Sanskrit Tutorials

Verbless Sentences in Sanskrit!

noreply@blogger.com (Anonymous) — Fri, 19 Oct 2012 11:55:00 +0000

मूर्खः परिहर्तव्यः प्रत्यक्षः द्विपदः पशुः । which means.. A stupid person must be avoided. He is like a two-legged animal in-front of the eyes.

Comparing the Sanskrit and the English versions, the difference is conspicuous. Only 5 words in the Sanskrit version but so many in the English version. We also explained in the last article that this enormous shortening has been possible due to the notion of vibhakti. (Have a look at the last article to understand the mechanism of this shortening.) But we didn’t explain in full, the power that this innovative concept of vibhakti wields. In this article, we will look at the magic that is possible in a language whose sentence structure is based on this notion. And, not to mention, this notion of vibhakti lies at the heart of Sanskrit Grammar. We will also investigate how the vibhaktis enable one to compose verbless sentences in Sanskrit, which is not possible in English! Let’s get into translating some hardcore Sanskrit.

Let’s take up a typical word, say देव, as an example. Given below is a table that lists this same word देव but with some modifications. Here we have 24 different forms of the word देव | Each of these forms is called a vibhakti of देव |

Remember this table from school Sanskrit ? It is afterall not as annoying as many feel in the school. In fact, it is very powerful! Let’s discover its power.

Now let’s get back to our Q&A format.

Q) Yes! I do remember these horrible tables from school. They used to force-feed these into our brains. I remember, we were expected to memorize around 30 such tables and had to vomit out one of them in the final exams.
A) You are right. The way these are taught in the school course of Sanskrit is hopeless. Memorizing these tables without comprehending their power is like memorizing Thermodynamic tables of Specific Heats without comprehending the Laws of Thermodynamics. In this article, we shall focus on the concepts behind these rather than memorizing them. Now smile!

Q) Hmmm …concepts ? So what are they ?
A) As mentioned in the last article, in general, a word in Sanskrit represents property(s).

Agni, one of the 33 devas mentioned in Vedas. Devas refer to terrestrial things of high excellence. Here is a list of all the devas. 8 Vasus (Earth, Water, Fire, Air, Sky, Moon, Sun, Stars/ Planets) that form components of universe where we live, 10 Life Forces in our body (Prana, Apana, Vyana, Udana, Samaana, Naga, Kurma, Kukala, Devadatta) and 1 Soul called Rudra, 12 Aditya or months of year, 1 Vidyut or Electromagnetic force that is of tremendous use to us. 1 Yajna or constant noble selfless deeds done by humans.

Here, देव represents (the property of) being of great excellence or being heavenly. But, in spoken language, we always refer to objects and not properties. (The object being referred to need not exist in the real world. It is sufficient if it exists in the speaker’s imagination.) So we need a way to force the word देव, to represent an object rather than a property. That way of forcing a word(which represents a property) to represent an object is called vibhakti. Let us now settle on the agreement that (x|y) would stand for the vibhakti-form of देव in the xth row and yth column of the table. So, (6|3) = देवानाम् and (1|1) = देवः |

Here are our rules.

Rule1 | A vibhakti-form of a word always denotes an object having the property that the respective word represents. So, whenever in a sentence you come across, say, देवस्य or देवैः or देवेषु, it means that an object having the property of being of great excellence exists.

Rule2 | Each vibhakti-form in the table carries 3 pieces of info with itself viz.

the number of objects (whether singular, dual or plural ?)
the number of the vibhakti (whether it is the first vibhakti or third or eighth ?)
the gender of the object (whether it is a male object or female or neutral ?)

So, (6|3) = देवानाम् carries the info that there are more than 2 masculine objects of sixth vibhakti, having the property of being of great excellence.

Rule3 | Every sentence has an action involved in it. (This is a general rule applicable to any language.)

Rule4 | Objects having the same vibhakti point to the same object. (We have already seen an awesome application of this rule in the last article.)

Having noticed these 4 rules, now let’s understand the meaning of each vibhakti in the form of the extended table below.

Explaining vibhaktis. The text in blue explains what it means when a word in a sentence appears in the vibhakti number of that row.

Explaining vibhaktis again, but this time with a different example !

Now, lets take up some sample sentences and try to translate them. Here they are.

रक्तनेत्रः भेतव्यः।
उपदेशः मूर्खानाम् प्रकोपाय ।
रथेन यात्रा न मनोरथेन।

Let me also give you the closest English words corresponding to each of the words involved.

रक्तनेत्र = (the property of) having red eyes
भेतव्य = (the property by which one) must be feared
उपदेश = (the property of) directing in a particular direction/way
मूर्ख = (the property of) being stupid
प्रकोप = aggression, hoslility
रथ = (the property of) advancing towards something
यात्रा = (the property of) going in a regulated manner
न = not (Note: This word does not represent a property nor do vibhakti-forms of it exist. Such words are called अव्यय)
मनोरथ = (the property of) going towards something but only in mind

Q) Before starting to translate, can you give me general guidelines for translating them.
A) Sure!

The first thing you must do while translating any Sanskrit sentence is to identify whether any words in the sentence exist in their vibhakti-forms or not. Those words which exist in a vibhakti-form represent objects, by Rule1! (Need not be physical objects. They may be abstract objects in the imagination of the speaker!)
For the words that exist in a vibhakti-form, identify the 3 pieces of info mentioned in Rule2
Rule3 assures us that there is bound to be some action involved in the sentence! Identify that action and guess the relation of each word with that action using the blue text of the extended vibhakti tables pasted above. When no action is explicitly mentioned, then it is the action of existing of the object denoted by the words of the first vibhakti.
Apply Rule4, if applicable.

And lo, you have the translation.

Translating Sentence 1

रक्तनेत्रः भेतव्यः।
(1|1) (1|1)

Applying Rule1. From above, रक्तनेत्र = (the property of) having red eyes, but since the sentence contains रक्तनेत्रः and not रक्तनेत्र, by Rule1, we conclude that रक्तनेत्रः = an object/person having red eyes. Similarly, भेतव्यः does not represent a property rather it denotes an object/person who must be feared.
Applying Rule2. We try to identify the grammatical info carried by these words. Both the words are of the form (1|1) of the देव table. So the info they carry is that each of रक्तनेत्रः and भेतव्यः denote single masculine objects of first vibhakti.
Applying Rule3. We try to identify the action involved in the sentence. Since the action is not explicitly mentioned, it is the action of existing of objects denoted by the words of the first vibhakti viz. रक्तनेत्रः and भेतव्यः |. And from the vibhakti table above, both रक्तनेत्रः and भेतव्यः perform that action. (See the top-most blue line in the देव table.) Hence, the objects denoted by रक्तनेत्रः and भेतव्यः exist. This existence itself is the action.
Applying Rule4. Both the words have the same vibhakti viz. first vibhakti, hence they denote the same object. So, रक्तनेत्रः and भेतव्यः are the same objects and not different objects.

So, the sentence means that the person who has red eyes and the person who must be feared are one and the same. So the sentence translates to One who has red eyes must be feared. Notice the difference in length. English version has 8 words while the Sanskrit version has only 2!

Translating Sentence 2

उपदेशः मूर्खानाम् प्रकोपाय ।
(1|1) (6|3) (4|1)

Rule1 says, since all the words appear in a vibhakti-form, each word denotes an object.
उपदेशः = something that directs = advice, instructions
मूर्खानाम् = someone who is stupid
प्रकोपाय = hostility (seen as an object)
Rule2 instructs us to identify the 3 pieces of info, viz.
उपदेशः denotes a single masculine object in first vibhakti (1|1)
मूर्खानाम् denotes more than 2 masculine objects of sixth vibhakti (6|3)
प्रकोपाय denotes single masculine object of fourth vibhakti (4|1)
Rule3 asks us to infer the relation of each object with the action by looking at the blue text in the vibhakti table. The action is “existing”, from Rule3.
उपदेशः = (1|1) implies that advice is performing the action of existing, that is, advice exists, which means some advice is being given by someone.
मूर्खानाम् = (6|3) implies that प्रकोप belongs to the मूर्ख persons being refereed to. प्रकोपाय = (4|1) implies that the action (of existing/giving of advice) helps/intensifies प्रकोप |
Rule4 not applicable.

Hence the sentence translates to Giving advice intensifies the hostility of stupid people.

Translating Sentence 3

रथेन यात्रा न मनोरथेन।
(3|1) (1|1) (nil) (3|1)

Rule1 says, since all the words, except न, appear in a vibhakti-form, they denote an object.
रथेन = a chariot
यात्रा = journey or travel
न = not
मनोरथेन = an imaginary chariot in mind
Rule2 instructs us to identify the 3 pieces of info, viz.
रथेन denotes a single masculine object in third vibhakti (3|1)
यात्रा denotes a single feminine object of first vibhakti (1|1)
न does not denotes any object
मनोरथेन denotes a single masculine object of third vibhakti (3|1)
Rule3 asks us to infer the relation of each object with the action by looking at the blue text in the vibhakti table. The action is “existing”, from Rule3.
रथेन = (3|1) implies that the chariot is instrumental in performing the action
यात्रा = (1|1) implies that journey exists, that is, journey is being done
न = (nil) negates the meaning of the word that comes after it
मनोरथेन = (3|1) implies that the chariot of mind is instrumental in performing the action
Rule4 does not give any new info.

Hence, the sentence translates to Journey is done by a (real) chariot, not by a chariot of mind.

Q) I really enjoyed! But there is some feeling of uncertainty lingering in my mind. In the sentence, रथेन यात्रा न मनोरथेन। why did you say that Rule4 does not give any new info ? I mean, रथेन and मनोरथेन, both have the same vibhakti viz. third vibhakti, hence they should represent the same object, so “रथ” is “मनोरथ”, that means the real chariot and the chariot of mind are one and the same! Isn’t it ? Or am I wrong ?
A) Here, you are applying the Rule4 to inappropriate words. The word न is an अव्यय. That means, its vibhakti-forms do not exist. Hence, instead of considering मनोरथेन alone as a single word, one must consider न मनोरथेन as a single word (because न itself has no vibhakti!) for applying Rule4. So by applying Rule4 again, we see that रथेन and न मनोरथेन denote the same object, which is true because “रथ” is indeed “not मनोरथ” !

Q) There is one more thing that I am not able to swallow. In the sentences taken up by you so far, there have been no verbs ! So, are there really no verbs in Sanskrit ? I feel like screaming, if this is true.
A) You need not scream. You are correct in that the sentences taken up so far have been verb-less, though this does not mean that those sentences had no actions involved. In fact, no sentence is possible without an action. Our sample sentences employed vibhaktis to describe actions, but actions can also be described by verbs and Sanskrit has verbal system and in fact, it is highly elaborated.

That’s it for this article. In the next one, we shall explain the general structure of a Sanskrit sentence, revealing how the tremendous amount of Sanskrit literature ranging from Philosophy to Physics, can be grammatically broken down into mere 2012 dhAtus and a few lone words.

PS: The definitions of vibhakti given in the article are very superficial and there are a lot many aspects to each vibhakti. In fact, complete articles can be written on each of the 8 vibhaktis and still may not be sufficient. The aim here is to get a new learner started with vibaktis. For detailed learning, I would recommend checking out other resources.

Simple day-to-day Words

noreply@blogger.com (Anonymous) — Thu, 18 Oct 2012 15:08:00 +0000

Sanskrit words	Transliteration	Meaning
दिनदर्शिका	dinadarshikaa	Calendar
दूरदर्शनम्	dooradarshanam	Television
दर्पणः	darpanaha	Mirror
दूरवाणी	dooravaanee	Telephone
द्वारम्	dvaaram	Door
पादरक्षा	paadaraxaa	footwear
आकाशवाणी	aakaashavaanee	Radio
ध्वनिमुद्रिका	dhvanimudrikaa	Tape record
सिक्थवर्तिका	sikthavartikaa	Candle
सूचनाघण्टा	soochanaaghantaa	Calling bell
कङ्कणम्	kankanam	Bangle
कर्तरी	kartaree	Scissors
अवकरिका	avakarikaa	Dustbin
अग्निपेटिका	agnipetikaa	Matchbox
छत्रम्	chatram	Umbrella
करण्डः	karandaha	Small box
शय्या	shayyaa	Bed
भावचित्रम्	bhaavachitram	Photo
करदीपः	karadeepaha	Torch
जलशोधकम्	jalashodhakam	Water filter
धनलेखः,देयकम्	dhanalekaha,deyakam	Bill,Receipt
तालः	taalaha	Lock
आतपः	aatapaha	Sunlight
छाया	chaayaa	Shade
सूचिका	soochikaa	Safety pin
समीकरः	sameekaraha	Iron
पादत्राणम्	paadatraanam	Shoe
गोलदीपः	goladeepaha	Bulb
दण्डदीपः	dandadeepaha	Tube light
व्यजनम्	vyajanam	Fan
युतकम्	yutakam	Shirt
सोपानम्	sopanam	Step
पिञ्जः	pinjaha	Switch
भित्तिः	bhittihi	Wall
गणकयन्त्रम्	ganakayantram	Computer
दिनपत्रिका	dinapatrikaa	Daily paper
वारपत्रिका	vaarapatrikaa	Weekly paper
मासपत्रिका	maasapatrikaa	Monthly paper
आसन्दः	aasandaha	Chair
भित्तिघटिः	bhittighatihi	Wall clock
सम्मार्जनी	sammaarjanee	Broom
ऊरुकम्	oorukam	Pants
कुञ्चिका	kunchikaa	Key
शिरस्त्रम्	shirastram	Cap
लेखनी	lekhanee	Pen
अङ्कनी	ankanee	Pencil
कोशः	koshaha	Pocket
स्वेदकः	svedakaha	Sweater
धनम्	dhanam	Money
विरामः	viraamaha	Holiday
योजिनी	yojinee	Stapler
नखकर्तरी	nakhakartaree	Nail cutter
स्नानगृहम्	snaanagraham	Bathroom
प्रोञ्छः	pronchaha	Towel
दन्तफेनः	dantaphenaha	Toothpaste
फेनकम्	phenakam	Soap
कूर्चः	koorchaha	Brush
क्षुरपत्रम्	ksurapatram	Blade
पिठरः	pitharaha	Boiler
उष्णजलम्	ushnajalam	Hot water
शीतजलम्	sheetajalam	Cold water
नालः	naalaha	Tap
फेनकपेटिका	phenakapetikaa	Soap box
दन्तकूर्चः	dantakoorchaha	Toothbrush
दन्तचूर्णः	dantachoornaha	Teeth powder
द्रोणी	dronee	Bucket
पाकशाला	paakashaalaa	Kitchen
तैलम्	tailam	Oil
नवनीतम्	navaneetam	Butter
घृतम्	ghratam	Ghee
भोजनपीठम्	bhojanapeetham	Dining table
पत्रालयः	patraalayaha	Post office
मषीपः	masheepaha	Ink-pad
मूल्याङ्कः	moolyaankaha	Stamp
पत्रपेटिका	patrapetekaa	Post box
अन्तर्देशीयपत्रम्	antardesheeyapatram	Inland letter
समपत्रम्	samapatram	Postcard
पत्रवितारकः	patravitaarakaha	Postman
मृदुमुद्रा	mradumudraa	Seal

Vocative Case / सम्बोधन विभक्ति (sambodhana vibhakti)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:41:00 +0000

Vocative Case or सम्बोधन विभक्ति (sambodhana vibhakti) of noun-form represents the word used to address or call someone or something.

Study the following sentences. These are in vocative case.

O! Boy	हे बाल he baala	Here boy (बाल / baala), creeper (लता / lataa) and God (देव / deva) are in vocative case or सम्बोधन विभक्ति (sambodhana vibhakti)
O! Creeper	हे लते he late
O! God	हे देव he deva

All the above sentences address or call someone. So, the person or thing being addressed is in vocative case.

Note: I (अस्मद् / asmad) and You (युस्मद् / yusmad) words do not have any vocative case.

Vocative Case (सम्बोधन विभक्ति / sambodhana vibhakti)
Word शब्द	Gender लिङ्ग	Singular एकवचन	Dual द्विवचन	Plural बहुवचन	Similar Words
Boy बाल / baala	M - पुं	बाल baala	बालौ baalau	बालाः baalaaH	-
Creeper लता / lataa	F - स्त्री	लते late	लते late	लताः lataaH	-
River नदी / nadii	F - स्त्री	नदी nadii	नद्यो nadyau	नद्यः nadyaH	-
Fruit फलम् / phalam	N - नपुं	फलम् phalam	फले phale	फलानि phalaani	-

Locative Case / सप्तमी विभक्ति (saptamii vibhakti)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:40:00 +0000

Locative Case or सप्तमी विभक्ति (saptamii vibhakti) of noun-form represents the "where" of the sentence. In other words locative case represents the locative in the sentense.

Study the following sentences. These are in locative case.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
1. Lotuses are in the lake.	कमलानि कासरे सन्ति kamalaani kaasare santi	The words lake (कासर / kaasara), creeper (लता / lataa), forest (अरण्य / araNya), city (नगरी / nagarii), bed (शज्या / shajyaa), land (भूमि / bhuumi), Mahabharata (महाभारत / mahaabhaarata) and all (सर्व / sarva) are expressing location of something or someone.
2. Flowers bloom in the creeper.	पुष्पाणि लतायां विकसन्ति puShpaaNi lataayaa.n vikasanti
3. Elephants roam in the forest.	गजाः अरण्ये सञ्चरन्ति gajaaH araNye saJNcharanti
4. Offices are in the city.	कार्यालयाः नगरीशु भवन्ति kaaryaalayaaH nagariishu bhavanti
5. Child is sleeping on the bed.	शिशुः शज्यायां शेते shishuH shajyaayaa.n shete
6. Leaves fall on the ground.	पर्णानि भूम्यां पतन्ति parNaani bhuumyaa.n patanti
7. There are many stories in Mahabharata.	महाभारते अनेककथाः विद्यन्ते mahaabhaarate anekakathaaH vidyante
8. Atma is in everybody.	सर्वस्मिन् आत्मा विद्यते sarvasmin aatmaa vidyate

In sentence 1 above, if we ask the question "where are the lotuses?", the answer that comes is "lake". So, "lake" is the locative in the sentence and the noun-form is in locative case or saptamii vibhakti. Similarly in sentence 3, if we ask the question "elephants roam where?", the answer that comes is "forest".

So, answer that comes from the question "where" is the locative in the sentense and is always in locative case. Followings are the rules where locative case is used.

Grammatical Rule: The word expressing the location of something or someone will be in locative case.

Sentence 1 to 8 follow this rule.

Besides the above rules there are few more special rules where loctive case is used. Followings are the examples of these.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
9. He is sitting on the seat.	सः आसन्दे उपविशति saH aasande upavishati	Expressing the thing on which one sits or stands etc.
10. Students are running on the road.	च्छात्राः मार्गेशु धावन्ति chchhaatraaH maargeshu dhaavanti
11. Peackoks are dancing on the mountain.	मयूराः गिरिशु नृत्यन्ति mayuuraaH girishu nRRityanti
12. Young boys are swiming in the river.	तरुणाः नद्यां तरन्ति taruNaaH nadyaa.n taranti
13. Girls are playing in the play ground.	वालिकाः क्रीडाङ्गणे क्रिडन्ति vaalikaaH kriiDaaN^gaNe kriDanti
14. I will go in the evening.	अहं सायंकाले गच्छामि aha.n saaya.nkaale gachchhaami	Expressing the time of action.
15. Holiday is on Sunday.	विरामः भानुवासरे भवति viraamaH bhaanuvaasare bhavati	Expressing the time of action.
16. When sun rises, lotus blooms.	सूर्ये उदिते पद्मं विकसति suurye udite padma.n vikasati	Expressing the action of one resulting in the action of another.
17. When moon rises, lillies bloom.	चन्द्रे उदिते कुमुदानि विकसन्ति chandre udite kumudaani vikasanti
18. Among animals human beings are the best.	प्राणिनां / प्राणिषु नराः श्रेष्ठाः praaNinaa.n / praaNiShu naraaH shreShThaaH	Comparision in group.
19. Do good as if death is holding by hair.	गृहित एव केशेषु मृत्युना धर्ममाचरेत् gRRihita eva kesheShu mRRityunaa dharmamaacharet	Expressing part of body held separately.
20. Friend made me sit by holding my hands.	सखा मां करे धृत्वा उपवेशयत् sakhaa maa.n kare dhRRitvaa upaveshayat	Expressing part of body held separately.
21. Father loves son.	पिता पुत्रे स्निह्यति pitaa putre snihyati	Expressing trust, fondness, love, anger, worship etc., in someone.
22. You trust me.	त्वं मयि विश्वसिहि tva.n mayi vishvasihi
23. Respect father.	पितरि भक्तिं कुरु pitari bhakti.n kuru

Grammatical Rule: The word expressing something on which someone or something sits or stands will be in locative case.

