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नमो नम:
Learning Sanskrit Step by Step (9-1) -
सोपसर्गाः आतिदेशिकाश्च धातवः (Part 1)
Your Costudent S. L. Abhyankar
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Mr. Mahesh Pandey pointed out that in my video of Step # 11, I made a mention, “Causatives as discussed in Step # 9”. But there is no video of Step # 9. Thanks to him for pointing out the lapse. We shall study not only causatives but much more.
May it be noted that Causatives are a type of आतिदेशिकाः धातवः.
The title here is सोपसर्गाः आतिदेशिकाश्च धातवः. सोपसर्गाः and आतिदेशिकाः धातवः are धातवः derived from basic धातवः, say मूलधातवः.
What are मूलधातवः ? मूलधातवः, are धातवः listed in धातुपाठः which is in an important annexure of अष्टाध्यायी.
From the मूलधातवः one gets more धातवः in two ways -
with prefixes सोपसर्गाः (स+उपसर्गाः = उपसर्गसहिताः)
आतिदेशिका: with suffixes सप्रत्ययाः i.e. प्रत्ययसहिताः
सोपसर्गाः धातवः
There are 20 उपसर्गाः which can be prefixed to मूलधातवः. They may be prefixed singularly or even more than one together. So number of सोपसर्गाः धातवः becomes a large number.
Here is a good श्लोकः to remember about सोपसर्गाः धातवः ⇒
उपसर्गेण धात्वर्थो बलादन्यत्र नीयते
प्रहाराहारसंहारविहारपरिहारवत्
उपसर्गेण by उपसर्गः,
धात्वर्थ: meaning of a धातुः
बलादन्यत्र (बलात् अन्यत्र) forcefully elsewhere
नीयते is carried
प्रहाराहारसंहारविहारपरिहारवत् (प्रहार-आहार-संहार-विहार-परिहार-वत्) as can be seen from the words प्रहार (a hit) आहार (a meal) संहार (destruction) विहार (enjoyment) परिहार (appeasement).
Note, हार the common component in all these words is obtained from धातुः हृ, which has two connotations - (a) हृञ् हरणे (to take way, to carry, to steal, to acquire) भ्वादिः, ०१.१०४६ उभयपदी, द्विकर्मकः, अनिट्
(b) हृ प्रसह्यकरणे (to take forcibly, to rape) जुहोत्यादिः, ०३.००१६ परस्मैपदी, सकर्मकः, अनिट्
The five different prefixes उपसर्गाः here प्र, आ, सं, वि and परि change the meaning drastically.
There are such prefixes in English also. See admit, remit, permit, submit OR inject, reject, project, subject, object.
The 20 उपसर्गाः are
अति अधि अनु अप अपि अभि अव आङ् (आ) उत् उप
दुः नि निः परा परि प्र प्रति वि सम् सु
Note, आङ् is the grammatical name of the उपसर्ग: आ.
Some people consider उपसर्गाः to be 22, counting दुः as दुस्/दुर् and निः as निस्/निर्. As such the विसर्गः of दुः also changes to श् in दुश्चित्त and to ष् in दुष्ट. Likewise विसर्गः of निः also changes to श् in निश्चित and to ष् in निष्ठा. So the उपसर्ग: दु: may be seen as दु:, दुर्, दुश्, दुष्, दुस्. So also the उपसर्ग: नि:. I think it is good to take उपसर्गाः to be 20.
In Apte’s dictionary meanings of सोपसर्गाः धातवः such as उपस्था are detailed independently from मूलधातुः स्था, because meaning of सोपसर्गधातुः is different from the meaning of the मूलधातुः.
In steps #7 there was study of लङ्-लकारः. All तिङन्ताः of लङ्-लकारः begin with अ. In case of सोपसर्गाः धातवः first the तिङन्ताः are to be formatted and the उपसर्गाः are to be prefixed to the तिङन्ताः. Obviously if there is an occasion for a सन्धिः between the उपसर्गः and the तिङन्तः, that सन्धिः is to be compulsorily to be done. For example, as mentioned in the first slide of step #7, लङ्-लकारः प्रथमपुरुषः एकवचनम् of भू is अभवत्. With उपसर्गः अनु the तिङन्तः becomes अनु+अभवत् = अन्वभवत्.
आतिदेशिकाः धातवः
Note in the name आतिदेशिकाः धातवः the word आतिदेशिकाः means going to, belonging to, assimilating another, additional अतिशय: domain देश:.
