The fundamental classification of Dhatus and Krut pratyayas. Classification of धातु s & क ृ त् / सनादि / तत ययs as per third chapter of Ashtadhyayi for the sake of ततङत - tiṅanta & क ृ ित - kṛdanta. Shastradeepika -10. Srinivasa swamiji. In this book fundamental classification of धातु s - dhātus and pratyayas of Third chapter of Maharishi Panini’s Ashtadhyayi viz.क ृ त् / सनादद / तत ममs - kṛt-pratyayas / sanādi-pratyayas / tiṅ pratyayas are shown, which will be very useful in learning ततङत - tiṅanta & क ृ दत - kṛdanta and makes learning joyous. In fact this holistic knowledge of classification is a must for students of Ashtadhyayi. This is meant for teachers and Students of Vyakaranam.
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The fundamental classification of Dhatus and Krut pratyayas. Classification of धातsु & कृत ्/ सनादि / ततङ् प्रत्ययs as per third chapter of Ashtadhyayi for the sake of ततङन्त - tiṅanta & कृिन्त - kṛdanta. Shastradeepika -10. Srinivasa swamiji.
In this book fundamental classification of धातsु - dhātus and pratyayas of Third chapter of Maharishi
2) अङ्गम ्Anga is a technical term in Vyakaranam, When we add a pratyaya to any prakriti(base) like dhatu or pratipadika etc. then preceding to added pratyaya whatever base is there it is called Anga By sutra मस्भात ्प्रत्ममषवञध् तदादद प्रत्ममेऽङ्गभ ्1-4-13. Eg. 1. Consider prathama purusha singular of ब ूin रट्.
Then it will be ब ू+ ततऩ,् to this by sutra कतमरय शऩ ् 3-1-68 गणषवकयणप्रत्मम शऩ ् will come come after dhatu and before तत, as shown below.
ब ू + ततऩ ् by sutra 3/1/68 भ ू + शऩ ्+ ततऩ ्
Here from ततऩ ्standpoint, what is preceding to it, that is ब ू+ शऩ ्is Angam.
Again from शऩ ्standpoint, what is preceding to it, that is ब ूis Angam.
So both ब ूand (ब+ूशऩ)् are Angas.
Hence ब ूis both an Angam as well as a Dhatu. But to be precise it should be used as Angam, because many grammatical operations like Guna, Vriddhi etc. are meant for Angam only. Here many times word dhatu is used for Angam. This should be noted.
C. If a शभत ्agama is prescribed for an Anga etc, then that Agama is added after final
svara (अन्त्म् अच)् of that anga,
Hence in a way this शभत ्agama becomes final part of final svara.
Example–1. Consider word शत्रन्त ऩुल्लरङ्ग – ऩित,् here in prathama vibhakti
bahuvachana, नुॉभ ्agama will takes place for ऩित ्by sutra उञगदमाॊ सवमनाभस्थानेऽधातो् 7/1/70.
In नुॉभ ्(न ्उ भ)् = न ्remains, उ & भ ् are इत ्by sutras उऩदेशजेनुनाशसक् इत ्1/3/2 &
हरन्त्मभ ् 1/3/3 respectively.
ऩित ्+ जस ् ऩित ्अ् ऩठ् अ त ्अ् Here ऩठ् अ त ्is an Anga ending with त ्and final अच ्of this Anga is अ which is
immediately preceeding त.् So नुॉभ ्agama will takes place after final अ of Anga as
shown below.
ऩठ् अ त ् अ् नुॉभ ्by 7/1/70 ऩठ् अ न ्त ् अ् ऩिन ्त् ऩिन्त्
13) Laghu. ह्रस्वभ ्रघु 1/4/10. ह्रस्वभ ्अऺयभ ्रघुसञ्ज्ऻॊ बवतत If time of pronunciation of a Svara is one matra, then it is called ह्रस्व (Short vowel). The ह्रस्व स्वयभ ्is also called Laghu रघ ुby this sutra. Eg- consider word शशव = श ्इ व ्अ. Here इ & अ are ह्रस्व as well as Laghu.
14) Guru. A) सॊमोगे गुरु 1/4/11 ह्रस्वभ ्अऺयभ ्सॊमोगे ऩये गुरुसञ्ज्ऻॊ बवतत । If short svara(ह्रस्व स्वय )is followed by सॊमुक्ताऺय conjunct consonants, then it is called as
Guru गुरु.
Eg; 1.Consider word षवष्णु, व ्इ ष ्ण ्उ, here इ a ह्रस्व स्वय in षव is followed by a conjunct
consonant ष्ण ्of ष्णु .
So इ of षव though ह्रस्व स्वय is considered as Guru. 2. Consider इच्छ् here इ is ह्रस्व स्वय but Guru. B) दीघमञ्ज्च 1/1/12 If time of pronunciation of a Svara is two matra, then it is called दीघमभ ्(Long vowel).
दीघम स्वयभ ्is also called as Guru गुरु by this sutra.
Eg - Long vowels आ ई etc.is considered as guru.
1. Consider याभ = य ्आ भ ्अ, here आ is Long as well as Guru.
2. Consider जीव ्= ज ्ई व ्, here ई is Long as well as Guru.
If a samprasarana varna is followed by any svara, then both will be replaced by a single
preceeding samprasarana varna.
