STD 10 Sanskrit | Abhyas 5 | Samas - Parichayaha | English Medium

     In Sanskrit, compounds are divided into four types: They are (1) अव्ययीभावः, (2) तत्पुरुष, (3) बहुव्रीहि, and (4) द्वन्द्व. You have studied तत्पुरुषः and द्वन्द्व in std. 9. This year we are going to study कर्मधारय which is considered to be a sub-type of तत्पुरुष समास and बहुव्रीहि.

1. कर्मधारय समासः 

    कर्मधारय समास is a sub-type of तत्पुरुष समास. In this type of compound adjective and noun (substantive) are combined.

    Read the following sentences:

    1. सरोवरे नीलं कमलं वर्तते । 

    2. सरोवरे नीलकमलं वर्तते ।

    Here, in the first sentences, नीलम् is an adjective and कमलम्  is the substantive. Both are in the nominative case. When adjective and the substantive are combined they are in the same case. This kind of समास is called कर्मधारय समास.

    When the compound is dissolved of explained if the two words are masculine gender or feminine gender the words च तत् च are used; e.g.,                                1. वामः च असौ बाहुः च - वामबाहुः । 

2. मुक्ता च असौ मणिः च - मुक्तामणिः । 

3. विक्रान्तं च तत् कार्यम् च - विक्रान्तकार्यम् ।

    Here, in the first sentence, नीलम् is an adjective and कमलम् is the substantive. Both are in the nominative case. When adjective and the substantive are combined they are in the same case. This kind of समास is called कर्मधारय समास.

    When the compound is dissolved or explained if the two words are masculine gender or feminine gender the words च असौ च are used and if they are neuter gender the words च तत् च are used; e.g., 

1. वामः च असौ बाहुः च - वामबाहुः ।

2. मुक्ता च असौ मणि: च - मुक्तामणि: ।

3. विक्रान्तं च तत् कार्यम् च - विक्रान्तकार्यम्

Now read the following sentences:

पाणनेः कृतिः अष्टाध्यायी वर्तते ।

पाणिने कृतिः अष्टानाम् अध्यायानां समाहारः वर्तते ।

    In the first sentence, the compound word अष्टाध्यायी is used. In the second its विग्रहवाक्य - sentence explaining the relation between the words of the compound is used. They word अष्टानाम् is an adjective and अष्टाध्यायानाम् is a noun or substantive. Both are in the genitive case. In a way like कर्मधारय, this is also a compound of the adjective and noun. But there two points of difference: (1)the first word is a numerical adjective and (2) the compound expresses the idea of समाहार (group of things). So the word समाहार is used when explaining the compound.

     द्विगु compound has numerical adjective as its first constituent (संख्यापूर्वो द्विगुं) and since it expresses the idea of a group, it is always singular. The ending is like वनम् or नदी. In other words द्विगु is either feminine or neuter gender; e.g.,

त्रिभुवनम् - त्रयाणाम् भुवनानाम् समाहारः । 

नवरात्रम् - नवानाम् रात्रीणाम् समाहारः ।

पञ्चपात्रम् - पञ्चानाम् पात्राणाम् समाहातः ।

अष्टाध्यायी - अष्टानाम् अध्यायानां समाहारः । 

पञ्चवटी - पञ्चानाम् वाटानाम् समाहारः ।

शताब्दी - शतानाम् अष्टानाम् समाहारः ।

    Being a sub-type of तत्पुरुष समास, the second constituent is more important (उत्तरपदप्रधान).

2. बहुव्रीहि समासः 

Read the following sentences carefully: 

1. तीक्ष्णबुद्धिः जनः सर्वान् अर्थान् धिया पश्यति ।

2. बहुमत्स्यः अयं ह्रदः ।

3. अर्जुनः अपि जातहर्षः तैः सह संलग्नः अभवत् ।

    The underlined words in the above sentences are examples of बहुव्रीहि समास. All these are adjectives. तीक्ष्णबुद्धिः is the adjective of जनः, बहुमत्स्यः is the adjective of the noun ह्रदः, जातहर्षः is the adjective of अर्जुनः. Translation them into English and you will realize that that these compounds are condenced from of adjective clauses.

    Now see how they are explained:

तीक्ष्णबुद्धिः - तीक्ष्णा बुद्धिः यस्य सः ।

बहुमत्स्यः   - बहवः मत्सयाः यस्मिन् सः ।

जातहर्षः    - जातः हर्षः यस्य सः ।

    The words that are compounded are in the nominative case. The other words (यस्य सः, यस्मिन् सः) are only in the explanation. The constituent words express their own sense but point out to the other person or thing (जनः, ह्रदः or अर्जुनः) which The words यस्य सः, यस्मिन् सः are necessary to point out to that अन्यपद.