आतिदेशिकाः धातवः as has been mentioned earlier are obtained from मूलधातवः by adding suffixes प्रत्ययाः. Number of suffixes, which can be suffixed to basic धातवः to obtain आतिदेशिकाः धातवः are 12. But आतिदेशिकाः धातवः can also be सोपसर्गाः. Number of usable धातवः becomes a fairly large number. And all धातवः - मूलधातवः, सोपसर्गाः धातवः, आतिदेशिकाः धातवः, सोपसर्गाः आतिदेशिकाः धातवः are all independently meaningful.
One may wonder why one should obtain the आतिदेशिकाः धातवः. The simple answer is that it is the culture of linguistics of Sanskrit that it seeks to provide for the formation of such words, by which a thing can be said by fewer words. The आतिदेशिकाः धातवः, also called as सनाद्यन्ताः धातवः is one such provision. Note सनाद्यन्ताः means सन्-आदयः अन्ते i.e. प्रत्ययरूपेण येषां ते.
सनादयः (सन्-आदयः) are प्रत्ययाः. These प्रत्ययाः affixed for obtaining आतिदेशिकाः धातवः are 12. The first among these 12 प्रत्ययाः is सन्. Hence these are called as सनादयः. There are five modes of these आतिदेशिकाः or सनाद्यन्ताः धातवः
सन्नन्ताः (सन्-अन्ताः) desideratives
णिजन्ताः (णिच्-अन्ताः) causatives
यङन्ताः (यङ्-अन्ताः) frequentatives
यङ्लुगन्ताः (यङ्-लुक्-अन्ताः) with excess of frequentativeness.
नामधातवः denominatives.
These are best explained by examples. Let us study them one by one.
(1) सन्नन्ताः (सन्-अन्ताः) धातवः desideratives
The formatting suffix has its grammatical name सन्. It is affixed as स only. But the process is not as simple. The first consonant is duplicated by itself or by a consonant of similar characteristics. If there is an उपसर्गः that will be retained in its prefixing position only. Because सन्नन्ताः धातवः are desiderative, their meaning can be explained by इच्छति ‘desires to, wishes to’. See the examples
भू (भवति) → बुभूषति i.e. भवितुमिच्छति wishes to be. Note a single word बुभूषति conveys the meaning भवितुमिच्छति. Note भू is duplicated by बु.
गम् (गच्छति) → जिगमिषति i.e. गन्तुमिच्छति wishes to go. Note ग् is duplicated by ज् actually by (ज्+इ) जि.
कृ (करोति) → चिकीर्षति i.e. कर्तुमिच्छति wishes to do. Note क् is duplicated by च् actually by (च्+इ) चि.
दृश् (पश्यति) → दिदृक्षते i.e. द्रष्टुमिच्छति wishes to see. Note द् is duplicated by (द्+इ) दि. Note दृश् (पश्यति) has परस्मैपदम्, दिदृक्षते has आत्मनेपदम्.
श्रु (श्रुणोति) → शुश्रूषते i.e. श्रोतुमिच्छति wishes to listen to. Note श् in श्रु is duplicated by (श्+उ) शु. श्रुणोति has परस्मैपदम्, शुश्रूषते has आत्मनेपदम्.
ज्ञा (जानाति) → जिज्ञासते i.e. ज्ञातुमिच्छति wishes to know. Note ज् in ज्ञा (ज्+ञा) is duplicated by (ज्+इ) जि. जानाति has परस्मैपदम्, जिज्ञासते has आत्मनेपदम्.
आप् (आप्नोति) → ईप्सति i.e. आप्तुमिच्छति wishes to gain. Note आ is duplicated by ई (इ+इ).
जि (जयति) → जिगीषति i.e. जेतुमिच्छति wishes to win. Note जि is duplicated by जिगी.
Apart from these examples, it should also be noted that in the case of three धातवः गुप्, तिज् and कित्, सन् is inherent in the formatting of their तिङन्ताः only. गुप् जुगुप्सते तिज् तितिक्षति कित् चिकित्सति Obviously there cannot be further सन्नन्ताः of these धातवः.
Obtaining सन्नन्ताः धातवः is not a simple process. There are processes प्रक्रियाः involved. I would not go into those at this stage. The discussion here is with the idea that one should at least be able to recognise their तिङन्ताः, when one would come across them when studying Sanskrit texts. Basic point to be noted is that the सन्नन्ततिङन्तः जिज्ञासते compacts the two words ज्ञातुम् इच्छति into one word.
(2) णिजन्ताः (णिच्-अन्ताः) धातवः Causatives
The प्रत्ययः णिच् is affixed as इ. But the process is not as simple. Let us see some examples.
