Sanskrit lessons
च के चार अर्थ
1. समुच्चय
- अर्थ: जब दो (या अधिक) परस्पर निरपेक्ष वस्तुओं का समूह किसी तीसरी वस्तु में हो।
- उदाहरण:
- ईश्वरं गुरुं च भजस्व = ईश्वर और गुरु को भजो।
- यहाँ ईश्वर का और गुरु का भजन (तीसरी वस्तु) में एकत्रीकरण होता है। ईश्वर का भजन गुरु के भजन के सापेक्ष नहीं है। इसलिए ईश्वर का भजन करो, और गुरु का भजन करो, यह दो स्वतन्त्र वाक्य बन जाते हैं। भजन क्रिया में दो द्रव्य ईश्वर और गुरु का समुच्चय हुआ है, उसको "च" ने बताया।
- रक्तो घटः पटश्च = घड़ा और कपड़ा दोनों लाल हैं।
- यहाँ रक्त एक रङ्ग है, यह गुण है। इस एक गुण में दो वस्तुओं का समुच्चय है, घट (pot) और पट (cloth) का। घड़ा भी लाल है और कपड़ा भी, दोनों एक दूसरे से सापेक्ष होके लाल नहीं।
- रामः सुन्दरः धार्मिकः च = राम सुन्दर और धार्मिक है।
- यहाँ सुन्दरता और धार्मिकता ये दो गुणों का समुच्चय राम इस तीसरी वस्तु में है। सुन्दरता धर्म से सापेक्ष नहीं।
2. अन्वाचय
- अर्थ: जहाँ एक प्रधान वस्तु के सापेक्ष अप्रधान वस्तु हो।
- उदाहरण:
- भिक्षाम् अट गां चानय = भिक्षाटन करो और गाय लेते हुए आना।
- इसमें भिक्षा के लिए घूमना प्रधान वस्तु है, उस बीच में मानलो गाय दिख जाए तो ले आना, ये अप्रधान है और भिक्षाटन के सापेक्ष है। अगर भिक्षाटन न होगा तो गाय को लाना भी संभव नहीं इसलिए।
3. इतरेतर-योग
- अर्थ: जब दो (या अधिक) परस्पर सापेक्ष वस्तुओं का एक साथ संबंध बताना हो।
- उदाहरण:
- धवखदिरौ छिन्धि = धव और खदिर के पेड़ काटो।
- इसका विग्रह धवश्च खदिरश्च छिन्धि ऐसे दो च लगाके होगा। क्योंकि दोनों को एक साथ काटना है। ये दोनों का छेदन क्रिया (तीसरी वस्तु में) एक साथ जुड़ना (योग) अपेक्षित है।
- गुर्वीश्वरौ भजस्व = गुरु और ईश्वर को साथमें भजो।
- यहाँ दोनों पदार्थ ईश्वर और गुरु परस्पर सम्बद्ध हैं। इसे खोलके बोलोगे तो दो च लगाने पड़ेंगे: ईश्वरं च गुरुं च भजस्व।
4. समाहार
- अर्थ: समुच्चय का ही प्रभेद है। यहाँ पर एक समाहार (unit) अपेक्षित है।
- उदाहरण:
- इतिहासपुराणं पञ्चमं वेदानां वेदः = इतिहास और पुराण पाँचवे वेदों का भी वेद है।
- यहाँ इतिहास और पुराण ये अलग-अलग नहीं हैं, एक ही समाहार (unit) हैं, यह बताना चाहता है वेद।
- भेरीमृदङ्गं वादय = भेरी और मृदङ्ग बजाओ।
- इधर भी भेरी वाद्य और मृदङ्ग वाद्य को अलग-अलग न रखके एक समाहार करके बताया गया है।
- जैसे हिन्दी में:
- हाथीघोड़ापालकी = हाथी, घोड़ा और पालकी एकवचन में समाहार है।
- ऐसे आपस में मिलती जुलती चीज़ों का समाहार समास करके कहा जाता है।
- पानसुपारि खाओ लेकिन बीड़ीसिगरेट न पियो = पान, सुपारी खाओ लेकिन बीड़ी और सिगरेट न पियो।
- यहाँ पान और सुपारी का एक समाहार है।
समाहार में हमेशा एकवचन ही होगा और सदैव नपुंसकलिङ्ग होगा।
इसके अलावा इसका प्रयोग पादपूरण के लिए भी होता है जहाँ इसका कोई भी अर्थ नही होता। जैसे रामायण में सञ्चोदितौ तौ तु राक्षसौ च महाबलौ। यहाँ च बिल्कुल निरर्थक है।
linktr.ee/samvadah #sanskritlessons
संस्कृतभाषा में आधारभूत किन्तु ध्यान देने योग्य नियम:
Basic but important rules in Sanskrit:
1) "अहम्" के साथ उत्तम पुरुष का प्रयोग होता है।
- We use "Utama Purusha" (First Person) with "I".
- अहं पठामि। (I read.)
- अहं लिखामि। (I write.)
- अहं गच्छामि। (I go.)
2) "त्वम्" के साथ मध्यम पुरुष का प्रयोग होता है।
- We use "Madhyam Purusha" (Second Person) with "You".
- त्वं पठसि। (You read.)
- त्वं लिखसि। (You write.)
- त्वं गच्छसि। (You go.)
यदि "त्वम्" के स्थान पर "भवान्" शब्द का प्रयोग हो, तो तृतीया पुरुष का प्रयोग होता है।
- If "भवान्" (Bhawān) is used instead of "त्वम्", "Prathama Purusha" (Third Person) is used.
- भवान् पठति। (He/She reads.)
- भवान् लिखति। (He/She writes.)
- भवान् गच्छति। (He/She goes.)
3) "अहम्" और "त्वम्" के अलावा किसी अन्य व्यक्ति या वस्तु के लिए तृतीया पुरुष का प्रयोग होता है।
- "Tritiya Purusha" (Third Person) is used for every other person or thing.
- सः पठति। (He reads.)
- सः लिखति। (He writes.)
- सः गच्छति। (He goes.)
ध्यान रखें:
- भवान् - You (respectful)
- भवत: - Your (respectful)
- भवन्तः - You all (respectful)
- भवतां - Your all (respectful)
#sanskritlessons
॥ ओ३म् ॥
1. One एकः (ekah)
2. Two द्वौ (dwau)
3.Three त्रयः (trayah)
4. Four चत्वारः (chatvaarah)
5. Five पञ्च (pancha)
6. Six षट् (shat)
7. Seven सप्त (sapta)
8. Eight अष्ट (ashta)
9. Nine नव (nava)
10. Ten दश (dasha)
After the number Ten, you see that the numbers till Nineteen the suffix dasha, in a way similar to the siffix -teen in English!
11. Elelven एकादश (ekaadasha)
12. Twelve द्वादश (dvaadasha)
13. Thirteen त्रयोदश (trayodasha)
14. Fourteen चतुर्दश (chaturdasha)
15. Fifteen पञ्चदश (panchadasha)
16. Sixteen षोडश (shodash)
17. Seventeen सप्तदश (saptadasha)
18. Eighteen अष्टादश (ashtaadasha)
19. Nineteen नवदश (navadasha)
20. Twenty विंशतिः (vimshatihi)
21. Twenty one एकविंशतिः (ekavimshatihi)
22. Twenty two द्वाविंशतिः (dvaavimshathi)
23. Twenty three त्रयोविंशतिः (trayovimshatihi)
24. Twenty four चतुर्विंशतिः (chaturvimshatihi)
25. Twenty five पञ्चविंशतिः (panchavimshatihi)
26. Twenty six षड्विंशतिः (shadvimshatihi)
27. Twenty seven सप्तविंशतिः (saptavimshatihi)
28. Twenty eight अष्टाविंशतिः (ashtaavimshatihi)
29. Twenty nine नवविंशतिः (navavimshatihi)
30. Thirty त्रिंशत् (trimshat)
Alright. We have now reached Thirty, which is trimshat. The same rule again follows to go further! One to nine as prefix to trimshat.
31. Thirty one एकत्रिंशत् (ekatrimshat)
32. Thirty two द्वात्रिंशत् (dvaatrimshat)
33. Thirty three त्रयस्त्रिंशत् (trayastrimshat)
34. Thirty four चतुस्त्रिंशत् (chatustrimshat)
35. Thirty five पञ्चत्रिंशत् (panchatrimshat)
36. Thirty six षट्त्रिंशत् (shat-trimshat)
37. Thirty seven सप्तत्रिंशत् (saptatrimshat)
38. Thirty eight अष्टत्रिंशत् (ashtatrimshat)
39. Thirty nine नवत्रिंशत् (navatrimshat)
40. Forty चत्वारिंशत् (chatvaarimshat)
41. Forty one एकचत्वारिंशत् (ekachatvaarimshat)
42. Forty two द्विचत्वारिंशत् (dvichatvaarimshat)
43. Forty three त्रिचत्वारिंशत् (trichatvaarimshat)
44. Forty four चतुश्चत्वारिंशत् (chatushchatvaarimshat)
45. Forty five पञ्चचत्वारिंशत् (panchachatvaarimshat)
46. Forty six षट्चत्वारिंशत् (shatchatvaarimshat)
47. Forty seven सप्तचत्वारिंशत् (saptachatvaarimshat)
48. Forty eight अष्टचत्वारिंशत् (ashtachatvaarimshat)
49. Forty nine नवचत्वारिंशत् (navachatvaarimshat)
50. Fifty पञ्चाशत् (panchaashat)
51. Fifty one एकपञ्चाशत् (ekapanchaashat)
52. Fifty two द्विपञ्चाशत् (dvipanchaashat)
53. Fifty three त्रिपञ्चाशत् (tripanchaashat)
54. Fifty four चतुःपञ्चाशत् (chatuhupanchaashat)
55. Fifty five पञ्चपञ्चाशत् (panchapanchaashat)
56. Fifty six षट्पञ्चाशत् (shatpanchaashat)
57. Fifty seven सप्तपञ्चाशत् (saptapanchaashat)
58. Fifty eight अष्टपञ्चाशत् (ashtapanchaashat)
59. Fifty nine नवपञ्चाशत् (navapanchaashat)
60. Sixty षष्टिः (shashtihi)
61. Sixty one एकषष्टिः (ekashashtihi)
62. Sixty two द्विषष्टिः (dvishashtihi)
63. Sixty three त्रिषष्टिः (trishashtihi)
64. Sixty four चतुःषष्टिः
65. Sixty five पञ्चषष्टिः (panchashashtihi)
66. Sixty six षट्षष्टिः (shatshashtihi)
67. Sixty seven सप्तषष्टिः (saptashashtihi)
68. Sixty eight अष्टषष्टिः (ashtashashtihi)
69. Sixty nine नवषष्टिः (navashashtihi)
70. Seventy सप्ततिः (saptatihi)
Now apply the same rule for numbers beyond Seventy (saptatihi), till eighty (asheetihi). Add the prefixes. Right, you know that!
71. Seventy one एकसप्ततिः (ekasaptatihi)
72. Seventy two द्विसप्ततिः (dvisaptatihi)
73. Seventy three त्रिसप्ततिः (trisaptatihi)
74. Seventy four चतुःसप्ततिः (chatuhusaptatihi)
75. Seventy five पञ्चसप्ततिः (panchasaptatihi)
76. Seventy six षट्सप्ततिः (shatsaptatihi)
77. Seventy seven सप्तसप्ततिः (saptasaptatihi)
78. Seventy eight अष्टसप्ततिः (ashtasaptatihi)
79. Seventy nine नवसप्ततिः (navasaptatihi)
80. Eighty अशीतिः (asheetihi)
81. Eighty one एकाशीतिः (ekaasheetihi)
82. Eighty two द्व्यशीतिः (dvyasheetihi)
83. Eighty three त्र्यशीतिः (tryasheetihi)
84. Eighty four चतुरशीतिः (chaturasheetihi)
85. Eighty five पञ्चाशीतिः (panchaasheetihi)
86. Eighty six षडशीतिः (shadasheetihi)
87. Eighty seven सप्ताशीतिः (saptaasheetihi)
88. Eighty eight अष्टाशीतिः (ashtaasheetihi)
89. Eighty nine नवाशीतिः (navaasheetihi)
90. Ninety नवतिः (navatihi)
Ninety is navatihi and we keep adding the prefixes till hundred.
91. Ninety one एकनवतिः (ekanavatihi)
92. Ninety two द्विनवतिः (dvinavatihi)
93. Ninety three त्रिनवतिः (trinavatihi)
94. Ninety four चतुर्णवतिः(chaturnavatihi)
95. Ninety five पञ्चनवतिः (panchanavatihi)
96. Ninety six षण्णवतिः (shannavatihi)
97. Ninety seven सप्तनवतिः (saptanavatihi)
98. Ninety eight अष्टनवतिः (ashtanavatihi)
99. Ninety nine नवनवतिः (navanavatihi)
100. A hundred शतम् (shatam)
~ डो॰ प्रवीणकुमारशास्त्री #Sanskritlessons
When do dental न् become cerebral ण् ?
Rule 1:
When the letter न् is preceded by the letters ऋ,ष् and र् and followed by
vowels (अ to औ), then dental न् changes to cerebral ण्. These letters (ऋ,ष्,र्,) are called निमित्तम्s.
Example:
विष्+नुः = विष्णुः - How?
When you separate the gunitas it is
व् +इ +ष् +न् +उ , here ष् precedes न् . So नुः became णुः।
Rule 2:
Sometimes there will be an intervening letter between the निमित्तम्s
(ऋ,ष्,र्,) and the नकारम्।
If those letters are
1. Vowels ( अ toऔ)
2. Gutturals or क वर्ग (क ख ग घ ङ)
3. Labials or प वर्ग ( प फ ब भ म)
4. any one of ह, य and व,
5. Or anuswara,
then dental न् changes to cerebral ण्.
The above categories of letters are called अव्यवधायकवर्णाः and the consonants other than these are called व्यवधायकवर्णाः.
Example:
Is it कृष्नः or कृष्णः?
क् +ऋ +ष् +न् +अ. Here न् is preceded by ष् . So कृष्णः is right.
Take another example,
Is it रामेन or रामेण?
र् +आ+ म् +ए +न् +अ
Here आ+ म् +ए are between निमित्तम् and न्, but they are 2 vowels and one from
प वर्ग , that is, अव्यवधायकवर्णाः.
So dental न् changed to cerebral ण्.
Or Remember this way
If the intervening letters are anyone from च वर्ग, ट वर्ग, त वर्ग, or one of the 3 letters स्, ल् and श्, then dental न् does not change to cerebral ण्.
To remember this, there is a formula -
ऋषिर् वनमयं चटत सलेशम्।
ऋषिर् - when in the same word, न् is preceded by ऋ, ष्, or र्
वनमयं - and intervened by a vowel or व्, न्,म् य् and अनुस्वारम्, then
णकारं भवति।
चटत सलेशम् - provided, the intervening letters be not anyone from च वर्ग, ट वर्ग, त वर्ग (चटत), or one of the 3 letters स्, ल् and श्.(सलेशम्)
Some examples follow:
क्षत्रियानाम् or क्षत्रियाणाम्?
क् +ष् +अ + त्+ र् +इ+ य्+ आ+ न् +आ+ म्
All intervening letters are अव्यवधायकवर्णाs, so there, णकारं भवति.
So is in
पत्रा+नि = पत्राणि।
रामाय+न= रामायण।
But in नरान् , पुष्यन्ति, अर्जुनेन etc, णत्वं न भवति।
Because in नरान्, though न् is there, there is no vowel following. So तत्र णकारं न भवति ।
In पुष्यन्ति, न् is followed by ति which is a व्यवधायक वर्णः , so
णत्वं न भवति।
In अर्जुनेन, the intervening letter is from च वर्ग, so णत्वं न भवति।
Courtesy: पृष्ठ १४-१५, A Sanskrit Manual for High Schools – Part I, R. Antoine, Xavier Publications, Calcutta.