Now see some more examples:

1. स्नेहपूर्णदृष्टिः (कुमारः) = स्नेहपूर्णा दृष्टिः यस्य सः

2. लब्धपदः (नीचः) = लब्धं पदं येन सः 

3. गतरागः (नरः) = गतः रोगःयस्य सः

4. कृतबुद्धिः (ऋषिः) = कृता बुद्धिः येन सः

    If the बहुव्रीहि समास is the adjective of a feminine noun, instead of यस्य सः, the words यस्याः सा are used. Similarly in case of being the adjective of a neuter noun the words यस्य तत् are used. Referring to this book if you make a list of all बहुव्रीहि compounds, you will easily master the type. One verse has summerised the types of compounds as follows:

चकारबहुलो द्वन्द्वः, स चासौ कर्मधारय ।

यस्य येषां बहुव्रीहिः, शेषस्तत्पुरिषो मतः ।।

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STD 10 Sanskrit | Abhyas 4 | Krudanta - Parichayaha | English Medium

     You have been introduced to-infinitive of purpose (हेत्वर्थक धातुसाधित तुमन्त अव्यय) and त्वान्त / ल्यबन्त Gerunds (सम्बन्धक भूतकृदन्त) in std. 9. Now we are going to study 1. भूतकृदन्त (past participle) and 2. विध्यर्थक कृदन्त (potential passive participles)

1. Past participles (भूतकृदन्त):

    Read carefully the sentences given in column 'A' and 'B':        

                        Column 'A'                                       Column 'B'  

                   1. कृष्णः पठनाय गुरुकुलम् अगच्छत् ।        1. कृष्णः पठनाय गुरुकुलं गतवान ।                              2. गार्गी एकं वेदम् अपठत् ।                   2. गार्गी एकं वेदं पठितवती ।                                  3. छात्रः काव्यम् अलिखत् ।                    3. छात्रः काव्यं लिखितवान् ।

    The words underlined in column 'A' are verbs. They are past tense (ह्यस्तनभूतकाल) verbs. The sentences in column 'B' express the same meaning but the past tense verbs are replaced by past participles (भूतकृदन्त).

    Past participles are of two types: (1) त (क्त) प्रत्ययान्त which are past passive participles (कर्मणि भूतकृदन्त) and (2) वत् (क्तवत्) - प्रत्ययान्त which are past active participles (कर्तरि भूतकृदन्त).

    In Column 'B', Past Active participles have been used. Note the following important points about त (क्त) - प्रत्ययान्त कृदन्त first:

    (A) त (क्त) - प्रत्ययान्त कृदन्त - These are used in passive (कर्मणि) and impersonal (भावे) voices.

    In passive Voice construction:

    (1) Subject is always in the instrumental case.                                                   (2) The object is always in the nominative case.                                                  (3) The past passive participle (कर्मणि भूतकृदन्त)                                                    agrees with the object in gender, number, and case. e.g., कुशेन श्लोक- पठितः । कुशेन श्लोकौ पठितौ । कुशेन श्लोकाः पठिताः ।

    Here, the past participle has changed according to the number of the object. In the following sentences observe how the past participle changes according to the gender of the object:

    कुशेन श्लोकाः पठितः । कुशेन कविता पठिता । कुशेन काव्यं पठितम् । In other words the past passive participle is the adjective of the object.

    In impersonal voice Construction:

    (1) The subject is in the instrumental case.                                                       (2) There is no object.                                                                                       (3) The past participle is always neuter, nominative singular. e.g., रामेण हसितम् । सीतया हसितम् । जनैः हसितम् ।

    Even if the gender and number of the subject change. the past participle does not change.

    (B) तवत् (क्तवत्) - प्रत्ययान्त - भूतकृदन्त or past Active Participle is used in Active Voice only. So,

    (1) The subject is in the nominative case.                                                           (2) The object is in the accusative case.                                                           (3) The past active participle agrees with the subject in gender, number and case.

    देवदत्तः is the masculine, nominative singular form similarly दत्तवान् is masculine, nominative singular. Change the gender and number of the subject and the gender and number of the past active participle also change; e.g., सीता ग्रन्थान् दत्तवती ।

    In other words कर्तरि भूतकृदन्त is almost like an adjective of the subject.

    Click her ~> कर्मणि  भूतकृदन्त (क्त > त-प्रत्ययान्त) forms 

    Click her ~> कर्तरि भूतकृदन्त (क्तवतु > तवतु > तवत्-प्रत्ययान्त) forms

(2) Potential Passive Participles (विध्यर्थ कृदन्त):

    Read the sentences given in column 'A' and Column 'B' carefully:

                    Column 'A'                                          Column 'B'

                     1. कृष्णः श्लोकं लिखेत् ।                        1. कृष्णेन श्लोकः लेखितव्यः ।                                2. छात्राः प्रातछ वेदं पठेयुः ।                    2. छात्रैः प्रातः वेदः पठितव्यः ।                                3. छात्रः हसेत् ।                                 3. छात्रेण हसितव्यम् ।                      In sentences in Column 'A' potential mood (लिङ् लकार) verbs are used.

    In sentences in Column 'B' potential participles are used. The meaning of both the sentences are almost the same.

