविर्यः havirbhyaḥ हविषाम् havisām हविःषु havihșu हवींषि havīmsi

हविः

sam.

haviḥ159

धनुः

b. नपुंसकलिङ्ग; धनुः (dhanuh-bow)

एक

बहु धनुषी

धनषि dhanuh dhanusi dhanūmsi धनुः धनुषी धषि dhanuḥ dhanusi dhanūmşi धनुषा धनुाम् धनुर्भिः dhanusā dhanurbhyām dhanurbhiḥ धनुषे धनुर्ध्याम् धनुर्व्यः dhanuse dhanurbhyām dhanurbhyaḥ धनुषः धनुाम् धनुर्व्यः dhanuşaḥ dhanurbhyām dhanurbhyah धनुषः धनुषोः धनुषाम् dhanuṣaḥ dhanusoh dhanusām धनषि धनुषोः

धनुःषु. dhanusi dhanusoh dhanuḥşu

धनुषी

धनंषि sam. dhanuḥ dhanusi dhanūmsi

Adjectival application of these stems (13.9.a) take, in पुंलिङ्ग and Fill the same strong endings as do the stems in -31:

(-ah),except in the प्रथमा एक where they show no strength. It is helpful to learn the important nouns of this class with the original final स् (s), the प्रथमा एक,and another case, preferably the तृतीया एक so that the absolute final, : (h), is not confused with that of the प्रथमा एक° ending of पुंलिङ्ग stems with final अ (a). Some of the important nouns of these classes are listed here with a) original stem final, b) प्रथमा एक° and c) तृतीया एक. Learn them. (a) (b) (c)

चक्षुस् → चक्षुः चक्षुषा cakşus cakṣuḥ cakşuşā eye, faculty of sight

धनुः

9.3

9.4

मनस

मनसा

→ मनः

manah

manas

manasā

mind, mental faculty

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तपस्

तपसा

→ तपः

tapah

tapas

tapasā

austerity

तमसा

तमस् tamas

→ तमः

tamaḥ

tamasā

darkness

धनुस् dhanus

→ धनुः

dhanuh

धनुषा dhanusā

bow

वपुस् vapus

→ वपुः

vapuh

वपुषा vapusā

body

नमस् namas

→ नमः

namaḥ

नमसा namasā

homage, a bow of respect

चेतसा

चेतस् cetas

→ चेतः

cetaḥ

cetasā

mind, thought

यशस् yasas

→ यशः

yaśaḥ

यशसा yaśasā

fame, glory

तेजस् tejas

→ तेजः

tejaḥ

तेजसा tejasā

splendor

Examples: साधारणाः पुरुषाश्चक्षुषा लोकं पश्यन्ति । साधवः परमं सत्यं मनसा पश्यन्ति । sādhāraņāḥ puruşāś cakşuşā lokam paśyanti. sādhavaḥ paramam satyam manasā paśyanti (Ordinary men perceive the world with the eye, sages see the highest truth with the mind.)

शिवस्य धनुर्नोद्धरन्ति राजानः । śivasya dhanur noddharanti rājānaḥ (Kings do not lift the bow of Siva.)

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9.5

9.6

fot yet (Karmani Prayoga): The Sanskrit ‘Passive’ [Note: Before proceeding with this section it is advisable to refer back for a moment to the sections on the uses of the ge, द्वितीया, and तृतीया विभक्ति-s (4.28)and to make surethatyou clearly understand the concepts of the subject) and 547 (direct ob ject) of a verbal root (4.40-42)]. All the clauses and sentences that we have thus far encountered have two important and re lated points in common: a. The fel (subject) of any ETC (verbal root) is in the 1941

fa (nominative case). b. The 1241146 (verb) of any clause always agrees in number

and person with the be (subject). For example, in the sentence quail frustra (pandito mūrkhāms tyajati-A wise man abandons fools), the verbal ending -ति (-ti) tells us that the कर्तृ is एकवचन. It also tell us that the person" of the subject is gennya. In fact, it is so specific that except for the actual name, type, or identity of the che, nothing else need be provided. This is especially clear in the case of the उत्तम and मध्यमपुरुष where the identity of the subject is already clear from the context. Thus, the - (-mi) of Taifa (gacchāmi—I go) is so specific that the inclusion of

is optional. The same would be true for the second sentence of the sequence: <74 TR 251 I dali Total (rāmo nagaram tyajati. tato vanam gacchati-Rāma leaves the city. Then he goes to the forest.) In all of these sentences, then, the verbal ending alone speci fies everything we need to know about the the except its name and gender. Therefore, when that name is provided, it is in the 94141 or nominative (naming) case. In the first sentence if we change the number of the dire, the verbal ending also changes. Thus: yfosal causiai (pandito mūrkhāms tya jati): 1 (panditau mūrkhāms tyajataḥ) ausal Raffusil (panditā mūrkhāms tya janti)