#Sanskritlessons
स्त्रीलिङ्ग शब्दरूप बनाने का सरल उपाय:
1. प्रथम विभक्ति (कर्ता के रूप)
- रमा: रमा, रमे, रमाः।
- बाँये से दाँये क्रम में आ, ए, आः लिखें।
- लता: लता, लते, लताः।
2. द्वितीया विभक्ति (कर्म के रूप)
- द्वितीया एकवचन में शब्द के ऊपर बिन्दी रखें।
- रमा: रमां, रमे, रमाः।
- लता: लतां, लते, लताः।
3. तृतीया विभक्ति (करण के रूप)
- तृतीया एकवचन में 'रमा' के 'मा' से 'आ' हटाकर 'या' जोड़ें।
- द्विवचन और बहुवचन में क्रमशः 'भ्याम्' और 'भिः' जोड़ें।
- रमा: रमया, रमाभ्याम्, रमाभिः।
- लता: लतया, लताभ्याम्, लताभिः।
- रमा, लता, कन्या आदि स्त्रीलिंग शब्दों में कोई विकार नहीं होता, इन्हें उसी स्वरूप में लिखा जाता है।
4. चतुर्थी से सप्तमी विभक्ति (संप्रदान, अपादान, अधिकरण)
- तृतीया से सप्तमी तक एकवचन में क्रमशः 'या', 'यै', 'याः', 'याम्' लिखें।
- लता:
- लतायै, लताभ्याम्, लताभ्यः।
- लतायाः, लताभ्याम्, लताभ्यः।
- लतायाः, लतयोः, लतानाम्।
- लतायाम्, लतयोः, लतासु।
- सम्बोधन: हे लते, हे लते, हे लताः।
- षष्ठी, सप्तमी द्विवचन में 'रमा' के 'आ' को हटाकर 'योः' जोड़ें। सम्बोधन एकवचन में 'आ' को 'ए' कर दें।
- बालिका:
- बालिका, बालिके, बालिकाः।
- बालिकां, बालिके, बालिकाः।
- बालिकया, बालिकाभ्यां, बालिकाभिः।
- बालिकायै, बालिकाभ्यां, बालिकाभ्यः।
- बालिकायाः, बालिकाभ्यां, बालिकाभ्यः।
- बालिकायाः, बालिकयोः, बालिकानाम्।
- बालिकायां, बालिकयोः, बालिकासु।
- सम्बोधन: हे बालिके, हे बालिके, हे बालिकाः।
5. नदी शब्दरूप
- प्रथम विभक्ति: नदी, नद्यौ, नद्यः।
- द्वितीया विभक्ति: नदीम्, नद्यौ, नदीः।
- तृतीया विभक्ति: नद्या, नदीभ्याम्, नदीभिः।
- चतुर्थी विभक्ति: नद्यै, नदीभ्याम्, नदीभ्यः।
- पञ्चमी विभक्ति: नद्याः, नदीभ्याम्, नदीभ्यः।
- षष्ठी विभक्ति: नद्याः, नद्योः, नदीनाम्।
- सप्तमी विभक्ति: नद्याम्, नद्योः, नदीषु।
- सम्बोधन: हे नदि, हे नद्यौ, हे नद्यः।
#sanskritlessons
Some Simple Sentences - 1
Let’s begin with a few simple sentences that use straightforward verbs and subjects. In Sanskrit, the root form of a verb is called dhātu. For example, the root for the verb "to read" is path (पठ्).
The dhātu (धातु) takes different forms based on the number, tense, and person of the subject in a sentence, but it does not change based on gender.
Now, let’s see how the path dhātu (पठ् धातु) takes different forms in various cases.
If you want to ask, "Who is reading?" referring to a girl (feminine), you would say "kā pathati?" (का पठति?). Here, "kā" (का) means "who" in the feminine form, and the verb path (पठ्) becomes pathati (पठति).
If you want to ask the same question in a masculine form, it would be "kaha pathati?" (कः पठति). Here, "kaha" (कः) means "who" in the masculine form. Notice that the verb pathati (पठति) remains unchanged.
When you say, "You read," it would be "tvam pathasi?" (त्वं पठसि). Here, "tvam" (त्वं) means "you," and the verb path changes to pathasi (पठसि).
When you say, "I read," it would be "aham pathāmi?" (अहं पठामि). Here, "aham" (अहं) means "I," and the path dhātu (पठ् धातु) takes the form of pathāmi (पठामि).
To learn more about tenses, please navigate here.
Similarly, let’s create some more sentences using different dhātus.
- Seeta plays. → "Seetā krīḍati." (सीता क्रीडति)
- You play. → "tvam krīḍasi." (त्वं क्रीडसि)
- I play. → "aham krīdāmi." (अहं क्रीडामि)
- Alex says. → "Alexḥa vadati." (अलेक्षः वदति)
- You say. → "tvam vadasi." (त्वं वदसि)
- I say. → "aham vadāmi." (अहं वदामि)
- This person (he) sits. → "eṣaḥ upaviśati." (एषः उपविशति)
- You sit. → "tvam upaviśasi." (त्वम् उपविशसि)
- I sit. → "aham upaviśāmi." (अहम् उपविशामि)
Now you have the idea! You know how to construct very simple sentences using basic words. Feel free to experiment with your own words if you like. Good luck!
#sanskritlessons
Some Simple Sentences - 2
Now, let’s create some more simple sentences. We will focus on asking straightforward questions using the word "when," which is expressed as "kadaa" (कदा) in Sanskrit, and provide simple answers.
For example, if you want to ask, "When does Alex go?" you would say, "Alexḥa kadaa gachchati?" (अलेक्षः कदा गच्छति?)
To answer, you could say, "Alex goes at 7 o'clock," which would be "Alexḥa saptavādane gachchati." (अलेक्षः सप्तवादने गच्छति)
Let’s try some more sentences:
- When does Seeta read? → "Seetā kadaa pathati?" (सीता कदा पठति?)
- Seeta reads at half past three. → "Seetā sārdha trivādane pathati." (सीता सार्धत्रिवादने पठति)
- When do they play? → "Tāḥ kadaa krīḍanti?" (ताः कदा क्रीडन्ति?)
- They play at 8 o'clock. → "Tāḥ aṣṭavādane krīḍanti." (ताः अष्टवादने क्रीडन्ति)
- When do I write? → "Aham kadaa likhāmi?" (अहं कदा लिखामि?)
- I write at quarter to eleven. → "Aham pādon ekādashavādane likhāmi." (अहं पादोन एकादशवादने लिखामि.)
- When do you go? → "Tvam kadaa gachchasi?" (त्वं कदा गच्छसि?)
- You go at 2 o'clock. → "Tvam dvivādane gachchasi." (त्वं द्विवादने गच्छसि.)
- When do you get up? → "Bhavān kadaa uttiṣṭhati?" (भवान् कदा उत्तिष्ठति?)
- You (masculine) get up at 6:10. → "Bhavān daśādhika ṣaḍvādane uttiṣṭhati." (भवान् दशाधिक षड्वादने उत्तिष्ठति.)
- When is your dance? → "Bhavatyaḥ nartanam kada asti?" (भवत्याः नर्तनं कदा अस्ति?)
- Your (feminine) dance is at 5:35. → "Bhavatyaḥ nartanam pañcādhika sārdha pañcavādane asti." (भवत्याः नर्तनं पञ्चाधिक सार्ध पञ्चवादने अस्ति.)
- When does he write? → "Saḥ kadaa likhati?" (सः कदा लिखति?)
- He writes in the evening. → "Saḥ sāyaṅkāle likhati." (सः सायङ्काले लिखति.)
This covers various situations where you can ask questions using the word "kadaa" (कदा). Additionally, you have learned how to refer to time in different contexts.
You may have also noticed the masculine and feminine forms of the pronoun "you," changing from "bhavān" (भवान्) to "bhavatyaḥ" (भवत्याः). This is a great start! Try to create as many sentences as you like using these new words. Have fun experimenting with the language!
#sanskritlessons
Some Simple Sentences - 3
In our daily conversations, we often use words like "today," "tomorrow," and "day after tomorrow" when referring to days. Let’s learn these terms in Sanskrit.
Let’s start with some simple examples. If you want to say, "Today is Friday," you would say "Adya śukravāsaraḥ." (अद्य शुक्रवासरः), where "adya" (अद्य) means "today" and "śukravāsaraḥ" (शुक्रवासरः) means "Friday."
How about saying, "Tomorrow is Saturday"? Since today is Friday, it makes sense! You would say, "Śvaha śanivāsaraḥ." (श्वः शनिवासरः).
This means that the day after tomorrow will be Sunday! You can say, "Parashvaha bhānuvāsaraḥ." (परश्वः भानुवासरः) for "Day after tomorrow is Sunday."
What about the coming Monday, which is the day after the day after tomorrow? You would say, "Praparashvaha somavāsaraḥ." (प्रपरश्वः सोमवासरः) for "The day after the day after tomorrow is Monday."
By the way, we haven’t learned how to refer to "yesterday" yet, have we? That would be "hyaha." (ह्यः)
For example, "Yesterday was Thursday" would be "Hyaha guruvāsaraḥ." (ह्यः गुरुवासरः).
That’s enough for now! You have learned "hyaha" (yesterday), "adya" (today), "śvaha" (tomorrow), "parashvaha" (day after tomorrow), and "praparashvaha" (day after the day after tomorrow) all at once. Similarly, "day before yesterday" is "parahyaha" (परह्यः) and "day before the day before yesterday" is "praparahyaha" (प्रपरह्यः) in Sanskrit.
Feel free to use these words in your own sentences. The entire sentence doesn’t have to be in Sanskrit; you can mix these words with the language you are most comfortable with.
Learning is a wonderful experience! It’s a lot of fun, and it’s not just about what we learn but also about how much enjoyment our brain cells get during the process.
#sanskritlessons
Some Simple Sentences - 4
Let’s learn how to create simple sentences using basic words like "who," "he," and "she." In Sanskrit, the words "eshaha" (एषः) and "saha" (सः) both mean "he." However, "eshaha" (एषः) can be used in contexts where you refer to "this one," while "saha" (सः) refers to "that one."
The word for "who" is "kaha" (कः) in the masculine form and "kaa" (का) in the feminine form.
Now, let’s use these words in simple sentences. It’s quite straightforward; you just combine the respective words.
- Who is he (this one)? → "Eshaha kaha?" (एषः कः?)
- Who is he (that one)? → "Saha kaha?" (सः कः?)
- Who is she (this one)? → "Eshaa kaa?" (एषा का?)
- Who is she (that one)? → "Saa kaa?" (सा का?)
Great! Now, you might be curious about how to answer these questions. For instance, if you are asking who he is and referring to Alex, the answer would be "Saha Alexha." (सः अलेक्षः) meaning "He is Alex."
If you are referring to Seeta and asking who she is, you would say "Eshaa Seetaa." (एषा सीता) meaning "She is Seeta."
Please note that in these simple sentences, words like "eshaha" (एषः), "saha" (सः), and "Alexha" (अलेक्षः) are masculine, as they end with "-ha," while "Seetaa" (सीता), "eshā" (एषा), and "sā" (सा) are feminine, as they end with "-aa."
Now, let’s learn a few more simple words and how to use them in sentences.
The word "etat" (एतत्) means "this" or "it," and "tat" (तत्) means "that." The word "kim" (किम्) means "what."
- What is this or what is it? → "Etat kim?" (एतत् किम्?)
- What is that? → "Tat kim?" (तत् किम्?)
If you want to answer these questions by saying, "This is a book," you would say "Etat pustakam." (एतत् पुस्तकम्।)
Note that the words "kim" (किम्) and "pustakam" (पुस्तकम्) both end with the suffix "-m."
You will learn more about why this is the case in the section on Grammar later.
#sanskritlessons
Some Simple Sentences - 5
In our previous lessons, we learned the meaning of the word "kutra" (कुत्र), which means "where." Now, let’s expand our vocabulary with a few more words: "atra" (अत्र), "tatra" (तत्र), "sarvatra" (सर्वत्र), and "anyatra" (अन्यत्र).
- "Atra" (अत्र) means "here."
- "Tatra" (तत्र) means "there."
- "Sarvatra" (सर्वत्र) means "everywhere."
- "Anyatra" (अन्यत्र) means "somewhere."
For example, if you want to ask, "Where is Alex?" you would say, "Alexaha kutra asti?" (अलेक्षः कुत्र अस्ति?). You can answer this by saying, "Alexaha tatra asti." (अलेक्षः तत्र अस्ति), which means "Alex is there." If you want to say, "Alex is here," you would say, "Alexaha atra asti." (अलेक्षः अत्र अस्ति).
We have also learned that the word "na" (न) is used for negation. If you want to say, "Alex is not there," you would use the phrase "na asti" (नास्ति), which combines "na" (न) and "asti" (अस्ति). You would say, "Alexaha tatra na asti." (अलेक्षः तत्र नास्ति). Furthermore, you can say, "Alexaha tatra na asti; saha anyatra asti." (अलेक्षः तत्र नास्ति; सः अन्यत्र अस्ति), meaning "Alex is not there; he is somewhere." Here, "anyatra" (अन्यत्र) translates to "somewhere."
The word "vaa" (वा) is often used at the end of a sentence to turn it into a question. For example, "Alex is there, isn't he?" can be translated to "Alexaha tatra asti vaa?" (अलेक्षः तत्र अस्ति वा?). You can respond with "Aam, Alexaha tatra asti." (आम्, अलेक्षः तत्र अस्ति) if Alex is indeed there. The word "aam" is an affirmative word used at the beginning of the sentence.
The word "sarvatra" (सर्वत्र) means "everywhere." You can use it in a sentence like "Air is everywhere," which translates to "Vaayuhu sarvatra asti." (वायुः सर्वत्र अस्ति). Here, "vaayuhu" (वायुः) means "air."
Now, try to create simple sentences using these new words you have learned. It’s going to be a lot of fun! We have covered many simple words such as he, she, it, I, you, and simple verbs that can be used alongside these words. We will continue to learn how to form simple conversations in the upcoming sections.
#sanskritlessons
प्राय: लोग समझते हैं कि "विराम" शब्द का इस अर्थ में प्रयोग आधुनिक है और यह शब्द "पंक्चुएशन" का अनुवाद है। किंतु तत्वत: ऐसी बात नहीं है। पाणिनि से भी बहुत पूर्व प्रातिशाख्यों एवं शिक्षाग्रंथों में विराम शब्द का प्रयोग इससे मिलते जुलते अर्थों में मिलता है। तैत्तरीय प्रातिशाख्य में चार प्रकार का विराम माना गया है :
ऋग्विराम: पदविरामो विवृतिविराम: समानपदविवृत्तिविरामस्त्रिमात्रो द्विमात्र एक मात्रोर्धमात्र इत्यानुपूर्व्येंण,
अर्थात् ऋग्विराम, पदविराम, विवृतिविराम, समानपदविवृत्तिविराम, इन विरामों की मात्राएँ क्रमश: तीन, दो, एक तथा अर्ध मानी गई हैं। इनमें ऋग्विराम चरण या छंद के अंत के लिए अर्थात् आज के पूर्ण विराम जैसा है। "ऋक्" का अर्थ है छंद, इसीलिए इस विराम को "ऋग्विराम" कहा गया है। इसके लिए प्राय: एक या दो खड़ी पाई देने की परंपरा रही है। कभी कभी छोटा वृक्ष या फूल भी बनाते रहे हैं। "पदविराम" दो शब्दों या पदों के बीच में आता है। पदों के बीच में आता है। पदों के बीच में होने के कारण ही इसका नाम "पदविराम" है। वस्तुत: पदों के बीच कोई विरामचिह्न दिया नहीं जाता। इसका आशय मात्र यह है सामान्य भाषा में पदों के बीच विराम अथवा ध्वनि का अभाव होता है और उसे लगभग दो मात्रा (अर्थात् दीर्घ ई या दीर्घ ऊ जितना) होना चाहिए। तीसरा विराम "विवृतिविराम" भी शब्दों या पदों के बीच में ही आता है, किंतु ये विशेष प्रकार के शब्द या पद होते हैं। कभी कभी संस्कृत में ऐसा होता है कि शब्द के अंत में स्वर आता है और उसके बादवाले शब्द के प्रांरभ में भी स्वर। सामान्यत: ऐसी स्थिति में संधि हो जाती है। किंतु जब इनके बीच संधि नहीं होती, तो इन दोनों शब्दों के बीच का विराम अन्य प्रकार के सामान्य शब्दों या पदों के बीच के विराम से आधा अर्थात् केवल एक मात्रा (अर्थात् अ, इ जितना) का होता है। यही "विवृतिविराम" है। "हरी एतौ," "अहो इशा:" के बीच के विराम इसी वर्ग के हैं। "विवृति", स्वरों की असंधि विवृति: स्वरयोरसंधि: - तैत्तिरीय प्रातिशाख्य) का पारिभाषिक नाम है। इसी आधार पर इस विराम को इस नाम से अभिहित किया गया है। विवृति विराम के चार उपभेद भी किए गए हैं :
(1) वत्सानुसृता (अर्थात् वह गाय, जिसका बछड़ा अनुसरण करे) जिसमें पहला स्वर ह्रस्व तथा दूसरा दीर्घ हो। स्पष्ट ही यह नाम बहुत काव्यात्मक है। ह्रस्व को बछड़ा तथा दीर्घ को गाय कहा गया है। इसे याज्ञवल्क्य शिक्षा में वत्सानुमृजिता कहा गया है।
(2) वत्सानुसारिणी (अर्थात् गाय जो बछड़े का अनुसरण करे) इस विराम के पूर्व का स्वर दीर्घ तथा बाद का स्वर ह्रस्व होता है। यहाँ भी वे ही प्रतीक हैं।
(3) पाकवती (यहाँ "पाक" का अर्थ है "बच्चा", इस प्रकार "पाकवती" का अर्थ है "बच्चोंवाली) - इसमें विराम के पहले और बाद में दोनों ही ओर ह्रस्व स्वर होते हैं। स्पष्ट ही यहाँ ह्रस्व स्वरों को "बच्चा" कहा गया है।
(4) पिपीलिका (अर्थात् छोटी लाल चींटी)-इसमें विराम के दोनों ओर दीर्घ स्वर होते हैं। चींटी बीच में पतली होती है और दोनों ओर मोटी। दोनों ओर के मोटे भाग को दीर्घ स्वर का प्रतीक मानकर यह नाम दिया गया है। इन चार विरामों को विवृति के चार भेद या चार विवृतियाँ भी माना गया है।
विवृतिविराम (या विवृति) के ये भेद मांडूकी, नारदीय तथा याज्ञवल्क्य शिक्षा आदि में मिलते हैं। ऊपर कहा जा चुका है कि विवृतिविराम एक मात्रा का होता है, किंतु इसके चारों भेदों की मात्रा समान नहीं है। इनमें प्रथम दो की मात्रा तो एक-एक है, किंतु तीसरे की 3/4 मात्रा तथा चौथे की 1/4 मात्रा। आश्चर्य होता है भारतीय मनीषियों के इस सूक्ष्म अध्ययन को देखकर। यदि स्वर उक्त प्रकार से आएँ तो विरामकाल सचमुच ही कुछ इसी प्रकार का होता है।
पहला विराम चरणांत या छंदांत का था, दूसरे और तीसरे दो पदों के बीच के थे। चौथा विराम शब्द या पद के भीतर का है। कभी कभी ऐसा होता है कि शब्द में दो स्वर पास पास आते हैं, किंतु उनकी संधि नहीं होती। जिस प्रकार दो पदों के बीच स्वरों की असंधि का नाम "विवृति" है, उसी प्रकार एक ही पद में दो स्वरों में असंधि का नाम समानपदविवृत्ति है। ऐसे स्वरों के बीच के विराम को समानपदविवृति विराम कहा गया है। ऐसी स्थिति संस्कृत में बहुत कम आती थी, किंतु फिर भी कुछ उदाहरण तो मिल ही जाते हैं, जैसे प्रउगम्, तितउः।
पाणिनि में भी "विराम" शब्द (विरामोऽवसानम् 1.4, 110) आता है। यहाँ भी विराम का अर्थ लगभग वही है अर्थात् "मौन" या ध्वनि का अभाव। काशिकाकार कहता है विरतिर्विराम: । विरम्यते अनेन इति वा विराम:।
काशिकाकार ने उपर्युक्त विरामों से आगे बढ़कर भी विचार किया है। उनका कहना है कि शब्द की हर दो ध्वनियों के बीच थोड़ा सा विराम होता है अर्थात् हर दो व्यंजनों या स्वरव्यंजन के बीच। इसे वे आधी मात्रा के बराबर मानते हैं। आधी मात्रा आज की दृष्टि से उदासीन स्वर या ह्रस्वार्ध स्वर के बराबर मानी जा सकती है।
भारत में लेखन के विरामचिह्नों का प्रयोग काफी प्राचीन काल से मिलता है। अशोक के अभिलेखों में - "," तथा "।" प्रयोग हुआ है। इसी प्रकार पूर्व प्रदेशीय चालुक्य अभिलेखों में "।" का प्रयोग मिलता है। भारत में विरामचिह्नों का व्यवस्थित एवं नियमित प्रयोग यूरोपीय संपर्क के बाद प्रेस के प्रचार के साथ बढ़ा।
हिंदी में खड़ी पाई या पूर्ण विराम भारतीय परंपरा का है, जिसका प्राचीन नाम "दंड" था।शेष चिन्ह अंग्रेजी के माध्यम से यूरोप से आए हैं।
#Sanskritlessons
A Dictionary of Sanskrit Grammar
विराम is an ancient term used in the Prātiśākhya works to denote a stop or pause in general, occurring at the end of a word, at the end of the first member of a compound (as shown in the Padapāṭha), inside a word, or at the end of a vowel when it is followed by another vowel. The duration of this virāma varies under different circumstances; however, it may be described differently in various Prātiśākhyas even under the same conditions. Generally, there is no pause between two consonants, nor between a vowel and a consonant that precedes or follows it.