    Some points regarding the potential participles:

    (1) In the sentences in Column 'A', the potential verb is decided by the person and number of the subject. Unlike this, in the sentences in Column 'B' the potential participles agree with the object, the form of the potential participle changes. e.g., कृष्णेन पत्रं लेखितव्यम् । कृष्णेन कविता लेखित्वया । छात्रैः प्रातः वेदाः पठितव्याः । छात्रैः भगवद्गिता पठितव्या । etc. Remember that in the case of transitive verbs (सकर्मक क्रियापद), the potential participles are potential passive participles. They are practically the adjectives of the object. 

    Sentence no. 3 is different. There is no object so the sentence in Column 'B' is in impersonal voice (भावेप्रयोग). In impersonal voice (a) Potential participle is always neuter, nominative singular. (It looks is always neuter, nominative singular. (It looks like वनम्.) So छात्रैः हसितव्यम् । In the lesson क इदं दुष्करं कुर्यात्, चाणक्य says to चन्दनदासः इदम् आसनम् । तत्र स्थातव्यम् । Here the subject that is understood is त्वया or भवता and the sentence is in impersonal voice (भावेप्रयोग).

    (2) Potential participles of transitive roots are potential passive participles. Potential participles of intransitive roots are potential impersonal participles. Both are formed by adding य, तव्य, and अनीय to the roots. e.g.,

                            कृ (8 U.) - कार्य, कर्तव्य, करणीय                                                                               पा (1 P.) - पेय, पातव्य, पानीय                                                                                   स्था (1 P.) - स्थेय, स्थातव्य, स्थानीय, etc.

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STD 10 Sanskrit | Abhyas 3 | Upapad Vibhakti - Parichayaha | English Medium

 Revision:

    Read the following sentences:

I.     1. परिजनेन सुखम अनुभवति ।                                                                                      (He experiences happiness with kinsmen.)

        2. अनागतविधाता परिजनेन सह निष्क्रान्त: ।                                                                          (अनागतविधाता went away with the own persons.)

II.    1. स: तां पश्यति ।                                                                                                   (He sees her.)

        2. स: तां निकषा संगत्य सविनयम आह ।                                                                           (Going near her, he spoke humbly.)

III.  1. शक्तिकुमार: कन्याम उदवहती |                                                                                  (शक्तिकुमार marries the girl.)

        2. शक्तिकुमार: कन्याम प्रति समाकृष्ट: |                                                                          (शक्तिकुमार was attracted towards the girls.)

    In these pairs of sentences, though the underlined words in each pair are in similar cases there is a difference between the words in sentences no. 1 and no. 2. In no. 1 sentences, the case of the word is decided by its relation with the verb so it is called कारकविभक्ति. e.g., The word परिजनेन in sentence no. 1 is in the instrumental case because of its relation with the verb. In the second sentence, परिजनेन is an instrumental case because the indeclinable सह governs the instrumental case.

    Similarly in the first sentence of the second pair, the word ताम is in the accusative case in the first sentence because it is the object of the verb पश्यति. This relation is called कर्मकारक. The second sentence is a different case. There the indeclinable निकषा governs the accusative case so ताम is in the accusative.

    In the third pair also the word कन्याम is in the accusative case in the first sentence because it is the object of the verb उदवहति. In the second sentence, the indeclinable प्रति governs the accusative case and so the word कन्याम is in the accusative case.

    In short, cases governed by indeclinables are called उपपद विभक्ति whereas कारकविभक्ति are decided by the relation of the word with the verb. The first seven cases, expert the genitive are कारकविभक्ति. As stated earlier there are six कारक - कर्ता, कर्म, करण, संप्रदान, आपादान, and अधिकरण.

    The use of उपपद विभक्ति:

    (1) The indeclinables उभयत: (on both the sides.), परित: (all around), प्रति (towards, too), विना (expert, without), निकषा (near) and अन्तरा (between) govern the accusative case; e.g.,

    1. मार्गम उभयत: वृक्षा: सन्ति ।                                                                                       (There are trees on both the sides of the road.)

    2. गिरीं परित: मार्ग: वर्तते ।                                                                                            (There is a road around the mountain.)

    3. वृक्षं प्रति गच्छति पथिक: ।                                                                                         (A traveler goes towards the tree.)

    4. विद्यां विना जीवनं  विफलम ।                                                                                        (Life is futile without learning.)

    5. समुद्रं निकषा वर्तते एतत रम्यं स्थानम ।                                                                            (This beautiful place is near the sea.)

    6. अन्तरा त्वां मां हरि: ।                                                                                                (Hari is between you and me.)

    (Note: विना also governs the instrumental and ablative. So विद्यया / विद्याया: विना जीवनं विफलम ।)

    (2) The indeclinable सह, सार्धम, साकम, समम्, (all meaning 'with') and अलम (in the prohibitive sense, enough) govern the instrumental case; e.g.,

    1. राम: लक्ष्मणेन सह / सार्धं / साकम् वनम् अगच्छत् ।                                                           (रामः went to the forest with लक्ष्मण.)