भू (भवति) By णिच् भावयति Note, णिच् adds to भू as इ. So णिजन्त धातुः of भू is (भू+इ) भावि.
गम् (गच्छति) गम्+णिच् → गमयति makes go, causes going. Note, णिच् adds to गम् as इ. So णिजन्त धातुः of गम् is (गम्+इ) गमि
कृ (करोति) By णिच् कारयति makes do, causes doing. Note, णिजन्त धातुः of कृ is कारि.
दृश् (पश्यति) By णिच् दर्शयति makes see, causes seeing, shows. Note, णिजन्त धातुः of दृश् is दर्शि.
हन् (हन्ति) By णिच् घातयति causes harm. Note, णिजन्त धातुः of हन् is घाति.
दा (ददाति) By णिच् दापयति causes giving. Note, णिजन्त धातुः of दा is दापि
पठ् (पठति) By णिच् पाठयति Note, णिच् is the grammatical name of this प्रत्ययः. Actually it affixes only as इ. णिजन्त धातुः of पठ् is (पठ्+इ) पाठि. The प्रक्रिया generally is
अ in प suffers वृद्धिः and becomes आ hence पा
णिच् i.e. इ affixes to ठ् becomes ठि
Finally पठ् + णिच् → पाठि ।
May it be noted that णिच् . Note पठ् + णिच् becomes पाठि by virtue of the प्रक्रिया whereby
अ in प suffers वृद्धिः and becomes आ hence पा
णिच् i.e. इ affixes to ठ् becomes ठि
Finally पठ् + णिच् → पाठि । अस्य लट्लकारस्य प्रथमपुरुषैकवचनस्य रूपम् - पाठि + शप् + ति → पाठयति ।
For a more complete and clearer grammatical understanding, note अयम् प्रत्ययः णिच् ३.१.२१, ३.१.२५, ३.१.२६ एतैः सूत्रैः दीयते ।
णिच्-प्रत्ययः is detailed in three सूत्राणि
सूत्रम् ३.१.२१ मुण्डमिश्रश्लक्ष्णलवणव्रतवस्त्रहलकलकृततूस्तेभ्यो णिच्
The long word in the सूत्रम् is a compound word containing components मुण्ड मिश्र श्लक्ष्ण लवण व्रत वस्त्र हल कल कृत तूस्त One gets णिजन्ताः धातवः from these words. The example sentences and verbs are
मुण्डं करोति shaves the head clean मुण्डयति।
मिश्रयति = mixes, adulterates
श्लक्ष्णयति Note श्लक्ष्ण a. [श्लिष्-क्स्न नि˚ Uṇ.3.19] 1 Soft, gentle, mild, bland (as words &c.). Hence श्लक्ष्णयति makes soft
लवणयति = makes salty
व्रतात् from the word व्रत व्रतयति observes as a vow
वस्त्रात् from the word वस्त्र and the उपसर्गः सम् in the instance of समाच्छादने covering completely संवस्त्रयति।
हलिं गृह्णाति wields a plough हलयति।
कलिं गृह्णाति कलयति। हलिकल्योरदन्तत्वनिपातनं सन्वद्भावप्रतिषेधार्यम्। अजहलत्। अचकलत्। This is some detail of grammatical nuance. We would not go into that. Actually धातुः कल् itself makes an interesting study. At ashtadhyayi.com कल् कलँ शब्दसङ्ख्यानयोः (to sound, to count) भ्वादिः, ०१.०५७० आत्मनेपदी, अकर्मकः, सेट् कल् कलँ क्षेपे (to throw, to make something fly) चुरादिः, १०.००९३ उभयपदी, सकर्मकः, सेट् When detailed as चुरादिः, it is a मूलधातुः, not आतिदेशिकधातुः.