In sentence 9 if we ask the question "where is he seating?" or "on what is he seating?", the answer that comes is on the seat. So, the word "seat" or आसन्द (aasand) is in locative case as it is expressing the thing on which someone is seating. Sentence 10 to 13 also follow this rule.

Grammatical Rule: The word expressing the time of action in response to the question on verb as "when" will be in locative case.

In sentence 14 answer to the question "when shall I go?" is "in the evening" or "evening". So, the word "evening" or सायंकाल (saaya.nkaala) is in locative case. Sentence 15 also follows this rule.

Grammatical Rule: When the action of one results in action of another, the thing whose action occurs first will be in locative case.

In sentence 16 - lotus blooms when sun rises. In other words the action of sun's rising results in the action of the lotus blooming. So, the word "sun" or सूर्य (suurya) is in locative case. Sentence 17 also follow this rule.

Grammatical Rule: If a comparision in a group is being made then the word expressing the group will be in locative case or in genitive case.

In sentence 18 the word "animal" or प्राणि (praaNi) is in locative case (or alternatively genitive case), as it represents the group in which human beings are the best.

Grammatical Rule: If a part of body is held separately then the word expressing the part will be in locative case.

In sentence 20 - my friend is holding my hand (separately) to make me seat. So, the word "hand" or कर (kara) is in locative case as this is the part of body which is being held separately. Sentence 19 also follows this rule.

Grammatical Rule: If verbs meaning trust, fondness, love, anger, worship etc., are used, the person in whom such trust or fondness is shown will be in locative case.

In sentence 21 the verb स्निह्यति (snihyati) is used to express father's love in his son. So, the word "son" or पुत्र (putra) is in locative case. Sentence 22 and 23 also follow this rule.

Locative Case (सप्तमी विभक्ति / saptamii vibhakti)
Word शब्द	Gender लिङ्ग	Singular एकवचन	Dual द्विवचन	Plural बहुवचन	Similar Words
Boy बाल / baala	M - पुं	बाले baale	बालयोः baalayoH	बालेषु baaleShu	-
Creeper लता / lataa	F - स्त्री	लतायाम् lataayaam	लतयोः latayoH	लतासु lataasu	-
River नदी / nadii	F - स्त्री	नद्याम् nadyaam	नद्योः nadyoH	नदीषु nadiiShu	-
Fruit फलम् / phalam	N - नपुं	फले phale	फलयोः phalayoH	फलेषु phaleShu	-

Genitive Case / षष्ठी विभक्ति (ShaShThii vibhakti)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:40:00 +0000

Genitive Case or षष्ठी विभक्ति (ShaShThii vibhakti) of noun-form represents the "whose" of the sentence. In other words genitive case represents the genitive in the sentense.

Study the following sentences. These are in genitive case.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
1. Son of Dasaratha.	दशरथस्य पुत्रः dasharathasya putraH	Peron or thing whose relationship with another is being expressed.
2. Krishna's friend.	कृष्णस्य सखा kRRiShNasya sakhaa
3. Rise of sun.	सूर्यस्य उदयः suuryasya udayaH
4. Water of river.	नद्याः जलम् nadyaaH jalam
5. Whiteness of moon.	चन्द्रिकाया धवलता chandrikaayaa dhavalataa
6. Heat of fire.	अग्नेः ज्वाला agneH jvaalaa
7. Vrihaspati is the teacher of Gods.	देवानां गुरुः बृहस्पतिः devaanaa.n guruH bRRihaspatiH
8. Demons are the desciples of Sukracharya.	शुक्राचार्यस्य शिष्याः असुराः shukraachaaryasya shiShyaaH asuraaH
9. Women's jewellary.	नारीणाम् आभरणम् naariiNaam aabharaNam
10. This is my opinion.	एतत् मम मतम् etat mama matam
11. Ganapati has four hands.	गणपतेः चत्वारः हस्ताः gaNapateH chatvaaraH hastaaH

In sentence 1 above, if we ask the question "whose son?", the answer that comes is "Dasaratha". So, "Dasaratha" is the genitive in the sentence and the noun-form is in genitive case or ShaShThi vibhakti. Similarly in sentence 4, if we ask the question "whose water?", the answer that comes is "river".

So, answer that comes from the question "whose" is the genitive in the sentense and is always in genitive case.Followings are the rules where genitive case is used.

Grammatical Rule: The word denoting a peron or thing whose relationship with another is being expressed will be in genitive case.

In sentence 1 to 11 the words expressing relationship to someone or something are in genitive case.

Besides the above rules there are few more special rules where genitive case is used. Followings are the examples of these.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
12. Among Pandavas Dharmaraja (Yudhisthira) is best.	पाण्डवानां धर्मराजः ज्येष्ठः paaNDavaanaa.n dharmaraajaH jyeShThaH	Comparision in group.
13. Among trees coconut is the best.	वृक्षाणां नालिकेरः श्रेष्ठः vRRikshaaNaa.n naarikeraH shreShThaH	Comparision in group.
14. There is no comparision of Arjuna.	अर्जुनस्य तुला नास्ति arjunasya tulaa naasti	Use of words तुला (tulaa), उपमा (upamaa) etc., for comparision.
15. Beauty of Rama.	रामस्य उपमा raamasya upamaa
16. To the south of the school huge banayan tree is there.	विद्यालयस्य दक्षिणात् एकः महान् वटवृक्षः vidyaalayasya dakshiNaat ekaH mahaan vaTavRRikshaH	Expressins direction or location in relation to another using words पुरः (puraH), पुरस्तात् (purastaat), पुरतः (purataH), अग्रतः (agrataH), पृष्ठतः (pRRiShThataH), अधः (adhaH), अधस्तात् (adhastaat) etc.
17. In front of the teacher students are standing.	शिक्षकस्य पुरः च्छात्राः तिष्ठन्ति shikshakasya puraH chchhaatraaH tiShThanti
18. Child is playing behind mother.	मातुः पुरस्तात् शिशुः क्रीडति maatuH purastaat shishuH kriiiDati
19. Water flows below ground.	भूमेः अधस्तात्/अधः जलं बर्त्तते bhuumeH adhastaat/adhaH jala.n barttate
20.To the north of the village hospital is there.	ग्रामस्य उत्तरात् चिकित्सालयः अस्ति graamasya uttaraat chikitsaalayaH asti

Grammatical Rule: If a comparision in a group is being made then the word expressing the group will be in genitive case (or alternatively in locative case).

In sentence 13 above the sentence means - coconut tree is best "among the trees". So, the word trees is in genetive case (or alternatively locative case) as it represents the group in which coconut tree is best. Similarly in sentence 12 the word "pandavas" is in genetive case.

Grammatical Rule: If words तुला (tulaa), उपमा (upamaa) etc., expressing comparision are used then word expressing the person or thing being compared will be in genitive case.

In sentence 14 the word "Arjuna" is in genitive case as this is being compared with the use of word तुला or tulaa. Sentence 15 also follows the same rule.

Grammatical Rule: If the words पुरः (puraH), पुरस्तात् (purastaat), पुरतः (purataH), अग्रतः (agrataH), पृष्ठतः (pRRiShThataH), अधः (adhaH), अधस्तात् (adhastaat) etc., are used to express direction or location of an object in relation to another, the word expressing the object will be in genitive case.

In sentence 16 the word south or दक्षिणात् (dakshiNaat) is used to express location of the banayan tree in relation to the school. So, the word school is in genitive case. Similarly in sentence 18 the word behind or पुरस्तात् (purastaat) expresses the location of the child in relation to mother. So, the word mother is in genitive case. Sentences 16, 17, 18, 19 and 20 follow this rule.

Genitive Case (षष्ठी विभक्ति / ShaShThii vibhakti)
Word शब्द	Gender लिङ्ग	Singular एकवचन	Dual द्विवचन	Plural बहुवचन	Similar Words
Boy बाल / baala	M - पुं	बालस्य baalasya	बालयोः baalayoH	बालानाम् baalaanaam	-
Creeper लता / lataa	F - स्त्री	लतायाः lataayaaH	लतयोः latayoH	लतानाम् lataanaam	-
River नदी / nadii	F - स्त्री	नद्याः nadyaaH	नदीभ्याम् nadiibhyaam	नदीनाम् nadiinaam	-
Fruit फलम् / phalam	N - नपुं	फलस्य phalasya	फलयोः phalayoH	फलानाम् phalaanaam	-

Ablative Case / पञ्चमी विभक्ति (paJNchamii vibhakti)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:39:00 +0000

Ablative Case or पञ्चमी विभक्ति (paJNchamii vibhakti) of noun-form represents the "from whom/what" of the sentence. In other words ablative case represents the ablative in the sentense.

Study the following sentences. These are in ablative case.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
1. Leaf fell from the tree.	वृक्षात् पर्णं/पत्रं अपतत् vRRikshaat parNa.n / patra.m apatat	The words tree (वृक्ष / vRRiksha), tree (तरु / taru) and horse (अश्व / ashva) represent the source of separation.
2. Fruits are falling from the trees.	फलानि तरुभ्यः पतन्ति phalaani tarubhyaH patanti
3. He fall from the running horse.	सः धावतः अश्वात् पतितः saH dhaavataH ashvaat patitaH
4. I am coming from the school.	अहं विद्यालयात् आगच्छामि aha.n vidyaalayaat aagachchhaami	The words school (विद्यालय / vidyaalaya) and heaven (स्वर्ग / svarga) represent the source of coming or going.
5. Gods come from heaven.	देवताः स्वर्गात् आगछन्ति devataaH svargaat aagachchhanti

In sentence 1 above, if we ask the question "leaf fell from what?", the answer that comes is "the tree". So, "tree" is the ablative in the sentence and the noun-form is in ablative case or paJNchamii vibhakti. Similarly in sentence 4, if we ask the question "where am I coming from?", the answer that comes is "school".

So, answer to the question "from whom/what/where" is the ablative in the sentence and is always in ablative case. The verb-form is independent of the number or वचन (vachana) of the subject or object. Followings are the rules where ablative case is used.

Grammatical Rule: When an object is separated from another the word expressing the object from which the separation happened will be in ablative case.

Sentence 1, 2 and 3 follow this rule.

Grammatical Rule: When someone or something is coming from a place the word expressing the source will be in ablative case.

Sentence 4 and 5 follow this rule.

Besides the above rules there are few more special rules where ablative case is used. Followings are the examples of these.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
6. Waterfall is flowing from the mountain.	निर्झरः गिरेः स्रवति nirjharaH gireH sravati	The words mountain (गिरि / giri) and Himalayas (हिमवत / himavata) represent the origin or source.
7. (River) Ganges flows from Himalayas.	हिमवतः गङ्गा प्रभहति himavataH gaN^gaat prabhahati
8. Animal fears tiger.	मृगः व्याघ्रात् विभेति mRRigaH byaaghraat vibheti	The words tiger (व्याघ्र/ byaaghraat), lion (सिंह/ si.nha) and police (आरक्षक / aarakshaka) are the sources of fear.
9. Deer fears tiger.	हरिणः व्याघ्रात् त्रस्यति hariNaH vyaaghraat trasyati
10. Elephants fear lion.	गजाः सिंहात् त्रस्यन्ति gajaaH si.nhaat trasyanti
11. Thief fears police.	चौरः आरक्षकात् विभेति chauraH aarakshakaat vibheti
12. Police protects from thief.	आरक्षकः चौरात् त्रायते / रक्षते aarakshakaH chauraat traayate / rakshate	The words thief (चौर / chaura), hell (नरकभय / narakabhaya) and enemy (शत्रू / shatruu) represent things from which protected.
13. Good work protects from fear of hell.	साधितं तु धर्मकार्यं त्रायते नरकभयात् saadhita.n tu dharmakaarya.n traayate narakabhayaat.
14. Solders protect citizens from enemies.	सैनिकाः शत्रुभ्यः नागरिकान् रक्षन्ते sainikaaH shatrubhyaH naagarikaan rakshante
15. He accepts defeat from study.	सः अध्ययनात् पराजयते saH adhyanaaat paraajayate.	Use of word परा + जयते (paraa + jayate) to express defeat.
16. Good people accept defeat from sin.	धार्मिकः पपात् पराजयते dhaarmikaH paapaat paraajayate	Use of word परा + जयते (paraa + jayate) to express defeat.
17. He is baring the cows from paddy.	सः धानेभ्यः गां वारयति saH dhaanebhyaH gaa.n vaarayati	The words paddy (धान / dhaana) and sin (पाप / paapa) are things from which restrained.
18. Bars from sin and employs in merit.	पापन्निवारयति योजयते हिताय paapannivaarayaati
19. Krishna is hiding from mother.	कृष्णः मातुः निलीयते kRRiShNaH maatuH niliiyate	The words mother (मातृ / maatRRi) and teacher (गुरु / guru) represent someone from whom hiding.
20. Student is hiding from teacher.	च्छात्रः गुरुः निलीयते chchhaatraH guruH niliiyate
21. Gauri does not read due to lazyness.	गौरी आलस्यात् न पठति gaurii aalasyaat n apaThati	The word lazyness or आलस्य (aalasya) represents the cause of something.
22. Fruit is created from flower.	पुष्पात् फलं प्रजायते pueHpaat phalam parajaayate	The words flower (पुष्प / pueHpa) and lotus (पद्म / padma) are sources of creation.
23. Honey is created from lotus.	पद्मात् मधु प्रजायते padmaat madhu prajaayate
24. Good people hate sin.	धार्मिकः पापात् जुगुप्सते dhaarmikaH papaat jugupsate	Use of verbs like hate (जुगुप्सते / jugupsate), escapes (विरमति / viramati) etc., expressing hate or dislike.
25. He escapes from reading.	सः पठनात् विरमति saH paThanaat viramati.
26. Mango is better than Guava.	आम्रफलं दाडिमात् श्रेष्ठम् aamraphala.n daaNDimaat shreShTham	Use of superlative or comparative adjectives like better (श्रेष्ठ / shreShTha) earlier (पूर्वः / purvaH), later (परः / paraH) etc., to compare.
27. Kalidasa is better than Bhabhuti.	कालिदासः भवभूतेः श्रेष्ठः kaalidaasaH bhavabhuuteH shreShThaH
28. Lakshamana is elder to Satrughna.	लक्ष्मणः शत्रुघ्नात् पूर्वः lakshamaNaH shatrughnaat puurvaH
29. Bhima is younger to Yudhisthira.	भीमः युधिष्ठीरात् परः bhiimaH yudhiShThiiraat paraH

Grammatical Rule: The word expressing the origin or source of something will be in ablative case.

In Sentence 6 - the waterfall flows from the mountain. In other words the mountain is the source of the waterfall. So, the word "mountain" is in ablative case. Sentence 7 also follows this rule.

Grammatical Rule: The word expressing the source of fear will be in ablative case.

In sentence 9 - deer fears the tiger. In other words tiger is the source of fear. So, the word "tiger" is in ablative case. Sentence 10 and 11 also follow this rule.

Grammatical Rule: The word expressing something or someone from which something or someone is protected will be in ablative case.

In sentence 12 - police protects from thief. That means thief is the thing from which the police protects. So, the word "thief" is in ablative case. Sentence 13 and 14 also follow this rule.

Grammatical Rule: The word expressing the thing from which defeat is accepted, unable to tolerate or face it, with the use of preposition or उपसर्ग (upasarga) परा before the verb जयते (paraajayate) will be in ablative case. Note: If defeat is accepted after facing it bravely, then the word will be in accusative case.

In sentence 15 - word पराजयते (paraajayate) is used to express "his defeat from study". In other words it also means - "he is not able to study" or "he is afraid of studies". So, the word "study" is in ablative case. Sentence 16 also follows this rule.

Grammatical Rule: The word expressing something from which someone or something is opposed or restrained will be in ablative case.

In sentence 17 - the cows are being restrained from paddy. So, the word "paddy" is in ablative case. Sentence 18 also follows this rule.

Grammatical Rule: The word expressing someone or something from which one is hiding from will be in ablative case.

In sentence 19 - Krishna is hiding from mother. So, the word "mother" is in ablative case. Sentence 20 also follows this rule.

Grammatical Rule: The word expressing the cause of something will be in ablative case. Note: If the subject is in feminine gender, then it can also be in instrumental case.

In sentence 21 - lazyness or आलस्य (aalasya) is the reason of Gauri not reading. In other words lazyness is the reason of "not reading". So, it is in ablative case.

Grammatical Rule: The word expressing the source of creation will be in ablative case.

In sentence 22 - fruit is created from flower or in other words "flower is the source of creation" of fruit. So, the word "flower" is in ablative case. Sentence 23 also follows this rule.

Grammatical Rule: The word expressing something to which hate or dislike is expressed will be in ablative case.

Sentence 24 and 25 follow this rule.

Grammatical Rule: When superlative or comparative adjectives such like श्रेष्ठः (shreShThaH), पुर्वः (purvaH), परः (paraH) etc., are used the word expressing the thing to which the comparision is being made will be in ablative case.

In sentence 26 - mango is better than guava. So, guava is the thing from which mango is better. Hence the word "guava" is in ablative case. Similarly in sentence 28 - word "earlier" or पुर्वः (purvaH) is used to mean that Lakshamana is earlier to Satrughna. So, the word "Satrughna" is in ablative case. Sentence 27 and 29 also follow this rule.

Ablative Case (पञ्चमी विभक्ति / paJNchamii vibhakti)
Word शब्द	Gender लिङ्ग	Singular एकवचन	Dual द्विवचन	Plural बहुवचन	Similar Words
Boy बाल / baala	M - पुं	बालात् baalaat	बालाभ्याम् baalaabhyaam	बालेभ्यः baalebhyaH	-
Creeper लता / lataa	F - स्त्री	लतायाः lataayaaH	लताभ्याम् lataabhyaam	लताभ्यः lataabhyaH	-
River नदी / nadii	F - स्त्री	नद्याः nadyaaH	नदीभ्याम् nadiinaam	नदीभ्यः nadiibhyaH	-
Fruit फलम् / phalam	N - नपुं	फलात् phalaat	फलाभ्याम् phalaabhyaam	फलेभ्यः phalebhyaH	-

Dative Case / चतुर्थी विभक्ति (chaturthii vibhakti)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:38:00 +0000

Dative Case or चतुर्थी विभक्ति (chaturthii vibhakti) of noun-form represents the "to whom" or "for whom" of the sentence. In other words dative case represents the dative in the sentense.

Study the following sentences. These are in dative case.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
1. Give rice to the beggar.	भिक्षुकायः तण्डूलं देहि bhikshukaayaH taNDuula.n dehi	The words भिक्षुक (bhikshuka), युस्मद् (yusmad), रुग्ण (rugNa) and निर्धन (nirdhana) represent the person to whom something is given.
2. I am giving prize to him.	अहं तस्मै पुरस्कारं ददामि aha.n tasmai puraskaara.n dadaami
3. Doctor is giving medicine to the patient.	वैद्यः रुग्णाय औषधं यच्छति vaidyaH rugNaaya auShadha.n yachchhati
4. Let the rich give money to poor.	धनिकः निर्धनाय धनं यछतु dhanikaH nirdhanaaya dhana.n yachhatu
5. The lustful person is giving money to the maid.	कामुकः दास्या संयच्छ्ते kaamukaH daasyaa sa.nyachchhate	Giving something to perform some imoral or indecent act. In this case instrumental case will be used and not dative case.

In sentence 1 above, if we ask the question "give rice to whom?", the answer that comes is "the beggar". So, "beggar" is the dative in the sentence and the noun-form is in dative case or chaturthii vibhakti. Similarly in sentence 3, if we ask the question "doctor gave medicine to whom?", the answer that comes is "patient".

So, answers to the question "to whom" or "for whom" etc., is the dative in the sentence and is always in dative case. The verb form is independent of the number or वचन (vachana) of the subject or object.

Grammatical Rule: The word expressing the person to whom something is given will be in dative case.

Sentence 1, 2, 3 and 4 follow this rule.

Grammatical Rule: The word expressing the person to whom something is given to perform some imoral or indecent act will be in instrumental case and not in dative case.

In sentence 5 the lust person is giving money to the maid in return of an immoral. So, the word "maid" is in instrumental case instead of dative case.