3. वञचस्वषऩमजादीनाॊ ककतत 6/1/15
वञचस्वषऩमजादीनाभ ्। ककतत । अनु - सम्प्प्रसायणभ ्।
अथम् - वञचस्वपमो् मजादीनाॊ च सम्प्प्रसायणॊ बवतत ककतत ऩयत् ।
The dhatus वच,् स्वऩ,् मज ्etc. undergo samprasaranam when followed by ककत ्pratyayas.
Example1. वच ्dhatu कभमणण रट् वच ्+ रट् वच ्+ ते व ्अ च ्+ मक् + त े
उ अ च ्+ म + ते
उ च ्+ म + ते = उच्छमते
सावमधातुके मक् 3/1/67
Here वच ्dhatu is followed by मक्, which is ककत.् So samprasaranam.Samprasaram of व ्is उ by 1/1/45.
Now this उ is followed by अ, so though possibility of मण ्सल्न्ध is there, but will not happen, but by सॊप्रसायणाच्छच 6/1/108 both उ & अ becomes single उ.
2. Consider मज ्dhatu in karamani prayoga in present tense, then it will be
मज ्+ रट् मज ्+ ते मज ्मक् ते म ्अ ज ्म ते
इ ज ्म त े इज्मत.े
3. Consider वऩ ्dhatu, when क्त added to this, क्त being ककत,् will cause samprasaranam.
वऩ ्+ क्त व ्अ ऩ ्+ क् त व ्अ ऩ ् त by 6/1/15 उ अ ऩ ्त by 6/1/108 उ ऩ ्त उपत.
4. Consider स्वऩ ्dhatu, when क्त is added to this, क्त being ककत,् will cause
samprasaranam by 6/1/15.
स्वऩ ्+ क्त स ्व ्अ ऩ ्+त by 6/1/15 स ्उ अ ऩ ्+त by 6/1/108 स ्उ ऩ ्+ त = सुपत.
By वञचस्वषऩमजादीनाॊ ककतत 6/1/15 म ्becomes इ, now this इ is followed by अ, so though possibility of मण ्सल्न्ध is there, but we should not do, but by सॊप्रसायणाच्छच 6/1/108 both इ&अ becomes single इ.
The dhatus ग्रह, ज्मा etc. undergo samprasaranam when followed by either ककत ्or ङङत ्
pratyayas.
Example1. ग्रह –उऩादाने dhatu which is a 9th gana dhatu. The vikarana pratyaya is श्ना, which
is अषऩत ्so ङङत ्by 1/2/4.
In कतमरय रट्, ग्रह् रट् = ग्रह् ततऩ ्by sutra 3/1/81 gana vikarana pratyaya श्ना is added after
dhatu ग्रह् श्ना ततऩ ्
ग्रह् श्ना ततऩ ्
ग्रह् + रट् ग्रह् + ततऩ ् ग ्य ्अ ह् + श्ना + तत
ग ्ऋ अ ह् + ना + तत
ग ्ऋ ह् + ना + तत ग ्ऋ ह् णा तत = गहृ्णातत.
क्र्माददभ्म् श्ना । 3/1/67
Here ग्रह् dhatu is followed by श्ना, which is ङङत ्by 1/2/4. So samprasaranam.Samprasaram of य ्is ऋ by 1/1/45.
Now this ऋ is followed by अ, so though possibility of मण ्सल्न्ध is there, but will not happen, rather by सॊप्रसायणाच्छच 6/1/108 both ऋ & अ becomes single ऋ.
3. Consider व्मध ्dhatu, when क्त added to this, क्त being ककत,् will cause samprasaranam.
व्मध ्+ क्त् व ्म ्अ ध ्+ क् त् व ्इ अ ध ्त् by 6/1/15 व ्इ अ ध ्त् by 6/1/108 व ्इ ध ्त ्अ् षव ध ्त ्अ्
षव द् ध ्अ् = षवद्ध्
सावमधातुके मक् 3/1/67
Here ग्रह् dhatu is followed by मक्, which is ककत.् So samprasaranam by 6/1/16. Samprasaram of य ्is ऋ by 1/1/45.
Now this ऋ is followed by अ, so though possibility of मण ्सल्न्ध is there, but will not happen, rather by सॊप्रसायणाच्छच 6/1/108 both ऋ & अ becomes single ऋ.
Guna is a technical term in Ashtadhyayi and is defined by sutra अदेङ् गुण्1-1-2 which means
अ or ए or ओ are called as Guna गुण:
This Guna happens on any one of इक् letter by sutra इको गुणवदृ्धी 1/1/3
Here इक् means इ/ ई, उ/ ऊ, ऋ/ क, ऌ
Guna letter of इ/ ई is ए, उ/ ऊ is ओ, ऋ/ क is अय ्& ऌ is अर.्
Note – here Guna of ऋ/ क and ऌ contains य ्& र ्along with Guna letter अ, though य ्& र ्
are not listed in Guna letters given in Sutra अदेङ् गुण्1-1-2, but by virtue of sutra उयण यऩय् 1/1/51 both are used, for Guna of ऋ/ क and ऌ respectively.
गुणवषृद्धशब्दाभ्माभ ्मत्र गुणवदृ्धी षवधीमते, तत्र गुणवदृ्धी इक् स्थाने बवत् When Guna or Vriddhi is enjoined, without mentioning specific sthani (i.e place, where Guna
/ vriddhi will take place), then it should be understood to take place on इक् letter.