    2. मात्रा समं नास्ति शरीरपोषणम ।                                                                                 (There is no nourishment for a body like a mother.)  

    3. अलम अतिविस्तरेण ।                                                                                              (Enough of prolixity.)

    (3) The indeclinables नमः (salutation to), स्वस्ति (benediction), and स्वाहा (a term used offering oblations to gods) govern the dative case; e.g.,

    1. तस्मै श्रीगुरवे नमः ।                                                                                                (salutation to the venerable Guru.)

    2. अग्नये स्वाहा ।                                                                                                       (This offering to Agni.)

    3. स्वस्ति भवते ।                                                                                                        (Good-bye to you.)

    अलम् in the sense of sufficient for governs the dative case, e.g.,

    श्रीकृष्णः दैत्येभ्यः अलम् ।                                                                                            (Lord कृष्ण is a match for all the demons.)

    (4) The indeclinables ऋते, प्रभृति govern the ablative case.

    1. ज्ञानात् ृते न सौख्य्म् ।                                                                                               (There is no happiness without knowledge.)

    2. बाल्यात् पर्भृति सः गायति ।                                                                                         (He has been singing since his childhood.)

   The indeclinables विना governs the accusative, instrumental, and ablative case. So विद्याम्, विद्यया, विद्यायाः विना जीवनं विफलम् ।

    (5) The indeclinable कृते (for the sake of), अग्रे (in front of, ahead), पुरतः (in front of) govern the genitive case.

    1. मित्रस्य कृते चन्दनदासः प्राणान् अपि त्यजेत् ।                                                                     (चन्दनदास will sacrifice even his life for the sake of his friend.)

    2. शिवालयस्य अग्रे चम्पकवृक्षः अस्ति ।                                                                               (There is a चम्पक tree in front of Lord शिव temple.)

    3. आचार्यस्य पुरतः न उपविशेत् ।                                                                                    (One should not sit in front of his preceptor.)

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STD 10 Sanskrit | Abhyas 2 | Visheshana - Prayog - Parichayaha | English Medium

STD 10 Sanskrit Grammar 

Read the following sentences: 

    1. नगरे एक: धार्मिक: विनम्र: श्रेष्ठिपुत्र: प्रतिवसति |

        (In the city son of a religious, humble rich person lives.)

    2. समायां परिशुद्धायां भूमौ तान तप्तवती |

        (She heated them on the leveled clean land.)

    3. तत: स्नानशुद्धाय तस्मै अतिथये सा भोजनं दत्तवती |

        (After that she gave food to that guest (who had become) clean by bathing.)

    In the first sentence, the underlined words are the adjectives. एक: धार्मिक: and विनम्र: describe the noun श्रेष्ठपुत्र:, In the second sentence, समायां and परिशुद्धायां are the adjectives qualifying the noun भूमौ. In the third sentence, स्नानशुद्धाय and तस्मै are the adjectives of the noun अतिथये. since तस्मै is basically a pronoun, it is a pronominal (सार्वनामिक) adjective in this sentence.

What is an adjective? 

    The adjective is that which differentiates the noun (भेदकं विशेषणम). the three adjectives in the first sentence differentiate श्रेष्ठिपुत्र: from other sons of the other merchants. In fact, the purpose of these adjectives is to show how this son of a is different from others. These are meant to separate, isolate the particular श्रेष्ठपुत्र. The noun that is qualified is called विशेष्य (substantive). It is defined as भेद्यम विशेष्यम - that which is separated from others.

    While using adjectives in Sanskrit we should remember the important rule. The adjective should agree with the noun that it qualifies (विशेष्य - substantive) in gender. number and case. This is the laid down in the following verse which is easy to remember:

                                यल्लिङ्गं यद्वचनं या च विभक्तिर्विशेस्य ।                                           तल्लिङ्गं तद्वचनं सा च विभक्तिर्विशेषणस्यापि ।।

    whatever gender, number, and the case of the noun, the same gender, number, and case should be of the adjectives. The adjective and the noun are like twins.

    Now read the following sentences: 

    1. बालक: प्रात:काले मधुरं दुग्धं पिबति |                                                                          2. अस्मिन वर्षे मधुरा द्राक्षा मिलती |                                                                               3. विगते सोमवासरे वयं मधुरान आम्रान अखादत |

    In the above three sentences, the same adjective मधुर is used. In the first sentence, it qualifies the noun दुग्धम which is neuter, nominative, singular so मधुरम is also neuter, nominative, singular.

    In the second sentence, it is describing the feminine, nominative, singular noun द्राक्षा so मधुरा is also feminine, nominative, singular.

    In the third sentence, the noun आम्रान is masculine, accusative, plural so मधुरान is masculine, accusative, plural.

    Therefore it is said adjectives are declined in all the three genders. मधुर is declined like देव in the masculine genders, like वन in neuter gender and माला in the feminine gender. दधि मधुरं, मधु मधुरं, द्राक्षा मधुरा, सितापि मधुरैव (सिता+अपि, मधुरा + एव). दधि and मधु are neuter nominative singular nouns so मधुरम is neuter nominative singular. सिता (sugar) is feminine, nominative singular so मधुरा is feminine, nominative, singular.