Besides the above rules there are few special rules where dative case is used. Followings are examples of these.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
6. Let the author write for the paper.	लेखकः पत्रिकायै लेखं लिखतु lekhakaH patrikaayai lekha.n likhatu	The words पत्रिका (patrikaa), सुवर्णम्हार (suvarNahaara) and धर्म (dharma) represent the things for which something is needed.
7. Gold is for necklace.	सुवर्णम्हाराय हाटकम् suvarNahaaraaya haaTakam
8. Wife should be accepted for merit/dharma.	धर्माय पत्नी ग्रहणीया dharmaaya patnii grahaNiiyaa
9. Wealth becomes egoism.	ऐश्चर्यम् अह्ङ्काराय भवति eishcharyam ahaN^kaaraaya bhavati	The words अह्ङ्कार (ahaN^kaara), परपिडन (parapiDana) and परोपकार (paropakaara) represent the thing into which something else transforms.
10. Power is to torment others.	शक्तिः परपिडनाय भवति shaktiH parapiDanaaya bhavati
11. Let power be for others' good.	शक्तिः परोपकाराय भवतु shaktiH paropakaaraaya bhavatu
12. Lakshmi hates the knowledgable.	लक्ष्मीः पण्डिताय असूयति lakshmiiH paNDitaaya asuuyati	Use of words कृध्यति (kRRidhyati), दृह्यति (dRRihyati), ईर्ष्यति (iirShyati), असूयति (asuuyati) etc., expressing hate or dislike.
13. He hates the clever.	सः चतुराय असूयति saH chaturaaya asuuyati
14. King is angry on the enemies.	रजा शत्रुवे कृध्यति raajaa shatruve kRRidhayati
15. Gopala is angry on Rama.	गोपालः रामाय दृह्यति gopaalaH raamaaya dRRihyati
16. Do you like sweets?	मोदकं तुभ्यं रोचते वा? modaka.n tubhya.n rochate vaa?	Use of words like रोचते (rochate) etc., expressing fondness or liking for something.
17. Girls like flowers.	वालिकाः पुष्पेभ्यः स्पृहयन्ति vaalikaaH puShpebhyaH spRRihayanti
18. Let everyone like knowledge.	सर्वे ज्ञानाय स्पृहयन्तु sarve dnyaaya spRRihayantu
19. Ladies like flowers.	पुष्पाणि तरुणीभ्यः रोचन्ते puShpaaNi taruNibhyaH rochante
20. I like milk.	मह्यं दुग्धं रोचते mahyaa.n dugdha.n rochate
21. Child likes to play.	शिशवे क्रीडा रोचते shishave kriDaa rochate
22. Who does not like sweets.	कस्मै मोदकं न स्वदते? kasmai modaka.n na svadate?
23. Salute to teacher.	गुरवे नमः gurave namaH	Use of words like नमः (namaH), स्वस्ति (svasti), स्वाहा (svaaha), अलं (ala.n), बषट् (baShaT) etc. Word Meanings: namaH - salute, svaaha - offered, baShaT - offered, svasti - let good happen.
24. Salute to Narayana.	नारायणाय नमः naaraayaNaaya namaH
25. Offered to Indra.	इन्द्राय स्वाह indraaya svaaha
26. Offered to fire.	अग्नये बषट् agneya baShaT
27. Let good happen to all.	सर्वेभ्यः स्वस्ति sarvebhyaH svasti
28. Let the guest come home.	अतिथयः गृहाय/गृहम् आगच्छन्तु atithayaH gRRihaaya/gRRiham aagachchhantu	Word expressing the target destination for actions like going or coming can be in accusative case or dative case.
29. I will go to village.	अहं ग्रामाय / ग्रामम् गछामि aga.n graamaaya / graamam gachhaami
30. Shyama is borrowing one hundred from Rama.	श्यामः रामाय शतं धारयति shyaamaH raamaaya shata.n dhaarayati	Word expressing the person from whom something is borrowed.
31. I do not owe anything to anyone.	अहं कस्मै किञ्चित् न धारयामि aha.n kasmai kiJNchit na dhaarayaami
32. (Lord Vishnu) Hari owes liberation to worshippers.	हरिः भक्ताय मोक्षं धारयति hariH bhaktaaya moksha.n dhaarayati
33. Mother is showing moon to son.	माता पूत्राय चन्द्रं दर्शायति maataa puutraaya chandra.n darshayati	The person with whom the subject relates something through his/her action.
34. Tell Gangadatta about me.	गङ्गदत्ताय मत् सन्देशं कथय gaN^gadattaaya mat sandesha.n kathaya

Grammatical Rule: The word expressiong the purpose for which certain action is taken or something is needed will be in dative case.

Sentence 6 above means the author should write for the paper. In other words the writing action is for the "paper". So, paper takes the dative case. Similarly in sentence 7 gold is needed for neckless. So, neckless is in the dative case. Sentence 8 also follows the same rule.

Grammatical Rule: The word expressing the object into which another object transforms will be in dative case.

In sentence 9 above - wealth turns or transforms into egoism. So, "egoism" is in dative case the object into which wealth transforms. Sentence 10 and 11 also follow the same rule.

Grammatical Rule: The word expressing the person (or thing) against whom (or which) anger or hatered is shown will be in dative case.

In sentence 12 above - Laxmi shows hatered towards the "knowledgable". So, the word knowledgable is in dative case. Similarly in sentence 14 the King shows anger towards enemies. So, the word enemy is in dative case. Sentence 13 and 15 also follow the same rule.

Grammatical Rule: When verbs meaning "liking" are used, the word expressing the person to whom it is a matter of liking will be in dative case.

In sentence 17 above - girls like flowers or in other words flowers are a metter of liking to the girls. So, "girl" is in dative case. Similarly in sentence 21 play is a matter of liking to "child". So, the child is in dative case. Sentence 16, 18, 19, 20, and 22 also follow the same rule.

Grammatical Rule: When the words नमः (namaH), स्वस्ति (svasti), स्वाहा (svaahaa), अलं (ala.n) and बषट् (baShaT) are used the words expressing the object of their reference will be in dative case.

In sentence 23 above "teacher" is the object of reference of the word नमः (namaH) or salute. So, the word teacher or गुरु (guru) is in dative case. Sentence 24, 25, 26 and 27 also follow the same rule.

Grammatical Rule: When verbs meaning going or coming are used the words expressing the destination will be either in accusative case or dative case.

In sentence 28 above "home" is in dative case (or accusative case) as home is the destination. Sentence 29 also follows the same rule.

Grammatical Rule: When something is borrowed from others the person from whom the thing is borrowed will be in dative case.

In sentence 30 above Shyam has borrowed money from Rama. So, "Rama" is in dative case. Similarly in sentence 32 Hari (Lord Vishnu) borrows liberation or मोक्ष (moksha) from the worshipper. So, the word भक्त (bhakta) or worshipper is in dative case. Sentence 31 also follows the same rule.

Grammatical Rule: The person with whom the subject relates something through his or her action will be in dative case.

In sentence 33 above mother is showing the moon to son. In other words mother the subject in the sentence with her action of showing is relating son with the moon. So, the word son or पुत्र (putra) is in dative case.

Dative Case (चतुर्थी विभक्ति / chaturthii vibhakti)
Word शब्द	Gender लिङ्ग	Singular एकवचन	Dual द्विवचन	Plural बहुवचन	Similar Words
Boy बाल / baala	M - पुं	बालाय baalaaya	बालाभ्याम् baalaabhyaam	बालेभ्यः baalebhyaH	-
Creeper लता / lataa	F - स्त्री	लतायै lataayai	लताभ्याम् lataabhyaam	लताभ्यः lataabhyaH	-
River नदी / nadii	F - स्त्री	नद्यै nadyai	नदीभ्याम् nadiibhyaam	नदीभ्यः nadiibhyaH	-
Fruit फलम् / phalam	N - नपुं	फलाय phalaaya	फलाभ्याम् phalaabhyaam	फलेभ्यः phalebhyaH	-

Instrumental Case / तृतीया विभक्ति (tRRitiiya vibhakti)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:37:00 +0000

Instrumental Case or तृतीया विभक्ति (tRRitiiya vibhakti) of noun-form represents the instrumental form in a sentence. The answer that comes from the question "by what" or "with what" is the instrument in the sentense. The instrument is with what the subject or कर्ता (kartaa) is doing something. The instrument is independent of the number and gender of the subject or object.

Study the following sentences. These are in instrumental case.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
1. Farmer is ploughing with plough.	कृषिवलः हलेन कर्षति kRRiShivalaH halena karShati	Here plough (हल / hala), axe (परशु / parashu), pen (लेखनी / lekhanii), hand (कर / kara), teeth (दन्त / danta) and food (भोजन / bhojana), flower (पुष्प / puShpa), knowledge (विद्या / vidyaa), garland (माला / maalaa) are the instruments for the respective verbs and are in instrumental case.
2. I am cutting with axe.	अहं परशुना खण्डयामि aha.n parashunaa khaNDayaami
3. Teacher wrote using pen.	गुरवः लेखन्या अलिखन् guravaH lekhanyaa alikhan
4. You are touching with hand.	त्वं करेण स्पृशसि tva.n kareNa spRRishasi
5. Snakes bites with teeth.	सर्पः दन्तैः दशति sarpaH dantaiH dashati
6. Guest is happy with food.	अतिथयः भोजनेन मोदन्ति atithayaH bhojanena modanti
7. Garland is made using flower.	माला पुष्पैः भवति maalaa puShpaiH bhavati
8. You live with knowledge.	त्वं विद्यया जिवसि tva.n vidyayaa jivasi
9. (I) will decorate God with garland.	मालाभिः देवम् अलङ्करोमि maalaabhiH devam alaN^karomi

In sentence 1 above, if we ask the question "what is the farmer is ploughing with?", the answer that comes is "with the plough". So, "plough" is the instrument in the sentence and the noun-form is in instrumentsl case or tRRitiiya vibhakti. Similarly in sentence 4, if we ask the question "what are you touching with?", the answer that comes is "with hand". In case of sentence 6, if we ask the question "what is the guest happy with?", the answer that comes is "with food". So, hand and food are in instrunmental case.

Grammatical Rule: The word expressing "by what" or "with what" pertaining to the verb will be in instrumental case.

Sentences 1 and 9 also follow this rule.

Besides the above rules there are some special rules where insrtumental case is used. Followings are the examples of these.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
10. Women played with the children.	स्त्रियः शिशुभिः सह अक्रिडन् striyaH shishubhiH saha akriDan	Use of words सह (saha), साकम् (saakam), सार्द्धं (saarddha.n) and समं (sama.n)
11. Teacher went with the students.	गुरुः च्छात्रैः साकम् अगछत् guruH chchhaatraiH saakam agachchhat
12. Sita roams with Rama.	सीता रामेण सार्धं विहरति siitaa raameNa saardha.n viharati
13. Krishna came with me.	कृष्णः मया साकम् आगतवान् kRRiShNaH mayaa saakam aagatavaan
14. Gopal went with him.	तेन साकं गोपालः गतः tena saaka.n gopaalaH gataH
15. Friendship with evil not worth.	दुर्जनेन सह मैत्री न कर्त्तव्या durjanena sa maitrii na karttavyaa
16. You will go with me.	त्वं मया सह/साकं/सम्सं/सार्द्धं गमिष्यसि tva.n mayaa saha/saaka.n/samsa.n/saardsha.n gamiShyasi
17. Without effort knowledge is not achievable.	श्रमेण विना विद्या न लभ्यते shrameNa vinaa vidyaa na labhyate	Use of words अन्तरेण (antareNa) and विना (vinaa).
18. Without water life is impossible.	जलेन अन्तरेण जीवनम् असम्भवम् jalena antareNa jiivanam asambhavam
19. What is life without knowledge.	विद्यां विना जीवनेन किम् vidyaa.n vinaa jiivanam kim
20. He is blind with eyes.	सः अक्ष्णा काणः saH akshNaa kaaNaH	The words - eyes (लोचन / lochana), ears (कर्ण / karNa) and foot (पाद / paada) are expressing lameness of organ or body part.
21. What shall mirror do to one without eyes.	लोचनाभ्या विहिनस्य दर्पणः किं करिष्यति lochanabhyaa vihinasya darpaNaH ki.n kariShyati
22. He is deaf with ears.	सः कर्णाभ्यां वधिरः saH karNaabhyaa.n vadhiraH
23. He is lame with foot.	सः पादेन खञ्जः saH paadena khaJNjaH
24. Rama is naughty by nature.	रामः प्रकृत्या / स्वाभावेन चपलः raamaH prakRRityaa / svaabhavena chapalaH	The words - nature (प्रकृति / prakRRiti), nature (स्वाभाव / svaabhava), speedily (वेग / vega), happily (सुख / sukha), face (अकॄति / aakRRiti), normally (प्राय / praaya), quickly (लीलया / liilayaa), quickly (त्वरया / tvarayaa), queue (क्रम / krama), caste (जाति / jaati) and wish (स्वेच्छा / svechchhaa) are expressing nature or characteristics.
25. He is running speedily.	सः वेगेन धावति saH vegena dhaavati
26. Rama is living happily.	रामः सुखेन तिष्ठति raamaH sukhena tiShThati
27. Named Rama	नाम्ना रामः naamnaa raamaH
28. The girl is beautiful by face.	वालिका अकॄत्या चारुः vaalikaa akRRityaa chaaruH
29. Simple by nature.	स्वाभावेन सरलः svaabhaavena saralaH
30. Haunters are normally poor.	शवराः प्रायेण दरिद्राः shavaraaH praayeNa daridraaH
31. Let the boy go quickly.	बालः लीलया / वेगेन / त्वरया गच्छतु baalaH liilayaa / vegena / tvarayaa gachchhatu
32. They came in one queue.	एकेन क्रमेण आगच्छत ekena krameNa aagachchhata
33. I am kshatriya (warrior) by caste.	अहं जात्या क्षत्रिय aha.n jaatyaa kshatriya
34. Boys are roaming by their wish.	बालकाः स्वेच्छया भ्रमन्ति baalakaaH svechchhayaa bhramanti
35. Rama is younger to you by one year.	रामः त्वत् वर्षेण अबरः raamaH tvat varSheNa abaraH	Use of words elder (पूर्वः / puurvaH), younger (अवरः / avaraH) and younger (परः / paraH) to compare age.
36. Gopala is younger to Shyama by a month.	गोपालः श्यामात् मासेन परः gopaalaH shyaamaat maasena paraH
37. He is elder to me by a month.	सः मत् मासेन पूर्वः saH mat maasena puurvaH
38. Sage by matted lock.	जटाभिः तापसः jaTaabhiH taapasaH	Use of words matted-lock (जटा / jaTaa), sacred-thread (उपवित / upavita) as mark of identification.
39. Brahmin by sacred-thread?	उपवितेन व्राह्मणं upavitena vraahmaNa.n
40. Body shivers due to cold.	शीतेन शरीरम् कम्पते shiitena shariiram kampate	The words - cold (शीत / shiita), sadness (दुःख / duHkha), merit (पुण्य / puNya), fever (ज्वर / jvara) and hunger (क्षुधा / kshudhaa) are expressing the cause or reason of something.
41. He is heart broken due to sadness.	दुःखेन सः भग्नहृदियः duHkhena saH bhagnahRRidiyaH
42. Hari is seen through merit.	पुण्येन दृष्टः हरिः puNyena dRRiShTaH hariH
43. He is suffering due to fever.	सः ज्वरेण पीडितः saH jvareNa piiDitaH
44. He is crying due to hunger.	सः क्षुधया क्रन्दति saH kshudhayaa krandati
45. I have need of study.	मम पाठेन प्रयोजनम् mama paaThena prayojanam	Use of words प्रयोजनम् (prayojanam), किम् (kim) and अलम् (alam) to express the need or necessity of something.
46. What is the need of quarreling?	कलहेन किम्? kalahena kim?
47. Quarrelling is waste.	विवादेन अलम् vivaadena alam
48. Do not have need in wealth?	धनेन प्रयोजनं नास्ति? dhanena prayojana.n naasti?
49. Less by knowledge.	ज्ञानेन हीनः dnyaanena hiinaH	Use of words - हीनः (hiinaH), शून्यः (shuunyaH) and ऊनः (uunaH) to express lack of something.
50. Less by wealth.	धनेन शून्यः dhanena shuunyaH
51. He is less by wealth.	सः धनेन ऊनः/शून्यः/हीनः saH dhanena uunaH / shuunyaH / hiinaH
52. The temple was built in a year.	मन्दिरं वर्षेण निर्मितं अभवत् mandira.n varSheNa nirmita.n abhavat	The words - year (वर्ष / varSha) and month (मास / maasa) represent the time taken to achieve some result.
53. Rama read Sanskrit in a month.	रामः मासेन संस्कृतम् अपठत् raamaH maasena sa.nskRRitam apaThat
54. I bought the book with five coins.	अहं पञ्चमुद्राभिः पुस्तकम् क्रीतवान् aha.n paJNchamudraabhiH pustakam kriitavaan	The words - five coins (पञ्चमुद्रा / paJNchamudraa)and ten coins (दशचमुद्रा / dashamudraa) are representing the value or cost of something.
55. He bought the toy with ten coins.	सः दशचमुद्राभिः क्रीडनकं क्रीतवान् saH dashamudraabhiH kriiDanaka.n kriitavaan
56. The lustful person is giving money to the maid.	कामुकः दास्या संयच्छ्ते kaamukaH daasyaa sa.nyachchhate	Giving something to perform some imoral or indecent act. In this case instrumental case will be used and not dative case.
57. Rama is going on a different rout.	रामः अनेन मार्गेण गच्छति raamaH anenna maargeNa gachchhati	The word - path (मार्ग / maarga) is representing the path followed.

Grammatical Rule: If the indeclinables सह (saha), साकम् (saakam), सार्द्धं (saarddha.n), समं (sama.n) etc., meaning with or along with, are used then the words governed by these will be in instrumental case.

In sentence 7 - the word सह (saha) is used to express that the women played with the children. So, the word "children" is in instrumental case. Sentences 10 and 16 also follow this rule.

Grammatical Rule: If the words अन्तरेण (antareNa) or विना (vinaa) meaning without are used the words governed by it will be in instrumental case.

In sentence 17 - the word "effort" or श्रम (shrama) is in instrumental case as the word अन्तरेण (antareNa) is used to express that without effort knowledge can not be achieved. Sentences 18 and 19 also follow this rule.

Grammatical Rule: If any word expressing lameness in any organ or body part is used then the word representing the organ or body part will be in instrumental case.

In sentence 20 - the word "eyes" or अक्ष्णा (akshNaa) is in instrumental case as this is the organ that has the lameness. Sentences 21, 22 and 23 also follow this rule.

Grammatical Rule: The word expressing the nature or characteristics of someone or something will be in instrumental case.

In sentence 24 the word "nature" represents a characteristics of Rama. So, the word "nature" or स्वाभाव (svaabhava) is in instrumental case. Similarly in sentence 25 the word "speedily" is an attribute or characteristics of him running. Hence the word speedily or वेग (vega) is in instrumental case. In sentence 33 also the word caste or जाति (jaati) represents an attribute about me. So this word is in instrumental case. Sentences 24 to 34 follow this rule.

Grammatical Rule: If words like पूर्वः (puurvaH), परः (paraH), अवरः (avaraH) etc., are used to express a comparision in time then the word expressing the sense of time will be in instrumental case.

In sentence 35 the word "younger" or परः (paraH) is used to compare time or age, and "year" or वर्ष (varsHa) is the word expressing the sense of time. So, the word "year" is in instrumental case. Sentences 36 and 37 also follow this rule.

Grammatical Rule: The word expressing any mark of identification of a person will be in instrumental case.

In sentence 38 - sage is identified by "matted lock" or जटा (jaTaa). In other words "matted lock" is the identification symbol to identify a sage. So, the word "matted lock" is in instrumental case. Sentences 39 also follows this rule.

Grammatical Rule: The word expressing the cause of something will be in instrumental case.

In sentence 40 "cold" is the reason for which body shivers. So, the word "cold" or शीत (shiita) is in instrumental case. Similarly, in sentence 41 "sadness" is the reason for his broken heart. Hence the word दुःख (duHkha) is in instrumental case. Sentences 42, 43 and 44 also follow this rule.

Grammatical Rule: If words like अलम् (alam), किं (ki.n), प्रयोजनम् (prayojanam) etc., are used to express a "sense of need or necessity" then the word representing the thing which is needed will be in instrumental case.

In sentence 45 "study is what I have need for". So, the word study or पाठ (paaTha) is in instrumental case. Similarly in sentence 47 - "quarrelling is waste" also means there is no need or necessity of quarrelling. Hence the word quarrelling or विवाद (vivaada) is in instrumental case. Sentences 46 and 48 also follow this rule.