The Taittirīya Prātiśākhya identifies four kinds of विराम:
(a) ऋग्विरामः a pause at the end of a foot or verse, lasting the duration of three mātrās or moras.
(b) पदविरामः a pause between two words, lasting the duration of two mātrās; e.g., इषे त्वा ऊर्जे त्वा.
(c) विवृतिविरामः A pause between two words where the preceding one ends in a vowel and the following begins with a vowel, with the vowels not being euphonically combined; this pause lasts for one mātrā; e.g., स इधानः, त एनम्.
(d) समानपदविवृतिविरामः A pause between two vowels inside a word, which is a rare occurrence; this has a duration of half a mātrā; e.g., प्रउगम्, तितउः.
The term विवृत्ति is explained as स्वरयोरसंधिः. The vivṛttivirāma is further divided into:
- वत्सानुसृता: where the preceding vowel is short and the succeeding vowel is long.
- वत्सानुसारिणी: where the preceding vowel is long and the succeeding vowel is short.
- पाकवती: where both vowels are short.
- पिपीलिका: where both vowels are long.
This fourfold division is detailed in the Śikṣā, with their durations specified as one mātrā, one mātrā, three-fourths of a mātrā, and one-fourth of a mātrā, respectively. The duration between the two words of a compound word when split in the Padapāṭha is also equal to one mātrā; cf. R.Pr.I.16.
The word विराम appears in Pāṇini's rule विरामोऽवसानम् (P.I. 4.110), where commentators have interpreted it as absence; cf. वर्णानामभावोवसानसंज्ञः स्यात् (S.K. on P. I.4.110). Additionally, विरतिर्विरामः। विरम्यते अनेन इति वा विरामः (Kāś. on P.I.4.110) are relevant. According to Kāśikā, even in the Saṁhitā text, there is a duration of half a mātrā between various phonetic elements, including between two consonants or between a vowel and a consonant, although this is often imperceptible; cf. परो यः संनिकर्षो वर्णानां अर्धमात्राकालव्यवधानं स संहितासंज्ञो भवति (Kāś. on P. I.4.109). For further details, see the Mahābhāṣya on P.I.4.109 and I.4.110.
#sanskritlessons
Sanskrit Mini-Lesson: The Concept of Sandhi—When It Occurs and When It Does Not
Q: In "सुवर्णस्य मे मुख्यदुःखं तदेकम्," why doesn't मे undergo sandhi?
My Response:
A: Sandhi is a transformation of varnas (vowels, consonants, anusvara, or visarga) that occurs naturally and automatically when two varnas are pronounced continuously (संहिता) for smoother pronunciation. For example, अ + अ => आ, इ + अ => य, and अम् + क => अङ्क. If you try pronouncing these separately first and then continuously, you will notice the sandhi happening spontaneously. Panini has encoded these natural rules into his sutras (aphorisms) in the Ashtadhyayi.
In the normal flow of the Sanskrit language, we have a continuous stream of one अक्षर (syllable) followed by another. An अक्षर is defined as zero or more (joint) consonants followed by exactly ONE vowel, optionally followed by an anusvara or visarga. Notice that in this pattern, it is quite normal for a vowel (at the end of the first syllable) to be followed by a consonant (at the beginning of the next syllable). In such cases, the pronunciation is already smooth, and no transformation occurs. Sandhi only happens when this normal pattern changes, in order to restore smoothness. For example, अ + अ has two consecutive vowels, which is not the normal pattern, so while pronouncing, the two similar vowels merge into a long vowel version of the same. Similarly, certain combinations of consonants may be difficult to pronounce, so when combined, they are naturally transformed for smoother pronunciation.
In the case of मे मुख्यदुःखम् in the example, मे + मु is already a normal pattern of syllables and can be pronounced smoothly as मेमु, so no sandhi occurs here.
I hope this helps! जयतु संस्कृतम्। 🙏😊
~ Amit Rao
#SanskritLessons
A Dictionary of Sanskrit Grammar
विराम is an ancient term used in the Prātiśākhya works to denote a stop or pause in general, occurring at the end of a word, at the end of the first member of a compound (as shown in the Padapāṭha), inside a word, or at the end of a vowel when it is followed by another vowel. The duration of this virāma varies under different circumstances; however, it may be described differently in various Prātiśākhyas even under the same conditions. Generally, there is no pause between two consonants, nor between a vowel and a consonant that precedes or follows it.
The Taittirīya Prātiśākhya identifies four kinds of विराम:
(a) ऋग्विरामः a pause at the end of a foot or verse, lasting the duration of three mātrās or moras.
(b) पदविरामः a pause between two words, lasting the duration of two mātrās; e.g., इषे त्वा ऊर्जे त्वा.
(c) विवृतिविरामः A pause between two words where the preceding one ends in a vowel and the following begins with a vowel, with the vowels not being euphonically combined; this pause lasts for one mātrā; e.g., स इधानः, त एनम्.
(d) समानपदविवृतिविरामः A pause between two vowels inside a word, which is a rare occurrence; this has a duration of half a mātrā; e.g., प्रउगम्, तितउः.
The term विवृत्ति is explained as स्वरयोरसंधिः. The vivṛttivirāma is further divided into:
- वत्सानुसृता: where the preceding vowel is short and the succeeding vowel is long.
- वत्सानुसारिणी: where the preceding vowel is long and the succeeding vowel is short.
- पाकवती: where both vowels are short.
- पिपीलिका: where both vowels are long.
This fourfold division is detailed in the Śikṣā, with their durations specified as one mātrā, one mātrā, three-fourths of a mātrā, and one-fourth of a mātrā, respectively. The duration between the two words of a compound word when split in the Padapāṭha is also equal to one mātrā; cf. R.Pr.I.16.
The word विराम appears in Pāṇini's rule विरामोऽवसानम् (P.I. 4.110), where commentators have interpreted it as absence; cf. वर्णानामभावोवसानसंज्ञः स्यात् (S.K. on P. I.4.110). Additionally, विरतिर्विरामः। विरम्यते अनेन इति वा विरामः (Kāś. on P.I.4.110) are relevant. According to Kāśikā, even in the Saṁhitā text, there is a duration of half a mātrā between various phonetic elements, including between two consonants or between a vowel and a consonant, although this is often imperceptible; cf. परो यः संनिकर्षो वर्णानां अर्धमात्राकालव्यवधानं स संहितासंज्ञो भवति (Kāś. on P. I.4.109). For further details, see the Mahābhāṣya on P.I.4.109 and I.4.110.
#sanskritlessons
sanskritwisdom.com
[सम्पाद्यताम्]अयोगवाहाः (AYOGAVĀHĀH)
अयोगवाहाः (ayogavāhāh) are letters in Sanskrit which always come after vowels. They cannot be pronounced by themselves. There are two such letters - विसर्गः (Visargaḥ) (ः) and अनुस्वारः (Anusvāraḥ) (ं).
विसर्गः(Visargah) –
This अयोगवाहः (Ayogavāhaḥ) represents a repetitive sound which has the sound of the letter ह् (H) and the vowel that came before it. Its symbol is this ः
अनुस्वारः (Anusvāraḥ) –
This अयोगवाहः (Ayogavāhaḥ) represents a nasal sound. When it is used for वर्गीय-व्यञ्जनानि
(Vargīya-Vyañjanāni), its sound becomes that of the अनुनासिक-व्यञ्जनम् (anunāsika-vyañjanam) of that वर्गः (Vargaḥ). The अनुस्वारः (Anusvāraḥ) can be replaced with the अनुनासिक-व्यञ्जनम् (anunāsika-vyañjanam) of that वर्गः (Vargaḥ).
When it is used for अवर्गीय-व्यञ्जनानि (Avargiya-Vyañjanani), its sound becomes a pure nasal. In this case, the अनुस्वारः (Anusvāraḥ) cannot be swapped with any other letter.
#sanskritlessons
वर्णविच्छेदः (varavicchedah):
This is the separation of letters (वर्णाः) of a certain word (शब्द). e.g.-
जननी = ज् + अ + न् + अ + न् + ई।
भगवत् = भ् + अ + ग् + अ + व् + अ + त्।
वर्णसंयोगः (varnasamyogah):
This is the combination of different letters (वर्णाः) to form a word (शब्दः ). e.g.-
ज् + अ + न् + अ + न् + ई = जननी
भ् + अ ग् + अ + व् + अ + त् = भगवत् ।
Note: Whenever an अयोगवाहः (ayogavāhah) is found in a word, it is written along with the vowel (स्वरः) it is accompanying. eg. देवः = द् + अ + व् + अः ।
Note: By doing वर्णविच्छेदः (varnavicchedaḥ), one can know how the word's cases will be. One can know this by looking at the letter which is at the end of the word.
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शब्दप्रकाराः। (śabdaprakārāḥ)
In Sanskrit, there are various types of Word Classes. Let’s look at these in detail.
There are five main word classes:
1. नामपदानि (nāmapadāni) i.e. Nouns,
2. सर्वनामपदानि (sarvanāmapadāni) i.e. Pronouns,
3. विशेषणपदानि (viśeṣaṇapadāni) i.e. Adjectives,
4. क्रियाविशेषणपदानि (kriyāviśeṣaṇapadāni) i.e. Adverbs and
5. क्रियापदानि (kriyāpadāni) i.e. Verbs.
Important points to note:
• अव्ययपदानि (avyayapadāni) i.e. (Indeclinables) are included in क्रियाविशेषणपदानि (kriyāviśeṣaṇapadāni) i.e. Adverbs.
• The base form of any word (without any forms or suffixes) is known as the प्रातिपदिकम् (prātipadikam) of that word e.g. – ‘संस्कृतम्’ (saṃskṛtam) is the nominative case, singular form of the word, whereas, ‘संस्कृत’ (saṃskṛta) is the प्रातिपदिकम् (prātipadikam), without any form.
• A धातुः (dhātuḥ) in Sanskrit, is a root word. Roots are the base forms of verbs and they have a particular meaning e.g. – ‘पठति’ (paṭhati) has a third person, singular, present tense suffix added to it, whereas, ‘√पठ्’ (√paṭh), its root does not have any suffix.
#sanskritlessons
नामपदानि (nāmapadāni) – Nouns: These are words that name a particular person, animal, object, place, etc. Some examples are:
रमेशः (rameśaḥ) – Is the name of a boy.
भल्लूकः (bhallūkaḥ) – means ‘bear’ i.e. name of an animal.
पुस्तकम् (pustakam) – means ‘book’ i.e. name of an object.
गृहम् (gṛham) – means ‘home’ i.e. name of a place.
सर्वनामपदानि (sarvanāmapadāni) – Pronouns: These are words which are used in the place of a noun to avoid unnecessary repetition. The pronoun-subject agreement is very important in Sanskrit. Whatever grammatical gender, grammatical number and case the subject has, the same must be true for the pronoun.
#sanskritlessons
वानरः कूर्दति। (vānaraḥ kūrdati।) सः कूर्दति। (saḥ kūrdati।): The first sentence means, “The monkey is jumping”. and the second sentence means, “He is jumping”.
In this example, the pronoun has the same grammatical gender (masculine), grammatical number (singular) and case (nominative) and is replacing the noun.
शिक्षिका पाठयति। (śikṣikā pāṭhayati।) सा पाठयति। (sā pāṭhayati।): The first sentence means, “The teacher is teaching”. and the second sentence means “She is teaching”.
In this example, the pronoun has the same grammatical gender (feminine), grammatical number (singular) and case (nominative) and is replacing the noun.
पुस्तकं पतति। (pustakaṃ patati।) तत् पतति। (tat patati।): The first sentence means, “The book is falling”. and the second sentence means “It is falling”.
In this example, the pronoun has the same grammatical gender (neuter), grammatical number (singular) and case (nominative) and is replacing the noun.
#sanskritlessons
विशेषणपदानि (viśeṣaṇapadāni) – Adjectives: These are words which describe a noun and give more information about it. The subject-adjective agreement is very important in Sanskrit. Whatever grammatical gender, grammatical number and case the subject has, the same must be true for the adjective. A few examples are given below:
बुद्धिमान् छात्रः पठति। (buddhimān chātraḥ paṭhati।): This means, “The intelligent student is studying”. Here, the adjective has the same grammatical gender (masculine), grammatical number (singular) and case (nominative) and is describing the noun.
उत्तमा लेखिका पुस्तकानि लिखति। (uttamā lekhikā pustakāni likhati।): This means, “The good authoress writes many books”. Here, the adjective has the same grammatical gender (feminine), grammatical number (singular) and case (nominative) and is describing the noun.
सुन्दरं पुष्पं विकसति। (sundaraṃ puṣpaṃ vikasati।): This means, “The beautiful flower is blooming”. Here, the adjective has the same grammatical gender (neuter), grammatical number (singular) and case (nominative) and is describing the noun.
#sanskritlessons
क्रियाविशेषणपदानि (kriyāviśeṣaṇapadāni) – Adverbs: These are words which describe a particular verb and give more information about it. Many of these are usually indeclinables (अव्ययपदानि).
e.g. – नरः शनैः वदति। (naraḥ śanaiḥ vadati।) This means, “The man is speaking slowly”. Here, the adverb is telling us more information about how he speaks, i.e. slowly.
#sanskritlessons
Grammatical Numbers are known as वचनानि (vacanāni) in Sanskrit. These basically denote the number of something in a sentence.
Grammatical numbers are of three types.
1. एकवचनम् (ekavacanam) i.e. Singular,
2. द्विवचनम् (dvivacanam) i.e. Dual and
3. बहुवचनम् (bahuvacanam) i.e. Plural.
It is एकवचनम् (ekavacanam) i.e. Singular when there is only one of something in the sentence.
It is द्विवचनम् (dvivacanam) i.e. Dual when there are two of something in a sentence.
It is बहुवचनम् (bahuvacanam) i.e. Plural when there are multiple things of something in a sentence.