9.7

9.8

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9.9

9.10

9.11

On the other hand, a change in the number of the direct object) makes no difference whatsoever to the verbal ending or the governed by it. In short, then, the for41146 (verb) tells us nothing about the 04 (direct object), not even its objectness. Therefore, everything about the oth its number and its very objectness, must be provided. This is done by the appropriate fariki (accusative) case ending. Such a usage of the finite verb to refer exclusively to the cho is called the di Pil, which means, the verbal usage, pil, with respect to subject). It is similar to the English “active voice,” but, as noted above, it must not be confused with the REG (“active” voice).

There is, however, another type of sentence, which differs from the ci per in that the finite verb refers to (or agrees with) the 2" (direct object) instead of the day. This is called the

HOT PIT, or verbal usage with respect to the direct object. Just as in the pain pill, the verbal ending specifies the num ber and person of the कर्तृ, so in the कर्मणि प्रयोग, it varies with the number and person of the 247. In the sentence 49154i (mūrkhās tyajyante-Fools are abandoned), note that the ending -37) (-ante), which specifies the number and person of the 447, and the 9 (ya) sign of the 041OT FRITT, which specifies its objectness, obviate the need for the special object marker (the faritent ending). All that needs to be supplied is the “name” of the object. Therefore, like the one in the doci piri, it is put in the 944 (nominative/naming case). On the other hand, there is now nothing to specify the subjectness of the s must now be shown explicitly by means of the agentive case, the art (instrumental) case. So to complete the transformation of the example at 9.6, the one or the subject of the action of the verbal root 45 (Vtyaj), must be in the I

त्यज्यन्ते पण्डितेन । (murkhās tyajyante paņditena-Fools are abandoned by the wise man.) = (The wise man abandons fools.)

9.12

9.13

9.14

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9.15

Note that just as the verb in the orci I takes no account of the number, etc., of the 2017, so in the differ it is indepen dent of the कर्तृ. Examples: मूर्खास्त्यज्यन्ते पण्डितेन । mūrkhās tyajyante panditena

मूर्खास्त्यज्यन्ते पण्डिताभ्याम् । mūrkhās tyajyante paņditābhyām मूर्खास्त्यज्यन्ते पण्डितैः । mūrkhās tyajyante panditaiḥ

42824548 USTA (-318-2114 :-2:) but mūrkhas tyajyate panditena (-ābhyām ; -aih) 9.16 To recapitulate, then, in traditional terminology:

a. In the soci cete (i.e., che in ge41; 2441146 agrees with rel),

the कर्मत्व (objectness) of the कर्मन् is अनभिहित (unspecified)

by the क्रियापद. Therefore, the कर्मन् is in the द्वितीया विभक्ति. b. In the कर्मणि प्रयोग (i.e., कर्मन् in प्रथम; क्रियापद agrees with

कर्मन्), the कर्तृत्व (subjectness) of the कर्तृ is अनभिहित by the

क्रियापद. Therefore, the कर्तृ is in the तृतीया विभक्ति. The Hai (Bhāve Prayoga): Abstract Construction It is clear from the very terminology used to name these con structions thatthe distinction should apply only toसकर्मक धातु-s (transitive verbs)(4.38), i.e., to verbs that can take ofa-s (di rect objects). In fact, however, the freedom and frequency with which the ai ir is used has led to the creation of a parallel construction used with 340. UTG-s (intransitive verbs). This construction, for which English has no real equivalent, is

called the H ear, the abstract construction. 9.18 This construction, a sort of “passive” of intransitive verbs, is

actually a sort of analog to the HTUT IT constructed in the absence of a 4. Since every verb has a che, one can proceed

with the भावे प्रयोग as far as the कर्तृ with no difficulty. The कर्तृ

9.17

The

164

is put into the तृतीया, just as it is in the कर्मणि प्रयोग. But whereas the verbof the कर्मणि प्रयोग agrees with the कर्मन्, in the भावे प्रयोग there is no off with which to make it agree. Here, then, the “कर्मन्” is taken to be the abstract तत् (it or that). Accordingly the verb in a भावे construction must always be प्रथमपुरुष एकवचन.