    This rule applies to participles also. In the sentence श्रुतोSयं घीवरालापः (श्रृतः + ईयम्) श्रुत: is a past, passive participle which is like the noun आलाप: both masculine, nominative, singular. Now compare this with the other two sentences of the same meaning: श्रुतमिदं वचनम, श्रुतेयं (श्रुता + इयम) वाणी.

    While reading the lessons in that look textbook pay attention to the words that look similar. In most cases, they are adjectives and nouns. कथं गुणवतीं भार्याम अहं विन्देयम? This sentence contains a pair of a noun (भार्याम) and an adjective (गुणवतीम) Now if the girl is thinking, how will the sentence change ? कथ गुणवन्तं पतिमहं विन्देयम ? have you noticed that the adjective गुणवत is formed by adding वत to the noun गुण?

    Sometimes the adjectives are used as nouns. In English also this kind of usage is common. When we say "help the poor and the needy." The adjective poor stands for poor people, and needy for the people in need. In the line लक्ष्मीवन्तो न जानन्ति प्रायेण परवेदनाम (The rich mostly do not understand the pain of others) लक्ष्मीवन्त: is basically an adjective formed by adding वत to the noun लक्ष्मी and it stands for लक्ष्मीवन्त: जना:.

Additional points about the use of adjectives and substantive :

    Numerals are also adjectives. The words एक, द्वि, त्रि and चतुर change their genders according to the nouns they qualify. e.g., एकस्मिन नगरे (N.), एक्स्याम नगर्याम (F.), एकस्मिन पर्वते (M.), द्वौ पुरुषौ (M.), द्वे वचने (N.), तिस्र: गतय: (F.), त्रय: मार्गा: (M.), त्रिणी रत्नानी (N.), चतस्रः नद्यः (F.), चत्वारः वेदाः (M.), चत्वारि कुसुमानि (N.), etc.

    But the words पञ्चः to अष्टादश are singular in all the three genders. All the words from एकोनविंशति (19) to नवनवति (99) are used in the feminine gender and शतम्, सहस्रस्, etc. in the neuter gender.

    Tho nouns used as adjectives of the verb (i.e., adverbs) are mostly in the neuter gender, accusative case, and singular number. e.g., सुन्दरं लिखत । मधुरं वदति । सत्वरं गच्छति । In these sentences सुन्दरम्, मधुरम्, सत्वरम् are all neuter gender accusative singular forms.

STD 10 Sanskrit | Abhyas 1 | Punaravartanam Kriyapada - Parichayaha Cha | English Medium

:पुनरावर्तनम्:

    

Read the following sentences:

        (1) अंशः क्रीडनकानि क्रीडति |

        (2) नित्या प्रातःकाले विद्यालयं गच्छति | 

        (3) दिव्यः हस्ते चशाकम आदाय जलं पिबति |

    

    You have studied sentences like these in std. 9. Let us revise some points in these sentences.

    In the above sentences क्रीडति, गच्छति and पिबति are the three verbs. These are present tense (लट लकार) third-person singular forms of respectively क्रीड, गम (गच्छ) and पा (पिब). All three roots belong to the first conjugation (प्रथम गण).

    In the first sentence, अंश: is the subject of the verb क्रीडति so it is in the nominative case. क्रीडनकानि is the object of the verb and so it is in the accusative case. There are three words in the sentence.

    In the second sentence, नित्या being the subject of the verbs गच्छति is in the nominative case. प्रातःकाले shows the time of गच्छति and so it is in the locative case. विद्यालयम is in the accusative case. There are four words in the sentence.

    In the third sentence, दिव्य: being the subject of the verb पिबति is in the nominative case. हस्ते shows the place of आदाय so it is in the locative case. चषकम is the object of the ल्यबन्त gerund आदाय so it is in the accusative case. जलं is the object of the verb पिबति so it is in the accusative case. There are six words in this sentence. 

    In all this sentence. All the words are related to the verb in various ways. The relation between a noun and a verb in the sentence is called कारक. They are as follows:

    1. कर्तृकारक - प्रथमा विभक्ति (Nominative case)

    2. कर्मकारक - द्वितीया विभक्ति (Accusative case)

    3. करणकारक - तृतीया विभक्ति (Instrumental case)

    4. संप्रदानकारक - चतुर्थी विभक्ति (Dative case)

    5. अपादानकारक - पञ्चमी विभक्ति (Ablative cases)

    6. अधिकरणकारक - सप्तमी विभक्ति (Locative case)

    The sixth case or genitive case states the relation with the other words and not with the verb so it not called कारक. There are seven cases and six कारक.

    

    When you are studying the lessons in the textbook. Pay attention to the relation that exists between the verb and every other word.