#sanskritlessons
To explain the above details a little better, we will look at the following sentence as an example. “The boy is reading.”
The above sentence in all grammatical numbers will be formed the following way.
In एकवचनम् (ekavacanam) i.e. Singular it will be बालकः पठति। (bālakaḥ paṭhati।), which means, “The boy is reading“.
In द्विवचनम् (dvivacanam) i.e. Dual it will be बालकौ पठतः। (bālakau paṭhataḥ।), which means, “Two boys are reading“.
In बहुवचनम् (bahuvacanam) i.e. Plural it will be बालकाः पठन्ति। (bālakāḥ paṭhanti।), which means, “Many boys are reading“.
Note: In English, there are two types of grammatical numbers i.e. Singular and Plural. However, in Sanskrit, apart from Singular and Plural grammatical numbers there is this additional grammatical person i.e. Dual. In Sanskrit, when two of something needs to be shown, द्विवचनम् (dvivacanam) i.e. Dual is used and not बहुवचनम् (bahuvacanam) i.e. Plural.
#sanskritlessons
Sanskrit Grammatical Genders:
Grammatical genders are known as लिङ्गानि (liṅgāni) in Sanskrit. There are word forms that are dependent on the grammatical number, grammatical gender, case and ending of that particular word. All of these factors come together to create a particular form of the word.
Grammatical genders are of three types:
1. पुंलिङ्गम् (pulliṅgam) i.e Masculine Gender,
2. स्त्रीलिङ्गम् (strīliṅgam) i.e. Feminine Gender and
3. नपुंसकलिङ्गम् (napuṃsakaliṅgam) i.e. Neuter Gender.
#sanskritlessons
पुल्लिङ्गम् (pulliṅgam) i.e Masculine gender: Some commonly used words for masculine gender are –
गजः (gajaḥ) i.e. Elephant
बालकः (bālakaḥ) i.e. Boy
विद्यालयः (vidyālayaḥ) i.e. School
मुनिः (muniḥ) i.e. Saint
कविः (kavi) i.e. Poet
ऋषिः (ṛṣiḥ) i.e. Sage
तरुः (taruḥ) i.e. Tree
शिशुः (śiśuḥ) i.e. Child
गुरुः (guruḥ) i.e. Teacher
पिता (pitā) i.e. Father
#sanskritlessons
स्त्रीलिङ्गम् (strīlingam) i.e. Feminine Gender: Some
commonly used words for feminine gender are -
माला (mālā) i.e Garland
बालिका (bālikā) i.e. Girl
पाठशाला (pāṭhaśālā) i.e. School
मतिः (matiḥ) i.e. Intellect
प्रकृतिः (prakṛtiḥ) i.e. Nature
रात्रिः (rātriḥ) i.e. Night
नदी (nadī) i.e. River
जननी (janani) i.e. Mother
नगरी (nagari) i.e. Big City
धेनुः (dhenuḥ) i.e. Cow
चञ्चुः (cañcuḥ) i.e. Beak
रज्जुः (rajjuḥ) i.e. Rope
नपुंसकलिङ्गम् (napuṃsakaliṅgam) i.e Neuter gender: Some commonly used words for neuter gender are –
फलम् (phalam) i.e. Fruit
पुस्तकम् (pustakam) i.e. Book
जलम् (jalam) i.e. Water
मधु (madhu) i.e. Honey
अम्बु (ambu) i.e. Water
वस्तु (vastu) i.e. Object
#sanskritlessons
Sanskrit Grammatical Persons:
Grammatical persons are known as पुरुषाः (puruṣāḥ) in Sanskrit. These influence verbs. There are three grammatical persons:
1. प्रथमपुरुषः (prathamapuruṣaḥ) i.e. Third Person,
2. मध्यमपुरुषः (madhyamapuruṣaḥ) i.e. Second Person and
3. उत्तमपुरुषः (uttamapuruṣaḥ) i.e. First Person.
प्रथमपुरुषः (prathamapuruṣaḥ) i.e. Third Person is used most of the time. Third person refers to anybody else other than the person himself/herself and the person being spoken to.
Following are some sentences using third person in all the three grammatical numbers:
Singular – शिक्षकः पाठयति। (śikṣakaḥ pāṭhayati।). This sentence means, “The teacher is teaching”.
Dual – शिक्षकौ पाठयतः। (śikṣakau pāṭhayataḥ।). This sentence means, “Two teachers are teaching”.
Plural – शिक्षकाः पाठयन्ति। (śikṣakāḥ pāṭhayanti।). This sentence means, “Many teachers are teaching”.
#sanskritlessons
मध्यमपुरुषः (madhyamapuruṣaḥ) i.e. Second Person is used to refer to the person being spoken to.
Only three words can be used for second person:
1. त्वम् (tvam) i.e. You which is ‘Singular’,
2. युवाम् (yuvām) i.e. You two which is dual and
3. यूयम् (yūyam) i.e. You all which is Plural.
Following are some sentences using second person in all the three grammatical numbers:
Singular – त्वं कुत्र गच्छसि? (tvaṃ kutra gacchasi?). This sentence means, “Where are you going?”.
Dual – युवां कुत्र गच्छथः? (yuvāṃ kutra gacchathaḥ?). This sentence means, “Where are you two going?”.
Plural – यूयं कुत्र गच्छथ? (yūyaṃ kutra gacchatha?). This sentence means, “Where are all of you going?”.
#sanskritlessons
उत्तमपुरुषः (uttamapuruṣaḥ) i.e. First Person is used by one to refer to himself/herself.
Similar to second person, only three words are used for first person:
1. अहम् (aham) i.e. I which is singular,
2. आवाम् (āvām) i.e. We which is Dual and
3. वयम् (and vayam) i.e. We all which is Plural.
Following are some sentences using first person in all grammatical numbers:
Singular – अहं वदामि। (ahaṃ vadāmi।). This sentence means, “I am speaking”.
Dual – आवां वदावः। (āvāṃ vadāvaḥ।). This sentence means, “We two are speaking”.
Plural – वयं वदामः। (vayaṃ vadāmaḥ।). This sentence means, “We all are speaking.”
#sanskritlessons
Importance and Relation of Grammatical Numbers, Persons and Genders:
Noun-Pronoun Agreement:
This means that whatever pronoun is going to replace a noun, whatever the grammatical number, grammatical gender and case of the noun is, the same things the pronoun should have. If there is a sentence and the noun needs to be replaced with a pronoun, the latter needs to be exactly similar to the former.
We can see this explanation from the following example.
अहं मित्रेण सह सम्भाषे। (ahaṃ mitreṇa saha sambhāṣe।) – this means, “I am conversing with my friend”. The word, ‘मित्रेण’ (mitreṇa) is in singular, neuter gender and instrumental case.
If the word, ‘मित्रेण’ (mitreṇa), were to be replaced with a pronoun, the sentence would be as follows:
अहं तेन सह सम्भाषे। (ahaṃ tena saha sambhāṣe।).
In this sentence, the word, ‘तेन’, is in singular, neuter gender and instrumental case.
#sanskritlessons
Adjective-Noun Agreement:
In Sanskrit, just like noun-pronoun agreement, whatever adjective is used to describe the noun, whatever grammatical number, grammatical gender and case the noun has, the same things the adjective should have.
We can see this explanation from the following example.
अहं सुन्दरं पुष्पं पश्यामि। (ahaṃ sundaraṃ puṣpaṃ paśyāmi।), this means, “I am looking at a beautiful flower.”
Here the adjective is, ‘सुन्दरम्’ and the noun is, ‘पुष्पम्’. The noun is in singular, neuter gender and accusative case. Likewise, the adjective is also singular, neuter gender and accusative case.
#sanskritlessons
Subject-Verb Agreement:
In this agreement. whatever grammatical person and grammatical number the subject has, the same must be true for the verb.
Note: Grammatical person is actually present in words such as nouns and pronouns but it does not influence them. All words are in third person except for the following six words, which are used to denote second person and first person.
त्वम् (tvam) – You (One) (Second Person Singular)
युवाम् (yuvām) – You (Two) (Second Person Dual)
यूयम् (yūyam) – You (Many) (Second Person Plural)
अहम् (aham) – I (First Person Singular)
आवाम् (āvām) – We (Two) (First Person Dual)
वयम् (vayam) – We (All) (First Person Plural)
बालकः हसति। (bālakaḥ hasati।), this means, “A boy is laughing.” It is in third person and is singular.
युवां हसथः। (yuvāṃ hasathaḥ।), this means, “You two are laughing.” It is in second person and is dual.
वयं हसामः। (vayaṃ hasāmaḥ।), this means, “We all are laughing.” It is in first person and is plural.
#sanskritlessons
Word Cases
In Sanskrit, there are eight word cases. They are
1. Nominative,
2. Accusative,
3. Instrumental,
4. Dative,
5. Ablative,
6. Genitive,
7. Locative and
8. Vocative (In the given order).
There are two terms that are given, विभक्तिः (vibhaktiḥ) and कारकम् (kārakam). विभक्तिः (vibhaktiḥ) is basically the name of the case, whereas कारकम् (kārakam) tells the meaning of the case.
The word’s form for each case and the grammatical number will change. Sometimes, a certain word requires a particular विभक्तिः (vibhaktiḥ) and at that time, it is known as an उपपदविभक्तिः (upapadavibhaktiḥ)
#sanskritlessons
Nominative Case
The विभक्तिः (vibhaktiḥ) for this is प्रथमा (prathamā) and this is the first case. Its कारकम् (kārakam) is कर्ता (kartā). The nominative case is used for the subject in the sentence. The subject in the sentence is the one who does the action or the doer of the action.
Some examples for the nominative case are:
बालः भोजनं खादति। (bālaḥ bhojanaṃ khādati।), This means, “A boy is eating food.” Here, the word, बालः is the subject of the sentence and is in singular as there is only one boy. Therefore, the word is in the nominative case, singular. Here, the boy is the one who is doing the action of eating, so he is the subject.
बाला क्रीडाङ्गणे क्रीडति। (bālā krīḍāṅgaṇe krīḍati।), this means, “A girl is playing in the playground.” Here, the word, बाला is the subject of the sentence and is in singular as there is only one girl. Therefore, the word is in the nominative case, singular. Here, the girl is the one doing the action of playing, so she is the subject.
#sanskritlessons
Accusative Case:
The विभक्तिः (vibhaktiḥ) for this is द्वितीया (dvitīyā) and this is the second case. Its कारकम् (kārakam) is कर्म (karma). The accusative case is used for the object in the sentence. The object in the sentence is the one whom the action is done to or the receiver of the action.
Some examples for the accusative case are:
लेखकः पुस्तकं लिखति। (lekhakaḥ pustakaṃ likhati।), this means, “An author is writing a book.” Here, the word, “पुस्तकम्” (pustakam) is the object of the sentence and is in singular as there is only one book. Therefore, the word is in the accusative case, singular. Here, the book is being written, so it is the object.
शिक्षिका बालकान् पाठयति। (śikṣikā bālakān pāṭhayati।), this means, “A teacher is teaching children.” Here, the word, ” बालकान्” is the object of the sentence and is in plural as there are many books. Therefore, the word is in the accusative case, plural. Here, the children are being taught, so they are the objects.
#sanskritlessons
Instrumental Case:
The विभक्तिः (vibhaktiḥ) for this is तृतीया (tṛtīyā) and this is the third case. Its कारकम् (kārakam) is करणम् (karaṇam). The instrumental case is used for the thing by whose help the action in the sentence is done. This is often used in sense, “by/with”.
Some examples for instrumental case are:
छात्रः लेखन्या लिखति। (chātraḥ lekhanyā likhati।), this means, “A student is writing with a pen.” Here, the word, “लेखन्या” is the instrument of the sentence. The word is in singular as there is only one pen. Therefore, the word is in the instrumental case, singular. Here, the pen is being used to make the action of writing possible, so it is the instrument.
सा हस्तेन खादति। (sā hastena khādati।), this means, “She is eating using her hand.” Here, the word, “हस्तेन” is the instrument of the sentence. The word is in singular as there is only one hand. Therefore, the word is in the instrumental case, singular. Here, the hand is being used to make the action of eating possible, so it is the instrument.
#sanskritlessons
Dative Case
The विभक्तिः (vibhaktiḥ) for this is चतुर्थी (caturthī) and this is the fourth case. Its कारकम् (kārakam) is सम्प्रदानम् (sampradānam). The dative case is used for the thing for which the action is done in the sentence.
Some examples for the dative case are:
छात्राः पठनाय विद्यालयं गच्छन्ति। (chātrāḥ paṭhanāya vidyālayaṃ gacchanti।), this means, “Students go to the school for learning.” Here, for the word, “पठनाय” the action in the sentence is performed. Therefore, the word is in the dative case. The students do the action of going to the school for learning.
भक्ताः देवस्य प्रार्थनायै मन्दिरं गच्छन्ति। (bhaktāḥ devasya prārthanāyai mandiraṃ gacchanti।), this means, “Devotees go to the temple to pray to god.” Here, for the word, “प्रार्थनायै” the action in the sentence is performed. Therefore, the word is in the dative case. The devotees do the action of going to the temple for praying to god.
#sanskritlessons
Ablative Case:
In Sanskrit, the विभक्तिः (vibhaktiḥ) for this is पञ्चमी (pañcamī) and this is the fifth case. Its कारकम् (kārakam) is अपादानम् (apādānam). The ablative case is used in the sense, “from”.
Some examples for the ablative case are:
वृक्षात् फलं पतति। (vṛkṣāt phalaṃ patati।), this means, “A fruit falls from the tree.” Here, the word, “वृक्षात्” tells from where the action of falling is happening in the sentence. Therefore, the word is in the ablative case. Here, the action of the fruit falling is happening from the tree.
अहं गृहात् पुस्तकालयं गच्छामि। (ahaṃ gṛhāt pustakālayaṃ gacchāmi।), this means, “I go to the library from my house.” Here, the word, “गृहात्” tells from where the action of going to the library is happening in the sentence. Therefore, the word is in the ablative case. Here, the action of me going to the library is from my house.
#sanskritlessons
Genitive Case:
The विभक्तिः (vibhaktiḥ) for this is षष्ठी (ṣaṣṭhī) and this is the sixth case. Its कारकम् (kārakam) is सम्बन्धम् (sambandham). The genitive case is used in the sense, “of” and is used to show possession.
Some examples for the genitive case are:
सुनीलस्य पुस्तकं हरितवर्णम् अस्ति। (sunīlasya pustakaṃ haritavarṇam asti।), this means, “Suneel’s book is green-coloured.” Here, the word, “सुनीलस्य” tells that the object in the sentence belongs to Suneel. Therefore, the word is in the genitive case. Here, the green-coloured book belongs to Suneel.
धनिकस्य गृहं विशालम् अस्ति। (dhanikasya gṛhaṃ viśālam asti।). this means, “The rich man’s house is very big.” Here, the word, “धनिकस्य” tells that the object in the sentence belongs to the rich man. Therefore, the word is in the genitive case. Here, the big house belongs to the rich man.
#sanskritlessons
Locative Case:
In Sanskrit, the विभक्तिः (vibhaktiḥ) for this is सप्तमी (saptamī) and this is the seventh case. Its कारकम् (kārakam) is अधिकरणम् (adhikaraṇam). The locative case is used in the sense, “in” and is used to show the location of a particular object.
Some examples for the locative case are:
उद्याने बहूनि सुन्दराणि पुष्पाणि सन्ति। (udyāne bahūni sundarāṇi puṣpāṇi santi।), this means, “There are many beautiful flowers in the garden.” Here, the word, “उद्याने” tells that the object in the sentence is in the garden. Therefore, the word is in the locative case. Here, the flowers are located in the garden.
वने बहवः वृक्षाः सन्ति। (vane bahavaḥ vṛkṣāḥ santi।), this means, “There are many trees in the forest.” Here, the word, “वने” tells that the object in the sentence is in the forest. Therefore, the word is in the locative case. Here, the trees are located in the forest.
#sanskritlessons
Vocative Case:
In Sanskrit, the विभक्तिः (vibhaktiḥ) for this is not considered to be independent and is a considered a part of प्रथमा (prathamā). Its कारकम् (kārakam) is सम्बोधनम् (sambodhanam). The vocative case is used to call someone.
Some examples for the locative case are:
हे मित्र! अत्र आगच्छ। (he mitra! atra āgaccha।), this means, “Hey Friend! Come here.” Here, the word, “मित्र” is used to call the friend. Therefore, the word is in the vocative case.
हे भ्रातः! भवान् कुत्र गच्छति? (he bhrātaḥ! bhavān kutra gacchati?), this means, “Brother! Where are you going?” Here, the word, “भ्रातः” is used to call the brother. Therefore, the word is in the vocative case.