Examples: The drail sentences: मुनयो वने वसन्ति । munayo vane vasanti. (The sages live in the forest.) and राजानः सुखं जीवन्ति । rājānaḥ sukham jīvanti. (Kings live happily.) could be transformed into the following a sentences: मुनिभिर्वन उष्यते ।

munibhir vana usyate. (See 3.18 for सन्धिब्द) (Literally, “It is lived in the forest by the sages.") and राजभिः सुखं जीव्यते । rājabhiḥ sukham jīvyate. (Literally, “It is lived happily bykings.") To transform a कर्तरि to a कर्मणि प्रयोग sentence: 1. Put the कर्तृ in the तृतीया. 2. Put the कर्मन् in the प्रथमा. 3. Use the कर्मणि form of the verb in agreement with the कर्मन्. Example: रामो राक्षसान्हन्ति । rāmo rākṣasān hanti. (Rāma kills the demons.)

9.19

रामः → रामेण । ramah → rāmena 2. राक्षसान् → राक्षसाः | raksasan → raksasah 3. हन्ति → हन्यन्ते । hanti → hanyante

रामेण राक्षसा हन्यन्ते । rāmeņa rākṣasā hanyante. (Rama kills thedemons [lit., the demons are killed by Rama].)

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9.20

To transform a HT to a pair I simply reverse the above procedure. Example: मया त्वं राजा क्रियसे । mayā tvam rājā kriyase. (You are made king by me.)

reverse 1.41 37641

94 → 9141 2. 7511 → T5161 3. PR → RII

mayā → aham tvam → tvām rājā → rājānam kriyasekaromi

अहं त्वां राजानं करोमि । aham tvām rājānam karomi. (I make you king.)

9.21

The कर्मणि and भावे प्रयोग-s may be formed in the लङ् as well as the E. They are formed just as though from a fourth Tu verb with the prefixed augment. They must of course always have the 3116446 versions of the “secondary endings” (see 8.9). Examples: राक्षसो ऽहन्यत रामेण । rākşaso ‘hanyata rāmeņa. (The demon was killed by Rāma.)

नगरमगम्यत राज्ञा । nagaram agamyata rājñā. (The king went to the city.) (Literally: “It was gone to the city by the king.”)

9.22

Remember that in transforming a sentence from or to the कर्मणि प्रयोग the only parts of speech that must be changed are the कर्तृ, कमेन, and the क्रियापद. Of course, any adjectives that modify the one and 2 and any nouns or pronouns in apposition with them must remain in agreement or apposition and must then change accordingly. Adverbs and other nouns that are not the

and not in agreement or apposition with them do not change. This latter includes nouns in cases other than the प्रथमा, द्वितीया, and तृतीया. Be careful of words in the तृतीया that are

166

9.23

9.24

not the one in sufor constructions. This case may mark the instrument (201) of an action and may appear to be in agree ment or apposition with the true sted. For example, in the sentence दशरथेन शरेण ब्राह्मणो हन्यते । (dasarathena Sarena brāhmaṇo hanyate—The brāhman is killed with an arrow by Dasaratha), the road is Dasaratha while the arrow is the cul, despite their seeming agreement. The correct that transfor

mation would be: दशरथः शरेण बाह्मणं हन्ति । (dasarathah sarena brāhmaṇam hanti). These constructions, the कर्मणि and भावे प्रयोग-s, are extremely common in Sanskrit but do not always have any special force that sets them apart in meaning from their acil Rit counter parts. When translating into English, then, it is generally ad visable to renderthem into active sentences if the passive sounds awkward or forced. Certainly this should always be done in the case of H9 sentences. The Formation of the auffo reite (karmaṇi prayoga) The formation of this complicated-sounding, but actually rather simple, construction is quite mechanical and is easily leamed. The कर्मणि (and भावे) प्रयोग is not part of the present system. It is formed by two simple steps. a. To the UTC (verbal root), absolutely without reference to

its , is added 7, the fat marker to form the lo stem. b. To this stem are then added the appropriate 3T164246 end

ings. Example: ETTE Dual effor Meaning त्यज् त्यजति त्यज्यते। (he, she, it …) Ntyaj (1) tyajati tyajyate is abandoned ज्ञा जानाति ज्ञायते Vjñā (9) jānāti jñāyate is known छिद् छिनत्ति छिद्यते