ल्क्क्ङतत च 1/1/5
ञगत ्-ककत ्- ङङल्न्नशभत्ते मे इग्रऺणे गुणवदृ्धी प्रापनुत् त ेन बवत्. The Guna and Vriddhi which would have taken place on इक् letter will get prohibited due to
The Short अकाय which is Upadha of anga, will be replaced by its corresponding Vriddhi (=
आ), when followed by ञित ्or णणत.्
Example – consider dhatus बू & ऩच.्
ब ूis a अजन्त dhatu.
ऩच ्is a अत ्उऩधा dhatu, here ह्रस्व अकाय is upadha.
णणच ्pratyaya = इ, here both ण ्& च ्are इत.् So this is णणत,् सनादद2 & Ardhadhatuka प्रत्मम.
घि ्pratyaya = अ, here both घ ्& ि ्are इत.् So this is ञित ् , कृत ् and Ardhadhatuka.
Example - In causal sense णणच ्is added to a dhatu by sutra हेतुभतत च3 3/1/26 and we get a new dhatu by सनाद्मन्ता धातव् 3/1/32. 1) ब ूin causal sense णणच ्= बू + णणच ्= ब ्ऊ + इ
ब ्औ + इ ब ्आव ्+ इ = बाषव
बाषव is a derived dhatu by 3/1/32.
2) ऩच ्in causal sense णणच ्= ऩच ्+ णणच ्= ऩ ्अ च ्+ इ
ऩ ्आ च ्+ इ ऩाच ्+ इ = ऩाञच
ऩाञच is a derived dhatu by 3/1/32.
2 To know seebook Padam of author.
3 For detailed explaination see page -
Here ब ूअजन्त anga, followed by इ a णणत ्pratyaya, so by sutra 7/2/115 ऊ of ब ूwill be replaced by its vriddhi औ
By अमादद सल्न्ध्6/1/78
औ replaced by आव ्
Here ऩच ्contains अत ्उऩधा & followed by इ a णणत ्pratyaya, so
by sutra 7/2/116 अ of ऩच ्will be replaced by its vriddhi आ.
These charts gives classification of dhatus into ten different Ganas.
Each Gana is also called as either as 1st Gana or as भ्वाददगण् etc. This classification is valid only in कत्तमरयप्रमोग, and of no use in कभमणणप्रमोग or
बाव प्रमोग. This classification is useful for only सावमधातकुरकायs ( = रट् , रोट्, रङ्, & षवञधशरङ् )
and सावमधातकुप्रत्ममs ( शत,ृ शानच ्etc. ),
This classification is not useful for आधमधातकुरकायs or आधमधातकुप्रत्ममs..
Chart – 1a Classification of Dhatus into 10 Ganas
भ्वाददगण्, 1010 = 52%
अदाददगण् 72 = 3.7%
जुहोत्माददगण्, 24 =1.2%
ददवाददगण्, 140= 7.2%
स्वाददगण्,
34= 1.7%
तुदाददगण्, 157= 80.8
रुधाददगण् 25= 1.3%
तनाददगण्= 10 = 0 .5%
िमाददगण्, 60=3.1%
चुयाददगण्, 410 = 21%
All Dhatus are classified into 10 Ganas, only for सावमधातकुरकायs and only in कत्तमरयप्रमोग.
We all know that there are 18 ततङ् प्रत्ममs of which 1st nine pratyayas are called ऩयस्भऩैदप्रत्मम and later nine pratyayas are called as आत्भनेऩदप्रत्मम. The Atmane pada pratyayas are denoted by तङ् pratyahara (see page - fordetails). These pratyayas are added to Dhatus.
A dhatu which takes only ऩयस्भऩैदप्रत्मम is called ऩयस्भऩैददधातु् (parasmaipadi dhātuḥ),
A dhatu which takes only आत्भनेऩदप्रत्मम is called आत्भनेऩददधातु् (ātmanepadi dhātuḥ),
Both ऩयस्भऩैदभ ्and आत्भनेऩदभ ्together are called उबमऩदभ ्or उबमऩदप्रत्मम. So Ubhayapadam is not a different third variety of pratyaya. A dhatu which takes उबमऩदप्रत्मम.is called उबमऩददधातु् (ubhayapadi dhātuḥ).
This classification is valid for all 10 रकायs in कत्तमरयप्रमोग only, and of no use in कभमणणप्रमोग or बाव प्रमोग.
In कभमणणप्रमोग or बावेप्रमोग all 10 रकायs are आत्भनेऩददधात ु(ātmanepadi dhātu) only.
Note – 1.ऩयस्भऩैदभ ्= ऩयस्भऩैद-प्रत्मम् etc. ऩयस्भऩैदभ ्अस्म अल्स्त इतत ऩयस्भऩैदी = ऩयस्भऩैददधातु् (ऩयस्भऩैदी is प्रथभा - षवबल्क्त- एकवचन - रूऩ of प्राततऩददक ऩयस्भऩैददन ्) 2 .आत्भनेऩदभ ्अस्म अल्स्त इतत आत्भनेऩदी (आत्भनेऩददन)् 3. उबमऩदभ ्अस्म अल्स्त इतत उबमऩदी or (उबमऩददन)्.
धातsु are three types – parasmaipadi, ātmanepadi & ubhayapadi for all 10 रकायs only in कत्तमरयप्रमोग.