    Now read the following sentence:

1. (क) सः वेद पठति |

    (ख) त्वं वेदं पठसि |

    (ग) अहं वेदं पठामि |

2. (क) स: वेदम अपठत |

    (ख) त्वं वेदम अपठ: |

    (ग) अहं वेदम अपठत |

3. (क) स: वेदं पठिष्यति |

    (ख) त्वं वेदं पठिष्यसि |

    (ग) अहं वेदं पठिष्यामि |

    In above three groups of sentences, the sentences of (क) group have the same subject (स:) and object (वेदम) but the forms of the verbs are different (पठति, अपठत

, पठिष्यति).

    Similarly in the sentences of (ख) group have the same subject (त्वम) and object (वेदम) but the forms of the verbs are different (पठसि, अपठ:, पठिष्यसि).

    The same thing can be observed in the sentences of the (ग) group. The subject अहं is the same. Object वेदम is the same but the forms of verbs are different (पठामि, अपठम, and पठिष्यामि). The reason for the different forms of the verbs is the tense.

    Now see the three sentences of the group. 1. All these sentences are in the present tense but the forms of the verb are different in person. स is the third person singular subject so the verb is the third person singular पठति. त्वम being the second person. The verb is also second person singular पठसि. अहम् being the first person, the verb is also first person singular पठामि. In short, the verb changes according to the tense as well as according to the person of the subject.

    Now read the following sentences:

    1. (क) स: वेदं पठति | 

        (ख) तौ वेदं पठत: |

        (ग) ते वेदं पठन्ति |

    2. (क) स: वेदम अपठत |

        (ख) तौ वेदं अपठताम |

        (ग) ते वेदम अपठन |

    3. (क) स: वेदं पठिष्यति |

        (ख) तौ वेदं पठिष्यत: |

        (ग) ते वेदं पठिष्यन्ति |

    In the three groups, all the verbs are formed from the root पठ. In the sentence (क) of group one, the subject is third-person singular so the verb is also third-person singular (पठति). In sentence (ख) of group one, the subject is third-person dual so the verb is also third person dual (पठत:). In the sentence (ग) of group one, the subject is third person plural so the verb is also third person plural (पठन्ति). In groups 2 and 3 also, the verb has changed because of the number (वचन) of the subject.

    So in such types of sentences, the verb changes due to tense, person, and number. When you use a verb in Sanskrit, you should know the root. Then think of the tense, person, and number of the subject and add the appropriate प्रत्यय to the root. We should not forget to add विकरण (conjugational mark) to the root before adding the प्रत्यय of tense, moods, etc.

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STD 10 Sanskrit | Ch 20 | Tathaiva Tishthati | English Medium

STD 10 Sanskrit 

Introduction 

    The most notable contribution of ancient India is what came to be known as the wise saying, maxims, aphorisms and gnomes. In Sanskrit, these kinds of verses are called SHUBHASHIT. Sanskrit writers have excelled in expressing their thoughts with brevity and originality using metaphors and similies. SHUBHASHIT has been found in Sanskrit literature since the earliest times, i.e., from the VED.

    - Kamlesh Kapoor in ' portraits of A Nation '

    The six verses chosen here are from the plays, except perhaps the last one HUTAM CHA DATTAM CHA TATHAIVA TISHTHATI reminds us of what is of permanent value in life. MUDHAHA PARAPRATYAYANEYABUDDHUHI warns us against having a biased view Which is especially important in modern times when media shape our opinions. 

    DHUTHA SHARIRENA MURTHA SA JIVATI is also a powerful line that will make us think about the quality of life that we are leading VAJRADAPI KATHORANI, MRUDUNI KUSUMADAPI - has been quoted innumerable times and it has become a proverb. You will also come across the mediocre men occupying the high post and remember ANYASMALLABDHAPADO NICHAHA and the bitter truth expressed by BAN with so apt our illustration. The last verse describes the lofty ideal. Are we really, genuinely good or have we cultivated good manners? Is our good, courteous behaviour like a return gift distributed on our birthday function?

Translation 

(1) With the passage of time whatever is learnt is lost. The trees having strong roots fall down and water lying in the reservoir dries up. Whatever is offered as an ablation into the fire and whatever is given in charity remains as it is.

(2) All is not good only because it is old, similarly poetical work is not free form fault only because it is new. Good people accept either of the two after testing. A foolish person's intelligence is led by the opinion of others.

(3) Who indeed can understand fully the minds of the extraordinary persons, (the minds) that are harder than a thunderbolt, softer than a flower ?

(4) A wicked man who has got a post due to another person generally becomes unbearable (or annoying). Even the direct sun does not burn as much as a (hot) sand dune does.

(5) Indeed happiness appears to advantage after having experienced sorrow like the sight of a lamp in the pitch darkness. A man who becomes poor after (having enjoyed the period of) happiness lives like the dead (in spite of) having a body.

(6) A good person engrossed in doing good to others does not bear a grudge (lit-enmity) even at the time of his death. A sandal tree even when it is cut makes the edge of an axe fragrant. 