Grammatical Rule: If words like हीन (hiina), शून्य (shuunya), ऊनः etc., are used to mean lack of something of something, then the words governed by these will be in instrumental case.

In sentence 49 - there is a lack of "knowledge" or ज्ञान (dnyaana). Similarly in sentence 50 there is a lack of "wealth" or धन (dhana). So, thes words are in instrumental case. Sentence 51 also follows this rule.

Grammatical Rule: If the sentencec means achievement of some result after some time then the word expressing the time will be in instrumental case.

In sentence 52 the temple was built in a year. In other words the result was achieved in a year. The word "year" is expressing the time after which the result was achieved. So, the word "year" or वर्ष (varSha) is in instrumental case. Sentence 53 also follows this rule.

Grammatical Rule: The word expressing the value or cost of something will be in instrumental case.

In sentence 54 "five coins" express the cost or value of the book. So, it is in instrumental case. Similarly in sentence 55 "ten coins" is the cost of the toy. So, "ten coins" is in instrumental case.

Grammatical Rule: The word expressing the person to whom something is given to perform some imoral or indecent act will be in instrumental case and not in dative case.

In sentence 56 the lust person is giving money to the maid in return of an immoral. So, the word "maid" is in instrumental case instead of dative case.

Grammatical Rule: Word expressing the path that is followed will be in instrumental case.

In sentence 57 the word "rout" or मार्ग (maarga) is in instrumental case as it represents the path that is being followed or taken.

Instrumental Case (तृतीया विभक्ति / tRRitiiyaa vibhakti)
Word शब्द	Gender लिङ्ग	Singular एकवचन	Dual द्विवचन	Plural बहुवचन	Similar Words
Boy बाल / baala	M - पुं	बालेन baalena	बालाभ्याम् baalaabhyaam	बालैः baalaiH	-
Creeper लता / lataa	F - स्त्री	लतया latayaa	लताभ्याम् lataabhyaam	लताभिः lataabhiH	-
River नदी / nadii	F - स्त्री	नद्या nadyaa	नदीभ्याम् nadiibhyaam	नदीभिः nadiibhiH	-
Fruit फलम् / phalam	N - नपुं	फलेन phalena	फलाभ्याम् phalaabhyaam	फलैः phalaiH	-

Accusative Case / द्वितीया विभक्ति (dvitiiyaa vibhakti)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:30:00 +0000

Accusative Case or द्वितीया विभक्ति (dvitiiyaa vibhakti) of noun-form represents the "to what" or "to whom" of the sentence. In other words accusative case represents the object or कर्म (karmaa) in the sentence.

Study the following sentences. These are in accusative case.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
1. The painter is painting a portrait.	चित्रकारः चित्रं लिखति chitrakaaraH chitra.n likhati	In these sentences portrait (चित्र / chitra), wood (काष्ठ / kaaShTha), songs (पद्य / padya), city (नगरी / nagarii), stanza (श्लोक / shloka), permission (अनुमति / anumati), school (विद्यालय / vidyaalaya) and book (पुस्तक / pustaka) are objects.
2. The carpenter is chopping wood.	तक्षकः काष्ठं तक्षति takshakaH kaaShTha.n takshati
3. Poets are writing songs.	कवयः पद्यानि लिखन्ति kavayaH padyaani likhanti
4. Enemies are attacking the city.	शत्रवः नगरीम् आक्रामन्ति shatravaH nagariim aakraamanti
5. Studetns are singing the stanzas.	च्छात्राः श्लोकान् गायन्ति chchhaatraaH shlokaan gaayanti
6. Commette gave the permission.	समिति अनुमतिम् अयच्छत् samiti anumatim ayachchhat
7. Boy is going to school.	बालः विद्यालम् गच्छति baalaH vidyaalayam gachchhati
8. Girl is reading the book.	वाला पुस्तकम् पठति vaalaa pustakam paThati

In sentence 1 above, if we ask the question "what is the painter painting?", the answer that comes is "the portrait". So, "portrait" is the object in the sentence and the noun-form is in accusative case or dvitiiyaa vibhakti. Similarly in sentence 6, if we ask the question "what did the commette gave?", the answer that comes is "permission". In case of sentence 7, if we ask the question "where is the boy going to?", the answer that comes is "school".

So, answer to the question "to what", "to whom" or "to where" etc., is the object in the sentence and is always in accusative case. The verb form is independent of the number or वचन (vachana) of the object.

Grammatical Rule: In active voice sentences the object always inaccusative case.

Besides the above rule there are few special rules where accusative case is used. Followings are examples of these.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
9. Tigress lives in the forest.	व्याघ्री वनम् अधितिष्ठति / अधिवसति vyaaghrii vanam adhitiShThati / adhivasati	Verbs तिष्ठति (tiShThati) and वसति (vasati) prefixed with prepositions (उपसर्ग / upasarga) अधि (adhi) or उप (upa).
10. Parvati lives in the Himalays.	पार्वती कैलासगिरीम् अधिवसति paarvatii kailaasagiriim adhivasati
11. Rama lives in village.	रामः ग्रामं उपवसति/अधिवसति raamaH graama.n upavasati / adhivasati
12. Around the Himalayas there are forests.	हिमालयम् अभितः अरण्यानि सन्ति himaalayam abhitaH araNyaani santi	Use of indeclinable अभितः (abhitaH), उभयतः (ubhayataH), समया (samayaa), निकषा (nikaShaa), अन्तरा (antaraa) and परितः (paritaH) to represent location.
13. Inside the pond there is a temple.	सरोवरं अन्तरा मन्दिरं अस्ति sarovara.n antaraa mandira.n asti
14. Around the house there is a wall.	गृहं परितः प्राचीरं अस्ति gRRiha.n paritaH praachiira.n asti
15. Near the school there is a garden.	विद्यालयं निकषा उद्यानं अस्ति vidyaalaya.n nikaShaa udyaana.n asti
16. Both side of river there are hills.	नदीं उभयतः सोपानानि सन्ति nadii.n ubhayataH sopaanaani santi
17. Inside the pond there are blue lotuses.	सरोवरं अन्तरा नीलोत्पलानि सन्ति sarovara.n antaraa niilotpalaani santi
18. Near the school there are shops.	विद्यालयं समया आपणाः सन्ति vidyaalaya.n samayaa aapaNaaH santi
19. Solders went on both sides of the road.	सैनिकाः मार्गम् उभयतः अगच्छत् sainikaaH maargam ubhayataH agachchhat
20. Behind father son is going.	पितरं अनु पुत्रः गच्छति pitara.n anu putraH gachchhati	Use of indeclinable अनु (anu), उपयुपरि (upayupari), अध्यधि (adhyaaghi), अधोधः (adhodhaH) representing before, after, above, towards top location.
21. There are many fruits above (on top of) the tree.	वृक्षं उपयुपरि वहुनि फलानि सन्ति vRRiksha.n upayupari vahuni phalaani santi
22. The girl is singing beautifully.	वालिका मधुरं गायति vaalikaa madhura.n gaayati	Use of verbal adjective or क्रियाविशेषण (kriyaavisheShaNa).
23. The boy is looking with surprise.	बालः साश्चर्यम् पश्यति baalaH saashcharyam pashyati
24. It is raining everywhere in the country.	देशं सर्वतः वर्षा भवन्ति desha.n sarvataH varShaa bhavanti	Expressing spread of time or space.
25. Madhu read grammar for a month.	मधुः मासं व्याकरणं पठितवान् madhuH maasa.n vyaakaraNa.n paThitavaan
26. The mountain spreads two yojanas.	गिरिः द्वियोजनं वर्त्तते giriH dviyojana.n varttate
27. Without teacher there is no knowledge.	गुरुं विना विद्या नास्ति guru.n vinaa vidyaa naasti	Use of indeclinable विना (vinaa), ऋते (RRite) etc.
28. Go upto home.	गृहं यावत् गच्छ gRRiha.n yaavat gachchha	Use of words प्रति (prati), यावत् (yaavat) etc.
29. Tiger is running towards the goat.	व्याघ्रः छागं प्रति धावति vyaagraH chhaaga.n prati dhaavati	Use of words प्रति (prati), यावत् (yaavat) etc.
30. Fie on fool.	मुर्खं धिक् murkha.n dhik	Use of word धिक् dhik.

Grammatical Rule: If the verbs तिष्ठति (tiShThati) and वसति (vasati) meaning lives or stays are prefixed with the preposition (उपसर्ग / upasarga) अधि (adhi) or उप (upa), then the word expressing the location will follow accusative case instade of locative case.

In sentence 9 above the answer to question "where does tigress live?" should be "in the forest". The noun-form should be in locative case i.e., वने (vane). However since the verb वसति (vasati) is prefixed with preposition अधि (adhi) the accusative case वनम् (vanam) is used instade of locative case. Sentence 10 and 11 follow the same rule.

Grammatical Rule: If the indeclinables अभितः (abhitaH), उभयतः (ubhayataH), समया (samayaa), निकषा (nikaShaa), अन्तरा (antaraa) and परितः (paritaH) etc., are in use then the word expressing location will be in accusative case.

In sentence 12 above the answer to question "where are the forests?" should be "around Himalayas". Similarly in sentence 13 if we ask the question "where is the temple?", the answer will be "inside the pond". However in these case indeclinables अभितः (abhitaH) and परितः (paritaH) are used to express the location. Hence the words expressing the location (Himalayas and pond) are in accusative case. Sentences 12, 13, 14, 15, 15, 17, 18 and 19 follow the same rule.

Grammatical Rule: When indeclinables अनु (anu), उपयुपरि (upayupari), अध्यधि (adhyaadhi) etc., are used, words governed by these will be in accusative case.

Sentences 20 and 21 follow this rule.

Grammatical Rule: Verbal Adjective (क्रियाविशेषण / kriyaavisheShaNa) expressing the characteristic or attribute of the verb in the sentence will be in accusative case.

In sentence 22 above if the question is asked "how is the girl singing?" the answer that comes is "beautifully". Here beautifully is an attribute or verbal adjective for the verb "singing". Since the word beautifully is a verbal adjective or क्रियाविशेषण (kriyaavisheShaNa) it is in accusative case. Sentence 23 also follows this rule.

Grammatical Rule: When a word represents a spread of time or space then it takes the accusative form.

In sentence 24 above the word "everywhere" expresses a spread of space. So, the word country has taken the accusative case देशं (desha.n) instead of locative case देशे (deshe). Similarly in sentence 25 "for a month" expresses a span of time. So, the word month has taken the accusative case मासं (maasa.n). Sentence 26 follow this rule as it expresses a span of space.

Grammatical Rule: When words विना (vinaa) or ऋते (RRite) meaning "without" is used, words governed by it will be in accusative case.

In sentence 27 the word गुरु (guru) is in accusative case as the indeclinable विना (vinaa) is in use.

Grammatical Rule: If the words प्रति (prati) and यावत् (yaavat) are in use then the words governed by these will be in accusative case.

Sentences 28 and 29 follow this rule.

Grammatical Rule: When word धिक् (dhik) is used, words governed by it will be in accusative case.

In sentence 30 the word मुर्ख (murkha) is in accusative case as the word धिक् (dhik) is in use.

Accusative Case (द्वितीया विभक्ति / dvitiiyaa vibhakti)
Word शब्द	Gender लिङ्ग	Singular एकवचन	Dual द्विवचन	Plural बहुवचन	Similar Words
Boy बाल / baala	M - पुं	बालम् baalam	बालौ baalau	बालान् baalaan	-
Creeper लता / lataa	F - स्त्री	लताम् lataam	लते late	लताः lataaH	-
River नदी / nadii	F - स्त्री	नदीम् nadiim	नद्यौ nadau	नदीः nadiiH	-
Fruit फलम् / phalam	N - नपुं	फलम् phalam	फले phale	फलानि phalaani	-

Nominative Case / प्रथमा विभक्ति (prathamaa vibhakti)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:25:00 +0000

Nominative Case or प्रथमा विभक्ति (prathamaa vibhakti) represents the noun-form to represent the "who" or "what" on the verb in the sentence. In other words nominative case represents the subject or कर्ता (kartaa) of the sentence.

Study the following sentences. These are in nominative case. In the previous chapters we have already come across these sentence formations. These are mentioned again for completness.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Notes
1. The boy is going.	बालः गच्छति baalaH gachchhati	-
2. Poet is writing.	कविः लिखति kaviH likhati	-
3. Teachers are speaking.	गुरवः वदन्ति guravaH vadanti	-
4. Girl is reading.	वाला पठति vaalaa paThati	-
5. River is flowing.	नदी वहति nadii vahati	-
6. I am asking.	अहं पृच्छामि aha.n pRRichchhaami	-
7. Sita is singing.	सीता गायति siitaa gaayati	-
8. Fruit is falling.	फलं पतति phala.n patati	Words like - fruit (फल / phala), vehicle (यान / yaana), book (पुस्तक / pustaka), water (जल / jala) and flower (पुष्प / puShpa) etc., are of neuter gender. They have the same noun-form or shabdarupa as boy (बाल / baala) except the nominative and accusative cases which have slightly different forms. Refer फल (phala) shabda below for the nominative case forms of these.
9. Vehicle is moving.	यानं चलति yaana.n chalati
10. The book is there.	पुस्तकम् अस्ति pustakam asti
11. There is no water.	जलं नास्ति jala.n naasti
12. Flower is blooming.	पुष्पं विकसति puShpa.n vikasati

In sentence 1 above, if we ask the question "who is going?", the answer that comes is "boy". So, boy is the subject in the sentence and the noun-form is in nominative case or prathamaa vibhakti. Similarly in sentence 8, if we ask the question "what is falling?", the answer that comes is "fruit". In this fruit is the subject.

So, answer to the question "who" or "what" is the subject of the sentence and is always in nominative case. The verb form follows the number or वचन (vachana) of the noun. The followings are few rules where the nominative case must be used as the noun-form.

Grammatical Rule: In active voice statements the subject in the sentence is always in nominative case.

Grammatical Rule: In passive voice statements the object follows the nominative case. The subject follows the instrumental case.

Nominative Case (प्रथमा विभक्ति / prathamaa vibhakti)
Word शब्द	Gender लिङ्ग	Singular एकवचन	Dual द्विवचन	Plural बहुवचन	Similar Words
Boy बाल / baala	M - पुं	बालः baalah	बालौ baalau	बालाः baalaaH	-
Creeper लता / lataa	F - स्त्री	लता lataa	लते late	लताः lataaH	-
River नदी / nadii	F - स्त्री	नदी nadii	नद्यौ nadau	नद्यः nadyaH	-
Fruit फलम् / phalam	N - नपुं	फलम् phalam	फले phale	फलानि phalaani	-

Noun Forms Or Cases (शब्दरुप / shabdarupa)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:24:00 +0000

we were introduced with noun (शब्द / shabda), noun-form (शब्दरुप / shabdarupa), verb (क्रिया / kriyaa) and their use.

To summarise - noun or shabda (शब्द) is the word that represents someone or something in a sentence. Noun normally refers to person, place, thing, state or quality etc. A noun is the only word that can be used as the subject or object for a verb.

In Sanskrit shabda (शब्द) is the base or root of all noun-forms (शब्दरुप). Each noun-form is a derivative or shabdarupa (शब्दरुप) of it's root. For example "boy" as a root can have different singular forms representing "the boy", "to the boy", "by the boy", "for/to the boy", "from the boy", "of the boy" and "in the boy".

We will study noun-forms in detail. Followings are few features of noun-forms.

In a sentence the verb always follows the number and case of the subject (कर्ता / kartaa). The subject's gender has no effect on the verb-form.
Each noun can have 3 numbers (वचन / vachana) and 7 cases (विभक्ति / vibhakti). So, a noun can have 21 different forms (शब्दरुप / shabdarupa) each associating a specific meaning to the noun. Besides the cases a vocative case is also added to the 7 different cases. This makes a noun to have 24 different forms.
The 3 numbers in a noun are singular (एकवचन / ekavachana), dual (द्विवचन / dvivachana), and plural (वहुवचन / vahuvachana). The dual form is specific to Sanskrit language and is not seen in any other language.

The followings are the 7 different cases of a noun.

Case 1 - Nominative -> प्रथमा / prathamaa
Case 2 - Accusative -> द्वितीया / dvitiiyaa
Case 3 - Instrumental -> तृतीया / tRRitiiya
Case 4 - Dative -> चतुर्थी / chaturthii
Case 5 - Ablative -> पञचमी / paJNamii
Case 6 - Genitive -> षष्ठी / ShaShThii
Case 7 - Locative -> सप्तमी / saptamii
Vocative -> सम्बोधन / sambodhana

In coming chapters we will learn the noun cases or विभक्ति (vibhakti) in detail. For easier and simpler study while describing the different noun-forms we have used commonly used nouns for sentence composition. The complete noun-forms of these nouns are listed at the end of each chapter for easy reference.

At the end of each chapter Practice Sentences are given using many commonly used nouns and verbs. Studying the Practice Sentences will help building a good vocabulary for day-to-day conversasion in Sanskrit.

Verb Forms - Practice Sentences

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:23:00 +0000

In the last posts we covered five different verb-forms, using पठ् / paTh (read) and गम् / gam (go) धातु / dhaatu. For better vocabulary the following is a list of different sentences using many more verbs and nouns for your reference. The sentences cover all the five verb-forms we have covered so far.

Present Tense - लट्लकार / laTlakaara
आङ्ग्लभाषा / English	संस्कृत / Sanskrit	शब्द Noun	धातु Verb	Notes
The boy reads/is reading.	बालकः पठति baalakaH paThati	बालक baalaka	पठ् paTh	लट्लकार or laTlakaara is the only verb-form to represent present tense. Unlike English where simple present (verb + s, verb + es) and present-continous (verb + ing) forms are possible, in Sanskrit laTlakaara represents both. So, "the boy reads" and "the boy is reading" will have same verb-forms.
The pupil is saluting.	शिष्यः नमति shiShyaH namati	शिष्य shiShya	नम् nam
The elder brother speaks.	अग्रजः वदति agrajaH vadati	अग्रज agraja	वद् vad
The father looks.	जनकः पश्यति janakaH pashyati	जनक janaka	दृश् dRRish
The son is going to school.	पुत्रः विद्यालयं गच्छति putraH vidyaalaya.n gachchhati	पुत्र putra	गम् gam
The horse runs.	अश्वः धावति ashvaH dhaavati	अश्व ashva	धाव् dhaav
The tree bears fruit.	वृक्षः फलति vRRikshaH phalati	वृक्ष vRRiksha	फल् phal
The servant is standing.	सेवकः तिष्ठति sevakaH tiShThati	सेवक sevaka	स्था sthaa
The beggar wanders.	भिक्षुकः अटति bhikshukaH aTati	भिक्षुक bhikshuka	अट् aT
He is laughing.	सः हसति saH hasati	तद् (पुं) tad (pu.n)	हस् has
The mother cooks.	अम्बा पचति ambaa pachati	अम्बा ambaa	पच् pach
The son is laughing.	सुतः हसति sutaH hasati	सुत suta	हस् has
The girl writes poems.	वाला पद्यानि लिखति vaalaa padyaani likhati	वाला vaalaa	लिख् likh
She is drinking milk.	सा दुग्धं पिवति saa dugdha.n pivati	तद् (स्त्री) tad (strii)	पा paa
It is evening.	सन्ध्या भवति sandhyaa bhavati	सन्ध्या sandhyaa	भू bhuu
The goat grazes.	अजः चरति ajaH charati	अज aja	चर् char
She is leading.	सा नयति saa nayati	तद् (स्त्री) tad (strii)	नी nii
The flower blooms.	पुष्पं विकसति puShpa.n vikasati	पुष्प puShpa	वि + कस् vi + kas
The fruit falls.	फलम् पतति phalam patati	फल phala	पत् pat
Friend is giving.	मित्रं यच्छति mitra.n yachchhati	मित्र mitra	यच्छ् yachchh
Artists are sketching.	चित्रकाराः लिखन्ति chitrakaaraaH likhanti	चित्रकार chitrakaara	लिख् likh
Porters are carrying.	भारवाहाः वहन्ति bhaaravaahaaH vahanti	भारवाह bhaaravaaha	वह् vah
Theives are running.	चोराः धावन्ति choraaH dhaavanti	चोर chora	धाव् dhaav
Washermen are washing.	रजकाः क्षालयन्ति rajakaaH kshaalayanti	रजक rajaka	क्षाल् kshaal
Carpenters do carpentry.	तक्षकाः तक्षन्ति takshakaaH takshanti	तक्षक takshaka	तक्ष् taksh
Singers are singing.	गायकाः गायन्ति gaayakaaH gaayanti	गायक gaayaka	गै gai
Dancers are dancing.	नटाः नृत्यन्ति naaTaaH nRRityanti	नट naTa	नृत् nRRit
Cooks are cooking.	पाचकाः पचन्ति paachakaaH pachanti	पाचक paachaka	पच् pach
Devotees are meditating.	भक्ताः ध्यान्ति bhaktaaH dhyaanti	भक्त bhakta	ध्यै dhyai
They smell flowers.	ते पुष्पाणि जिघ्रन्ति te puShpaaNi jighranti	तद् (पुं) tad (pu.n)	घ्रा ghraa
They remember.	ते स्मरन्ति te smaranti	तद् (पुं) tad (pu.n)	स्मृ smRRi
Barbers shave.	नापिताः मुण्डयन्ति naapitaaH muNDayanti	नापित naapita	मुण्ड् muND
Weavers weave.	तन्तुवायाः वयन्ति tantuvaayaaH vayanti	तन्तुवाय tantuvaaya	-
Goats graze.	अजाः चरन्ति ajaaH charanti	अज aja	चर् char
Fruits shake.	फलानि स्फुरन्ति phaalaani sphuranti	फल phala	-
You are reading the book.	त्वं पुस्तकं पठसि tva.n pustaka.n paThasi	युस्मद् yusmad	पठ् paTh
You are saluting.	त्वं नमसि tva.n namasi	युस्मद् yusmad	नम् nam
You are speaking.	त्वं वदसि tva.n vadasi	युस्मद् yusmad	वद् vad
You see.	त्वं पश्यसि tva.n pashyasi	युस्मद् yusmad	दृश् dRRish
All of you fall.	यूयं पतथ yuuya.n patatha	युस्मद् yusmad	पत् pat
All of you are leading.	यूयं नयथ yuuya.n nayatha	युस्मद् yusmad	नी nii
All of you rebuke.	यूयं निन्दथ yuuya.n nindatha	युस्मद् yusmad	निन्द् nind
I wish.	अहम् इच्छामि aham ichchhaami	अस्मद् asmad	इष् iSh
I am dancing.	अहम् नृत्यामि aham nRRityaami	अस्मद् asmad	नृत् nRRit
I remember.	अहम् स्मरामि aham smaraami	अस्मद् asmad	स्मृ smRRi
I reside.	अहम् वसामि aham vasaami	अस्मद् asmad	वस् vas
I am asking a question.	अहम् प्रश्नं पृच्छामि aham prashna.n pRRichchhaami	अस्मद् asmad	प्रच्छ् prachchh
We play.	वयं क्रीडामः vaya.n kriiDaamaH	अस्मद् asmad	क्रीड् krriD
We are writing.	वयं लिखामः vaya.n likhaamaH	अस्मद् asmad	लिख् likh
We are drinking.	वयं पिबामः vaya.n pibaamaH	अस्मद् asmad	पा paa