All धातsु are of one type i.e Atmanepadi only, for all 10 रकायs in कभमणणप्रमोग or बावेप्रमोगonly.
शऩ ्will be added after a dhatu, if it is followed by sarvadhatuka pratyaya which is signifying karta.
This sutra applies for 1st /2nd /3rd & 10th gana dhatus.
That is, in kartari prayoga, if a dhatu of 1st /2nd /3rd or 10th gana is followed by a sarvadhatuka pratyaya, then after such a dhatu शऩ ्will be added.
Note – शऩ ्= श ्अ ऩ ्= अ, here both श ्and ऩ ्are इत ्by sutras रशक्वतषद्धत े1/3/8 and हरन्त्मभ ्1/3/3 respectively and both becomes lopa by sutra तस्म रोऩ् 1/3/9. So in शऩ ्= अ.
In शऩ ्श ्is इत,् so it is शशत6् and and also ऩ ्is इत,् it is षऩत ्also.
6 For details of शशत ्and षऩत,् see pg – 16 and 47.
So रुक् / श्रु / रुऩ ्- means substitution of a blank - signifies disappearance.
When a letter or word-form which was previously apparent becomes latent i.e. neither
heard, nor pronounced, not written is said to be Adarshanam.
Samskrit Vyakaranam (Samskrit grammar) is a Sabda Shastram (science of words), so here when we say that the word (may be a single varna – alphabet - or a word) has disappeared, it simply means that particular word or sound is inaudible/ unheard, i.e. not perceptible to ears.
This inaudibleness of the word which was previously audible is technically called अदशमनभ.् Here since this Adarshanam is caused by terms रक्ु श्र ु& रऩु,् so Adarshanam will be called as रक्ु श्र ु& रऩु ्respectively.
श्मन ्will be added after a Divadi gana dhatu, if it is followed by sarvadhatuka pratyaya which is signifying karta.
That is, in kartari prayoga, if a dhaatu is followed by a sarvadhatuka pratyaya, then after such a dhatu श्मन ्will be added.
Note – श्मन ्= श ्म न ्= अ, here both श ्and न ्are इत ्by sutras रशक्वतषद्धत े1/3/8 and हरन्त्मभ ्1/3/3 respectively and both becomes lopa by sutra तस्म रोऩ् 1/3/9. So in श्मन ्= म alone remains.
In श्मन ्श ्is इत,् so it is शशत.् hence Sarvadhatuka, also न ्is इत,् it is तनत ्and since there is no ऩ ्as इत,् it is अषऩत ्also, hence stops Guna and Vriddhi.
Some important irregular dhatus. श्रुव् श्र ृच । 3/1/74 श्रुव् । श्र ृरपुतप्रथभान्ततनदेश् । च । अन ु- श्नु् सावमधातकेु, कत्तमरय, धातो् प्रत्मम्, ऩयश्च । अथम् - श्रु श्रवणे इतत अस्भाद् धातो् श्नपु्रत्ममो बवतत, श्र ृआदेशश्च श्रधुातोबमवतत। कतृमवाञचतन सावमधातकेु ऩयत्, उदा0 - श्रणृोतत, श्रणृुत् । Though श्र ुश्रवणे 1st Gana 928, but in kartari prayoga when followed by sarvdhatukas, instead of शऩ ्it gets श्नु् and also dhatu श्रु will be replaced by श.ृ श ृशणृोतत in kartari prayoga and sarvadhatukas only. In Ardhadhatukas श्र ुremains as it is. Eg.श्रोष्मतत. श्रु श्रवणे 1st Gana 928 श्रु becomes श ृin
sarvadhatuka lakaras and though 1st gana it takes श्न ुinstead of शऩ ्
श्रु remains श्र ुin all Ardhadhatuka lakaras and pratyaya.
7/3/77 इषगुशभमभाॊ छ् । अन0ु - शशतत, अङ्गस्म । अथम् - इष,ु गभ,ॢ मभ इत्मेतषेाभङ्गानाॊ शशतत ऩयतश्छकायादेशो बवतत । Dhatus इष,ु गभ,ॢ मभ will be replaced become इच्छ् , गच्छ् & मच्छ् when followed by sarvadhatuka. Eg- इच्छछतत, गच्छछतत, मच्छछतत । 7/3/78 ऩाघ्राध्भास्थाम्प्नादाण्ददृश्मतत मसतत मशदसदाॊ षऩफल्जघ्रधभततष्िभनमच्छछऩश्मच्छछमधौशीमसीदा्। अन ु- शशतत, अङ्गस्म । ऩाघ्रा---सदाभ ्। षऩफ----सीदा् । अथम् - ऩा ऩाने, घ्रा गन्धोऩादाने, ध्भा शब्दाल्ग्नसॊमोगमो्, ष्िा गतततनवतृ्तौ, म्प्ना अभ्मास,े दाण,् दान,े दृशशय,् प्रेऺणे, ऋ गततप्राऩनमो्, स ृगतौ, शद्र ृशातने, षद ॢषवशयणगत्मवसादनेष ुइत्मेतषेाॊ धातनूाॊ स्थाने मथािभॊ षऩफ, ल्जघ्र, धभ, ततष्ि, भन, मच्छछ, ऩश्म,ऋच्छछ, धौ, शीम, सीद इत्मेत ेआदेशा बवल्न्त शशतत प्रत्ममे ऩयत् । The Dhatus ऩा ऩाने etc will be replaced by षऩफ etc when followed by a Sarvadhatuka.