Write Short Notes 

(1) Difference between good and foolish person

Ans. Good person praises or accepts anything only after critical analysis. He does not base his judgement on the antiquity of modernity of a thing. In short, he has an open mind, receptive enough to judge everything without prejudice. A foolish person blindly believes or depends on the knowledge of others. This is the view of KALIDAS as revealed in the prologue of his play MALVIKAGNIMITRAM.

(2) The mentality of a mean-minded person

Ans. A mean-minded person becomes more meaningful when he gets a high post and power to trouble others that comes with it. Since he is aware that he may lose the post anytime, the fear and insecurity make him more annoying to those around him.

(3) Nature of a good person

Ans. A really good person is naturally inclined towards doing good to others. He is selfless in the sense that he's being good is not dependent on how others behave with him. A sandalwood tree makes the edge of the axe fragrant even when it is being cut. A person who is good those who are bent on destroying him is the rarest human being. Goodness can never be wrested from him.

Additional Question - Answer 

(1) VAJRADAPI KATHORANI........ |

Ans. The great poet BHAVBHUTI says in this verse, "Who can indeed fathom the minds of the great which are softer than a flower and harder than a thunderbolt ?"Floral softness and firmness of thunderbolt are the characteristics of great souls. They become generous and compassionate or harsh, depending on the situation. Lord RAM abandoned SEETA  where be appears to be hard but he performed a horse-sacrifice placing a golden image of SEETA  beside him. Hearing this VASANTI a female ascetic utters these words which have been quoted innumerable times.

STD 10 Sanskrit | Ch 19 | Satyam Mayurha | English Medium

Introduction 

    Out of the ten types of RUPAK (plays) in Sanskrit literature, PRAHASAN or farce is the one. The plot of PRAHASAN is confined to one single day. many PRAHASAN has been composed in the Sanskrit language. BHAGAVADJJUKIYAM is perhaps the most well-known among them. Its authorship is not certain. Many scholars think that a poet named BODHAYAN has composed it in the 4th century AD.

    SHANDILYA, a born in a poor family does not want to work hard to earn his livelihood and so at first leaves his house and becomes a Buddhist monk. But very soon be realizes that Buddhist monks have to observe various kinds of fasts. He gives up Buddhism and becomes a disciple of a wandering monk. In this lesson, both of them come to a  garden. The disciple's imaginary fear and laziness amuse us. Nevertheless, his Guru urges him to use his valuable time in studying. being a monk, Guru is not interested in the beauty of the garden. He gives more importance to study. When we are made to study so many subjects in school, very often we don't understand the significance of every subject. We wonder why we should study. PARIVRAJAK has made an important point that some things are understood after some time. time and experience of real-life are important things. Therefore it is said, "Knowledge comes but wisdom lingers."

Write Question Answer 

(1) Why is SHANDILYA afraid of entering the garden?

Ans. SHANDILYA had heard from his mother that usually there is a tiger hidden by the leaves of the ASHOK tree. According to him, his mother who was well-versed I the legends of ancient times was sure to know the truth. So seeing the ASHOK tree near the entrance, he thinks that there must be a tiger there and is afraid of entering the garden. So he asked his Guru to enter first.

(2) What does SHANDILYA say thinking that he was been eaten by a tiger?

Ans. Thinking that a tiger has caught him and he is almost eaten by the beast, he cries out for help. He says like an orphan who had on one to protect him he is being eaten by a tiger. He even feels the blood flowing from his throat. He wants his Guru to save him from the mouth of the tiger.

(3) Write a description of the garden.

Ans. The wandering monk and his disciple SHANDILYA enter the garden. After the brief and purely imaginary encounter with the tiger, SHANDILYA is in a position to appreciate the beauty of the garden. He says, "How beautiful the garden full of CHAMPAK, KADAMBA, SAPTAPARNA, CHANDAN, KHADIR and KADALI tree is ! this garden adorned by the bower of MALATI creeper is extremely pleasing.

(4) Who can understand the meaning of the studies? When?

Ans. Only those who have learned their lessons well earlier understand their meaning later after a certain period of time has passed. Not all things are understood fully when one is reciting, reading or studying in the initial stage.

(5) Why should the study ?

Ans. Men do not get real and permanent happiness without knowledge - Religious merit (DHARMA), wealth (ARTH), Liberation (MOKSHA) which are the aims of human life cannot be achieved without studying and learning. So one should study. Thus says the wandering monk to his disciple to persuade him to study.

Short Notes 

(1) PARIVRAJAKHA

Ans. This word is formed from the root PARI +VRAJ (1P.) which means to wander about. The word is used in the sense of an ascetic who has given up to spiritual life and realization of God. He does not stay for long at one place and goes on wandering so PARIVRAJAK means a wandering monk.

(2) (DHARMARTHAMOKSHEBHYAHA) VIDDHYABHYASHA

Ans. Studying or learning lessons is important because it helps us achieve the principal objects of human life. i.e., DHARMA (doing our duty and attaining religious merit), ARTH (attainment of wealth), and MOKSHA (Liberation).