#sanskritlessons
Tenses:
Tenses are known as लकाराः (lakārāḥ). In Sanskrit, there are no simple or continuous tenses. There are a total of ten tenses in Sanskrit and they are as follows:
1. लट्-लकारः (laṭ-lakāraḥ) i.e. (Present Tense)
2. लिट्-लकारः (liṭ-lakāraḥ) i.e. (Past Perfect)
3. लुट्-लकारः (luṭ-lakāraḥ) i.e. (First Future)
4. लृट्-लकारः (lṛṭ-lakāraḥ) i.e. (Simple Future)
5. लोट्-लकारः (loṭ-lakāraḥ) i.e. (Imperative Mood)
6. लङ्-लकारः (laṅ-lakāraḥ) i.e. (Past Imperfect)
7. विधिलिङ्-लकारः (vidhiliṅ-lakāraḥ) i.e. (Potential Mood)
8. आशीर्लिङ्-लकारः (āśuliṅ-lakāraḥ) i.e. (Benedictive)
9. लुङ्-लकारः (luṅ-lakāraḥ) i.e. (Aorist)
10. लृङ्-लकारः (lṛṅ-lakāraḥ) i.e. (Conditional)
Out of the ten tenses mentioned above, only five are commonly used. They are:
1. लट्-लकारः (laṭ-lakāraḥ) i.e. (Present Tense)
2. लृट्-लकारः (lṛṭ-lakāraḥ) i.e. (Simple Future)
3. लोट्-लकारः (loṭ-lakāraḥ) i.e. (Imperative Mood)
4. लङ्-लकारः (laṅ-lakāraḥ) i.e. (Past Imperfect)
5. विधिलिङ्-लकारः (vidhiliṅ-lakāraḥ) i.e. (Potential Mood)
#sanskritlessons
लट्-लकारः (laṭ-lakāraḥ):
This is the present tense. It is used to show that something has started in the past and is continuing into the present, or can also be used to show a routine activity, universal truth or a habit.
Some examples are:
शिक्षिका पाठयति। (śikṣikā pāṭhayati।), this means, “A teacher is teaching.” Here, an activity that has started in the past is continuing into the present.
प्रतिदिनं सः पुस्तकं पठति। (pratidinaṃ saḥ pustakaṃ paṭhati।), this means, “Every day, he reads a book.” Here, his reading a book every day is a habit.
#sanskritlessons
लृट्-लकारः (lṛṭ-lakāraḥ):
This is the simple future tense. This is used to denote that something is going to happen in the future.
Some examples are:
छात्रः श्वः विद्यालयं गमिष्यति। (chātraḥ śvaḥ vidyālayaṃ gamiṣyati।), this means, “Tomorrow, the student is going to go to school.” Here, the action of going to school is to be done in the future
लेखकः पुस्तकं लेखिष्यति। (lekhakaḥ pustakaṃ lekhiṣyati।), this means, “The author is going to write a book.” Here, the action of writing is going to be done in the future.
#sanskritlessons
लोट्-लकारः (loṭ-lakāraḥ):
This is the imperative mood. This is used in the sense to order someone to do something.
Some examples are:
माता कथयति, “पुत्र, भोजनं खाद”। (mātā kathayati, “putra, bhojanaṃ khāda”।), this means, “The Mother is saying, “Son, eat your food.” Here, the mother is ordering her son to eat, therefore, it is in imperative mood.
शिक्षिका कथयति, “बालक, पुस्तकं पठ”। (śikṣikā kathayati, “bālaka, pustakaṃ paṭha”।), this means, “The teacher is saying, “Boy, read the book.” Here, the teacher is ordering the boy to read the book, therefore it is in imperative mood.
#sanskritlessons
लङ्-लकारः (laṅ-lakāraḥ):
This is the past imperfect tense. This is used to refer to some action that happened in the past.
Some examples are:
अहम् आम्रम् अखादम्। (aham āmram akhādam।), this means, “I ate a mango.” Here, the action of eating a mango was done in the past, therefore it is in past tense.
सूदः भोजनम् अपचत्। (sūdaḥ bhojanam apacat।), this means. “The cook cooked the meal”. Here, the action of cooking was done in the past, therefore it is in past tense.
#sanskritlessons
विधिलिङ्-लकारः (vidhiliṅ-lakāraḥ):
This is the potential mood. This is used to show that something is done, where it may be done or may not be done.
Some examples are:
परीक्षासमये छात्रः पठेत्। (parīkṣāsamaye chātraḥ paṭhet।), this means, “During the examination time, the student should study.” Here, the student studying is potential; here it is only given that the student should study, there is no obligation for him to study; it is entirely up to the student, whether to study or not.
बालिका सुन्दरं आकाशं पश्येत्। (bālikā sundaraṃ ākāśaṃ paśyet।), this means, “The girl should see the beautiful sky.” Here, the girl seeing the beautiful sky is potential; here it is only given that the girl should see it, there is no obligation for her to see it; it is entirely up to her, whether to see it or not.
#sanskritlessons
शब्दरूपाणि (ŚABDARŪPĀNI)
Each word form has a specific meaning which is known as its कारकम् (Kārakam) and the group in which it belongs is known as the विभक्तिः (Vibhaktiḥ).
Sanskrit Word forms for words of a particular kind are generally similar, e.g. If the word forms of the Pratipadikam, 'देव (Deva)' which is an अकारान्तः (Akārāntaḥ) (ending in (a)) पुँल्लिङ्गम् (Pullingam) (masculine gender) word are used, they will be similar for Akārāntaḥ Pullingam words.
However, there are some words, which have slightly different forms, despite having the same letter at the ending and the same grammatical gender.
They are of two types:
1. स्वरान्तशब्दरूपाणि : These words have vowels or स्वराः at their end.
2. व्यञ्जनान्तशब्दरूपाणि : These words have Consonants or व्यञ्जनानि at their end.
You should check शब्दरूपमाला for finding the words forms of any word.
#sanskritlessons
सर्वनामपदानि (sarvanāmapadāni) means pronouns in Sanskrit. These are used to replace nouns when excessive repetition in the sentence is unwieldy.
The pronouns in Sanskrit follow the noun to be replaced in all aspects, i.e. to use a pronoun in place of a noun, we would use the same grammatical gender, grammatical case and grammatical number as we would have done for the noun.
Note: Pronouns generally have no सम्बोधनम् as their कारकम्, since we can not actually call someone using a pronoun, and सम्बोधनम् is the case used to call someone directly.
You should check शब्दरूपमाला for finding the words forms of pronouns.
#sanskritlessons
Verbs – धातुरूपाणि (dhāturūpāṇi)
In Sanskrit, the formation of verbs first begins with a verb root, called Dhaatu (Sanskrit: धातुः ; Transliteration: dhātuḥ). An example of this is √पठ् (√paṭh) which means ‘to read’.
A Dhatu, or root, has a meaning of its own. However, until we add suffixes to it, called Pratyaya (Sanskrit: प्रत्ययाः ; Transliteration: pratyayāḥ), it cannot be used in a meaningful sentence. Such suffixes help make a verb or any other kind of word, based on their category. Additionally, prefixes, called Upasarga (Sanskrit: उपसर्ग ; Transliteration: upasarga) can be added to modify the meaning of the Dhatu, or root.
#sanskritlessons
So, to form verbs in Sanskrit, we first need to know the category that they belong in. In Sanskrit, there are 10 categories of verbs, each of which are sorted based on the commonality in their forms. These categories are called Gana (Sanskrit: गणाः ; Transliteration: gaṇāḥ).
To form a verb from a Dhatu, we must first add the Gana-Vikarana (गणविकरणः – gaṇavikaraṇaḥ). So, the verbs of the same Gana tend to have similar forms, as the suffix first added to them is the same.
#sanskritlessons
The 10 Ganas are as follows, with their gana-Vikarana:
1. भ्वादिगणः – अ
2. अदादिगणः – This has no Vikarana.
3. जुहोत्यादिगणः – This has no Vikarana, but a letter in the Dhatu gets doubled instead.
4. दिवादिगणः – य
5. स्वादिगणः – नु
6. रुधादिगणः – न/ न्
7. तुदादिगणः – अ
8. तनादिगणः – उ
9. क्र्यादिगणः – ना / नी / न्
10. चुरादिगणः – अय
#sanskritlessons
Here, the names of the Ganas are based on the first Dhatu contained within them. e.g. – the first Gana is called ‘भ्वादिगणः’ (bhvādigaṇaḥ). Here, the first Dhatu is ‘√भू’ (√bhū). So, the name is made up of two parts, the first Dhatu at the start and then the word ‘आदि’ (ādi). So, the name of the first Gana translates to ‘The Gana with Dhatus भू
Continuing with our example of √पठ्, we will now add the Gana- Vikarana ‘अ’ to it, as the root belongs to the first Gana. From that, we get ‘पठ’.
Now, we can add the suffix to turn it into a verb. Based on the specific tense, grammatical person and grammatical number, we can select a suffix and add it to make ‘पठ’ into a fully functioning verb.
E.g. – If we want to say ‘The boy is reading.’ we will have to add the suffix for present tense, लट् लकारः (laṭ lakāraḥ), third person, प्रथमपुरुषः (prathamapuruṣaḥ) and singular, एकवचनम् (ekavacanam), which is ‘ति’ (ti). This will finally give us the verb: ‘पठति’, meaning (he/she) is reading. Now, we can use our verb in a meaningful sentence, i.e. – ‘बालकः पठति।’ which means ‘The boy is reading.’
#sanskritlessons
In Sanskrit, there are two main types of suffixes: ‘परस्मैपदप्रत्ययाः’ (parasmaipadapratyayāḥ) and ‘आत्मनेपदप्रत्ययाः’ (ātmanepadapratyayāḥ).
√पठ् Dhatu belongs to the Parasmaipada category and all its forms are made using the suffixes from the parasmaipada category, so it is a parasmaipada verb.
Verbs which use ātmanepada suffixes are called ātmanepada verbs. A common verb includes ‘रुच्’ (ruc), which would be conjugated as ‘रोचते’ (rocate) under the same circumstances as our previous example.
There is another category of Dhatus or roots in Sanskrit, called ‘उभयपदधातवः’ (ubhayapadadhātavaḥ). These verbs can be conjugated with either parasmaipada or ātmanepada suffixes, with either forms being acceptable.
#sanskritlessons
प्रत्ययाः (PRATYAYĀH)
In Sanskrit, suffixes are known as प्रत्ययाः
(pratyayāḥ). Besides the suffixes that are
added to verbs for tenses, there are some suffixes which are added to verbs which modify their meaning.
Whenever these suffixes are added to a verb, the verb's form will never change.
The प्रत्ययाः (pratyayāh) are-
क्त्वा – Whenever this is added to a verb, it indicates something happening after the completion of the verb.
ल्यप् – This is exactly same as क्त्वा but it is used for verbs which have a prefix ( उपसर्ग:) added to them.
तुमुन् - This suffix is used in the sense, 'to do'.
अनीयर् - This used in the sense, 'should be done'.
तव्यत् - This is used in the sense, should be done'.
#sanskritlessons
उपसर्गाः (upasargāḥ)
In Sanskrit, prefixes are known as उपसर्गाः (upasargāḥ). The work of prefixes is to modify or change the meaning of a root. Roots are the most basic forms of all words in Sanskrit. Each root has a specific meaning and with a particular prefix, its meaning can be changed or modified.
#sanskritlessons
1. प्र (pra): This prefix is often used to emphasize on the meaning of that particular root e.g. प्र + √नम्। (pra + √nam) अहं गुरुं प्रणमामि। (ahaṃ guruṃ praṇamāmi।) which means, “I am bowing to my teacher.”
Here, if we use the word, ‘नमामि’ (namāmi) it will simply mean that I am bowing to my teacher, but with the use of the prefix, the meaning is emphasized.
2. परा (parā): This prefix is often used to show the opposite of something e.g. परा + √जय्। (parā + √jay।) राजा युद्धे पराजयते। (rājā yuddhe parājayate।) This means, “The King loses the war.”
Here, the word, ‘जयते’ means wins by itself, but with the addition of the prefix, its meaning has changes to the opposite of wins, i.e. loses.
#sanskritlessons
3. अप (apa): This prefix is often used in a negative shade or to tell that something is far away
e.g. अप + √कृ। (apa + √kṛ।) खलः अपकरोति। (khalaḥ apakaroti।) This means, “Baddie is doing a bad deed”. Here, the word, ‘करोति’ means doing, but with the addition of the prefix, it got a negative tone and meant, ‘doing a bad deed’.
Another example will be अप + √गम् (गच्छ्)। (apa + √gam (gacch)।) बालकः अपगच्छति। (bālakaḥ apagacchati।) This means, “The boy is going away”. Here, the word, ‘गच्छति’ means going, but with the addition of the prefix, the word means going far away or going away.
4. सम् (sam): This prefix is often used to show being together or togetherness e.g. – त्रिवेणीसङ्गमे गङ्गा यमुना सरस्वती च सङ्गच्छन्ते। (triveṇīsaṅgame gaṅgā yamunā sarasvatī ca saṅgacchante।) which means, “Ganga, Yamuna and Saraswati (Rivers) confluence in Triveni Sangam.”
Here, the word, ‘गच्छन्ति’ means ‘going’ on its own, but with the addition of the prefix, it means to go together or in the above mentioned example, confluence.
#sanskritlessons
5. अनु (anu): This prefix is often used to show following something or someone e.g. अनु +√कृ। (anu +√kṛ।) वानरः बालिकायाः क्रियाः अनुकरोति। (vānaraḥ bālikāyāḥ kriyāḥ anukaroti।), which means, “The monkey is repeating/imitating the girl’s actions.”
Here, the word, ‘करोति’ means does by itself, but with the addition of the prefix, it means to repeat or to imitate.
6. अव (ava): This prefix is often used to indicate down e.g. The word, ‘अवतार’ (avatāra) means a form of a particular god or goddess that is taken to save humanity from different asuras. In this word, the prefix अव (ava) means down and it is used as the deities come down from heaven to Earth in their forms.
7. निर् (nir): This prefix is often used for showing that something is far. e.g. – निर् + √गम् (गच्छ्)। (nir + √gam (gacch)।) सः निर्गच्छति। (saḥ nirgacchati।) This means, “He is going away.”
Here the word, ‘गच्छति’ means going, but with the addition of the prefix, it means going someplace far or going away.
#sanskritlessons
8. निस् (nis): This prefix is often used in the sense of out e.g. निस्सरति। (nissarati।) सर्पः गृहात् निस्सरति। (sarpaḥ gṛhāt nissarati।) This means, “The snake is coming out of the house.”
In the stated example, the word, ‘सरति’ means ‘goes’, however with the addition of the prefix ‘निस्’, it means going out or coming out.
9. दुस् (dus): This prefix is often used to indicate a negative meaning e.g. दुस् + √कृ। (dus + √kṛ।) अस्माभिः न दुष्करणीयम्। (asmābhiḥ na duṣkaraṇīyam।) This means, “We mustn’t do bad deeds.”
In the stated example, the word, ‘न करणीयम्’ means should not be done by itself, but when the prefix is added, it means, ‘bad deeds should be not done’.
10. दुर् (dur): This prefix is often used to indicate hardness or difficulty e.g. – दुर् + √लभ्। (dur + √labh।) The word, ‘दुर्लभ’ means that something is hard to attain, The word, ‘लभ’ means to attain and the prefix adds to the meaning, making the meaning, ‘hard to attain’.
#sanskritlessons
11. वि (vi): This prefix is often used to show opposition to a meaning or to enhance the meaning e.g. – विदेशः (videśaḥ)। This means, ‘foreign land’ or any other country than one’s own. The word, ‘देशः’ means a country or one’s own country and the addition of the prefix makes the opposite of the word as, ‘a foreign country’.
Another example would be वि + √जय्। (vi + √jay।) नृपः युद्धे विजयते (nṛpaḥ yuddhe vijayate)। This means, ‘The King is winning in the war’. Here, the word, ‘जयते’ simply means to win, but with the addition of the prefix, the meaning has been enhanced.
12. आङ् (āṅ): This prefix is often used to indicate opposite meaning or from and till e.g. आ + √गम् (गच्छ्)। (ā + √gam (gacch)।) छात्रः विद्यालयात् गृहम् आगच्छति। (chātraḥ vidyālayāt gṛham āgacchati।) This means, “The student has come home from school”. Here, the word, ‘गच्छति’ means ‘goes’ by itself, but with the addition of the prefix, the meaning has turned opposite, to mean ‘to come.’
The word, ‘आजन्म’ (ājanma) means from birth. The word, ‘जन्म’ means birth and the addition of the prefix has caused the word to mean, ‘from birth.’
The word, ‘आमरण’ (āmaraṇa) means, ’till death’. Here, the word, ‘मरण’ means death and with the addition of the prefix, the word means, ’till death.’
#sanskritlessons
13. नि (ni): This prefix is often used in the sense, ‘down’ e.g. – नि + √पत् (ni + √pat) वृक्षात् फलं निपतति। (vṛkṣāt phalaṃ nipatati।) This means, “The fruit falls down from the tree.”
Here, the word, ‘पतति’ means falling and with the addition of the prefix, the meaning has become, ‘falling down’.
14. अधि (adhi): This prefix is often used in the sense, ‘above’ e.g. – The word, ‘अध्यात्मा’ means the supreme soul. Here, with the addition of the prefix, the meaning is ‘the soul that is above all’ or the supreme soul.
15. अति (ati): This prefix is often used to show the excess of something e.g. – The word, ‘अतिवाद’ means a fight or an argument. Here, the word, ‘वाद’ can mean conversation or talk, but when it becomes too much, it is an argument, as indicated by the prefix.
16. अपि (api): This prefix is often used in the sense, ‘also’.