ऻाजनोजाम 7/3/79 ऻाजनो् । जा रपुतप्रथभान्ततनदेश् । अन ु- शशतत, अङ्गस्म । अथम् -ऻा, जनी प्रादबुामवे (दैवाददकस्म ग्रहणभ)् इत्मेतमो् स्थाने शशतत प्रत्ममे ऩयतो जा इत्ममभादेशो बवतत । The dhatus ऻा and जनी will be replaced by जा when followed by Sarvadhatuka. Eg. - जानातत । जनी-जामत े।
वञचस्वषऩमजादीनाॊ ककतत । 6\1\15
वञचस्वषऩमजादीनाभ ्। ककतत ।
अन0ु - सम्प्प्रसायणभ ्।
अथम् - षवञचस्वपमोममजादीनाॊ च सम्प्प्रसायणॊ बवतत ककतत ऩयत् ।
The dhatus वच,् स्वऩ,् मज ्etc. undergo samprasaranam when followed by ककत ्pratyayas.
Dhatus are of classified into three types based on status of इट् - आगभ.
They are
A) सेट् धातु – Dhatus that allow इट् - आगभ are called सेट् धातु. Here इट् - आगभ (Augmentive) is added at beginning of a वरादद-आधमधातुक प्रत्मम. B) अतनट् धातु - Dhatus that does not allow इट् - आगभ are called अतनट् धातु. Here इट् - आगभ (Augmentive) is not added at beginning of a वरादद-
आधमधातुक प्रत्मम. C) वेट् धातु - Dhatus that allow इट् - आगभ optionally are called वेट्धातु. Here इट् - आगभ (Augmentive) is added optionally at beginning of a
वरादद-आधमधातुक प्रत्मम.
Hence by sutras 7/2/35 and 1/1/46, इट् agama (=इ) is added at the beginning
of a वरादद-आधमधातुक प्रत्मम.
For a Non वरादद-आधमधातुक प्रत्मम there won’t be इट् agama (=इ).
So even in आधमधातुक रकायs or आधमधातुक प्रत्मम
Only for र्ऱादि-आधवधातुक प्रत्ययs, dhatus are of three types viz. सेट्,
अतनट्, र्ेट्.
Whereas for Non-र्ऱादि-आधवधातुक प्रत्ययs (i.e. अजादि or यकारादि
आधवधातुक प्रत्ययs) dhatus are of only one Single group.
All these एकाच ्अजन्त dhatus are सेट्. Other than these are अतनट् ie. They are एकाच ्अनदुात्त् धातु् , so इट् -आगभ will get prohibited by sutra 7/2/10.
1.5. Classification of Dhatus into Two groups based on कभम.
Chart 1.5.
This is based on the sutra र् कभमणण च बावे चाकभमकेभ्म् 3-4-69
रकाया् सकभमकेभ्म् धातभु्म् कत्तमरय, कभमणण च अकभमकेभ्म् धातभु्म् कभमणण, बावे च बवल्न्त।
The Lakaras indicate karta and karma of a सकभमक dhatu and karta and Bhava of an अकभमक dhatu. Generally in a ततङन्तभ ्, dhatu denotes Kriya (action), whereas the ततङ् प्रत्मम denotes
I. कत्ताम in कत्तमरयप्रमोग् of both सकभमक and अकभमक dhatus.
II. कभम in कभमणणप्रमोग् of सकभमक dhatus only. III. बाव itself in बावेप्रमोग् of अकभमक dhatus only.
धातु
सकभमकधातु
कत्तमरयप्रमोग् कभमणणप्रमोग्
अकभमकधात ु
कत्तमरयप्रमोग् बावपे्रमोग्
This classification is for all 10रकायs, useful only in कभमणण प्रमोग् and बावेप्रमोग्. कभमणण प्रमोग् for सकभमकधातsु बावेप्रमोग् for अकभमकधातsु.
By this sutra ततङ्9 and शशत ्are called Sarvadhatukam.
a) ततङ् pratyayas that is रट्, रोट्, रङ्, षवञधशरङ् are called Sarvadhatukam. So these 4 lakaras are also called as सावमधातकुरकायs.
b) शशत ्pratyaya – This is also called सावमधातकुभ.् Eg. शत ृpratyaya. - Here श ्is इत ्वणम by sutra रशक्वतषद्धत1े0 1/3/8, so it is a शशत ्pratyaya. Hence Sarvadhatuka.
Note – सावमधातकुभ ्= सावमधातकुप्रत्ममs + सावमधातकुरकायs. Any one will include other also. All are used as synonymously.
Chart 2.2
9 For details of ततङ् see book padam tin prakaranam.
Chart 2.2a – Classification of Sardhatuka pratyayas as षऩत ्and अषऩत.्
The Sarvadhatuka pratyayas are further classified as षऩत ्and अषऩत,् this classification is useful for Guna operations. This based on following sutras.
सावमधातकुभषऩत ्1/2/4 A अषऩत ्Sarvadhatuka pratyaya is considered as ङङत.्
ल्क्क्ङतत च 1-1-5. The ककत,् ञगत ्and ङङत ्pratyayas will stop Guna and Vridhhi of इक11 letters in a dhatu12.
So all Sarvadhatuka अषऩत ्which are ङङत ्by 1/2/4, will stop Guna and Vriddhi by 1/1/5.