In Apte’s dictionary कल् I. 1 Ā. (कलते, कलित) 1 To count. -2 To sound. -II. 10 U. (कलयति-ते, कलित) 1 To hold, bear, carry, wield, have, put on; करालकरकन्दलीकलितशस्त्रजालैर्बलैः U.5.5; म्लेच्छनिवहनिधने कलयसि करवालम् Gīt.1; कलित- ललितवनमालः; हलं कलयते ibid.; कलय वलयश्रेणीं पाणौ पदे कुरु नूपुरौ 12; Mb.12.4.18. -2 (a) To count, reckon; कालः कलयतामहम् Bg.10.30. (b) To measure; सदा पान्थः पूषा गगनपरिमाणं कलयति Bh.2.114. -3 To assume, take, have, possess; कलयति हि हिमांशोर्निष्कलङ्कस्य लक्ष्मीम् Māl.1.22. Śi.4.36,9.59. -4 To know, understand, observe, take notice of, think of; कलयन्नपि सव्यथोवतस्थे Śi.9.83; कोपितं विरहखेदितचित्ता कान्तमेव कलयन्त्यनुनिन्ये 10.29; N.2.65, 3.12, Māl.2.9. -5 To think, regard, consider; कलयेदमानमनसं सखि माम् Śi.9.58,6.54,15.55,16.64; Mb.12.4.15; व्यालनिलयमिलनेन गरलमिव कलयति मलयसमीरम् Gīt.4,7; cf. कलयति स कथं ते पाशमुद्बन्धनाय Nag.2.11. -6 To undergo, be influenced by; मदलीलाकलितकामपाल Māl.8; धन्यः कोऽपि न विक्रियां कलयति प्राप्ते नवे यौवने Bh.1.72. -7 To do, perform. -8 To go. -9 To attach to, tie on; furnish with. -10 To urge on, impel, incite; कलय शिखिनः केकोत्कण्ठान् Māl.9.42. -11 To utter a sound, murmur. -12 To take hold of the die called Kali. -III. 10 P. (कालयति, कालित) 1 To push on, urge, drive forward; गावो न काल्यन्त इदं कुतो रजो Bhāg.4.5.8. -2 To carry off. -3 To collect. -4 To throw, cast. -5 To proclaim the time. As can be seen here, the form 10 U. (कलयति-ते) is चुरादिः. The form 10 P. (कालयति) by the style of its meaning ‘to drive’ i.e. ‘to make move’ is आतिदेशिक.
कृतं गृह्णाति receives, acknowledges favor कृतयति।
तूस्तानि विहन्ति removes knots वितूस्तयति केशान् spreads hair, clarifies । विशदीकरोति explains इत्यर्थः is the implicit meaning
सूत्रम् ३.१.२५ सत्यापपाशरूपवीणातूलश्लोकसेनालोमत्वचवर्मवर्णचूर्णचुरादिभ्यो णिच्
The long word in the सूत्रम् is a compound word containing components सत्य, आप, पाश, रूप, वीणा, तूल, श्लोक, सेना, लोम, त्वच, वर्म, वर्ण, चूर्ण. Use of णिजन्ताः धातवः obtained from these words is explained by the following sentences in काशिकावृत्तिः as सत्याऽदिभ्यश्चूर्णपर्यन्तेभ्यः, चुरादिभ्यश्च णिच् प्रत्ययो भवति।
सत्यमाचष्टे sees, endorses the truth सत्यापयति।
अर्थमाचष्टे sees, endorses the significance अर्थापयति।
Sees, endorses the Godhood देवापयति। अर्थवेदसत्यानामापुग् वक्तव्यः। आपुग्वचनसामर्थ्याट्टिलोपो न भवति। This is some grammatical nuance. We shall not go into it.
पाशाद् विमोचने liberates विपाशयति।
रूपाद् from the word रूप in the instance of दर्शने being seen रूपयति।
वीणयोपगायति (वीणया उपगायति) उपवीणयति sings with the accompaniment of वीणा।
तूलेनानुकुष्णाति (तूलेन अनुकुष्णाति) अनुतूलयति। Note कुष् 9 P. (कुष्णाति, कुषित) 1 To tear, extract, pull or draw out; शिवाः कुष्णन्ति मांसानि Bk.18.12;17.80; कुषित्वा जगतां सारं सैका शङ्के कृता भुवि 7.95. -2 To test, examine. तूलेन अनुकुष्णाति = checks by weighing balance अनुतूलयति
श्लोकैरुपस्तौति sings the praise by श्लोकाः i.e. उपश्लोकयति।
सेनयाभियाति proceeds with सेना army i.e. अभिषेणयति।
लोमान्यनुमार्ष्टि अनुलोमयति। Note लोमन् n. [लू-मनिन् Uṇ.4.164] 1 The hair on the body of men or animals; see रोमन्. Also मार्ष्टि is लट्लकारः (परस्मैपदम्) प्रथमपुरुषः एकवचनम् of मृज् मृजूँ शुद्धौ (to cleanse, to purify) अदादिः, ०२.००६१ परस्मैपदी, सकर्मकः, वेट्. So लोमान्यनुमार्ष्टि means cleans the hair on the body i.e. अनुलोमयति. Note अनुलोम-विलोम is a type of प्राणायामः which cleans the respiratory tract.