Future Tense - लृट्लकार / lRRiTlakaara
आङ्ग्लभाषा / English	संस्कृत / Sanskrit	शब्द Noun	धातु Verb	Notes
The boy will read.	बालकः पठिष्यति baalakaH paThiShyati	बालक baalaka	पठ् paTh	-
The student will go to school.	च्छात्रः विद्यालयं गमिष्यति chchhaatraH vidyaalaya.n gamiShyati	च्छात्र chchhaatra	गम् gam	-
They will speak.	ते वदिष्यन्ति te vadiShyanti	तद् (पुं) tad (pu.n)	वद् vad	-
Artist will sketch the picture.	चित्रकारः चित्रं लिखिष्यति chitrakaaraH chitra.n likhiShyati	चित्रकार chitrakaara	लिख् likh	-
It will be evening.	सन्ध्या भविष्यति sandhyaa bhaviShyati	सन्ध्या sandhyaa	भू bhuu	-
Teacher will teach.	गुरुः पाठयिष्यति guruH paaThayiShyati	गुरु guru	पाठ् / paaTh	-
The flowers will bloom.	पुष्पाणि विकसिष्यन्ति puShpaaNi vikasiShyanti	पुष्प puShpa	वि + कस् vi + kas	-
Barber will shave.	नापितः मुण्डयिष्यति naapitaH muNDayiShyati	नापित naapita	मुण्ड् muND	-
You will read.	त्वं पठिष्यसि tva.n paThiShyasi	युस्मद् yusmad	पठ् paTh	-
You all will play.	युयं क्रीडिष्यथ vaya.n kriiDiShyatha	युस्मद् yusmad	क्रीड् kriiD	-
I will go.	अहं गमिष्यामि aha.n gamiShyaami	अस्मद् asmad	गम् gam	-
I will write letter.	अहं पत्रम् लिखिष्यामि aha.n patram likhiShyaami	अस्मद् asmad	लिख् likh	-
We will play.	वयं क्रीडिष्यामः vaya.n kriiDiShyaamaH	अस्मद् asmad	क्रीड् kriiD	-

Past Tense - लङ्लकार / laN^lakaara
आङ्ग्लभाषा / English	संस्कृत / Sanskrit	शब्द Noun	धातु Verb	Notes
The boy read/was reading.	बालकः अपठत् baalakaH apaThat	बालक baalaka	पठ् paTh	लङ्लकार or laN^lakaara is the only verb-form to represent past tense. Unlike English where simple past and past-continous (verb + ing) forms are possible, in Sanskrit laN^lakaara represents both. So, "the boy went" and "the boy was going" will have same verb-forms. Past tense can also be represented using तवत् (tavat) prefix with the verbs. This has been covered in a different chapter.
He played.	सः अक्रीडत् saH akriiDat	तद् (पुं) tad (pu.n)	क्रीड् kriiD
She stood.	सा अतिष्ठत् saa atiShThat	तद् (स्त्री) tad (strii)	स्था sthaa
Cobbler gave the sandal.	चर्मकारः पादरक्षाम् अयच्छत् charmakaarah paadarakshaam ayachchhat	चर्मकार charmakaara	यच्छ् yachchh
The lion killed the deer.	सिंहः मृगम् अमारयत् si.nhaH mRRigam amaarayat	सिंह si.nha	मृ mRRi
The tiger ate flesh.	व्याघ्रः मांसम् अखादत् vyaaghraH maa.nsam akhaadat	व्याघ्र vyaaghra	खाद् khaad
The cat saw the rat.	मार्जारः मूषकम् अपश्यत् maarjaaram muuShakam apashyat	मार्जार maarjaara	दृश् dRrish
The friend wrote a letter.	वयसः पत्रम् अलिखत् vayasaH patram alikhat	वयस vayasa	लिख् likh
One went to village.	एकः ग्रामम् अगच्छत् ekaH graamam agachchhat	एक eka	गम् gam
They laughed.	ते अहसन् te ahasan	तद् (पुं) tad (pu.n)	हस् has
Students played.	च्छात्रः अक्रीडन् chchhaatraaH akriiDan	च्छात्र chchhaatra	क्रीड् kriiD
Thieves stole the box.	चोराः पेटिकाम् अहरन् choraaH peTikaam aharan	चोर chora	हर् har
Students asked question.	च्छात्राः प्रश्नम् अपृच्छन् chchhaatraaH prashnam apRRichchhan	च्छात्र chchhaatra	प्रच्छ् prachchh
Bisons grazed grass.	महिषाः तृणानि अचरन् mahiShaaH tRiNaani acharan	महिष mahiSha	चर् char
Women sang.	महिलाः अगायन् mahilaaH agaayan	महिला mahilaa	गै gai
Snakes swallowed frogs.	सर्पाः मण्डूकान् अगिलन् sarpaaH maNDuukaan agilan	सर्प sarpa	गिल् gil
Porters bore the burden.	भारवाहाः भारम् अवहन् bhaaravaahaaH bhaaram avahan	भारवाह bharavaaha	वह् vah
Fishermen took away the fish.	धिवराः मीनम् अनयन् dhivaraaH miinam anayan	धिवर dhivara	नी nii
You ran.	त्वम् अधावः tvam adhaavaH	युस्मद् yusmad	धाव् dhaav
You danced.	त्वम् अनृत्यः tvam anRRityaH	युस्मद् yusmad	नृत् nRRit
You read.	त्वम् अपठः tvam apaThaH	युस्मद् yusmad	पठ् paTh
All of you saw the book.	यूयं पुस्तकम् अपश्यत् yuuya.n pustakam apashyat	युस्मद् yusmad	दृश् dRRish
All of you ate.	यूयं अखादतः yuuya.n akhaadataH	युस्मद् yusmad	खाद् khaad
I saluted the teacher.	अहं गुरूम् अनमम् aha.n guruum anamam	अस्मद् asmad	नम् nam
I remembered the matter.	अहं विषयम् अस्मरम् aha.n viShayam asmaram	अस्मद् asmad	स्मृ smRRi
I smelt the flower.	अहं पुष्पम् अजिघ्रम् aha.n puShpam ajighram	अस्मद् asmad	घ्रा ghraa
I saw the picture.	अहं चित्रम् अपश्यम् aha.n chitram apashyam	अस्मद् asmad	दृश् dRRish
I wrote a letter.	अहं पत्रम् अलिखम् aha.n patram alikham	अस्मद् asmad	लिख् likh
We spoke.	वयम् अवदाम vayam avadaama	अस्मद् asmad	वद् vad
We ate.	वयम् अखादाम vayam akhaadaama	अस्मद् asmad	खाद् khaad
We played.	वयम् अक्रीडाम vayam akriiDaama	अस्मद् asmad	क्रीड् kriiD

Imperative Mood - आझयांलोट्लकार / aajhaayaa.nloTlakaara
आङ्ग्लभाषा / English	संस्कृत / Sanskrit	शब्द Noun	धातु Verb	Notes
Let the boy read.	बालकः पठतु baalakaH paThatu	बालक baalaka	पठ् paTh	-
Let the boy write.	बालकः लिखतु baalakaH likhatu	बालक baalaka	लिख् likh	-
Let him carry.	सः वहतु saH vahatu	तद् (पुं) tad (pu.n)	वह् vah	-
Let the singer sing.	गायकः गायतु gaayakaH gaayatu	गायक gaayaka	गै gai	-
Let her run.	सा धावतु saa dhaavatu	तद् (स्त्री) tad (strii)	धाव् dhaav	-
Let the servant wash.	सेवकः प्रक्षालयतु sevakaH prakshaalayatu	सेवक sevaka	प्र + क्षाल् prakshaal	-
Let the girl read.	वाला पठतु vaalaa paThatu	वाला vaalaa	पठ् paTh	-
Let the student ask question.	च्छात्रः प्रश्नं पृच्छतु chchhaatra prashna.n pRRichchhatu	च्छात्र chchhaatra	प्रच्छ् prachchh	-
Let the dancers dance.	नटाः नृत्यन्तु naTaaH nRRityantu	नट naTa	नृत् nRRit	-
Let them reside.	ते वसन्तु te vasantu	तद् (पुं) tad (pu.n)	वस् vas	-
Let the beggars wander.	भिक्षुकाः अटन्तु bhikshukaaH aTantu	भिक्षुक bhikshuka	अट् aT	-
Let the women see.	महिलाः पश्यन्तु mahilaaH pashyantu	महिला	दृश् dRRish	-
You go.	त्वं गच्छ tva.n gachchha	युस्मद् yusmad	गम् gam	-
You stand up.	त्वं उत्तिष्ठ tva.n uttiShTha	युस्मद् yusmad	स्था sthaa	-
You drink.	त्वं पिब tva.n piba	युस्मद् yusmad	पा paa	-
All of you speak.	यूयं वदत yuuya.n vadata	युस्मद् yusmad	वद् vad	-
All of you go.	यूयं गच्छत yuuya.n gachchhata	युस्मद् yusmad	गम् gam	-
All of you see.	यूयं पश्यत yuuya.n pashyata	युस्मद् yusmad	दृश् dRRish	-
Let me go.	अहं गच्छानि aha.n gachchhaani	अस्मद् asmad	गम् gam	-
Let me write.	अहं लिखानि aha.n likhaani	अस्मद् asmad	लिख् likh	-
Let me read.	अहं पठानि aha.n paThaani	अस्मद् asmad	पठ् paTh	-
Let us drink.	वयं पिवाम vaya.n pivaama	अस्मद् asmad	पा paa	-
Let us ask.	वयं पृच्छाम vaya.n pRRichchhaama	अस्मद् asmad	प्रच्छ् prachchh	-
Let us sing.	वयं गायाम vaya.n gaayaama	अस्मद् asmad	गै gai	-

Optative Mood - विधैलिङ्लकार / vidhailiN^lakaara
आङ्ग्लभाषा / English	संस्कृत / Sanskrit	शब्द Noun	धातु Verb	Notes
The boy should/may read.	बालकः पठेत् baalakaH paThet	बालक baalaka	पठ् paTh	विधैलिङ्लकार or vidhailiN^lakaara represents both should (should + verb)and may (may + verb) in the sentence. So, "the boy should go" and "the boy may go" will have the same verb-forms.
It may rain today.	अद्य वृष्टिं भवेत् adya vRRiShTi.n bhavet	-	भू bhuu
Students should study.	च्छात्राः पठेत् chchhaatraaH paThet	च्छात्र chchhaatra	पठ् paTh
Dancers may dance.	नटाः नृत्येयुः naTaaH nRRityeyuH	नटा naTa	नृत् nRRit
Mother may cook.	अम्बा पचेत् ambaa pachet	अम्बा ambaa	पच् pach
Servant should wash the cloathes.	सेवकः वस्त्राणि क्षालयेत् sevakaH vaastraaNi kshaalayet	सेवक sevaka	क्षाल् kshaal
They may stay.	ते तिष्ठेयम् te tiShTheyam	तद् (पुं) tad (pu.n)	स्था sthaa
She may go to school.	सा विद्यालयं गछ्चेत् saa vidyaalaya.n gachchhet	तद् (स्त्री) tad (strii)	गम् gam
Boys may eat the fruits.	बालाः फलानि खादेयुः baalaaH phalaani khaadeyuH	बाल baala	खाद् khaad
Women may sing.	महिलाः गायेयुः mahilaaH gaayeyuH	महिला mahilaa	गै gai
You should salute the teacher.	त्वं गुरुम् नमे tvam gurum name	युस्मद् yusmad	नम् nam
You should read.	त्वम् पठे tvam paThe	युस्मद् yusmad	पठ् paTh
You should go to temple.	त्वम् देवालयं गच्छे tvam devaalaya.n gachchhe	युस्मद् yusmad	गम् gam
All of you should remember the matter.	युयं विष्यं स्मरेत yuya.n viShya.n smareta	युस्मद् yusmad	स्मृ smRRi
All of you should see the picture.	युयं चित्रं पश्येत yuya.n chitra.n pashyeta	युस्मद् yusmad	दृश् dRRish
I should read the book.	अहं पुस्तकं पठेयम् aha.n pustaka.n paTheyam	अस्मद् asmad	पठ् paTh-
I may play.	अहं क्रीडेयम् aha.n kriiDeyam	अस्मद् asmad	क्रीड् kriiD
I should write the letter.	अहं पत्रं लिखेयम् aha.n patra.n likheyam	अस्मद् asmad	लिख् likh
We should drink milk.	वयं दुग्धं पिवेम vaya.n digdha.n pivema	अस्मद् asmad	पा paa
We may go to village.	वयं ग्रामं गच्छेम vaya.n graama.n gachchhema	अस्मद् asmad	गम् gam

विधैलिङ्लकार / vidhailiN^lakaara (Optative Mood - Should or May)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:21:00 +0000

In previous post, we studied about imperative mood. In this chapter we will study about optative mood. विधैलिङ्लकार (vidhailiN^lakaara) verb-forms represent sentences in optative mood. So, any sentence indicating possibility of something verb-forms of विधैलिङ्लकार (vidhailiN^lakaara) should be used.

The complete विधैलिङ्लकार / vidhailiN^lakaara of पठ् / paTh (read) and गम् / gam (go) धातु / dhaatu are given at the end of this chapter for reference. Study the following sentences. These are in विधैलिङ्लकार (vidhailiN^lakaara) or optative mood.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Optative Mood - Third Person Singular विधैलिङ्लकार प्रथमपुरुष एकवचन / vidhailiN^lakaara prathamapuruSha ekavachana
1. The boy should read.	बालकः पठेत् baalakaH paThet	बालक baalaka	पठ् paTh	-
2. The girl should read.	वालिका पठेत् vaalikaa paThet	वालिका vaalikaa	पठ् paTh	-
3. Rama should read.	रामः पठेत् raamaH paThet	राम raama	पठ् paTh	-
4. Sita should read.	सीता पठेत् siitaa paThet	सीता siitaa	पठ् paTh	-
5. The boy should go.	बालकः गच्छेत् baalakaH gachchhet	बालक baalaka	गम् gam	-
6. The girl should go.	वालिका गच्छेत् vaalikaa gachchhet	वालिका vaalikaa	गम् gam	-
Optative Mood - Third Person Plural विधैलिङ्लकार प्रथमपुरुष वहुवचन / vidhailiN^lakaara prathamapuruSha vahuvachana)
7. The boys should read.	बालकाः पठेयुः baalakaaH paTheyaH	बालक baalaka	पठ् paTh	-
8. The girls should read.	वालिकाः पठेयुः vaalikaaH paTheyaH	वालिका vaalikaa	पठ् paTh	-
9. Students should read.	च्छात्राः पठेयुः chchhaatraaH paTheyaH	च्छात्र chchhaatra	पठ् paTh	-
10. Clearks should read.	लिपिकाराः पठेयुः lipikaaraaH paTheyaH	लिपिकार lipikaara	पठ् paTh	-
11. The boys should go.	बालकाः गच्छेयुः baalakaaH gachchheyuH	बालक baalaka	गम् gam	-
12. The girls should go.	वालिकाः गच्छेयुः vaalikaaH gachchheyuH	वालिका vaalikaa	गम् gam	-

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Optative Mood - Second Person Singular विधैलिङ्लकार मध्यमपुरुष एकवचन / vidhailiN^lakaara madhyamapuruSha ekavachana
13. You should go.	त्वं गच्छेः tva.n gachchheH	युस्मद् yusmad	गम् gam	-
14. You should read.	त्वं पठेः tva.n paTheH	युस्मद् yusmad	पठ् paTh	-
Optative Mood - First Person Singular विधैलिङ्लकार उत्तमपुरुष एकवचन / vidhailiN^lakaara uttamapuruSha ekavachana
15. I should go.	अहं गच्छेयम् aha.n gachchheyam	अस्मद् asmad	गम् gam	-
16. I should read.	अहं पठेयम् aha.n paTheyam	अस्मद् asmad	पठ् paTh	-
Optative Mood - Second Person Plural विधैलिङ्लकार मध्यमपुरुष वहुवचन / vidhailiN^lakaara madhyamapuruSha vahuvachana)
17. You all should go.	युयं गच्छेत yua.n पठेयम्	युस्मद् yusmad	गम् gam	-
18. You all should read.	युयं पठेत yua.n paTheta	युस्मद् yusmad	पठ् paTh	-
Optative Mood - First Person Plural विधैलिङ्लकार उत्तमपुरुष वहुवचन / vidhailiN^lakaara uttamapuruSha vahuvachana)
19. We all should go.	वयं गच्छेम vaya.n gachchhema	अस्मद् asmad	गम् gam	-
20. We all should read.	वयं पठेम yua.n paThema	अस्मद् asmad	पठ् paTh	-

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Optative Mood Dual ( विधैलिङ्लकार द्विवचन / vidhailiN^lakaara dvivachana)
21. Two boys should read.	बालकौ पठेताम् baalakau paThetaam	बालक baalaka	पठ् paTh	-
22. Two girls should read.	वालिके पठेताम् vaalike paThetaam	वालिका vaalikaa	पठ् paTh	-
23. Two boys should go.	बालकौ गच्छेताम् baalakau gachchhetaam	बालक baalaka	गम् gam	-
24. Two girls should go.	वालिके गच्छेताम् vaalike gachchhetaam	वालिका vaalikaa	गम् gam	-
25. Two students should read.	च्छात्रौ पठेताम् chchhatrau paThetaam	च्छात्र chchhaatra	पठ् paTh	-
26. Two clearks should read.	लिपिकारौ पठेताम् lipikaarau paThetaam	लिपिकार lipikaara	पठ् paTh	-
27. Both of you should go.	युवां गच्छेतम् yuvaa.n gachchhatam	युस्मद् yusmad	गम् gam	-
28. Both of you should read.	युवां पठेतम् yuvaa.n paThetam	युस्मद् yusmad	पठ् paTh	-
29. Both of us should go.	आवां गच्छेव aavaa.n gachchheva	अस्मद् asmad	गम् gam	-
30. Both of us should read.	आवां पठेव aavaa.n paTheva	अस्मद् asmad	पठ् paTh	-

At the end of this chapter in Verb Forms - Practice Sentences 1 a collection of many Sanskrit sentences using विधैलिङ्लकार / vidhailiN^lakaara are given. You will know about many more nouns (शब्द / shabda) and verbs (धातु / dhaatu) in those.