Whereas all Sarvadhatuka षऩत ्will not stop Guna and Vriddhi.
11
इक् means इ/ ई, उ/ ऊ, ऋ / क, ऌ. 12
To be more precise it should be अङ्ग, but for easy understanding we are using dhatu directly.
1. Example of a षऩत ्pratyaya. Consider pratyaya ततऩ ्this is a ततङ् pratyaya of रट्. In ततऩ,् ऩ ्is a इत ्वणम by sutra हरन्त्मभ ्1/3/313 and इत ्letter ऩ ्gets lopa by sutra तस्म रोऩ् 1/3/9. So in ततऩ,् तत alone remains. So ततऩ(्=तत) is Sarvadhatuka by 3/4/113 and also a षऩत ्pratyaya. Consider sutra सवमधातकुाधामतकुमो् 7/3/84 which says if an अङ्ग (Anga) contains इक् letter at its end and followed by a Sarvadhatukam or Ardhatukam, then such a इक् letter will replaced by its suitable Guna. A) इण ्गतौ here dhatu is इ in the sense of motion. It’s prathama purusha
2. All अषऩत ्(= non षऩत)् pratyayas will not allow Guna to take place, even if there is a provision.
Here first अषऩत ्pratyayas will become ङङत ्by sutra सावमधातकुभषऩत ्1/2/4, being ङङत ्it will stop guna by sutra ल्क्क्ङतत च 1-1-5. So अषऩत ्pratyayas will not allow Guna to happen. Eg. 1. जाग ृ+ तस ् जाग ृ त् जागतृ् 2. Here also no guna.
2.3b. classification of Non ककत ्/ Non ङङत ्into ञित ्/ णणत ्and other pratyayas.
i. The ञित ्/ णणत ्pratyayas will allow Vriddhi to take place if there is a provision.
Eg. 1. ब ू+ घि ्= बौ अ = बाव ्अ = बाव , here घि(्=अ) is ञित,् so vriddhi of dhatu’s ऊ. Vriddhi of ऊ is औ. Eg.2. नी + ण्दवरु ्= नी + अक = न ्ई +अक = न+ैअक = नाम ्अक = नामक् . Here ण्दवरु ्(=अक) is णणत.् So Vriddhi of dhatu’s ई, Vriddhi of ई is ऐ.
ii. Other pratyayas will allow only guna to take place, if there is a provision.
Eg.1. नी + तव्म = ने+ तव्म = नेतव्मभ.् Here तव्म is Non ककत ्/ Non ङङत,् so other Ardhadhatuka pratyaya, so guna. Guna of ई is ए . Eg.2. श्र ु+ तभुन ्= श्रु + तभु ्= श्रो + तभु ्= श्रोतभु ्. Here तभुन ्is Non ककत ्/ Non ङङत.् so other Ardhadhatuka pratyaya, so Guna. Guna of उ is ओ.
2. 3c. Classification of Ardhadhatuka आधमधातकुभ ्as ककत ्and ङङत ्to stop Guna गणु / Vriddhi वषृद्ध of इक् वणमs and also सम्प्प्रसायणभ ्(sutra 1/1/45) of मण ्वणमs of a धातु् or an अङ्गभ ्
Example – 5.Consider स्भ ृdhatu, which is सकभमक and अतनट्. When by 3-1-96, तव्म is added in sense
of कभमणण after स्भ.ृ
स्भ ृ+ तव्म स्भय ्+ तव्म = स्भतमव्म
Example – 6.Consider स्भ ृdhatu, When by 3-1-96, अनीम is added after स्भ.ृ
स्भ ृ+ अनीम स्भय ्अनीम = स्भयणीम14
Example – 7.Consider शरख ्dhatu, which is सकभमक and सेट्. When by 3-1-96, तव्म is added in sense of कभमणण after शरख.् शरख ्+ तव्म रेख ्इतव्म = रेणखतव्म. Example – 8.Consider शरख ्dhatu, When by 3-1-96, अनीम is added after शरख.्
शरख ्+ अनीम रेख ्अनीम = रेखनीम
14
Here न ्becomes ण ् due to presence of य ्by sutra 8/4/2.
Though तव्म is वरादद Ardhadhatuka प्रत्मम, but no इट् agama, because dhatu is अतनट्. तव्म is अककत/्अङङत.् allows guna , so by 7/3/84 guna.
अनीम is a non वरादद Ardhadhatuka प्रत्मम, hence no इट् agama, अनीम is अककत/्अङङत.् allows guna, so by 7/3/84 guna.
तव्म is वरादद Ardhadhatuka प्रत्मम and is अककत/्अङङत.् So by 7/2/35 इट् agama and by 7/3/86 guna.
अनीम is a non वरादद Ardhadhatuka प्रत्मम, hence no इट् agama, अनीम is अककत/्अङङत,् so allows guna, so by 7/3/86 guna.
Example –9.Consider भदु् dhatu, which is अकभमक and सेट्. When by 3-1-96, तव्म is added in sense of बावे after भदु्. भदु् + तव्म भोद् इतव्म = भोददतव्म Example –10. Consider भदु् dhatu, When by 3-1-96, अनीम is added after भदु्.
All तव्म-प्रत्ममान्तशब्द and अनीमय-्प्रत्ममान्तशब्दs in ऩुल्लरङ्ग will be like याभशब्द, in स्त्रीशरङ्ग will be like यभाशब्द, in नऩुॊसकशरङ्ग will be like परशब्द.