#sanskritlessons
17. सु (su): This prefix is often used to express a positive tone in the word e.g. – The word, ‘सुकृत्’ (sukṛt), this means, “Pious”. Here, with the addition of the prefix, the word has got a positive shade and means, ‘pious’ as in ‘doer of good’.
18. उत् (ut): This prefix is often used in the sense, ‘up’ or ‘above’ e.g. – उत् + √पत्। (ut + √pat।) वानरः सर्वत्र उत्पतति। (vānaraḥ sarvatra utpatati।) This means, “The monkey is jumping everywhere.” The word, ‘पतति’ means ‘falling’ by itself, but when the prefix is added, it literally means, ‘falling up’ but its meaning is, ‘jumping’.
19. अभि (abhi): This prefix is often used in the sense, ‘towards’ e.g. अभि + √गम् (गच्छ्)। (abhi + √gam (gacch)।) बालिका वृक्षं अभिगच्छति। (bālikā vṛkṣaṃ abhigacchati।) This means, “The girl is going towards the tree.” Here, the word, ‘गच्छति’ means is ‘going’ by itself, but with the addition of the prefix, it means, ‘to go towards’.
#sanskritlessons
20. प्रति (prati): This prefix often is used in the sense, ‘towards’ similar to the prefix, ‘अभि’. It is also used in a reciprocating sense e.g. प्रति + उत् + √तर् (prati + ut + √tar)। शिक्षकः प्रश्नं पृष्ट्वा छात्रः प्रत्युत्तरति। (śikṣakaḥ praśnaṃ pṛṣṭvā chātraḥ pratyuttarati।) This means, “After the teacher asks his question to the student, he answers him.”
Here, with the addition of the prefix, it means, ‘answers in return’.
21. परि (pari): This prefix is often used in the sense, ‘around’ e.g. परि + √वर्त्। (pari + √vart।) The word, ‘परिवर्तनम्’ is formed from the prefix and root mentioned previously and means change. The word, ‘वर्त्’ means to be, so the word, literally means, to be in a state of moving around or revolution which figuratively means change.
22. उप (upa): This prefix is often used in the sense, ‘towards’ e.g. उप + √कृ। (upa + √kṛ।) सज्जनः सर्वान् उपकरोति। (sajjanaḥ sarvān upakaroti।) This means, “The pious person helps everyone”. Here, the word, ‘करोति’ means ‘does’ by itself, but with the addition of the prefix, it means doing something towards everyone or for everyone, which can become helping everyone.
#sanskritlessons
उपपदविभक्तयः (upapadavibhaktayaḥ)
These are words which require a particular case when they are used.
Following are some examples according to the case:
द्वितीया विभक्तिः (dvitīyā vibhaktiḥ) (Second Case): Some indeclinables require this case such as – परितः (paritaḥ). This word means, “On all four sides”. Here, the thing that is surrounded on all four sides requires this case.
आम्रवृक्षं परितः वानराः सन्ति। (āmravṛkṣaṃ paritaḥ vānarāḥ santi।) this means, “The monkeys are on all four sides of the mango tree”. Here, the word, “आम्रवृक्षम्” is in the second case as it signifies the thing on all four sides of which the monkeys are.
#sanskritlessons
Some other indeclinables also require this case such as सर्वतः (sarvataḥ), उभयतः (ubhayataḥ), अभितः (abhitaḥ), धिक् (dhik), प्रति (prati), अधोऽधः (adho’dhaḥ), उपर्युपरि (uparyupari), विना (vinā), समया (samayā), निकषा (nikaṣā), विना (vinā), etc.
Some roots also require this case for their verb forms such as – √गम् (√gam) this means, “To go”. The place where we go requires this case e.g. अहं विद्यालयं गच्छामि। (ahaṃ vidyālayaṃ gacchāmi।) this means, “I go to school”. Here, the word, “विद्यालयम्” is in the second case as it signifies the place where I go.
#sanskritlessons
तृतीया विभक्तिः (tṛtīyā vibhaktiḥ) (Third Case):
Some indeclinables require this case, such as – सह (saha) this word means, “with”. Here, the thing or person with which the action is happening needs to be in this case.
अहं मित्रैः सह विद्यालयं गच्छामि। (ahaṃ mitraiḥ saha vidyālayaṃ gacchāmi।) this means, “I go to school with my friends”. Here, the word, “मित्रैः” is in the third case as it signifies the people whom I go to school with.
Some other indeclinables also require this case such as साकम् (sākam), सार्धम् (sārdham), समम् (samam), अलम् (alam), विना (vinā), etc.
This case is also used to show a physical disability of some kind. The part of the body which is disabled is in the third case, such as – भिक्षुकः एकेन नेत्रेण अन्धः। (bhikṣukaḥ ekena netreṇa andhaḥ।) this means, “The beggar is blind by one eye”. Here, the word, “नेत्रेण” is in the third case as it signifies the part of the body with the disability.
#sanskritlessons
चतुर्थी विभक्तिः (caturthī vibhaktiḥ) (Fourth Case):
Some roots require this case for their verb forms, such as – √दा (√dā) This means, “to give”. Here, the person who receives the object requires this case.
अहं मित्राय उपहारं अयच्छम्। (ahaṃ mitrāya upahāraṃ ayaccham।) this means, “I gave a gift to my friend”. Here, the word, “मित्राय” is in the fourth case as it signifies the person to whom I gave a gift.
Some other roots also require this case for their verb forms such as √रुच् (√ruc),√कुप् (√kup), √क्रुध् (√krudh), etc.
Some indeclinables also require this case, such as – नमः (namaḥ) this is a word that is used to show that we are offering our respects to a deity. The deity to whom we are doing so requires this case.
ॐ गणेशाय नमः। (oṃ gaṇeśāya namaḥ।) This is a mantra of Lord Ganesha. Here, the Lord’s name is in the fourth case as He is the person to whom we are offering our respects.
Some other indeclinables which require this case are स्वाहा (svāhā), स्वधा (svadhā), स्वस्ति (svasti), etc.
#sanskritlessons
पञ्चमी विभक्तिः (pañcamī vibhaktiḥ) (Fifth case):
Some roots require this case for their verb forms, such as – √भी (√bhī) This means, “to be afraid”. Here, the thing that one is afraid of requires to be in this case.
बालकः सर्पात् बिभेति। (bālakaḥ sarpāt bibheti।) This means, “The boy is afraid of the snake”. Here, the word, “सर्पात्” is in the fifth case as it is the thing that the boy is afraid of.
Some indeclinables also require this case, such as – बहिः (bahiḥ) this word means, “outside”. Here, the place outside of which the action happens requires this case.
छात्रः कक्षायाः बहिः अगच्छत्। (chātraḥ kakṣāyāḥ bahiḥ agacchat।) This sentence means, “The student went out of the classroom”. Here, the word, “कक्षायाः” is in the fifth case as it signifies the place out of which the student went.
#sanskritlessons
षष्ठी विभक्तिः (ṣaṣṭhī vibhaktiḥ) (Sixth Case):
Some indeclinables require this case, such as – समीपम् (samīpam): this word means, “near”. Here, this case is used to indicate the place near which something is.
ग्रामस्य समीपं क्षेत्राणि सन्ति। (grāmasya samīpaṃ kṣetrāṇi santi।) this means, “The fields are near the village”. Here the word, “ग्रामस्य” is in the sixth case as it is the word that signifies the place near which the fields are located.
Some other indeclinables also require this case such as उपरि (upari), अधः (adhaḥ), etc.
#sanskritlessons
सप्तमी विभक्तिः (saptamī vibhaktiḥ) (Seventh Case):
Some roots require this case for their verb forms, such as – √स्निह् (√snih) this means, “to love”. Here, the person who is loved requires this case.
मातापितरौ पुत्रे स्निह्यतः। (mātāpitarau putre snihyataḥ।) this means, “The parents love their son.” Here, the word, “पुत्रे” is in the seventh case as it signifies the person who is being loved.
The use of some adjectives also requires this case, such as – निपुण (nipuṇa). This is an adjective which is used to show that somebody is proficient in a particular activity or thing. Here, the activity in which somebody is proficient needs to be in this case.
अश्विनी सङ्गीते निपुणा अस्ति। (aśvinī saṅgīte nipuṇā asti।) This means, “Ashwini is proficient in music”. Here, the word, “सङ्गीते” is in the seventh case as it signifies the activity in which Ashwini is proficient.
Some other indeclinables also require this case such as कुशल (kuśala), पण्डित (paṇḍita), निपुण (nipuṇa), प्रवीण (pravīṇa), etc.
#sanskritlessons
Grammatical Voices (प्रयोगः (prayogaḥ)
In Sanskrit, प्रयोगः (prayogaḥ) is voice change (grammatical), unlike english, there are three voices, not two. These voices are based on whether the verb is transitive or intransitive.
The three voices are
कर्तरि-प्रयोगः (kartari-prayogaḥ) (Active Voice),
कर्मणि-प्रयोगः (karmaṇi-prayogaḥ) (Passive Voice) and
भावे-प्रयोगः (bhāve-prayogaḥ). For भावे-प्रयोगः (bhāve-prayogaḥ), there is no equivalent in English.
#sanskritlessons
कर्तरि-प्रयोगः (kartari-prayogaḥ) (Active Voice):
In Sanskrit, for active voice, importance is given to the doer of the action. Here, the verb forms are influenced by the कर्तृपदम् (kartṛpadam) (Subject). The वचनम् (vacanam) (Grammatical Number) and पुरुषः (puruṣaḥ) (Grammatical Person) of the doer is the same for the verb too. Here, if one uses or does not use a receiver, it will be fine.
For active voice, the प्रथमा विभक्तिः (prathamā vibhaktiḥ) will be used for the doer. For the receiver, द्वितीया विभक्तिः (dvitīyā vibhaktiḥ) will be used.
#sanskritlessons
Following are some examples of active voice in Sanskrit:
बालकः पुस्तकं पठति। (bālakaḥ pustakaṃ paṭhati।), this means, “A boy is reading a book.” Here, the verb is, “पठति” and the action is reading. The doer of the action is the word, “बालकः” and is in प्रथमा विभक्तिः (prathamā vibhaktiḥ), singular and third person. The same is true for the verb too. The receiver here is the word, “पुस्तकम्” and is in द्वितीया विभक्तिः (dvitīyā vibhaktiḥ) singular and third person.
पत्राणि पतन्ति। (patrāṇi patanti।), this means, “Leaves are falling.” Here, the verb is, “पतन्ति” and the action is falling. The doer of the action is the word, “पत्राणि”. It is in plural, third person and प्रथमा विभक्तिः (prathamā vibhaktiḥ). The same holds true for the verb too. Here, the verb is an intransitive one, so there is no receiver.
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कर्मणि-प्रयोगः (karmaṇi-prayogaḥ) (Passive Voice):
In Sanskrit, for passive voice, importance is given to the receiver of the action. This voice is used for transitive verbs. Here, the verb forms are influenced by the कर्मपदम् (karmapadam) (Object). The वचनम् (vacanam) (Grammatical Number) and पुरुषः (puruṣaḥ) (Grammatical Person) of the receiver is the same for the verb too. Here, if one uses or does not use a doer, it will be fine.
Note: For passive voice, only आत्मनेपद-प्रत्ययाः can be used. No other kind of suffixes can be used.
In Sanskrit, there are word cases. So, for passive voice, the प्रथमा विभक्तिः (prathamā vibhaktiḥ) will be used for the receiver. For the doer, तृतीया विभक्तिः (tṛtīyā vibhaktiḥ) will be used.
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Following are some examples of passive voice in Sanskrit:
बालकेन पुस्तकं पठ्यते। (bālakena pustakaṃ paṭhyate।), this means, “A book is read by a boy.” Here, the verb is, “पठ्यते” and the action is reading. The doer of the action is the word, “बालकेन” and is in तृतीया विभक्तिः (tṛtīyā vibhaktiḥ), singular and third person. The object here is the word, “पुस्तकम्” and is in प्रथमा विभक्तिः (prathamā vibhaktiḥ) singular and third person. The same is true for the verb too.
बालिकया आम्रफलं खाद्यते। (bālikayā āmraphalaṃ khādyate।), this means, “A mango is eaten by a girl.” Here, the verb is, “खाद्यते” and the action is eating. The doer of the action is the word, “बालिकया”. It is in singular, third person and तृतीया विभक्तिः (tṛtīyā vibhaktiḥ). The object here is the word, “आम्रफलम्” and is in singular, third person and प्रथमा विभक्तिः (prathamā vibhaktiḥ). The same is true for the verb too.
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भावे-प्रयोगः (bhāve-prayogaḥ):
Here, there are only two main words: the कर्तृपदम् (subject) and the verb (action). This voice is used for intransitive verbs and hence, such sentences do not have any object/receiver of the action.
Note: Here, the doer of the action is always in तृतीया विभक्तिः The verb, however, is always in third person, singular, (of that particular tense) no matter whoever the doer.
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Following are some examples of sentences using भावे-प्रयोगः (bhāve-prayogaḥ):
बालकैः हस्यते। (bālakaiḥ hasyate।), this means, “Boys are laughing.” Here, the word, “बालकैः” is the doer of the action and is in तृतीया विभक्तिः, plural. The verb is, “हस्यते” and the action is, laughing. It is in third person, singular, despite the doer being in plural.
अश्वाभ्यां धाव्यते। (aśvābhyāṃ dhāvyate।), this means, “Two horses are running”. Here, the word, “अश्वाभ्याम्” is the doer of the action and is in तृतीया विभक्तिः (tṛtīyā vibhaktiḥ), dual. The verb is, “धाव्यते” and the action is running. It is in third person, singular, despite the doer being in dual.
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kakshakaumudi.in
[सम्पाद्यताम्]वर्णों के उच्चारण स्थान
हमारी वर्णमाला में जितने भी वर्ण हैं वे सब हमारे मुख के द्वारा उच्चरित किए जाते हैं। परंतु हमारे मुंह के अंदर भी बहुत सारे छोटे-छोटे हिस्से होते हैं जो कि वर्णों का उच्चारण करने के लिए मदद करते हैं।
हमारी वर्णमाला की रचना वर्णों के उच्चारण स्थान के अनुरूप की गई है तथा संधि प्रकरण को समझने के लिए वर्णों के उच्चारण स्थान की भी जानकारी होनी जरूरी है।
इस आकृति में हमारे मानवीय मुख के क्षैतिज छेद की आकृति के द्वारा उच्चारण स्थान दिखाए गए हैं।
कुछ-कुछ वर्णों के स्वतंत्र उच्चारण स्थान होते हैं। परंतु कुछ वर्णों के उच्चारण स्थान संयुक्त भी हो सकते हैं। अर्थात कुछ-कुछ वर्णों का उच्चारण करने के लिए दो स्थानों की जरूरत होती है।
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१. कण्ठः
कण्ठ यानी गला। कण्ठ से उच्चारित वर्णों को कण्ठ्य वर्ण कहा जाता है। कंठ और कण्ठ्य इन दोनों में अंतर है।
कंठ एक उच्चारण स्थान है तथा कण्ठ्य उन वर्णों का नाम है जिन का उच्चारण कंठ से होता है।
निम्न वर्ण कण्ठ्य वर्ण माने जाते हैं -
• स्वर - अ। आ॥
• वर्गीय व्यंजन - क्। ख्। ग्। घ्। ङ्॥
• अवर्गीय व्यंजन - ह्।
• अयोगवाह - विसर्ग।
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२. तालु
हमारे दांतो से ठीक ऊपर एक खुरदरा हिस्सा हमारे जीभ को महसूस हो सकता है। उस खुरदरे हिस्से को तालु कहते हैं। जिन वर्णों का उच्चारण स्थान तालु होता है उनको तालव्य वर्ण कहा जाता है।
निम्न वर्ण तालव्य वर्ण माने जाते हैं।
• स्वर - इ।ई॥
• वर्गीय व्यंजन - च्।छ्। ज्। झ्। ञ्॥
• अवर्गीय व्यंजन - य्। श्॥
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३. मूर्धा
यदि हमारी जीभ को बिल्कुल टेढ़ा करके तालु से भी ऊपर लेने के बाद एक मुलायम सा हिस्सा महसूस होता है। उसे ही मूर्धा कहते हैं। मूर्धा से उच्चारित वर्णों को मूर्धन्य वर्ण कहते हैं।
निम्न वर्णों को मूर्धन्य वर्ण कहा जाता है -
• स्वर - ऋ। ॠ॥
• वर्गीय व्यंजन - ट्। ठ्। ड्। ढ्। ण्॥
• अवर्गीय व्यंजन - र्। ष्॥
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४. दन्ताः
दंत अर्थात दांत। जिन वर्णों का उच्चारण दांतो से जीभ लगाकर किया जाता है उन वर्णों को दन्त्य वर्ण कहा जाता है।
निम्न वर्ण दन्त्य वर्ण माने जाते हैं।
• स्वर - ऌ। ॡ॥
• वर्गीय व्यंजन - त्। थ्। द्। ध्। न्॥
• अवर्गीय व्यंजन - ल्। स्॥
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५. ओष्ठौ
जिन वर्णों का उच्चारण करने के लिए हमारे दोनों भी ओष्ठ मिलने जरूरी होते हैं वे वर्ण ओष्ठ्य वर्ण होते हैं।
निम्न वर्णों को ओष्ठ्य माना जाता है -
स्वर - उ। ऊ॥
वर्गीय व्यंजन - प्। फ्। ब्। भ्। म्॥
अयोगवाह - उपध्मानीय विसर्ग
(उपध्मानीय विसर्ग किसे करते हैं? यहां क्लिक करें।)
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६. नासिका
नासिका इस शब्द का अर्थ होता है नाक। हालांकि मात्र नाक से ही कोई भी वर्ण उत्पन्न नहीं होता है। उपर्युक्त कण्ठताल्वादि पांच स्थान जो बताए गए हैं, उन से उच्चारित किए जाने वाले वर्णों में से कुछ वर्ण ऐसे होते हैं जिनका उच्चारण करने के लिए कण्ठताल्वादि के साथ-साथ नासिका यानी नाक की भी जरूरत होती है।
हमारी वर्णमाला में जो वर्गीय व्यंजनों का विभाग है उन वर्गीय व्यंजनों में प्रत्येक वर्ग का पांचवा व्यंजन अपने वर्ग के उच्चारण स्थान के साथ-साथ उच्चारित होने के लिए नासिक का की भी मदद लेता है। उन्हें अनुनासिक वर्ण कहा जाता है।
वर्णमाला में अनुनासिक वर्ण पांच हैं - ङ्। ञ्। ण्। न्। म्॥
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कुछ वर्णों को उच्चारित करने के लिए एक से ज्यादा स्थानों की जरूरत होती है।
• कण्ठतालु - ए। ऐ॥
गुणसन्धि के नियम के अनुसार - अ + इ = ए। यदि ए यह स्वर अ तथा इ के मिश्रण से बना है तो जाहिर है कि अ तथा इ का संयुक्त उच्चारस्थान ए का होगा। अ का कण्ठ तथा इ का तालु। अतः ए का उच्चार स्थान है कण्ठतालु। ऐ का भी कण्ठतालु ही होगा।
कण्ठौष्ठम् - ओ। औ॥
अ + उ = ओ। अ का उच्चारस्थान कण्ठ है। तथा उ का ओष्ठ है। अतः अ और उ से बने ओ का स्थान कण्ठोष्ठ है।
दन्तोष्ठम् - व्।
व् का उच्चार करने के लिए ओष्ठों के साथ साथ हमारी जीभ किंचित् दांतों की तरफ मुखातिब होती है। अतः व् का उच्चारस्थान दन्तोष्ठ है।
हम जानते ही हैं कि अनुनासिक व्यंजन अपने वर्ग के उच्चारण स्थान के साथ-साथ नासिका की भी मदद लेते हैं। इसलिए अनुनासिक व्यंजनों के दो उच्चारण स्थान होते हैं।
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अब स्वरों को भी स्वर यह नाम कैसे मिला?