Read / पठ् / paTh : विधैलिङ्लकार / vidhailiN^lakaara (Optative Mood - Should or May)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	पठेत् / paThet	पठेताम् / paThetaam	पठेयुः / paTheyaH
Second मध्यम / madhyama	पठेः / paTheH	पठेतम् / paThetam	पठेत / paTheta
First उत्तम / uttama	पठेयम् / paTheyam	पठेव / paTheva	पठेम / paThema

Go / गम् / gam : विधैलिङ्लकार / vidhailiN^lakaara (Optative Mood - Should or May)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	गच्छेत् / gachchhet	गच्छेताम् / gachchhetaam	गच्छेयुः / gachchheyuH
Second मध्यम / madhyama	गच्छेः / gachchheH	गच्छेतम् / gachchhatam	गच्छेत / gachchhet
First उत्तम / uttama	गच्छेयम् / gachchheyam	गच्छेव / gachchheva	गच्छेम / gachchhema

आझयांलोट्लकार / aajhaayaa.nloTlakaara (Imperative Mood - Commands & Requests)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 14:16:00 +0000

In previous three chapters we studied about tenses. In this chapter we will study about verb-forms used in imerative mood. These verb-forms are used while giving commands or requests. आझयांलोट्लकार (aajhaayaa.nloTlakaara) verb-forms represent these.

The complete आझयांलोट्लकार / aajhaayaa.nloTlakaara of पठ् / paTh (read) and गम् / gam (go) धातु / dhaatu are given at the end of this chapter for reference. Study the following sentences. These are in imperative mood.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Imperative Mood - Third Person Singular आझयांलोट्लकार प्रथमपुरुष एकवचन / aajhaayaa.nloTlakaara prathamapuruSha ekavachana
1. Let the boy read.	बालकः पठतु baalakaH paThatu	बालक baalaka	पठ् paTh	-
2. Let the girl read.	वालिका पठतु vaalikaa paThatu	वालिका vaalikaa	पठ् paTh	-
3. Let Rama read.	रामः पठतु raamaH paThatu	राम raama	पठ् paTh	-
4. Let Sita read.	सीता पठतु siitaa paThatu	सीता siitaa	पठ् paTh	-
5. Let the boy go.	बालकः गच्छतु baalakaH gachchhatu	बालक baalaka	गम् gam	-
6. Let the girl go.	वालिका गच्छतु vaalikaa gachchhatu	वालिका vaalikaa	गम् gam	-
Imperative Mood - Third Person Plural आझयांलोट्लकार प्रथमपुरुष वहुवचन / aajhaayaa.nloTlakaara prathamapuruSha vahuvachana)
7. Let the boys read.	बालकाः पठन्तु baalakaaH paThantu	बालक baalaka	पठ् paTh	-
8. Let the girls read.	वालिकाः पठन्तु vaalikaaH paThantu	वालिका vaalikaa	पठ् paTh	-
9. Let the students read.	च्छात्राः पठन्तु chchhaatraaH paThantu	च्छात्र chchhaatra	पठ् paTh	-
10. Let the clearks read.	लिपिकाराः पठन्तु lipikaaraaH paThantu	लिपिकार lipikaara	पठ् paTh	-
11. Let the boys go.	बालकाः गच्छन्तु baalakaaH gachchhantu	बालक baalaka	गम् gam	-
12. Let the girls go.	वालिकाः गच्छन्तु vaalikaaH gachchhantu	वालिका vaalikaa	गम् gam	-

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Imperative Mood - Second Person Singular आझयांलोट्लकार मध्यमपुरुष एकवचन / aajhaayaa.nloTlakaara madhyamapuruSha ekavachana
13. You go.	त्वं गच्छ tva.n gachchha	युस्मद् yusmad	गम् gam	-
14. You read.	त्वं पठ tva.n paTha	युस्मद् yusmad	पठ् paTh	-
Imperative Mood - First Person Singular आझयांलोट्लकार उत्तमपुरुष एकवचन / aajhaayaa.nloTlakaara uttamapuruSha ekavachana
15. Let me go.	अहं गच्चानि aha.n gachchhaani	अस्मद् asmad	गम् gam	-
16. Let me read.	अहं पठानि aha.n paThaani	अस्मद् asmad	पठ् paTh	-
Imperative Mood - Second Person Plural आझयांलोट्लकार मध्यमपुरुष वहुवचन / aajhaayaa.nloTlakaara madhyamapuruSha vahuvachana)
17. You all go.	युयं गच्छत yua.n gachchhata	युस्मद् yusmad	गम् gam	-
18. You all read.	युयं पठत yua.n paThata	युस्मद् yusmad	पठ् paTh	-
Imperative Mood - First Person Plural आझयांलोट्लकार उत्तमपुरुष वहुवचन / aajhaayaa.nloTlakaara uttamapuruSha vahuvachana)
19. Let us all go.	वयं गच्छाम vaya.n gachchhaama	अस्मद् asmad	गम् gam	-
20. Let us all read.	वयं पठाम yua.n paThaama	अस्मद् asmad	पठ् paTh	-

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Imperative Mood Dual ( आझयांलोट्लकार द्विवचन / aajhaayaa.nloTlakaara dvivachana)
21. Let the two boys read.	बालकौ पठताम् baalakau paThataam	बालक baalaka	पठ् paTh	-
22. Let the two girls read.	वालिके पठताम् vaalike paThataam	वालिका vaalikaa	पठ् paTh	-
23. Let the two boys go.	बालकौ गच्छताम् baalakau gachchhataam	बालक baalaka	गम् gam	-
24. Let the two girls go.	वालिके गच्छताम् vaalike gachchhataam	वालिका vaalikaa	गम् gam	-
25. Let the two students read.	च्छात्रौ पठताम् chchhatrau paThataam	च्छात्र chchhaatra	पठ् paTh	-
26. Let the two clearks read.	लिपिकारौ पठताम् lipikaarau paThataam	लिपिकार lipikaara	पठ् paTh	-
27. Both of you go.	युवां गच्छतम् yuvaa.n gachchhatam	युस्मद् yusmad	गम् gam	-
28. Both of you read.	युवां पठतम् yuvaa.n paThatam	युस्मद् yusmad	पठ् paTh	-
29. Let both of us go.	आवां गच्छाव aavaa.n gachchhaava	अस्मद् asmad	गम् gam	-
30. Let both of us read.	आवां पठाव aavaa.n paThaava	अस्मद् asmad	पठ् paTh	-

At the end of this chapter in Verb Forms - Practice Sentences 1 a collection of many Sanskrit sentences using लृट्लकार / lRRiTlakaara are given. You will know about many more nouns (शब्द / shabda) and verbs (धातु / dhaatu) in those.

In the next chapter we will study विधैलिङ्लकार (vidhailiN^lakaara) or optative mood.

Read / पठ् / paTh : आझयांलोट्लकार / aajhaayaa.nloTlakaara (Imperative Mood - Commands & Requests)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	पठतु / paThatu	पठताम् / paThataam	पठन्तु / paThantu
Second मध्यम / madhyama	पठ / paTha	पठतम् / paThatam	पठत / paThata
First उत्तम / uttama	पठानि / paThaani	पठाव / paThaava	पठाम / paThaama

Go / गम् / gam : आझयांलोट्लकार / aajhaayaa.nloTlakaara (Imperative Mood - Commands & Requests)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	गच्छतु / gachchhatu	गच्छताम् / gachchhataam	गच्छन्तु / gachchhantu
Second मध्यम / madhyama	गच्छ / gachchha	गच्छतम् / gachchhatam	गच्छत / gachchhata
First उत्तम / uttama	गच्चानि / gachchhaani	गच्छाव / gachchhaava	गच्छाम / gachchhaama

लङ्लकार / laN^lakaara (Past Tense)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 13:05:00 +0000

In previous post, we studied about future tense. In this chapter we will study about past tense. लङ्लकार (laN^lakaara) verb-forms represent the past tense in a sentence. So, while forming sentences in past tense we need to use verbd-forms from लङ्लकार (laN^lakaara).

The complete लङ्लकार / laN^lakaara of पठ् / paTh (read) and गम् / gam (go) धातु / dhaatu are given at the end of this chapter for reference. Study the following sentences. These are in भुतकाल (bhutakaala) or past tense.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Past Tense - Third Person Singular भुतकाल प्रथमपुरुष एकवचन / bhutakaala prathamapuruSha ekavachana
1. The boy was reading.	बालकः अपठत् baalakaH apaThat	बालक baalaka	पठ् paTh	-
2. The girl was reading.	वालिका अपठत् vaalikaa apaThat	वालिका vaalikaa	पठ् paTh	-
3. Rama was reading.	रामः अपठत् raamaH apaThat	राम raama	पठ् paTh	-
4. Sita was reading.	सीता अपठत् siitaa apaThat	सीता siitaa	पठ् paTh	-
5. The boy was going.	बालकः अगच्छत् baalakaH agachchhat	बालक baalaka	गम् gam	-
6. The girl was going.	वालिका अगच्छत् vaalikaa agachchhat	वालिका vaalikaa	गम् gam	-
Past Tense - Third Person Plural भुतकाल प्रथमपुरुष वहुवचन / bhutakaala prathamapuruSha vahuvachana)
7. The boys were reading.	बालकाः अपठन् baalakaaH apaThan	बालक baalaka	पठ् paTh	-
8. The girls were reading.	वालिकाः अपठन् vaalikaaH apaThan	वालिका vaalikaa	पठ् paTh	-
9. Students were reading.	च्छात्राः अपठन् chchhaatraaH apaThan	च्छात्र chchhaatra	पठ् paTh	-
10. Clearks were reading.	लिपिकाराः अपठन् lipikaaraaH apaThan	लिपिकार lipikaara	पठ् paTh	-
11. The boys were going.	बालकाः अगच्छन् baalakaaH agachchhan	बालक baalaka	गम् gam	-
12. The girls were going.	वालिकाः अगच्छन् vaalikaaH agachchhan	वालिका vaalikaa	गम् gam	-

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Past Tense - Second Person Singular भुतकाल मध्यमपुरुष एकवचन / bhutakaala madhyamapuruSha ekavachana
13. You were going.	त्वं अगच्छः tva.n agachchhaH	युस्मद् yusmad	गम् gam	-
14. You were reading.	त्वं अपठः tva.n apaThaH	युस्मद् yusmad	पठ् paTh	-
Past Tense - First Person Singular भुतकाल उत्तमपुरुष एकवचन / bhutakaala uttamapuruSha ekavachana
15. I was going.	अहं अगच्छम् aha.n agachchham	अस्मद् asmad	गम् gam	-
16. I was reading.	अहं अपठम् aha.n apaTham	अस्मद् asmad	पठ् paTh	-
Past Tense - Second Person Plural भुतकाल मध्यमपुरुष वहुवचन / bhutakaala madhyamapuruSha vahuvachana)
17. You all were going.	युयं अगच्छत yua.n agachchhata	युस्मद् yusmad	गम् gam	-
18. You all were reading.	युयं अपठत yua.n apaThata	युस्मद् yusmad	पठ् paTh	-
Past Tense - First Person Plural भुतकाल उत्तमपुरुष वहुवचन / bhutakaala uttamapuruSha vahuvachana)
19. We all were going.	वयं अगच्छाम vaya.n agachchhaama	अस्मद् asmad	गम् gam	-
20. We all were reading.	वयं अपठाम yua.n apaThaama	अस्मद् asmad	पठ् paTh	-

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Past Tense - Dual भुतकाल द्विवचन / bhutakaala dvivachana)
21. Two boys were reading.	बालकौ अपठताम् baalakau apaThataam	बालक baalaka	पठ् paTh	-
22. Two girls were reading.	वालिके अपठताम् vaalike apaThataam	वालिका vaalikaa	पठ् paTh	-
23. Two boys were going.	बालकौ अपठताम् baalakau apaThataam	बालक baalaka	गम् gam	-
24. Two girls were going.	वालिके अगच्छताम् vaalike agachchhataam	वालिका vaalikaa	गम् gam	-
25. Two students were reading.	च्छात्रौ अपठताम् chchhatrau apaThataam	च्छात्र chchhaatra	पठ् paTh	-
26. Two clearks were reading.	लिपिकारौ अपठताम् lipikaarau apaThataam	लिपिकार lipikaara	पठ् paTh	-
27. Both of you were going.	युवां अगच्छतम् yuvaa.n agachchhatam	युस्मद् yusmad	गम् gam	-
28. Both of you were reading.	युवां अपठतम् yuvaa.n apaThatam	युस्मद् yusmad	पठ् paTh	-
29. Both of us were going.	आवां अगच्छाव aavaa.n agachchhaava	अस्मद् asmad	गम् gam	-
30. Both of us were reading.	आवां अपठाव aavaa.n apaThaava	अस्मद् asmad	पठ् paTh	-

At the end of this chapter in Verb Forms - Practice Sentences 1 a collection of many Sanskrit sentences using लङ्लकार / laN^lakaara are given. You will know about many more nouns (शब्द / shabda) and verbs (धातु / dhaatu) in those.

In the next chapter we will study आझयांलोट्लकार (aajhaayaa.nloTlakaara) or verb-forms representing commands and requests.

Read / पठ् / paTh : लङ्लकार / laN^lakaara (Past tense / भुतकाल / bhutakaala)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	अपठत् / apaThat	अपठताम् / apaThataam	अपठन् / apaThan
Second मध्यम / madhyama	अपठः / apaThaH	अपठतम् / apaThatam	अपठत / apaThata
First उत्तम / uttama	अपठम् / apaTham	अपठाव / apaThaava	अपठाम / apaThaama

Go / गम् / gam : लङ्लकार / laN^lakaara (Past tense / भुतकाल / bhutakaala)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	अगच्छत् / agachchhat	अगच्छताम् / agachchhataam	अगच्छन् / agachchhan
Second मध्यम / madhyama	अगच्छः / agachchhaH	अगच्छतम् / agachchhatam	अगच्छत / agachchhata
First उत्तम / uttama	अगच्छम् / agachchham	अगच्छाव / agachchhaava	अगच्छाम / agachchhaama

लृट्लकार / lRRiTlakaara (Future Tense)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 13:02:00 +0000

In previous post, we studied about present tense. In this chapter we will study about future tense. लृट्लकार (lRRiTlakaara) verb-forms represent the future tense in a sentence. So, while forming sentences in future tense we need to use verbd-forms from लृट्लकार (lRRiTlakaara).

The complete लृट्लकार / lRRiTlakaara of पठ् / paTh (read) and गम् / gam (go) धातु / dhaatu are given at the end of this chapter for reference. Study the following sentences. These are in भविष्यतकाल (bhaviShyatakaala) or future tense.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Future Tense - Third Person Singular वर्तमानकाल प्रथमपुरुष एकवचन / vartamaanakaala prathamapuruSha ekavachana
1. The boy will read.	बालकः पठिष्यति vaalakaH paThiShyati	बालक baalaka	पठ् paTh	-
2. The girl will read.	वालिका पठिष्यति vaalikaa paThiShyati	वालिका vaalikaa	पठ् paTh	-
3. Rama will read.	रामः पठिष्यति raamaH paThiShyati	राम raama	पठ् paTh	-
4. Sita will read.	सीता पठिष्यति siitaa paThiShyati	सीता siitaa	पठ् paTh	-
5. The boy will go.	बालकः गमिष्यति baalakaH gamiShyati	बालक baalaka	गम् gam	-
6. The girl will go.	वालिका गमिष्यति vaalikaa gamiShyati	वालिका vaalikaa	गम् gam	-
Future Tense - Third Person Plural भविष्यतकाल प्रथमपुरुष वहुवचन / bhaviShyatakaala prathamapuruSha vahuvachana
7. The boys will read.	बालकाः पठिष्यन्ति baalakaaH paThiShyanti	बालक baalaka	पठ् paTh	-
8. The girls will read.	वालिकाः पठिष्यन्ति vaalikaaH paThiShyanti	वालिका vaalikaa	पठ् paTh	-
9. Students will read.	च्छात्राः पठिष्यन्ति chchhaatraaH paThiShyanti	च्छात्र chchhaatra	पठ् paTh	-
10. Clearks will read.	लिपिकाराः पठिष्यन्ति lipikaaraaH paThiShyanti	लिपिकार lipikaara	पठ् paTh	-
11. The boys will go.	बालकाः गमिष्यन्ति baalakaaH gamiShyanti	बालक baalaka	गम् gam	-
12. The girls will go.	वालिकाः गमिष्यन्ति vaalikaaH gamiShyanti	वालिका vaalikaa	गम् gam	-

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Future Tense - Second Person Singular भविष्यतकाल मध्यमपुरुष एकवचन / bhaviShyatakaala madhyamapuruSha ekavachana
13. You will go.	त्वं गमिष्यसि tva.n gamiShyasi	युस्मद् yusmad	गम् gam	-
14. You will read.	त्वं पठिष्यसि tva.n paThiShyasi	युस्मद् yusmad	पठ् paTh	-
Future Tense - First Person Singular भविष्यतकाल उत्तमपुरुष एकवचन / bhaviShyatakaala uttamapuruSha ekavachana
15. I will go.	अहं गमिष्यामि aha.n gamiShyaami	अस्मद् asmad	गम् gam	-
16. I will read.	अहं पठिष्यामि aha.n paThiShyaami	अस्मद् asmad	पठ् paTh	-
Future Tense - Second Person Plural भविष्यतकाल मध्यमपुरुष वहुवचन / bhaviShyatakaala madhyamapuruSha vahuvachana
17. You all will go.	युयं गमिष्यथ yua.n gamiShyatha	युस्मद् yusmad	गम् gam	-
18. You all will read.	युयं पठिष्यथ yua.n paThiShyatha	युस्मद् yusmad	पठ् paTh	-
Future Tense - First Person Plural भविष्यतकाल उत्तमपुरुष वहुवचन / bhaviShyatakaala uttamapuruSha vahuvachana
19. We all will go.	वयं गमिष्यामः vaya.n gamiShyaamaH	अस्मद् asmad	गम् gam	-
20. We all will read.	वयं पठिष्यामः yua.n paThiShyaamaH	अस्मद् asmad	पठ् paTh	-

In sentences 13 and 14 the Subject (kartaa) is in second person singular (मध्यमपुरुष एकवचन / madhyamapuruSha ekavachana) and in case of 17 and 18 the Subject (kartaa) is in second person plural (मध्यमपुरुष वहुवचन / madhyamapuruSha vahuvachana). We can see that in all these sentences the Subject used is युस्मद् (yusmad) शब्द (shabda). In case of second person the kartaa is always युस्मद् (yusmad) शब्द (shabda).

In sentences 15 and 16 the Subject is in first person singular (उत्तमपुरुष एकवचन / uttamapuruSha ekavachana). In case of 19 and 20 the Subject is in first person plural (उत्तमपुरुष वहुवचन / uttamapuruSha vahuvachana). In all these sentences the Subjects used is अस्मद् (asmad) शब्द (shabda). In case of first person the kartaa is always अस्मद् (asmad) शब्द (shabda).

You may have observed that the verb forms in future tense (लृट्लकार / lRRiTlakaara) are similar to present tense (लट्लकार / laTlakaara) with a minor deviation. In case of a पठ् धातु (paTh dhaatu), the लृट्लकार form can be derived from the लट्लकार form by inserting इष्य (iShya) before the तिप् (tip) end. For most verb forms this is true.

Rule: For most verbs, the लृट्लकार form can be derived from the लट्लकार form by inserting इष्य (iShya) before the तिप् (tip) end.

However some verbs take a slightly different form in their overall formation. In case of गम् धातु (gam dhaatu) instead of गच्छिष्तति / gachchhiShyati the correct form is गमिष्यति / gamiShyati and so on. This deviations should be kept in mind for such specific verbs.