The pratyaya ण्दवुर ्and तचृ ्are placed after all dhatus in the sense of karta(agent).
उदा0 - कायक्, हायक्, ऩािक् । कताम, हताम, ऩदिता ।
Consider ण्दवुर,् here both ण ्and र ्are इत ्by 1/3/7 and 1/3/8 वु remains and this व ुbecomes अक by sutra 7/1/1.
So ण्दवुर ्= वु = अक. This is अशशत ्so sarvadhatuka by 3/1/114, णणत ्allows vriddhi, अवराददप्रत्मम so no इट् आगभ by 7/2/35, hence knowledge of सेट् अतनट् and वेट् is of no use.
तचृ ्= त.ृ Here च ्is इत ्by 1/3/3.
This is अशशत ्so Ardhatuka, Also अककत ्/अङङत ्hence doesn’t stops guna, that is allows guna of sutras 7/3/84 & 86. Also वराददप्रत्मम, so इट् आगभ by 7/2/35 for सेट् dhatus, hence knowledge of सेट् अतनट् and वेट् is a must.
मवुोयनाकौ 7/1/1
म ुव ुइतत एतमो् िभाद् अन अक इत्मेतौ आदेशौ बवत्
म ुwill be replaced by अन and व ुwill be replaced by अक.
Eg –1.Consider लमटु्, here र ्and ट् are इत ्by 1/3/8 and 1/3/7,म ुremains and becomes अन. So लमटु् = अन.
2. Consider ण्दवरु,् here both ण ्and र ्are इत ्by 1/3/7 & 8, व ुremains and becomes अक. So ण्दवरु ्= अक.
Example – 1.Consider ल्ज dhatu, which is सकभमक and अतनट्. When by 3-2-102, क्त is added in sense of कभमणण or क्तवतुॉ in कतमरय after ल्ज.
ल्ज + क्त ल्ज + त = ल्जत
Similarly ल्ज + क्तवतुॉ ल्ज + तवत ्= ल्जतवत ्
Example – 2.Consider शरख ्dhatu, which is सकभमक and सेट्. When by 3-2-102, क्त is added in sense of कभमणण or क्तवतुॉ in कतमरय after शरख ्. शरख ्+ क्त शरख ्इत = शरणखत Similarly शरख ्+ क्तवतुॉ शरख ्+ इतवत ्= शरणखतवत ्
Though क्त/क्तवतुॉ is वरादद Ardhadhatuka प्रत्मम, but no इट् agama, because dhatu is अतनट्. क्त्वा is ककत,् so stops guna by ल्क्क्ङतत च 1/1/5.
क्त/क्तवतुॉ is वरादद Ardhadhatuka प्रत्मम, So by 7/2/35 इट् agama. क्त/क्तवतुॉ is ककत,् so stops guna by ल्क्क्ङतत च 1/1/5.
The तभुनु ् and ण्दवरु ्pratyaya are added to a dhatu in the sense of future, which is used in conjuction
with an action intended for the future action.
Example - ऩदितभु ्गच्छछतत He is going for the purpose of reading.
Here गच्छछतत is a किमाथाम किमा, which is intended for reading and which is in conjunction (उऩऩद) with the dhatu ऩठ्. So तभुनु ्is added to ऩठ्, we get ऩदितभु.्
In तभुुॉन ्pratyaya उॉ and न ् are इत ्by 1/3/2 and 1/3/3. So तभु ्remains.
तुभुॉन ्= तुभ ्
अशशत ्, so Ardhatuka by 3/1/114
अककत ्/अङङत ्- hence allows guna by 7/3/84 and 86.
Example – 1.Consider ल्ज dhatu, which is सकभमक and अतनट्. When by 3-3-10, तभुुॉन ्= तभु ्is added.
ल्ज + तभुुॉन ् जे + तभु ्= जेतभु ्
Example – 2.Consider शरख ्dhatu, which is सकभमक and सेट्. When by 3-3-10, तभुुॉन ्= तभु.् शरख ्+ तभु ् रेख ्इतुभ ्= रेणखतुभ ् Example – 3. Consider वच ्dhatu, which is सकभमक and अतनट्. When by 3-3-10, तभुुॉन ्= तभु ्is added.
Example – 1.Consider ब ूdhatu, which is अकभमक and सेट्. When by 3-3-94, ल्क्तन ्= तत is added after बू. Though बू is सेट् and ल्क्तन ्is वराददप्रत्मम, yet इट् आगभ by 7/2/35 will not happen, because 7/2/9 prohibits. ब ू+ ल्क्तन ् ब ू+ ल्क्तन ् ब ू+ तत बूतत = बूतत्
ल्क्तन ्= तत
अशशत ्, so Ardhatuka by 3/1/114
ककत ्- hence stops guna by ल्क्क्ङतत च 1/1/5 and does samprasarana by 6/1/15.
Though वराददप्रत्मम - no इट् आगभ by
7/2/35 even for सेट् dhatus. because इट् is prohibited by 7/2/9.
सनादद प्रत्मम Thes sanadi pratyayas are a group of twelve pratyayas strating from pratyaya सन ्of sutra 3/1/7 to णणङ् of 3/1/30. These सनाददs when added to dhatu as per rules we get सनाद्मन्त word, this सनाद्मन्त word is called as dhatus by सनाद्मन्त धातव् 3/1/32. So सनाद्मन्त is a derived dhatu.