Vchid (7) chinatti chidyate is cut

9.25

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9.26

Keep two points clearly in mind: a. The य of the कर्मणि प्रयोग is notto be confused with the यof

the fourth 7", even though there are cases where the two forms might be identical. The ti pirt is formed from roots of all 101-s and is not derived from the present

stems. b. Although the कर्मणि प्रयोग always takes the आत्मनेपद end

ings, it is not true that those endings always indicate कर्मणि

प्रयोग. (See 4.16) The following are important exceptions to the basic rule of कर्मणि stem formation: a. Root final इ (i) or 3 (u) is lengthened,

कर्मणि Meaning of कर्मणि जि

जयति जीयते (he, she, it…) jayati jīyate is conquered

9.27

धातु

कर्तरि

हूयते

Vhu (3)

जुहोति juhoti

hūyate

is offered

स्तूयते

स्तु Vstu (2)

स्तौति stauti

stūyate

is praised

Root final आ (a) (or any complex vowel) almost always becomes $ (ī).

दा Nda (3)

119111111111

ददाति dadati

दीयते diyate

is given

स्था vstha (1)

तिष्ठति tisthati

स्थीयते sthīyate

is stood

पीयते pīyate

is drunk

Vpā (1) गै Vgai (1)

पिबति pibati गायति gāyati

गीयते giyate

is sung

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जहाति jahāti

हीयते hīyate

Vhā (3)

is abandoned

but ज्ञा

Vjñā (9)

जानाति jānāti

ज्ञायते jñāyate

is known

c. Root final क (?) becomes रि (ri). This takes place most

significantly with: कृ करोति क्रियते

Vkļ (8) karoti kriyate is done but, if क (r) is preceded bya conjunct, it is subject to गुण:

स्मृ स्मरति स्मर्यते Vsmr (1) smarati smaryate is remembered

d. Certain roots beginning with व (va) or य (ya) and ending

in a consonant undergo a reduction, called संप्रसारण (sam prasārana), of the initial semivowel and its vowel अ(a) to उ (u) or इ (i) respectively:

वद् vvad (1)

वदति vadati

उद्यते। udyate

is spoken

वच् Vvac (2)

वक्ति vakti

उच्यते

ucyate

is said

उष्यते ..

वस vvas (1)

वसति vasati

usyate

is lived

यज्

यजति yajati

इज्यते ijyate

Vyaj (1)

is sacrificed

e. Some roots, especially the important roots 37 (Vas-be),

(Ibrū—speak), and 3 (Varh—be worthy, capable) have

no कर्मणि forms. f. The root 42 (Vpas—see) is replaced in the pastor and all

other forms not formed from the present stem by दृश (Vars). Example: दृश्यते (he, she, it is seen)169

EXERCISES

Translate the reading into English. Translate the following sentences and transform them from कर्तरि to कर्मणि or भावे, or from कर्मणि or भावे to कर्तरि प्रयोग, as is applicable. 1. यदा साधवो वनं गच्छन्ति तदा ते भार्याः परित्यजन्ति ।

yadā sādhavo vanam gacchanti, tadā te bhāryāḥ parityajanti. 2. यः पुरुष आत्मानं जानाति स एव सर्वाल्लोकाञ्जयति ।

yaḥ purușa ātmānam jānāti, sa eva sarvāṇl lokāñ jayati. 3. येन लोको ऽक्रियत तस्मै नमस्करोम्यहम् । ___yena loko ‘kriyata, tasmai namaskaromy aham.