त्वचं गृह्णाति dons a skin त्वचयति।
वर्मणा सन्नह्यति संवर्मयति।Note वर्मन् varman n. [आवृणोति अङ्गम् वृ-मनिन् Uṇ.4.157] 1 An armour Also नह्यति is लट्लकारः (परस्मैपदम्) प्रथमपुरुषः एकवचनम् of नह् णहँ बन्धने (to tie) दिवादिः, ०४.००६२ उभयपदी, सकर्मकः, अनिट्. So वर्मणा सन्नह्यति means ties up an armour i.e. संवर्मयति
वर्णम् गृह्णाति takes the color, lends color, paints, describes वर्णयति।
चूर्णैः अवध्वंसयति pounds into powder i.e. अवचूर्णयति।
चुरादिभ्यः This mention चुरादिभ्यः unto चुर्-आदयः धातवः refers to धातवः of चुरादिगणः धातवः of the दशमः गणः in धातुपाठः. These are मूलधातवः not आतिदेशिकाः. चोरयति। चिन्तयति।
So among णिजन्ताः धातवः there are both मूलधातवः also आतिदेशिकाः. Examples 1 to 14 are of आतिदेशिकाः.
सूत्रम् ३.१.२६ हेतुमति च
Note हेतुमति - हेतुमत् means causative Note हेतु: means cause hence हेतुमत् causative. हेतुमति is वि. अत्र नपुं. 7/1. Note, “causative” is the English terminology for usage or instance of णिच्. A णिजन्त-धातुः is used in the instance i.e. in the sense “to cause an action to happen”. Actually this सूत्रम् ३.१.२६ हेतुमति च specifies the आतिदेशिक application of णिजन्ताः धातवः.
Some example sentences in काशिकावृत्तिः are
कटं कारयति Note कट: means a scheme of cheating. कटं कारयति means “gets a scheme of cheating to happen.” Note कारयति is from causative णिजन्त-धातुः कारि of मूलधातुः कृ
ओदनं पाचयति।Note ओदनं means rice, rather boiled rice. पाचयति ‘causes to be cooked’ is from causative णिजन्त-धातुः पाचि of मूलधातुः पच् to cook.
सूत्रं करोति सूत्रयति। means composes an aphorism. Here not the causative, rather the करोति action itself of composing an aphorism gets inbuilt in the णिजन्त-धातुः सूत्रि (सूत्रयति)
कंसवधमाचष्टे कंसं घातयति। Possibly a better example of घातयति is in कं घातयति हन्ति कम् (गीता 2-21) whom does one slay or cause to be slain? Note घातयति ‘cause to be slain’ is causative of हन्ति मूलधातु: हन् ‘to slay’. In a way, here, the causative ‘cause to be slain’ is inclusive of passive voice ‘to be slain’.
बलिबन्धमाचष्टे बलिं बन्धयति।Note बलिबन्धमाचष्टे बलिबन्धम् आचष्टे Here आचष्टे means ‘sees’, supervises that बलिबन्ध: happens. The total phrase “supervises that बलिबन्ध: happens” is compacted by बलिं बन्धयति.
राजागमनमाचष्टे राजानमागमयति।
आरात्रि विवासमाचष्टे रात्रिं विवासयति।
उज्जयिन्याः प्रस्थितो माहिष्मत्यां सूर्योद्गमनं सम्भावयते सूर्यमुद्गमयति। चित्रीकरणे प्रापि।
नक्षत्रयोगे ज्ञि। पुष्ययोगं जानाति पुष्येण योजयति। मघभिर्योजयति।
The examples detail only तिङन्ताः of लट्-लकारः प्रथमपुरुषः एकवचनम्. But there can of course be तिङन्ताः of all लकाराः, all पुरुषाः all वचनानि. For example see ते देवा भावयन्तु वः in गीता (३-११). Here भावयन्तु is लोट्-लकारः प्रथमपुरुषः बहुवचनम्.
Basic point to be noted is that the causative कारयति compacts “he makes do” into a single word.
Obtaining णिजन्ताः धातवः is not a simple process. There are processes प्रक्रियाः involved. I would not go into those at this stage. It may be noted that तिङन्ताः of णिजन्ताः धातवः are similar to those of धातवः of चुरादि(चुर्-आदि)गणः i.e. दशमगणः. The discussion here is with the idea that one should at least be able to recognise their तिङन्ताः, when one would come across them when studying Sanskrit texts.
We have discussed सन्नन्ताः and णिजन्ताः. We have to discuss ten more out of the 12 सनादयः प्रत्ययाः, by which one gets आतिदेशिकाः धातवः. We shall take a breather and hence let this be Part 1 of Step#9.
शुभमस्तु !
-o-O-o-
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