The followings are the dual number form of above sentences.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Future Tense - Dual भविष्यतकाल द्विवचन / bhaviShyatakaala dvivachana
21. Two boys will read.	बालकौ पठिष्यतः baalakau paThiShyataH	बालक baalaka	पठ् paTh	-
22. Two girls will read.	वालिके पठिष्यतः vaalike paThiShyataH	वालिका vaalikaa	पठ् paTh	-
23. Two boys will go.	बालकौ गमिष्यतः baalakau gamiShyataH	बालक baalaka	गम् gam	-
24. Two girls will go.	वालिके गमिष्यतः vaalike gamiShyataH	वालिका vaalikaa	गम् gam	-
25. Two students will read.	च्छात्रौ पठिष्यतः chchhatrau paThiShyataH	च्छात्र chchhaatra	पठ् paTh	-
26. Two clearks will read.	लिपिकारौ पठिष्यतः lipikaarau paThiShyataH	लिपिकार lipikaara	पठ् paTh	-
27. Both of you will go.	युवां गमिष्यथः yuvaa.n gamiShyathaH	युस्मद् yusmad	गम् gam	-
28. Both of you will read.	युवां पठिष्यथः yuvaa.n paThiShyathaH	युस्मद् yusmad	पठ् paTh	-
29. Both of us will go.	आवां गमिष्यावः aavaa.n gamiShyaavaH	अस्मद् asmad	गम् gam	-
30. Both of us will read.	आवां पठिष्यावः aavaa.n paThiShyaavaH	अस्मद् asmad	पठ् paTh	-

Read / पठ् / paTh : लृट्लकार / lRRiTlakaara (Future tense / भविष्यतकाल / bhaviShyatakaala)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	पठिष्यति / paThiShyati	पठिष्यतः / paThiShyataH	पठिष्यन्ति / paThiShyanti
Second मध्यम / madhyama	पठिष्यसि / paThiShyasi	पठिष्यथः / paThiShyathaH	पठिष्यथ / paThiShyatha
First उत्तम / uttama	पठिष्यामि / paThiShyaami	पठिष्यावः / paThiShyaabaH	पठिष्यामः / paThiShyaamaH

Go / गम् / gam : लृट्लकार / lRRiTlakaara (Future tense / भविष्यतकाल / bhaviShyatakaala)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	गमिष्यति / gamiShyati	गमिष्यतः / gamiShyataH	गमिष्यन्ति / gamiShyanti
Second मध्यम / madhyama	गमिष्यसि / gamiShyasi	गमिष्यथः / gamiShyathaH	गमिष्यथ / gamiShyatha
First उत्तम / uttama	गमिष्यामि / gamiShyaami	गमिष्यावः / gamiShyaavaH	गमिष्यामः / gamiShyaamaH

लट्लकार / laTlakaara (Present Tense)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 12:59:00 +0000

लट्लकार (laTlakaara) represents verb-forms in present tense (वर्तमानकाल / vartamaanakaala). So, while forming a sentence which is in present tense, the verb (क्रिया / kriaa) has to be in लट्लकार (laTlakaara).

The complete लट्लकार / laTlakaara of पठ् / paTh (read) and गम् / gam (go) धातु / dhaatu are given at the end of this chapter for reference. Study the following sentences. These are in वर्तमानकाल (vartamaanakaala) or present tense.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Present Tense - Third Person Singular वर्तमानकाल प्रथमपुरुष एकवचन / vartamaanakaala prathamapuruSha ekavachana
1. The boy is reading.	बालकः पठति baalakaH paThati	बालक baalaka	पठ् paTh	-
2. The girl is reading.	वालिका पठति vaalikaa paThati	वालिका vaalikaa	पठ् paTh	-
3. Rama is reading.	रामः पठति raamaH paThati	राम raama	पठ् paTh	-
4. Sita is reading.	सीता पठति siitaa paThati	सीता siitaa	पठ् paTh	-
5. The boy is going.	बालकः गह्छति baalakaH gachchhati	बालक baalaka	गम् gam	-
6. The girl is going.	वालिका गह्छति vaalikaa gachchhati	वालिका vaalikaa	गम् gam	-
Present Tense - Third Person Plural वर्तमानकाल प्रथमपुरुष वहुवचन / vartamaanakaala prathamapuruSha vahuvachana
7. The boys are reading.	बालकाः पठन्ति baalakaaH paThanti	बालक baalaka	पठ् paTh	-
8. The girls are reading.	वालिकाः पठन्ति vaalikaaH paThati	वालिका vaalikaa	पठ् paTh	-
9. Students are reading.	च्छात्राः पठन्ति chchhaatraaH paThati	च्छात्र chchhaatra	पठ् paTh	-
10. Clearks are reading.	लिपिकाराः पठन्ति lipikaaraaH paThanti	लिपिकार lipikaara	पठ् paTh	-
11. The boys are going.	बालकाः गच्छन्ति baalakaaH gachchhanti	बालक baalaka	गम् gam	-
12. The girls are going.	वालिकाः गच्छन्ति vaalikaaH gachchhanti	वालिका vaalikaa	गम् gam	-

In setences 1 to 6, the Subject (कर्ता / kartaa) is in 3rd person singular (प्रथमपुरुष एकवचन / prathamapuruSha ekavachana). As the verb always follows the number and peson, the verb (पठति / paThati) is also in 3rd person singular (प्रथमपुरुष एकवचन / prathamapuruSha ekavachana).

In case of setences 7 to 12, the Subject (कर्ता / kartaa) is in 3rd person plural (प्रथमपुरुष वहुवचन / prathamapuruSha vahuvachana). Similarly the verb (पठन्ति / paThanti) is also in प्रथमपुरुष वहुवचन / prathamapuruSha vahuvachana of verb पठ् (paTh).

One thing we can note that the gender of Subject does not affect the verb-form in use. Only the number and person are followed by verb. In case sentences 1, 3, 5, 7, 9, 10 and 11 the Subject are in musculine (पुङ्लिन्ग / puN^linga) gender. In case of sentences 2, 4, 6, 8, and 12 the Subject are in feminine (स्त्रीलिङ्ग / striiliN^ga). However in neither case the verb depends upon the gender.

All the above sentences were in third person (प्रथमपुरुष / prathamapuruSha). Now let us study the following sentences. These are in second person (मध्यमपुरुष / madhyamapuruSha) and first person (उत्तमपुरुष / uttamapuruSha).

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Present Tense - Second Person Singular वर्तमानकाल मध्यमपुरुष/ एकवचन / vartamaanakaala madhyamapuruSha ekavachana
13. You are going.	त्वं गच्छसि tva.n gachchhasi	युस्मद् yusmad	गम् gam	-
14. You are reading.	त्वं पठसि tva.n paThasi	युस्मद् yusmad	पठ् paTh	-
Present Tense - First Person Singular वर्तमानकाल उत्तमपुरुष एकवचन / vartamaanakaala uttamapuruSha ekavachana
15. I am going.	अहं गच्छामि aha.n gachchhaami	अस्मद् asmad	गम् gam	-
16. I am reading.	अहं पठामि aha.n paThaami	अस्मद् asmad	पठ् paTh	-
Present Tense - Second Person Plural वर्तमानकाल मध्यमपुरुष वहुवचन / vartamaanakaala madhyamapuruSha vahuvachana
17. You all are going.	युयं गच्छथ yua.n gachchhatha	युस्मद् yusmad	गम् gam	-
18. You all are reading.	युयं पठथ yua.n paThatha	युस्मद् yusmad	पठ् paTh	-
Present Tense - First Person Plural वर्तमानकाल उत्तमपुरुष वहुवचन / vartamaanakaala uttamapuruSha vahuvachana
19. We all are going.	वयं गच्छामः vaya.n gachchhaamaH	अस्मद् asmad	गम् gam	-
20. We all are reading.	वयं पठामः yua.n paThaamaH	अस्मद् asmad	पठ् paTh	-

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject शब्द / shabda	Verb धातु / dhaatu	Comments
Present Tense - Dual वर्तमानकाल द्विवचन / vartamaanakaala dvivachana
21. Two boys are reading.	बालकौ पठतः baalakau paThataH	बालक baalaka	पठ् paTh	-
22. Two girls are reading.	वालिके पठतः vaalike paThataH	वालिका vaalikaa	पठ् paTh	-
23. Two boys are going.	बालकौ गच्छतः baalakau gachchhataH	बालक baalaka	गम् gam	-
24. Two girls are going.	वालिके गच्छतः vaalike gachchhataH	वालिका vaalikaa	गम् gam	-
25. Two students are reading.	च्छात्रौ पठतः chchhatrau paThataH	च्छात्र chchhaatra	पठ् paTh	-
26. Two clearks are reading.	लिपिकारौ पठतः lipikaarau paThataH	लिपिकार lipikaara	पठ् paTh	-
27. Both of you are going.	युवां गच्छथः yuvaa.n gachchhathaH	युस्मद् yusmad	गम् gam	-
28. Both of you are reading.	युवां पठथः yuvaa.n paThathaH	युस्मद् yusmad	पठ् paTh	-
29. Both of us are going.	आवां गच्छावः aavaa.n gachchhaavaH	अस्मद् asmad	गम् gam	-
30. Both of us are reading.	आवां पठावः aavaa.n paThaavaH	अस्मद् asmad	पठ् paTh	-

At the end of this chapter in Verb Forms - Practice Sentences 1 a collection of many Sanskrit sentences using लट्लकार / laTlakaara are given. You will know about many more nouns (शब्द / shabda) and verbs (धातु / dhaatu) in those.

In the next chapter we will study लृट्लकार (lRRiTlakaara) or future tense.

Read / पठ् / paTh : लट्लकार / laTlakaara (Present tense / वर्तमानकाल / vartamaanakaala)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	पठति / paThati	पठतः / paThataH	पठन्ति / paThanti
Second मध्यम / madhyama	पठसि / paThasi	पठथः / paThathaH	पठथ / paThatha
First उत्तम / uttama	पठामि / paThaami	पठावः / paThaavaH	पठामः / paThaamaH

Go / गम् / gam : लट्लकार / laTlakaara (Present tense / वर्तमानकाल / vartamaanakaala)
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	गच्छति / gachchhati	गच्छतः / gachchhataH	गच्छन्ति / gachchhanti
Second मध्यम / madhyama	गच्छसि / gachchhasi	गच्छथः / gachchhathaH	गच्छथ / gachchhatha
First उत्तम / uttama	गच्छामि / gachchhaami	गच्छावः / gachchhaavaH	गच्छामः / gachchhaamaH

Verb Forms (तिङन्तपद / tiN^antapada):

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 12:31:00 +0000

In previous post, we were introduced with verb (क्रिया / kriyaa) and its use. We learnt that in Sanskrit धातु (dhaatu) is the base or root of all verbs. Each verb is a derivative or धातुरुप (dhaaturupa) of it's root. We also learnt that in a sentence the verb (धातु / dhaatu) always follows the person (पुरुष / puruSha) and number (वचन / vachana) in which the Subject or कर्ता (kartaa) is. Verb normally refers to action, state, existence or occurrence etc.

In this chapter we will study the 5 mostly used verb-forms or लकार (lakaara) out of 10 verb-forms that a verb can have. The 5 verb-forms covered are enough for day-to-day use of Sanskrit.

Verb or धातु (dhaatu) has 10 different तिङन्तपद (tiN^antapada) forms known as लकार (lakaara) and they are listed below.

लट्लकार / laTlakaara
लृट्लकार / lRRiTlakaara
लङ्लकार / laN^lakaara
आझयांलोट्लकार / aajhaayaa.nloTlakaara
विधैलिङ्लकार / vidhailiN^lakaara

लिट्लकार / liTlakaara
लुट्लकार / lRRiTlakaara
आशीलिङ्लकार / aashiiliN^lakaara
लुङ्लकार / luN^lakaara
लृङ्लकार / lRRiN^lakaara

We will study the first 5 verb-forms in detail, in coming chapters. Followings are some common features of different लकार (lakaara) in Sanskrit.

Each लकार (lakaara) has verb-forms for three persons (पुरुष / puruSha) and three numbers (वचन / vachana). So, in total each लकार (lakaara) has 9 different verb-forms or धातुरुप (dhaaturupa) in it.

The persons are third person (प्रथमपुरुष / prathamapuruSha), second person (मध्यमपुरुष / madhyamapuruSha) and first person (उत्तमपुरुष / uttamapuruSha). धातुरुप (dhaaturupa) in first person (उत्तमपुरुष / uttamapuruSha) are always used with अस्मद् (asmad) शब्द i.e., 'Me' as the Subject in the sentence. धातुरुप (dhaaturupa) in second person (मध्यमपुरुष / madhyamapuruSha) is always used with युस्मद् (yusmad) शब्द i.e., 'You' as Subject in the sentence. The third person (प्रथमपुरुष / prathamapuruSha) is used in all other cases.

Similarly each person (पुरुष / puruSha) has three numbers (वचन / vachana), which are singlar (एकवचन / ekavachana), dual (द्वीवचन / dviivachana) and plural (वहुवचन / vahuvachana).

The number (वचन / vachana) of the धातुरुप (dhaaturupa) always follows the number (वचन / vachana) of the Subject or शब्दरुप (shabdarupa) in the sentence. The gender (लिङ्ग / liN^ga) of the Subject does not affect the धातुरुप (dhaaturupa).

In coming chapters we will study the different verb-forms (धातुरुप / dhaaturupa) in detail. For easier and simpler study while describing the different verb-forms we have used पठ् / paTh (read) and गम् / gam (go) धातु / dhaatu for sentence formation.

Active Voice (कर्तृवाच्य / kartRRIvaachya)

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 12:26:00 +0000

We will study "Active Voice" in this chapter with examples. Other two sentence formations will be covered in chapter 7 and 8 later. All subsequent chapters are in active voices except chapter 7 and 8.

Study the following statements.

आङ्ग्लभाषा / English	संस्कृत / Sanskrit	Subject (कर्ता / kartaa)	Verb (क्रिया / kriyaa)	Object (कर्म / karma)
1. the boy is going	बालः गच्छति baalaH gachchhati	the boy बालः / baalaH	going गच्छति / gachchhati	-
2. i am going	अहं गच्छामि aha.n gachchhami	i am अहं / aha.n	going गच्छामि / gachchhami	-
3. the boy is reading	बालः पठति baalaH pathati	the boy बालः / baalaH	reading पठति / pathati	-
4. i am reading	अहं पठामि aha.n pathaami	i am अहं / aha.n	reading पठामि / pathaami	-
5. the boy is going to school	बालः विद्यालयम् गच्छति baalaH vidyaalayam gachchhati	the boy बालः / baalaH	going गच्छति / gachchhati	to school विद्यालयम् / vidyaalayam
6. i am going to school	अहं विद्यालम् गच्छामि aha.n vidyaalayam gachchhami	i am अहं / aha.n	going गच्छामि / gachchhami	to school विद्यालयम् / vidyaalayam
7. the boy is reading the book	बालकः पुस्तकम् पठति baalakaH pustakam paThati	the boy बालकः / baalakaH	reading पठति / pathati	the book पुस्तकम् / pustakam
8. i am reading the book	अहं पुस्तकम् पठामि aha.n pustakam paThaami	i am अहं / aha.n	reading पठामि / pathaami	the book पुस्तकम् / pustakam

These are all examples of Active Voice or कर्तृवाच्य (kartRRivaachya).

Sentence 1 to 4 do not have any "Object" or कर्म (karma) in them. So these are intransitive or अकर्म कर्तृवाच्य (akarmaka kartRRivachya).

Rule 5: In a कर्तृवाच्य (kartRRivaachya) the "Subject" or कर्ता (kartaa) is always in the "nominative case" or प्रथमा विभक्ति (prathamaa vibhakti).

Sentence 5 to 8 have "Object" or कर्म (karma) like विद्यालयम् (vidyaalayam), पुस्तकम् (pustakam) in them. So, these are transitive or सकर्मक कर्तृवाच्य (sakarmaka kartRRivachya).

Rule 6: In a कर्तृवाच्य (kartRRivaachya) the "Object" or कर्म (karma) is always in the "accusative case" or द्वितीया विभक्ति (dvitiiyaa vibhakti).

Sanskrit Grammar Tutorial

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 12:24:00 +0000

Introduction: Sanskrit language has scripts or alphabets for writing, and grammatical rules for sentence formation, just like any other language (English for example). In this chapter we will get an overview of this. The details with their grammatical rules will be covered in subsequent chapters.

Alphabets & Their Classification: In Sanskrit language Devanagari Script is the mostly used script for writing. Most of the Sanskrit literature are in this script. Following is the list of the alphabets in their correct order.

अ
a

आ
aa

इ
i

ई
ii

उ
u

ऊ
uu

ऋ
RRi

ॠ
RRI

ए
e

ऐ
ai

ओ
o

औ
au

क
k

ख
kh

ग
g

घ
gh

ङ
N^

च
ch

छ
chh

ज
j

झ
jh

ञ
JN

ट
T

ठ
Th

ड
D

ढ
Dh

ण
N

त
t

थ
th

द
d

ध
dh

न
n

प
p

फ
ph

ब
b

भ
bh

म
m

य
y

र
r

ल
l

व
v

श
sh

ष
Sh

स
s

ह
h

क्ष
ksh

ज्ञ
dny

All these alphabets are classified into two major groups i.e.,

Vowels or स्वरवर्ण (svaravarNa): Alphabets starting from अ (a) till औ (au) are the vowels. These are further classified into ह्रस्व (hrasva) and दीर्घ (diirgha). The दीर्घ (diirgha) are pronounced double the length (or time) of ह्रस्व (hrasva).

ह्रस्व hrasva	अ a	आ aa	इ i	उ u	ए e	ऐ ai	ओ o	औ au
दीर्घ diirgha	ई ii	ऊ uu	ऋ RRi	ॠ RRI

Consonants or व्यञ्जनवर्ण (vyaJNjanavarNa): Alphabets starting from क (k) till ज्ञ (dny) are the consonants. Some of the consonants are further classified into different groups called वर्ग (varga). Following table has this classification. Some of the gramatical rules for Euphonic Combination or सन्धि (sandhi) and Compound Words or समास (samaasa) are based on these वर्ग (varga).

कवर्ग kavarga	क k	ख kh	ग g	घ gh	ङ N^
चवर्ग chaavarga	च ch	छ chh	ज j	झ jh	ञ JN
टवर्ग Taavarga	ट T	ठ Th	ड D	ढ Dh	ण N
तवर्ग tavarga	त t	थ th	द d	ध dh	न n
पवर्ग pavarga	प p	फ ph	ब b	भ bh	म m

We will refere these classifications, while covering the Euphonic Combination or सन्धि (sandhi) and Compound Words or समास (samaasa).
Sentence Formation Overview: In Sanskrit just like any other language (English for example) a sentence is made of different elements. The elements are "Subject", "Object", and "Verb". A sentence may or may not have an Object in it.

Lets study the following English sentence to understand these basic elements better.

        The boy is reading a book.

In the sentence "boy" is the "Subject", "reading" is "Verb" and the "book" is the "Object".

        The boy is               reading               a book.
            ---                  -------                 -----
      |                      |                      |
         Subject                  Verb                  Object

If we ask the question "who is reading?", the answer that comes is "the boy". So, the "boy" here is the Subject. It is also called the "Noun".

The answer that comes in response to question "what is the boy doing?" is "reading". The "reading" here is the "Verb".

Similarly the answer to "what is the boy reading?" is "book". The "book" becomes the "Object".

Now study the following statement.

        The boy is laughing.

In the sentence "boy" is the "Subject", "laughing" is "Verb". But, there is no "Object" in this sentence.

        The boy is               laughing.
            ---                  -------
      |                      |
          Subject                  Verb

If we ask the question "what is the boy laughing?", no answer comes from this. So, laughing becomes an "Intranstive Verb".

However in the first sentence "what is the boy reading?" gives answer "book". In this case the "reading" becomes a "Transitive Verb".

Now that we have understood the basic elements of a sentence, we will begin with more details of Sanskrit language.