णणच ्pratyaya हेतभुतत च 3/1/26 अन0ु - णणच,् प्रत्मम्, ऩयश्च । अथम् - स्वतन्त्रस्म कत्तुम् प्रमोजको हेतु् । तत्प्रमोजको हेतशु्च (1/4/55) इत्मनेन हेतसुॊऻा बवतत । हेतयुस्मास्तीतत हेतभुान,् हेतो् व्माऩाय् प्रेषणाददरऺण् । तल्स्भन ्हेतभुतत अशबधेमे धातोणणमच ्प्रत्ममो बवतत । हेतु् - hetu. प्रमोजक - prayojaka. हेतभुान ्- hetumaan, Here हेतु् - means प्रमोजक prayojaka- instigator also called as causal agent हेतभुान ्means हेतो् व्माऩाय् - the activity of instigator / causal agent. The pratyaya णणच ्is added to a dhatu to indicate an activity of a causal agent.
Yajnadatta has devadatta cook the rice. Here yajnadatta is prompting devadatta to cook rice. Here णणच ्- ण ्and च ्are इत ्by 1/3/7 only इ remains. So णणच ्= इ.
सन ्pratyaya धातो् कभमण् सभानकतृमकाददच्छछामाॊ वा 3-1-7
अन0ु - सन,् प्रत्मम्, ऩयश्च ।
अथम् - इषषकभमणोऽवमवो मो धातु्, इषषणा सभान कतृमक् तस्भाददच्छछामाभथे वा सन ्प्रत्ममो बवतत ।
उदा0 - कत्तुमशभच्छछतत - ञचकीषमतत । हत्तुमशभच्छछतत - ल्जहीषमतत । ऩदितुशभच्छछतत - षऩऩदिषतत । The pratyaya सन ्is added optionally in the sense of wishing (इच्छछामाभ)् after a dhatu expressing the object wished and having same agent of action as wisher thereof.
कत्तुमशभच्छछतत – ञचकीषमतत – he wishes to do. हत्तुमशभच्छछतत – ल्जहीषमतत - he wishes to carry away. ऩदितुशभच्छछतत – षऩऩदिषतत - he wishes to study. ऻातुभ ्इल्च्छ्त ल्जऻासतत – he wishes to know. Here in सन ्– न ्is इत ्by 1/3/3, only स remains. So सन ्= स
सन ्= स
अशशत ्, so Ardhatuka by 3/1/114
अककत ्/अङङत ्- hence allows guna by 7/3/84 and 86.
Example – 1.Consider ऩठ् dhatu, which is सकभमक and सेट्. When by 3-1-7, सन ्is added after
ऩठ् सन ्= स
ऩठ् + सन ्under this condition though सन ्is a वरादद Ardhadhatuka प्रत्मम, dhatu being सेट्, there will be इट् agama by 7/2/35. ऩठ् + इ स = ऩठ् + इस Also when सन ्is added to a dhatu, it gets doubled. Here we are not going to discuss this as this is beyond the scope of this book. In ऩठ् + इस, dhatu gets doubled and becomes षऩऩठ् इष = द्ऩऩदिष This षऩऩदिष is सन्नन्त and also a सनाद्मन्त, so becomes dhatu by sutra 3/1/32.
Since it is a dhatu, in रट् it takes शऩ ्by 3/1/68 in kartari prayoge, when रट् is replaced by ततऩ ्
क्मच ्pratyaya सुऩ आत्भन् क्मच ्3/1/8 अन0ु - कभमण्, इच्छछामाभ,् वा, प्रत्मम्, ऩयश्च । अथम् -एषषतु् आत्भसम्प्फल्न्धन् इषषकभमण् सुफन्ताद् इच्छछामाभथे वा क्मच ्प्रत्ममो बवतत ऩयश्च. The pratyaya क्मच ्is added optionally (padam) in sense of wishing after a सुफन्तभ ्expressing the object of wished as connected with wisher’s self. उदा0 - आत्भन् ऩुत्रशभच्छछतत - ऩुत्रीमतत । Here in क्मच ्- क् and च ्are इत,् म remains. So क्मच ्= म. Example – आत्भन् ऩुत्रभ ्इच्छछतत desiring child for one’s ownself. Here क्मच ्is added after ऩुत्रभ ्a subantam by 3/1/8. So we get ऩुत्रभ ्+ क्मच ्Here various rules will apply, we are not going to discuss them as they are beyond the scope of this book. ऩुत्रभ ्+ क्मच ् = ऩुत्रीम This word ऩुत्रीम is क्मजन्त and also a सनाद्मन्त, so becomes dhatu by sutra 3/1/32. Here we get a derived dhatu from a subanta. So these dhatus are also called as नाभधातुs.
Since it is a dhatu, in रट् it takes शऩ ्by 3/1/68 in kartari prayoge, when रट् is replaced by ततऩ ्
ऩुत्रीम + शऩ ्+ रट् = ऩुत्रीम + शऩ ्+ ततऩ.्
Under this condition ऩुत्रीम ्अ तत = ऩुत्रीम ्अ अ तत
Here both अ letters become one single अ. ऩुत्रीम ्अ अ तत = ऩुत्रीम ्अ तत = ऩुत्रीमतत