इस विषय में महर्षि पतञ्जलि कहते हैं –
स्वयं राजन्ते इति स्वराः
यानी जो स्वयं (खुद से ही) विराजमान हो जाते हैं वे स्वर कहलाते हैं।
स्वर की व्याख्या
स्वर उन ध्वनियों को कहते हैं जो बिना किसी अन्य वर्णों की सहायता के उच्चारित किए जाते हैं।
स्वतन्त्र रूप से बोले जाने वाले वर्ण स्वर कहलाते हैं।
ये थी किताबी व्याख्याएं। अब हम आसानी से समझाते हैं। स्वर वे होते हैं, जिनको अपने मुंह से निकालने के लिए किसी दूसरे वर्ण की आवश्यकता नहीं होती है। जैसे ‘अ’ एक स्वर है। यदि हमें मुंह से अ की आवाज़ निकालनी है, तो बस बोल दीजिए – अ। बात खतम।
केवल अ ही क्यों? कोई अन्य स्वर भी ले लीजिए। इ, उ, ए इत्यादि। हर एक स्वर स्वतन्त्र होता है। अपने आप उच्चारित होता है।
इसके विपरीत व्यंजन होते हैं। कोई भी व्यञ्जन बिना किसी स्वर की सहायता के नहीं बोला जा सकता है। जैसे –
क्
हम क् यह ध्वनि मुंह से नहीं निकाल सकते। हमें इसके लिए किसी स्वर की आवश्यकता होगी। फिर चाहे वह आगे हो या पीछे। जैसे –
क् + अ – क
अ + क् – अक्
स्वर की मदद के बिना किसी भी व्यंजन की ध्वनि निकालना असंभव है।
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स्वरों का एक और लक्षण
जबतक हमारे फेफडों में सांस है तब तक हम स्वर की ध्वनि को लंबा खींच सकते हैं। जैसे –
अ ऽ ऽ ऽ ऽ …
जबतक सांस है तब तक बोलते रहिए। इसके विपरीत व्यंजनों को हम नहीं खींच सकते। एक झटके से व्यञ्जनों की आवाज़ आती है और बाद में हम केवल स्वरों को ही खींचते हैं। जैसे कि क इस व्यंजन को ज्यादा देर तक खींच के देखिए।
क ऽ ऽ ऽ ऽ
दरअसल यहाँ अन्त में क् इस व्यंजन की ध्वनि नहीं, अपितु अ इस स्वर की ध्वनि सुनाई देती है। क् तो चुटकी जैसे निकल जाता है।
क् अ ऽ ऽ ऽ ऽ
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संस्कृत वर्णमाला में कितने स्वर होते हैं?
उत्तर है – तेरह (१३)।
संभवतः आप को हिन्दी स्वरों के बारे में पता हो। हिन्दी में ग्यारह (११) स्वर होते हैं। तथा कुछ अंग्रेजी स्वरोच्चार भी हैं। ॠ और ऌ ये दो स्वर संस्कृत में हिन्दी से ज्यादा है। अतः संस्कृत स्वरों की कुल संख्या तेरह बन जाती है। और वे तेरह स्वर हैं –
अ। आ। इ। ई। उ। ऊ। ऋ। ॠ। ऌ। ए। ऐ। ओ। औ॥
हालांकि ॡ यह भी एक स्वर अस्तित्व में है। तथापि इसका भाषा में प्रयोग न के बराबर होने से इस वर्णमाला में नहीं गिनते हैं।
इन स्वरों के अलावा संस्कृत में नौ (९) प्लुत स्वर भी होते हैं। जिनको मिला कर संस्कृत में २२ स्वर हो जाते हैं। तथापि इन प्लुत स्वरों का व्यवहार में अधिक उपयोग नहीं होता है। तथा शालेय पुस्तकों में भी इनका ज़िक्र नहीं होता है। अतः इनको भी नज़रंदाज़ किया जाता है।
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संस्कृत वर्णमाला में ह्रस्व और दीर्घ स्वर
ह्रस्व स्वर वे होते हैं जिनका उच्चारण काल एक मात्रा होता है। इनका उच्चारण बहुत कम समय में होता है। ह्रस्व स्वर पांच (५) हैं –
अ। इ। उ। ऋ। ऌ॥
जिन स्वरों का उच्चारण करने के लिए दो मात्रा समय लगता है वे दीर्घ स्वर कहलाते हैं। इनका उच्चारण किंचित् लंबा करते हैं। दीर्घ स्वर आठ (८) हैं –
आ। ई। ऊ। ॠ। ए। ऐ। ओ। औ॥
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प्लुत स्वर
वस्तुतः प्लुत स्वर केवल संस्कृत में ही नहीं, अपितु दुनिया की हर भाषा में होते हैं। परन्तु इनका शास्त्रीय अभ्यास केवल संस्कृत में ही किया गया है।
प्लुत स्वर वे होते हैं जिनका उच्चारण काल तीन मात्राएं होता है। प्लुत स्वरों का उच्चारण कुछ ज्यादा ही लंबा होता है। यानी दीर्घ से भी ज्यादा। प्लुत स्वर नौ (९) हैं।
अ३। इ्३। उ३। ऋ३। ऌ३। ए३। ऐ३। ओ३। ओ३॥
सामान्यतः किसी को दूर से बुलाने के लिए प्लुत स्वर का प्रयोग होता है – आगच्छ कृष्ण३।
ॐ इस चिह्न को बहुत बार ओ३म् ऐसा लिखा जाता है। यहां भी ओ३ यह स्वर प्लुत है।
#sanskritlessons
अं और अः क्या हैं?
जैसे कि हमने पहले बताया है कि वर्णमाला में स्वर तेरह हैं। तो इन स्वरों के पश्चात् स्वरों के विभाग में अनुस्वार (अं) और विसर्ग (अः) ये दो वर्ण दिखते हैं वे क्या हैं? इन दोनों को स्वरों में गिना जाए (क्योंकि वे स्वरों के विभाम में दिखते हैं) तो स्वरों की संख्या पंधरह १५ बन जाती है।
असल में अं और अः स्वर नहीं हैं। अपितु इन्हे स्वराश्रित अथवा स्वरादि कहा जाता हैं।
स्वराश्रित
स्वर + आश्रित – स्वराश्रित। जो हमेशा स्वरों के आश्रय (पनाह) में रहता है उसे स्वराश्रित कहते हैं। अं और अः ये दोनों भी स्वरों के अलावा नहीं रह सकते हैं। अतः ये स्वराश्रित हैं।
स्वरादि
स्वर + आदि – स्वरादि। जिनके आदि (शुरुआत) में स्वर होता है उन्हे स्वरादि कहते हैं। अं और अः की शुरुआत में हमेशा कोई ना कोई स्वर होता ही है।
सामान्य रूप से इन्हे अ के साथ दिखाया जाता है। परन्तु वाक्यों में हम इनको अन्य स्वरों के साथ भी देख सकते हैं। जैसे – मुनिं – इं। भानुं – उं। मुनिः – इः। भानुः – उः॥
#sanskritlessons
अं और अः स्वरों के पालतू हैं।
यदि अभी भी समझने में परेशानी है, तो ऐसा समझिए की ये दोनों स्वरों के स्वरों के घर में रहने वाले पालतू जानवर जैसे हैं।
हमारे घर में अधिकृत सदस्य तो हमारे माता-पिता, भाई-बहन तथा दादा-दादी ऐसे मनुष्य ही होते हैं। तथापि यदि हमारे घर कुत्ता, बिल्ली जैसा कोई पालतू जानवर हो, तो उसे हम घर का अधिकृत सदस्य नहीं मानते। फिर भी वह घर में रहने वाला एक सदस्य ही होता है, जो पूरी तरह से हम पर ही आश्रित होता है। ठीक वैसे ही ये अनुस्वरा (अं) और विसर्ग (अः) स्वरों के पालतू जानवर जैसे हैं।
#sanskritlessons
उच्चारण स्थान और संज्ञा में अंतर
उच्चारण स्थान एक मुख में स्थित एक अवयव का नाम है। जहां से वर्णों का उच्चारण होता है। तथा संज्ञा वर्ण की होती है। उच्चारण स्थान के अनुसार यह संज्ञा वर्ण को मिलती है। जैसे – अ। अ इस स्वर का उच्चारण स्थान है – कण्ठ। इसीलिए अ कण्ठ्य वर्ण है।
कण्ठ – मुख में स्थित एक शारीरिक अवयव। यानी गला।
कण्ठ्य – जिसका उच्चारण कण्ठ से होता है। जैसे – अ और कवर्ग के व्यंजन।
#sanskritlessons
पाणिनीय व्याकरण में स्वरों का ही दूसरा नाम अच् है। अतः अजन्त यानी स्वरान्त। यहाँ अच् + अन्त – अजन्त। ऐसा जश्त्व सन्धि है।
जिन शब्दों के अन्त में अच् (यानी स्वर) होता है, वह शब्द अजन्त शब्द कहलाता है। जैसे – राम (अ)। मुनि (इ)। भानु (उ)। पितृ (ऋ) इत्यादि।
#sanskritlessons
संख्या Can be classified into 3 categories:
1. एक, द्वि, त्रि, चतुर्
These are विशेषणंs that vary in लिङ्ग, वचनं, and विभक्ति as per the विशेष्यं.
e.g.: त्रीणि फलानि। द्वौ पुरुषौ। तिसृणां महिलानां। चतुर्भिः वानरैः।
2. पञ्च, षट्, ... दश, दश
These are also विशेषणंs but vary in वचनं and विभक्ति as per the विशेष्यं, while they have the same form in all लिङ्गंs.
e.g.: पञ्च फलानि। पञ्च पुरुषाः। पञ्च महिलाः। पञ्चभिः वानरैः।
3. विंशतिः and beyond
These are nouns with fixed forms. They can be used in two ways:
a. Like an adjective: with only विभक्ति matching the विशेष्यं, while लिङ्ग is innate and वचनं is एकवचनं.
e.g.: विंशतिः फलानि। पञ्चत्रिंशतं पुरुषान्। शतस्य महिलानाम्। नवत्या वानरैः।
b. Like a collective noun: Just as we have a dozen of mangoes or a score of people, we can have फलानां विंशतिः। पुरुषाणां पञ्चत्रिंशत्। नारीणां एकोनशतम्। वानराणां नवत्या with the विभक्ति of संख्या as per the need in the sentence and विभक्ति of the counted object in षष्ठी.
~ रङ्गराजः #sanskritlessons
तरप् and तमप् (comparative and superlative) can also be added to verbs and अव्यय adverbs too, where they become तराम् and तमाम्
e.g.
अहं पचामि। मम भार्या पचतितराम्। (cooks better)
मृगेषु मयूरो हि नृत्यतितमाम्। (dances best)
सा उच्चैस्तरां (more loudly) हसति। (उच्चैः is an अव्यय adverb)
~ रङ्गराजः #sanskritlessons
सङ्ख्योभयपदसमासः is a type of समास . It has 2 possible meanings.
– द्वित्राणि 2 or 3 मित्राणि (n or m)
– द्विपञ्चवक्त्रः 2 times 5 faced (= 10 faced). द्विसप्तानि सहस्राणि = 2 x 7 thousands = 14000. ( n times m)
संख्योभयपद are अकारान्त adjectives.
~ रङ्गराजः #sanskritlessons
Particles स्म and पुरा used with लट् लकार convert it into अनद्यतन past.
» मम पिता एवं वदति स्म।
• My father used to say thus.
• मेरे पिता ऐसा बोलते थे।
» अहं पुरा तत्र वसामि।
• I used to live there.
• मैं वहाँ रहता था।
Particles यावत् and पुरा convert लट् लकार to अनद्यतन future.
» त्वं यावत् सुखं लभसे (= लब्धासे)
• You will obtain happiness.
• तुम सुख प्राप्त करोगे।
» मोदी हि जयति पुरा (= जेता)
• Modi will indeed win.
• मोदी निश्चय ही जीतेंगे।
~ रङ्गराजः #sanskritlessons
अलमिति अव्ययम्
• वारणार्थे धातोर्भावात् तृतीयायोगे। हसनेन अलम्। अलं रोदनेन। क्त्वा च। अलं रुदित्वा।
• पर्याप्त्यर्थे चतुर्थीयोगे। क्षुधायै इदम् अलम्। तुमुन् च। क्षुधां शमयितुम् इदमलम्।
• अत्यर्थार्थे क्रियायोगे। अलं खेदयति।
• शक्त्यर्थे तुमुन्योगे। जेतुम् अलम्।
The word अलम् (alam) is an indeclinable that can mean sufficient, enough, or adequate. Here’s the explanation for each sentence:
- वारणार्थे धातोर्भावात् तृतीयायोगे: In the sense of expressing the state or condition of a verb, the third case (instrumental) is used.
- हसनेन अलम्: It is sufficient for laughing (laughing is adequate in this context).
- अलं रोदनेन: It is sufficient for crying (crying is enough or no more crying is needed).
- क्त्वा च: The suffix क्त्वा means having done or after doing.
- अलं रुदित्वा: After crying, it is sufficient (meaning further crying is unnecessary or sufficient has been reached after crying).
- पर्याप्त्यर्थे चतुर्थीयोगे: In the sense of adequacy or sufficiency, the fourth case (dative) is used.
- क्षुधायै इदम् अलम्: This is sufficient for hunger (meaning the amount provided is enough to satisfy hunger).
- तुमुन् च: The suffix तुमुन् indicates the sense of completion or adequacy.
- क्षुधां शमयितुम् इदमलम्: This is sufficient to calm hunger (meaning the provided amount is enough to relieve hunger).
- अत्यर्थार्थे क्रियायोगे: In the sense of excessive or extreme meaning, the term is used with verbs.
- अलं खेदयति: It is sufficient to cause sorrow (meaning the degree of sorrow is enough or excessive).
- शक्त्यर्थे तुमुन्योगे: In the sense of capability or power, with the suffix तुमुन्.
- जेतुम् अलम्: It is sufficient to win (meaning one has enough capability or power to win, and further effort might not be necessary).
~ रङ्गराजः #sanskritlessons
In Sanskrit grammar, vachanam refers to the number or quantity of nouns or verbs. There are three vachanas:
1. एकवचनम् (Ekavachanam): This refers to the singular number. It indicates one person, thing, or entity.
- वानरः रामम् अभिवादयति। (Vānaraḥ Rāmaṃ abhivādayati.)
- The monkey greets Rama.
2. द्विवचनम् (Dvivachanam): This refers to the dual number. It indicates two persons, things, or entities.
- रामलक्ष्मणौ गच्छतः। (Rāma-Lakṣmaṇau gacchataḥ.)