In Sanskrit:

Subject is called -> कर्ता / kartaa
Object is called -> कर्म / karma
Verb is called -> क्रिया / kriyaa
Transitive Verb is called -> सकर्मक / sakarmaka
Intransitive Verb is called -> अकर्मक / akarmaka

So, in the above statements:

        The boy is               reading                      a book.
            ---                  -------                        -----
      |                      |                             |
         Subject                  Verb                         Object
      |                      |                             |
         कर्ता/kartaa               क्रिया/kriyaa(सकर्मक / sakarmaka)   कर्म/karma

        The boy is               laughing.
            ---                  -------
      |                      |
          Subject                  Verb
      |                      |
         कर्ता/kartaa               क्रिया/kriyaa (अकर्मक / akarmaka)

Words & Their Classification: In any language a sentence is madeup of multiple words composed in a well defined structure giving a sensible meaning to the sentence. These words can be categorised into three different types viz.,

Noun
Verb
Indeclinable

Besides the above classifications nouns and verbs can also be part of following categories with minor derivations like addition of 'ility', 'ily', 'tion', 'ing' etc., as well as based on their usage and grammatical rules:

Pronoun
Adjective
Adverb

In Sanskrit also words are classified into similar categories. Following is a representation of the important classifications. We can see the classification is almost same as any other language. Each classification has been described in the coming chapters.

                       |--------------- Noun Root (शब्द / shabda)
                       |                             |
                       |              ------------------------------
                       |             |                              |
                       |           सुवन्तपद                            तद्धितपद
                          |         suvantapada                   taddhitapada
                       |             |
                       |         ---------------------------------------------
                       |        |                    |                        |
  Word (पद / pada) ----|    Masculine             Feminine                   Neuter
                       |      पुलिङ्ग                   स्त्रीलिङ्ग                     नपुङ्सकलिन्ग
                          |    puliN^ga             striiliN^ga            napuN^sakalinga
                       |
                       |
                       |--------------- Verb Root (धातु / dhaatu)
                                                     |
                               ---------------------------------------------
                              |                                             |
                           तिङतपद                                              कृदन्तपद
                           tiN^atapada                                  kRRidantapada
                              |
           ------------------------------------------------------------
          |                             |                              |
       परस्मैपदी                          आत्मनेपदी                             उभयपदी
    parasmaipadii                  aatmanepadii                    ubhayapadii

Nouns (शब्द / shabda): Noun is the word that represents someone or something in a sentence. Noun normally refers to person, place, thing, state or quality etc. A noun is the only word that can be used as the subject or object for a verb.

Noun in Sanskrit is called शब्द (shabda) or noun-root. It is also called कर्तृपद (kartRRipada). Noun can be classified into सुवन्तपद (suvantapada) and तद्धितपद (taddhitapada).

सुवन्तपद (suvantapada): This classification is based on the gender, number and case of the noun. The noun-forms are used to express something or someone etc. सुवन्तपद or suvantapada meaning - words ending with सुप् (sup) suffix. In this classification:
- Nouns are categorised into three different "genders" (लिङ्ग / liN^ga) viz., "masculine" (पुंलिङ्ग / pu.nliN^ga), "feminine" (स्त्रीलिङ्ग / striiliN^ga) and "neuter" (नपुंसकलिङ्ग / napu.nsakaliN^ga).
- Each noun also has three "numbers" (वचन / vachana) and 7 "cases" (विभक्ति / vibhakti).
Each noun has a different derivation based on the "number" and "case". Unlike other languages, in Sanskrit the noun has its different forms built into itself. The "noun base" is called शब्द (shabda) and the "derived noun forms" are called शब्दरुप (shabdarupa). So, in the previous statement बालक is the "base" (शब्द / shabda) of noun "BOY" and बालकः is one of the derived noun forms (शब्दरुप / shabdarupa).
तद्धितपद (taddhitapada): In this classification special suffixes are added to the noun to get noun forms used as - subject, adjectives, indeclinable etc.

We will start with first 2 cases and all three numbers of सुवन्तपद (suvantapada) BOY (बालक / baalaka) and GIRL (वाला / vaalaa) शब्द / shabda. Once we know how to use noun forms (शब्दरुप / shabdarupa) in sentences, we will cover all the cases and their usage rules.

Boy / बालक / baalaka (Masculine / पुंलिङ्ग / pu.nliN^ga)
Case विभक्ति / vibhakti	Singular एकवचन / ekavachana	Dual स्विवचन / dvivachana	Plural वहुवचन / vahuvachana
Nominative (Subject) प्रथमा / prathamaa	बालकः / baalakaH (the boy)	बालकौ / baalakau (two boys)	बालकाः / baalakaaH (the boys)
Accusative (Object) द्वितीया / dvitiiyaa	बालकम् / baalakam (to the boy)	बालकौ / balakau (to two boys)	बालकान् / baalakaan (to the boys)

Girl / वाला / vaalaa (Femenine / स्त्रीलिङ्ग / striiliN^ga)
Case विभक्ति / vibhakti	Singular एकवचन / ekavachana	Dual स्विवचन / dvivachana	Plural वहुवचन / vahuvachana
Nominative (Subject) प्रथमा / prathamaa	वाला / vaalaa (the girl)	वाले / vaale (two girls)	वालाः / vaalaaH (the girls)
Accusative (Object) द्वितीया / dvitiiyaa	वालाम् / vaalaam (to the girl)	वाले / valae (to two girls)	वालाः / vaalaaH (to the girls)

Examples of noun form (शब्दरुप / shabdarupa):

The boy -> बालकः / baalakaH
Many boys -> बालकाः / baalakaaH
To the boy -> बालकम् / baalakam
To the boys -> बालकान् / baalakaan
The girl -> वाला / vaalaa
Many girls -> वालाः / vaalaaH
To the girl -> वालाम् / vaalaam
To the girls -> वालाः / vaalaaH

The complete noun form (शब्दरुप / shabdarupa) for बालक शब्द (baalaka shabda) will have 7 different forms for each number. The singular forms include "the boy", "to the boy", "by the boy", "for/to the boy", "from the boy", "of the boy", and "in the boy". Besides these 7 forms an additional vocative ("O! boy") case is also their.

All these we will study in detail in coming chapters. The complete शब्दरुप (shabdarupa) is listed in Chapter 11.

Followings are few more nouns (शब्दरुप / shabdarupa). We will use these in sentences later in this chapter.

School / विद्यालय / vidyaalaya (Masculine / पुंलिङ्ग / pu.nliN^ga)
Case विभक्ति / vibhakti	Singular एकवचन / ekavachana	Dual स्विवचन / dvivachana	Plural वहुवचन / vahuvachana
Nominative प्रथमा / prathamaa	विद्यालयः / vidyaalayaH	विद्यालयौ / vidyaalayau	विद्यालयाः / vidyaalayaaH
Accusative द्वितीया / dvitiiyaa	विद्यालयम् / vidyaalayam	विद्यालयौ / vidyaalayau	विद्यालयान् / vidyaalayaan

Book / पुस्तक / pustaka (Nuter / नपुंसकलिङ्ग / napu.nsakaliN^ga)
Case विभक्ति / vibhakti	Singular एकवचन / ekavachana	Dual स्विवचन / dvivachana	Plural वहुवचन / vahuvachana
Nominative प्रथमा / prathamaa	पुस्तकम् / pustakam	पुस्तके / pustake	पुस्तकानि / pustakaani
Accusative द्वितीया / dvitiiyaa	पुस्तकम् / pustakam	पुस्तके / pustake	पुस्तकानि / pustakaani
*** In अकारान्त / akaaraanta nuter (नपुंसकलिङ्ग / napu.nsakaliN^ga), both Nominative and Accusative cases have the same form.

Me / अस्मद् / asmad (All Genders / त्रिलिङ्गक / triliN^gaka)
Case विभक्ति / vibhakti	Singular एकवचन / ekavachana	Dual स्विवचन / dvivachana	Plural वहुवचन / vahuvachana
Nominative प्रथमा / prathamaa	अहम् / aham	आवाम् / aavaam	वयम् / vayam
Accusative द्वितीया / dvitiiyaa	माम् / maam मा / maa	आवाम् / aavaam नौ / nau	अस्मान् / asmaan नः / naH

You / युस्मद् / yusmad (All Genders / त्रिलिङ्गक / triliN^gaka)
Case विभक्ति / vibhakti	Singular एकवचन / ekavachana	Dual स्विवचन / dvivachana	Plural वहुवचन / vahuvachana
Nominative प्रथमा / prathamaa	त्वम् / tvam	युवाम् / yuvaam	यूयम् / yuuyam
Accusative द्वितीया / dvitiiyaa	त्वाम् / tvaam त्वा / tvaa	युवाम् / yuvaam वाम् / vaam	युष्मान् / yuShmaan वः / vaH

Pronouns (सर्वनाम पद / sarvanaama pada): Words like he, she, this, that, these etc., are called pronoun. Pronouns in Sanskrit are called सर्वनाम पद (sarvanaama pada). The rules for pronouns are exactly same as the nouns (शब्द / shabda).

Verb (धातु / dhaatu): Verb normally refers to action, state, existence or occurrence etc. Verb in Sanskrit is called धातु (dhaatu) or verb root. It is also known as क्रियापद (kriyaapada). It can be classified into तिङतपद (tiN^atapada) and कृदन्तपद (kRRidantapada).

तिङतपद (tiN^atapada): This classification is based on the tense and mood of the verb. The verb-forms are used as normal verbs to express some action or state etc. तिङतपद or tiN^atapada meaning - words ending with तिप् (tip) suffix. In this classification:
- Each Verb can have any of the 10 tenses (लकार / lakaara). Howver only 5 are enough to use Sanskrit in daily life.
- Each verb can be of three different numbers, Singular (एकवचन / ekavachana), Dual (द्वीवचन / dviivachana) and Plural (वहुवचन / vahuvachana).
- Each verb can be of three persons viz., Third (प्रथम / prathama), Second (मध्यम / madhyama) and First (उत्तम / uttama).
- Each verb can belong to categories परस्मैपदी (parasmaipadii), आत्मनेपदी (aatmanepadii) or उभयपदी (ubhayapadii). Verbs of परस्मैपदी (parasmaipadii) category represent 'action whose result is for others'. आत्मनेपदी (aatmanepadii) represents 'action whose result is for self', and उभयपदी (ubhayapadii) represents 'action whose result is both for others and self'.
Just like noun (शब्द / shabda), each verb (धातु / dhaatu) also has different derivations based on the "tense", "number' and "person". This is called "verb form" (धातुरुप / dhaaturupa). The verb-forms differ based on this category. The "root" of a verb is called धातु (dhaatu). धातु (dhaatu) does not have any "gender".
कृदन्तपद (kRRidantapada): In this classification special suffixes are added to the verb to get verb-forms used as - subject, pronoun, adjectives, indeclinable etc.

Followings are the तिङतपद (tiN^atapada) verb-forms (धातुरुप / dhaatutupa) of READ (पठ् / paTH) धातु (dhaatu) and GO (गम् / gam) धातु (dhaatu) in present tense (लट्लकार / laTlakaara). Once we are acquainted with the verb usage in a sentence, we will cover all other different forms.

Read / पठ् / paTh
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	पठति / paThati (is reading)	पठतः / paThataH (both are reading)	पठन्ति / paThanti (many are reading)
Second मध्यम / madhyama	पठसि / paThasi (you are reading)	पठथः / paThathaH (you two are reading)	पठथ / paThatha (you all reading)
First उत्तम / uttama	पठामि / paThaami (i am reading)	पठावः / paThaavaH (both of us reading)	पठामः / paThaamaH (all of us reading)

Go / गम् / gam
Person / पुरुष / puruSha	Number / वचन / vachana
	Singular एकवचन / ekavachana	Dual द्वीवचन / dviivachana	Plural वहुवचन / vahuvachana
Third प्रथम / prathama	गच्छति / gachchhati (is going)	गच्छतः / gachchhataH (both are going)	गच्छन्ति / gachchhanti (many are going)
Second मध्यम / madhyama	गच्छसि / gachchhasi (you are going)	गच्छथः / gachchhathaH (you two are going)	गच्छथ / gachchhatha (you all are going)
First उत्तम / uttama	गच्छामि / gachchhaami (i am going)	गच्छावः / gachchhaavaH (both of us going)	गच्छामः / gachchhaamaH (all of us going)

Lets study a sample use of shabdarupa and dhaaturupa using the above. These will help in learning the sentence formation rules.

        the boy is reading   - बालकः पठति / baalakaH paThati
        the boys are reading - बालकाः पठन्ति / baalakaaH paThanti

        the girl is reading   - वाला पठति / vaala paThati
        the girls are reading - वालाः पठन्ति / vaalaaH paThanti
        
        you are reading     - त्वं पठसि / tvam   paThasi
        you all are reading - युयं पठथ / yuyam paThata

        i am reading   - अहं पठामि / aham paThaami
        we are reading - वयं पठामः / vayam paThaamaH

All the sentences above have the "Subject" (कर्ता / kartaa) and a "Verb" (क्रिया / kriyaa). In all the sentences, the number (वचन / vachana) and person (पुरुष / puruSha) of the "Verb" (क्रिया / kriyaa) match number (वचन / vachana) and person (पुरुष / puruSha) of the "Subject" (कर्ता / kartaa).

Say in the sentence "the boy is reading" (बालकः पठति / baalakaH paThati), the "boy" (बालकः / baalakaH) is in third person singular (प्रथपपुरुष एकवचन / prathamapuruSha ekavachana). Similarly the "Verb" (क्रिया / kriyaa) is also in third person singular (प्रथपपुरुष एकवचन / prathamapuruSha ekavachana).

However the verb does not change if the gender of the "Subject" change. This can be seen in the sentence "the girl is reading" (वाला पठति / vaalaa paThati).

Rule 1: The verb (धातु / dhaatu) always follows number (वचन / vachana) and person (पुरुष / puruSha) of the noun (शब्द / shabda).

Rule 2: The verb (धातु / dhaatu) remains same irrespective of the gender (लिङ्ग / liN^ga) of the "Subject" (कर्ता / kartaa).

Rule 3: The verb form (धातुरुप / dhaaturupa) is always in second person (मध्यमपुरुष / madhyamapuruSha), if the noun used is अस्मद् शब्द (asmad shabda). The verb form (धातुरुप / dhaaturupa) is always in first person (उत्तमपुरुष / uttamapuruSha), if the noun used is युस्मद् शब्द (yusmad shabda). All other nouns will always be in third person (प्रथमपुरुष / prathamapuruSha).

Indeclinable (अव्ययपद / avyayapada): Indeclinable in Sanskrit is called अव्ययपद (avyayapada). Unlike shabdarupa and dhaaturupa अव्ययपद / avyayapada do not change in its form. It remains same irrespective of gender, number, person and tense. Followings are few examples:

           kutra / कुत्र   - where
           atra / कुत्र     - here
           tatra / तत्र   - there
           api / अपि      - too

Few sample statements using indeclinable (अव्ययपद / avyayapada):

           where is the boy going   - बालकः कुत्र गच्छति / baalakaH kutra gachchhati
           the boy is going there   - बालकः तत्र गच्छति / baalakaH tatra gachchhati
           
           where are the boys going - बालकाः कुत्र गच्छन्ति / baalakaaH kutra gachchhanti
           the boys are going there - बालकाः तत्र गच्छन्ति / baalakaaH tatra gachchhanti

Note that the अव्ययपद (avyayapada) remains the same irrespective of the number, and person of the "Subject" (कर्ता / kartaa).

Rule 4: Indeclinables (अव्ययपद / avyayapada) never change in form and remain same irrespective of the person and number of the "Subject" (कर्ता /kartaa). Adjective (विशेषण / visheShaNa): Adjective is the word that expresses an attribute or property of something or someone. Only nouns can be used adjectives. In Sanskrit it is called विशेषण (visheShaNa). Adjective always follows the gender (लिङ्ग / liN^ga) and number (वचन / vachana) of the subject or the word for which it is an adjective. Followings are few examples:

           blue sky    - निलः आकाशः / nilaH aakaashaH
           white cloud - स्वेतः मेघः / svetaH meghaH

In above sentences the words blue and white represent an attribute of sky and cloud. So, these are adjectives for the words sky and cloud respectively.

Voice (वाच्य / vaachya): In Sanskrit sentence can be in any of the following three voices. 'Impersonal Voice' is specific to Sanskrit language only and this sentence formation is normally not seen in other languages like English.

        1. Active voice or कर्तृवाच्य (kartRRI vaachya).
        2. Passive voice or कर्मवाच्य  (karma vaachya).
        3. Impersonal voice or भाववाच्य (bhava vaachya).

Now that we know the basics of Sanskrit sentence formation, their different elements, classification of alphabets and words

Devnagari SCRIPT

noreply@blogger.com (Anonymous) — Sat, 13 Oct 2012 12:08:00 +0000

Devnagari Script is the script that we use in Sanskrit language to represent the language in writing. Almost all major works have been written in this script.
To read different Sanskrit books and writings etc., we need to know Devnagari script. With this only we can understand the great works first hand, without needing a translation into another language.
The following table lists all the alphabet in Devnagari script, along with the schema that is used to write Sanskrit words using English alphabet. It will help readers in starting to read Sanskrit texts. The table has four columns.

Devnagari Script: This is the script in its original form without any combination with other scripts or symbols. The scripts change slightly if they are combined with other scripts and symbols, and are called yuktakshyara. Basic details of yuktakshyara is available after the table.
ITRANS Transliteration: Using an English language keyboard, used in computers it is not possible to input any Sanskrit alphabates. ITRANS is a transliteration scheme using which Sanskrit alphabates can be input, using English alphabates. ITRANS uses single or combination of key strokes to output Sanskrit alphabates. This is the schema that is used by Akshramala software.
English Transliteration: A standard English transliteration scheam is also available to write Sanskrit using English alphabet. It is slightly different from ITRANS, and is an international standard.
Pronunciation Guide: This gives sample English words, to indicate the way a specific Sanskrit alphabet is pronounced. Whenever a word for the exact pronunciation is not available, the nearest possible word has been given.

Devnagari Script	ITRANS Transliteration	English Transliteration	Pronunciation Guide
Vowels
	a	a	a as in up, rural.
	aa		aa as in father.
	i	i	i as in fill, lily.
	ii		ii as in feed, meet.
	u	u	u as in full, bush.
	uu U		uu as in fool, tool.
	RRi R^i		r as in Chr(i)stmas, where the i is not pronounced.
	RRI R^I		r is the prolonged of r above.
	LLi		l as in fl(i)p where i is not pronounced. These r, l are vowels, to be distinguished from the consonants r(a) and l(a),
	e	e	e as in pray, they (always long).
	ai	ai	ai as in word I.
	o	o	o as in go, store.
	au		prolonged o as above.
	aM		m as in glum.
	aH		h as in the exclamation ah where the h is heard.
Consonants
	k	k	k as in come, seek.
	kh	kh	kh as in khaki.
	g	g	g as in girl.
	gh	gh	gh as in aghast.
	N^ ~N		n as in monkey, puncture.
	ch c	c	c as in chum.
	chh Ch C	ch	ch as in Churchihill when it is not pronounced as two words but the second ch is sounded with a special stress.
	j	j	j as in jump.
	jh	jh	jh as pronounced in jjjjhah, with a forceful expiration with hah.
	JN ~n		n as in sinje.
	T		t as in term.
	Th		th as in putting.
	D		d as in double.
	Dh		dh as in adhere.
	N		n as in hunting.
	t	t	t as in path.
	th	th	th as in third.
	d	d	da as in that.
	dh	dh	dh pronounced with a deep expiration.
	n	n	n as in nut.
	p	p	p as in punish.
	ph	ph	ph as in impose where p is harder.
	b	b	b as but.
	bh	bh	bh as in abhor.
	m	m	m as in mud.
	y	y	y as in loyal.
	r	r	r as in rub.
	l	l	l as in luck.
	v w	v	v as in verb.
	sh S		s as in shirt.
	shh Sh		s as in sharp.
	s	s	s as in servant.
	h	h	h as in her.
	ksh kSh
	dny GY
Symbols
	OM AUM
	.N
	.n M
	H
	.a
	.h
Vedic Accents
	\`
	\_
Other
	LLI
	aa.c
	e.c
Digits
	0	0
	1	1
	2	2
	3	3
	4	4
	5	5
	6	6
	7	7
	8	8
	9	9

Yuktakhsyara means combining one or more letters together to get a new word which is pronounced differently. The pronunciation becomes a combined pronunciation of combined letters.

Sanskrit Texts & Scriptures

noreply@blogger.com (Anonymous) — Thu, 11 Oct 2012 11:03:00 +0000

There is no aspect of life that has been left out in Sanskrit literature. In their compositions the ancient scholars have given life to each aspect of life. One can feel every human emotion to its limits, enjoy nature’s beauty at its best, face challenges of life with valor, live a life of high moral values, live in a world of fantasy and lot more; all in Sanskrit literature and scriptures. One only needs to read these to enjoy the sweetness of these.

In this section we will introduce some of the most famous Sanskrit literature texts and scriptures. Sometimes it is not possible to give much information on specific literary work, but we will cover as much as possible. We will also cover some of the texts not in Sanskrit language, but have very important place in Indian literature.

Followings are few well known texts, in Sanskrit and other languages.

Veda, Upanisada & Purana
Ramayana (Valmiki & Others)
Mahabharata
Geeta Govinda
Panchatantra & Hitopadesha
Jataka Katha * (Pali)
Abhijanam Sakuntalam
Meghaduttam
Kumara Sambhavam
Malavika Agnimitram
Karna Bhara
Chanakya Neeti
Katha Sarita Sagara

* Marked scriptures are composed in languages mentioned in the bracket and not in Sanskrit.