(3) BHAGAVADJJUKIYAM 

Ans.  There are many PRAHASAN in Sanskrit literature. Among them, BHAGAVADJJUKIYAM is the most popular one. According to some scholars, it is composed by the poet BODHAYAN. It is said to have been composed in the 4th century AD.

(4) SHANDILYA 

Ans. SHANDILYA was a boy born in a poor family. Being lazy, he does not want to work and so becomes a Buddhist monk. But when he is made to observe fasts, he gives up Buddhism and becomes a disciple of a wandering monk. His Guru urges him to study when the disciple is more interested in enjoying the beauty of nature. Much of the humor here is caused by the timid and lazy nature of SHANDILYA.

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STD 10 Sanskrit | Ch 18 | Muktani Muktakani | English Medium

Introduction 

    Sanskrit literature abounds with PRAHELIKA (riddle), KUTASHLOK (puzzle), PRASHNOTTARAMALA (garland of question and answer). In these verses, there is a charm that appeals more to the intelligence of the readers, rather than to their emotions of the heart. A collection of such verses by the name ' SUBHASHITARATNA-BHANDAGAR ' is well known.

    In this lesson, such eight verses are presented. Besides providing a challenge to your intelligence, they will also stimulate your interest in such type of compositions. The word like DHARMASYA TVARITA GATIHI will make you think seriously or the verse about GANSARASWATI will make you aware of the power of music. The verse with the names of compounds woven together will amuse you. All is grist that comes to the poet's mill.

Translation of Shlokas 

(1) May the image of lord SHIVA which consists of PAVARGA (the group of letters i.e.,) endowed with PINAK (a bow named PINAK), FANI (snake), BALENDU (crescent moon), BHASMA (sacred ash) and MANDAKINI (the river GANGA); be the giver of APAVARGA (liberation or freedom from the cycle of birth and birth and death) to all of you.

(2) Revered sir, what should be accepted? The words of the preceptor. And what should be discarded? That is not worthy to be done. Who is the preceptor? He who has realized the truth who is always trying for the disciple.

(3) This verse is a riddle. O lotus-eyed one, in your lotus-like eye an unprecedented dear person was seen by me. He who knows SHO to be the middle one is undoubtedly a learned man.

(4) Father ordered, "Indeed, the weapon should not be used." He made (used) that only (as) a Weapon (and still) father's order was not disobeyed.

(5) This verse is a riddle. The fruit is seen on the top of a tree and the tree itself is seen on the top fruit. It has the letter A in the beginning and SA in the end. He who knows this is a scholar. The answer to the riddle in ANANAS (pineapple).

(6) Neither the river GANGA nor SARASWATI takes one to the mountain KAILAS as the art of music does.

(7) This verse contains three questions followed by the respective one-word answers of them.

       ~ Who son is YUDHISHTHIRA?

    Ans. DHARMASYA - of YAMADHARMA, the god of death. 

       ~ In what manner does the river GANGA flow?

    Ans. TVARITA - fast 

       ~ What is the beauty of a swan?

    Ans. GATIHI - its gait.

(8) I am DVANDA (a couple - a married person), DVIGU (I have two) also. In my house, there is always a state of no expenditure. O man, do something by which i shall be BAHUVRIHI (a man having plenty of rice grains)

Short Question - Answer 

(1) How is the image of SHIVA, Giving salvation formed with?

Ans. The image of Lord SHIVA is formed with the five things, i.e., PINAK (a bow named PINAK), FANI (snake), BALENDU (crescent moon), BHASMA (sacred ash) and MANDAKINI (the river GANGA). If we take the first letter of each of these we get PA, FA, BA, BHA, and MA - letters belonging to PAVARGA. S the has called the image of lord SHIVA, PAVARGARACHITA.

    However, This PAVARGARACHITA image grants APVARGA (liberation) to the devotees.

(2) What are the characters of a Guru?

Ans. AADI SHANKARACHARYA has laid down two characteristics of a Guru:- 

    1. ADHIGATATTAVAHA:- He should be a person who has realized the truth or in simple words God.

    2. SHISHYAHITAY UDYATAHA SATATAM:- He should always be trying for the good of the disciple.    he is obviously talking about a spiritual Guru.

(3) how can anyone become BAHUVRIHI?

Ans. The world BAHUVRIHI is dissolved as BAHAVAH VRIHAYAHA YASYA SAHA i.e., he who has plenty of rice grains. It means a rich person. Anyone can become rich by making sustained efforts in the right direction.

Write Shorts Note 

(1) BHAGAVAN KIMUPADEYAM ? ....... |

Ans. This verse consists of questions and answers. The first question is: What should be accepted? It is followed by one word as an answer GURUVACHANAM - Guru's instruction or advice. The second question is: " And what should be given up ?" It is also answered in one word AKARYAM - that which is not worthy to be done. the third question is: KAHA GURU? Who is Guru > two qualifications are given : (1) He should be a person who always strives for the welfare of his disciple. If applied to other than spiritual masters, a Guru should have acquired the knowledge of the subject and he should have a genuine interest in imparting that knowledge to the students.

Thanks.

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