यच्चक्षुषा दृश्यते तन्मिथ्या । यच्छान्तेन मनसा ज्ञायते तत्सत्यम् । ____yac caksusadrsyate tan mithyā, yacchāntena (see 3.45 for

HFUI) manasā jñāyate tat satyam. 5. राज्ञः सभायां सर्वे वीराः शत्रूनपावदन् ।

rājñaḥ sabhāyām sarve vīrāḥ śatrūn apāvadan. 6. यदा रामो ऽनुज्ञामुपलभते तदारण्यं गच्छति ।

yadā rāmo ’nujñām upalabhate tadāraṇyam gacchati. 7. यदा मुनिर्लोकं पर्यत्यजत्तदा तपो ऽकरोत् ।

yadā munir lokam paryatyajat tadā tapo ‘karot. 8. मुनेस्तेजसा सूर्यो ऽप्यन्तर्धीयते ।

__munes tejasā sāryo ‘py antardhiyate. 9. या नार्यो निशाचरेभ्यः पलायन्ते ता एव बिभ्यति ।

yā nāryo niśācarebhyaḥ palāyante tā eva bibhyati. 10. तदनन्तरं वृद्धो राजा हविरजुहोदपि चाभिषेकमकरोत् ।

tadanantaram vợddho rājā havir ajuhod api cābhișekam akarot.

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Memorize the following verse.

पूज्यते यदपूज्यो ऽपि यदगम्यो ऽपि गम्यते । वन्द्यते यदवन्धो ऽपि स प्रभावो धनस्य हि ॥

The dishonorable one is honored, the one who should be shunned is now approached, the blameworthy one is praised, for such is the power of wealth.

READING

यदा जनकस्य कन्या पर्यणीयत दशरथस्य पुत्रेण तदा साधु साध्वित्यभाष्यत सर्वैः । जनकस्यापरा कन्या पर्यणीयत लक्ष्मणेन । ततो रामेण लक्ष्मणेन च सुखमन्वभूयत । अनन्तरं तौ द्वौ वीरावयोध्यां प्रत्यागच्छताम् । तत्र च सुखमुष्यते ताभ्याम् । कालेन राजा दशरथ आत्मानं जरया पीडितं जानाति । अपि च स स्वस्य ज्येष्ठ पुत्रं रामं राज्ये क्षमममन्यत । अहो वृद्धो ऽस्मि । राज्यं न पुनरिष्यते मया । वनं मया गम्यते तत्र च तपः क्रियते । मम राज्यस्य भारः पुत्रे निक्षिप्यत इति पुनरचिन्तयनृपः । तदा

रामस्याभिषेकायाज्ञा राज्ञादीयत ।

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GLOSSARY

अधि + गम् → अधिगच्छति

जरा adhi + Vgam (1P) → adhigacchati jarā (f)-old age

-attain

जि →जयति अनन्तरम्

Vji (1P) ->jayati—win anantaram (ind)—after

तदनन्तरम् अनु + ज्ञा -→अनुजानाति

tadanantaram (ind)—after that anu + Vjna (9P) → anujanati

तपः permit

tapah (n) asceticism अन्तर् + धा → अन्तर्दधाति

तेजः antar + Vdhā (3P) → antardadhāti

| tejah (n)-splendor —hide

दा →ददाति अपर

Vdā (3P) → dadāti-give apara (adj)—other, another (declined like पर, see 5.7)

द्वि (stem = द्व)

(number)—two, treated as an 37 अभिषेकः

stem noun, in dual only (see abhisekah (m)-consecration,

coronation

19.6.b)

धनुः

dhanuh (n)—bow

नमः

आज्ञा ājñā (f)-order, command उप + लम् - उपलभते upa + Vlabh (1A)→upalabhate

attain

क्षम

kşama (adj)—able, competent

चक्षुः caksuh (n)-eye

namah (n) reverence, homage,

bow of respect नि+ क्षिप → निक्षिपति ni + Vksip (6P) → niksipati

throw down, entrust, place परि + त्यज् → परित्यजति pari + Vtyaj (1P) → parityajati

abandon

चेतः

cetah (n)-intellect

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साधुः

प्रति + गम् + प्रतिगच्छति prati + Vgam (1P) →

śānta (adj)—calm pratigacchati-go back

बह्मन्

sādhuḥ(m)—sage, holy man; brahman (n)-Brahma, absolute sādhu! (ind)—(exclamation) reality; (m)—the god Brahma “wonderful!" भारः

सूर्यः bhārah (m)—load, weight, burden

sūryaḥ (m)-sun मनः

स्तु →स्तौति manah (n)-mind, mental faculty

| Vstu (2P) → stauti-praise मिथ्या mithyā (ind)—false

sva (adj) one’s own (declined लोकः

like पर, see 5.7, but optionally lokah (m)-world

follows masculine in -a)

हु → जुहोति vrddha (adj)-old

Vhu (3P) → juhoti-offer

स्व

वृद्ध