- Rama and Lakshmana go.
3. बहुवचनम् (Bahuvachanam): This refers to the plural number. It indicates more than two persons, things, or entities.
- बालाः गीतं गायन्ति। (Bālāḥ gītaṃ gāyanti.)
- The children sing a song.
Understanding vachanam helps us grasp whether a word refers to one, two, or more than two entities. It's like counting how many things or people are being talked about in a sentence.
#Sanskritlessons
कृत् प्रत्यय की परिभाषा (Definition of Krit Pratyay)
कृत् प्रत्यय को धातु पदों को नाम पद बनाने वाले प्रत्ययों कहते हैं। इस प्रत्यय के प्रयोग से जो नए शब्द बनते हैं, उन्हें कृदन्त शब्द कहते हैं। "धातुं नाम करोति इति कृत्"। इस प्रत्यय को धातुज या कृदन्त प्रत्यय भी कहते हैं।
(Krit Pratyay is the suffix added to verb roots to form nouns. The new words formed by the use of this suffix are called kridanta words. "Dhatum naam karoti iti krit." This suffix is also called dhātuja or kridanta pratyaya.)
कृत् प्रत्यय के उदाहरण (Examples of Krit Pratyay)
पठ् (धातु) + तव्य (कृत् प्रत्यय) = पठितव्यम्
तेन संस्कृतं पठितव्यम्।
• उसे संस्कृत पढ़ना चाहिए।
• He should read Sanskrit.
प्रयोग की दृष्टि से प्रमुख कृत् प्रत्यय इस प्रकार हैं-
(Major Krit Pratyay in terms of usage are as follows:)
१. तुमुन् (Tumun) | २. अनीयर् (Anīyar)
३. तव्यत् (Tavyat) | ४. क्त्वा (Ktvā)
५. शानच् (Śānac) | ६. शतृ (Śatṛ)
७. ल्युट् (Lyuṭ) | ८. ण्वुल् (Ṇvul)
९. णमुल् (Ṇamul) | १०. तृच् (Tṛc)
११. क्तु (Ktu) | १२. क्तवतु (Ktavatu)
१३. ल्यप् (Lyap) | १४. क्तिन् (Ktin)
१५. केलिमेर् (Kelimēr) | १६. क्यप् (Kyap)
१७. क्वसु (Kvasu) | १८. कानच् (Kānac)
१९. स्यतृ (Syatṛ) | २०. स्यमान (Syamāna)
#Sanskritlessons
१। तुमुन् प्रत्यय (Tumun suffix):
तुमुन् प्रत्यय का प्रयोग एक ही कर्ता द्वारा दो क्रियाओं को करने के लिए होता है। तुमुन् प्रत्यय के प्रयोग होने पर धातु के अंत में सिर्फ “तुम्” शेष बचता है। इसका अर्थ “के लिए” होता है।
The usage of the suffix "tumun" involves performing two actions by the same doer. When the suffix "tumun" is used, only "tum" remains at the end of the verb. Its meaning is "for."
तुमुन् प्रत्यय के उदाहरण(Examples of Tumun suffix) :
| धातु | प्रत्यय | क्रदन्त शब्द |
|------|-------|---------------|
| गम् | तुमुन् | गन्तुम् |
| पा | तुमुन् | पातुम् |
| हल् | तुमुन् | हन्तुम् |
| पठ् | तुमुन् | पठितुम् |
प्रयोग (Usage) :
• बालक: गृहं गन्तुम् उद्यत: अस्ति।
– बालक घर जाने के लिये उत्सुक है।
– The boy is eager to go home.
#Sanskritlessons
२। अनीयर् प्रत्यय (Aniyar suffix) :
अनीयर् प्रत्यय का प्रयोग “विधिलिङ् लकार” में किया जाता है। इसका अर्थ चाहिए होता है। अनीयर् प्रत्यय के प्रयोग होने पर अन्त में पुल्लिंग में “अनीयः”, स्त्रीलिंग में “अनीया”, नपुंसकलिंग में “अनीयम्” शेष बचता है।
The usage of the suffix "aniyar" is in the "Vidhilin lakara." Its meaning is "should be." When the suffix "aniyar" is used, at the end, "aniyah" remains in the masculine gender, "aniyaa" in the feminine gender, and "aniyam" in the neuter gender.
अनीयर् प्रत्यय के उदाहरण (Examples of Aniyar suffix) :
| धातु | प्रत्यय | पुल्लिंग | स्त्रीलिंग | नपुंसकलिंग |
|------|-------|--------|------------|--------------|
| पठ् | अनीयर् | पठनीय: | पठनीया | पठनीयम् |
| गम् | अनीयर् | गमनीय: | गमनीया | गमनीयम् |
| कथ् | अनीयर् | कथनीय: | कथनीया | कथनीयम् |
| कृ | अनीयर् | करणीय: | करणीया | करणीयम् |
| लिख् | अनीयर् | लेखनीय: | लेखनीया | लेखनीयम् |
प्रयोग (Usage) :
• सा वाणी बोधनीया अस्ति।
– वह वाणी बुझने के योग्य है।
– That speech is comprehensible.
#Sanskritlessons
३। तव्यत् प्रत्यय : तव्यत् प्रत्यय का भी प्रयोग “विधिलिङ् लकार” में किया जाता है। इसका अर्थ 'चाहिए' होता है। तव्यत् प्रत्यय के प्रयोग होने पर अन्त में पुल्लिंग में “तव्यः”, स्त्रीलिंग में “तव्या”, नपुंसकलिंग में “तव्यम्” शेष बचता है।
Tavyat Pratyaya: The tavyat suffix is also used in the vidhilin lakara. Its meaning is 'should be'. When the tavyat suffix is used, in the end, in masculine it becomes "tavyah", in feminine "tavya", and in neuter "tavyam".
तव्यत् प्रत्यय के उदाहरण (Examples of Tavyat Pratyaya)
| धातु | प्रत्यय | पुल्लिंग | स्त्रीलिंग | नपुंसकलिंग |
|-----|--------|--------|-----------|--------------|
| दा | तव्यत् | दातव्य: | दातव्या | दातव्यम् |
| गम् | तव्यत् | गन्तव्य: | गन्तव्या | गन्तव्यम् |
| पठ् | तव्यत् | पठितव्य: | पठितव्या | पठितव्यम् |
| कृ | तव्यत् | कर्तव्यः | कर्तव्या | कर्तव्यम् |
| वच् | तव्यत् | वक्तव्यः | वक्तव्या | वक्तव्यम् |
Note: तव्यत् प्रत्यय के साथ सामान्यतय: कर्त्ता में तृतीया विभक्ति तथा कर्म में प्रथमा विभक्ति होती है। जैसे-
Note: Generally, with the tavyat suffix, the subject is in the third case and the object is in the first case. For example-
मया ग्रन्थः पठितव्यः ।
- A book should be read by me.
- मेरे द्वारा ग्रन्थ पढा जाना चाहिए।
बालकेन पाठ: पठितव्य:
- The lesson should be read by the boy.
- बालक द्वारा पाठ पढ़ा जाना चाहिए।
linktr.ee/samvadah #sanskritlessons
४। क्त्वा प्रत्यय : क्त्वा प्रत्यय का प्रयोग होने पर धातु के अंत में सिर्फ ‘त्वा’ शेष बचता है। ‘कर’ या ‘करके’ के अर्थ में क्त्वा प्रत्यय का प्रयोग होता है। इससे बने शब्द “अव्यय” होते हैं।
When the क्त्वा suffix is used, only "त्वा" remains at the end of the verb. It is used to indicate the meaning of "having done" or "after doing". Words formed with this suffix are termed as "अव्यय" or indeclinables.
क्त्वा प्रत्यय के प्रयोग (Usage lf कत्वा प्रत्यय) :
- धातु प्रत्यय क्रदन्त शब्द
- अस् क्त्वा भूत्वा
- कृ क्त्वा कृत्वा
- कथ् क्त्वा कथयित्वा
- दृ क्त्वा दृष्ट्वा
- वच् क्त्वा उक्त्वा
उदाहरण (Example) :
अहं पुस्तकं पठित्वा अभ्यासार्थं गच्छामि।
- मैं पुस्तक पढ़कर अभ्यास के लिए जाता हूँ।
- I go for practice after reading the book.
linktr.ee/samvadah #sanskritlessons
५। शानच् प्रत्यय : शानच् प्रत्यय का प्रयोग ‘लट् लकार आत्मेनपदी’ धातुओ के ‘प्रथम पुरुष – एकवचन’ के रूप में जुडकर बनता है। शानच् प्रत्यय का प्रयोग ‘ते हुए’ के अर्थ में होता है। शानच् प्रत्यय के जुडने के बाद अंत में सिर्फ पुल्लिंग शब्दों में ‘मान:’, स्त्रीलिंग शब्दों में ‘माना’, नपुंसकलिंग में “मानम्” शेष बचता है।
The śānac pratyaya is formed by adding the laṭ lakāra ātmanepadi suffix to the verbs in the third person – singular form. The śānac pratyaya signifies the meaning of having done. After the addition of the śānac pratyaya, only "mānaḥ" remains in masculine nouns, "mānā" in feminine nouns, and "mānam" in neuter nouns.
- धातु प्रत्यय पुँल्लिंग स्त्रीलिंग नपुंसकलिंग
- लभ् शानच् लभमान: लभमाना लभमानम्
- पच् शानच् पचमान: पचमाना पचमानम्
- नी शानच् नयमान: नयमाना नयमानम्
- वृध् शानच् वर्धमान: वर्धमाना वर्धमानम्
- वृत् शानच् वर्तमान: वर्तमाना वर्तमानम्
- कृ शानच् कुर्वाण: कुर्वाणा कुर्वाणम्
उदाहरण (Example) :
दीयमानस्य राज्ञः पुण्यं वर्धते।
• The donor king's merit increases.
• दान देने वाले राजा का पुण्य बढ़ता है।
linktr.ee/samvadah #sanskritlessons
≥ Conversion Rule:
⟩ When "म्" (makara) is followed by a consonant, "म्" is replaced by anusvara (ं).
≥ Example:
Sentence: सीता रामम् पश्यति। (Sītā Rāmam Paśyati.)
- Without Anusvara: सीता रामम् पश्यति।
- With Anusvara: सीता रामं पश्यति।
Explanation: In the sentence, "रामम्" (Rāmam) ends with "म्" (makara) followed by "प" (a consonant) in "पश्यति" (paśyati). Therefore, "म्" in "रामम्" is replaced by anusvara, resulting in "रामं".
≥ Practice:
1. कृष्णम् स्मरामि। ➔ कृष्णं स्मरामि।
2. लक्ष्मणम् ध्यायामि। ➔ लक्ष्मणं ध्यायामि।
The conversion of मकार to anusvara when followed by a consonant is a common feature in Sanskrit that aids in smooth pronunciation and ease of speech. Practice applying this rule to get more comfortable with it. #sanskritlessons
☛ सवर्णदीर्घसंधिः
» सूत्रम्। अकः सवर्णे दीर्घः।
• Savarna Deergha Sandhi happens when vowels of the same category combine to form a long vowel.
• सवर्ण दीर्घ संधि तब होता है जब एक ही श्रेणी के स्वरों का मेल होने से वे एक दीर्घ स्वर बना लेते हैं।
+ How Does It Work?
1. अ/आ + अ/आ = आ
- Example: विद्या आलयः विद्यालयः
2. इ/ई + इ/ई = ई
- Example: हरि ईशः हरीशः
3. उ/ऊ + उ/ऊ = ऊ
- Example: वधू उर्मिका वधूर्मिका
4. ऋ/ॠ/ऌ + ऋ/ॠ/ऌ = ॠ
- Example: होतृ ऋकारः होतॄकारः
⟩ Practice Sandhi
गुरु उपदेशः। मुनि इन्द्रः। रजनी इशः। ऌ ऌकारः। पितृ ऋद्धिः।
⟩ Practice Viccheda
नदीयम्। सूक्तम्। पठतीयम्। साधूचुः। कुरूत्सवम्।
Download Best-Ever Sandhi App
- bit.ly/3S1Bb7L
linktr.ee/samvadah #sanskritlessons
☛ गुणसंधिः
» सूत्रम्। आद् गुणः।
• Guna Sandhi happens when अ/आ is followed by another vowel, resulting in the change to a different vowel.
• गुण संधि तब होता है जब अ/आ के बाद दूसरा स्वर आता है, जिससे एक अलग स्वर बनता है।
+ How Does It Work?
1. अ/आ + इ/ई = ए।
→ गण ईशः गणेशः॥
2. अ/आ + उ/ऊ = ओ।
→ सूर्य उदयः सूर्योदयः॥
3. अ/आ + ऋ/ॠ = अर्।
→ सप्त ऋषयः सप्तर्षयः
4. अ/आ + ल = अल्।
→ तव ऌकारः तवल्कारः॥
⟩ Practice Sandhi
गुण उपेतम्। महा उत्सवः। महा ऊर्मिः। उप इन्द्रः। राजा इति॥
⟩ Practice Viccheda
ग्रीष्मर्तुः। रमेशः। ममल्कारः। यथोचितम्। पश्योपरि॥
Download Best-Ever Sandhi App
- bit.ly/3S1Bb7L
linktr.ee/samvadah #sanskritlessons
When speaking to someone, always use "you" verb forms like कुरु (do), करोषि (you do), गच्छ (go), गच्छसि (you go), अगच्छ: (you went ), etc.
Exception: When using भवान् (male) or भवती (female), use "he/she" verb forms. The words भवान् or भवती must be mentioned explicitly for this rule to apply.
Examples:
• गच्छ । Go.
• भवान् गच्छतु। You go (male exception)
• भवती गच्छतु। You go (female exception)
• महोदय गच्छ। Oh Sir, Go. (Here, "Sir" is being addressed directly)
#sanskritlessons
When you pronounce "ल" (la), the tongue touches the root of the teeth (दन्तमूल) and then quickly releases, creating a burst of air. This burst naturally pairs with the vowel sound "अ" (a), forming "ल". On the other hand, if you keep the tongue in contact with the root of the teeth without releasing it, you produce the sound "ऌ" (ḷ), which is a vocalic "l". Therefore, when you combine "ऌ" (ḷ) with "अ" (a), it transforms into "ल" (la) because the release of the tongue is necessary to complete the sound with the vowel "अ".
Similarly, When you pronounce "र" (ra), the tongue touches the roof of the mouth (मूर्धा) and then quickly releases, creating a burst of air. This burst naturally pairs with the vowel sound "अ" (a), forming "र". On the other hand, if you keep the tongue in contact with the roof of the mouth without releasing it, you produce the sound "ऋ" (ṛ), which is a vocalic "r". Therefore, when you combine "ऋ" (ṛ) with "अ" (a), it transforms into "र" (ra) because the release of the tongue is necessary to complete the sound with the vowel "अ".
linktr.ee/samvadah #sanskritlessons
Usage and Senses of "वा" in Sanskrit
1. As an Alternative Conjunction
- Means "or"
- Position in Sanskrit: used either with each word/assertion or only with the last, but never at the beginning of a clause (cf. च).
2. Other Senses:
- (a) And, as well as, also:
- Examples:
- वायुर्वा दहनो वा (G. M.)
- अस्ति ते माता स्मरसि वा तातं (U. 4)
- (b) Like, as:
- Examples:
- जातां मन्ये तुहिनमथितां पद्मिनिं वान्यरूपां (Me. 83)
- मणी वोष्ट्रस्य लंबेते (Sk.)
- हृष्टो गर्जति चातिदर्पितबलो दुर्वोधनो वा शिखी (Mk. 5. 6)
- स्नानीयवस्त्रक्रियया पत्रोर्णं वोपयुज्यते (M. 5. 12)
- Śi. 3. 63, 4. 35, 7. 64; Ki. 3. 13
- (c) Optionally:
- Mostly in grammatical rules, as of Pāṇini
- Example: दोषो णौ वा चित्तविरागे (P. VI. 4. 99. 91)
- (d) Possibility:
- Usually added to the interrogative pronoun and its derivatives like इव or नाम
- Translated by "possibly", "I should like to know"
- Examples:
- कस्य वान्यस्य वचसि मया स्थातव्यं (K.)
- परिवर्तिनि संसारे मृतः को वा न जायते (Pt. 1. 27)
- (e) Sometimes used merely as an expletive.
- (f) Indeed, truly.
- (g) Only.
3. When Repeated:
- Has the sense of "either-or," "whether-or"
- Examples:
- सा वा शंभोस्तदीया वा मूर्तिर्जलमयी मम (Ku. 2. 60)
- तत्र परिश्रमानुरोधाद्वा उत्तामकथावस्तुगौरवाद्वा नवनाटकदर्शनकुतूहलाद्वा भवद्धिरवधानं दीयमानं प्रार्थये (V. 1)
Additional Forms:
- अथवा: or, or rather, or else (see under अथ)
- न वा: not, neither, nor
- यदि वा: or if
- यद्वा: or, or else
- किं वा: whether etc.
linktr.ee/samvadah #sanskritlessons
In Sanskrit you don't have to worry about what to use when as you see here in the case of IN, ON and AT.
याने in/on a vehicle
गृहे in the house or at home
विद्यालये in the school
विमाने on a plane
कार्ये at/in work
पोते on a ship
#sanskritlessons