Step by Step Sanskrit Learning Programme – Month 1

Lesson 1. Wonder Why?

• Have you ever wondered why Aham is sometimes written as ì`z and
sometimes as ì`X"o?
• Have you ever wondered why Poojya Swamiji , when singing bhajans,
sometimes pronounces ( say for example) Aham as ì`X"o and
sometimes as ì`S"o?
• The curious may move onto Lesson No. Two.

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Lesson 2. ì`z versus ì`X"o

To answer those riddles, we must first get familiar with the _\"Zs
(vowels) and the \Y"IG"S" s (consonants).

ì ìp ò òê í î¡ h¡ †¼ ¥þ¼ ¥þ¼ ‡ ‡½ ‚ø ‚ù ‚¿ ‚: are the ¬¨þ£

s. They are complete in themselves and do not require the help of another
letter to be pronounced. ¬¨þ£ s are sixteen in number.

The \Y"IG"S" s, on the other hand, are incomplete. They can be

pronounced only with the help of a ¬¨þ£.

ˆÅ we know and recognize, is actually a combination of ˆÃÅ
For example, the
and ‚ . ˆÅ = ˆÃÅ +‚ . Without the ‚ , the ˆÃÅ is
unpronounceable..(is there such a word ? ! )
ˆÅþ = ˆÃÅ + ‚þ and so on and so forth.
A \Y"IG"S" HAS to join up with a ¬¨þ£ to be pronounced. If the \Y"IG"S"
is a combination of two \Y"IG"S" s, as in œ¥þ , you still need a ¬¨þ£ , in this

case an ‚, to be added to the ¥þ to pronounce the "conjunct" œ¥þ |

The \Y"IG"S" s are

ˆÃÅ ‰þà Šþà ‹þà ŒÃ

E"o Fo> G"o H"o ØþÃ
ÙÃ ÚÃ ÛÃ Mo> µþÃ
·þà ˜þà ¸Ã šþà ›þÃ
œþà ûÃÅ V"o W"o ŸþÃ
¡þà £Ã ¥þà ¨þà ªþÃ
«þà ¬þà −à §Ã âþÃ
Thirty five of them.
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 Step by Step Sanskrit Learning Programme – Month 1

Interesting fact..Sixteen ¬¨þ£ s plus thirty five \Y"IG"S" s make up

the ¨þµþÄŸþþ¥þþ | Add to it , three – s , it gives us fifty four. Fifty four

plus fifty four, add up to a hundred and eight. We go over the entire
¨þµþÄŸþþ¥þþ twice, forwards and backwards, when we do one Ÿþþ¥þþ of G"œþ |

The \Y"IG"S" s highlighted in the table are called ‚›é›þþ¹¬þˆ

\Y"IG"S" s | The oblique stroke at the bottom of the consonants is called a

−¥þ›·þÃ | That means the sound of that consonant is clipped.

A small example...the English word "cup" is pronounced as "ˆÅœþà " and ˆÅœþ
is cuppa (as in I wanna cuppa tea...gottit? )
In a sentence like ‚−Ÿþà ‚›þþ¹ŸþˆÅþ ( i am Anamika) the Ÿþà is written as
Ÿþà to enable it to join with the ‚ ( a ¬¨þ£ ) in ‚›þþ¹ŸþˆÅþ , to form the
complete letter Ÿþ | The sentence then becomes ‚−Ÿþ›þþ¹ŸþˆÅþ |
If the sentence were ‚−ŸþÃ ·þþ£þ , the ŸþÃ is unable to join
with the ·þ in the ·þþ ( a \Y"IG"S" ) of the ·þþ£þ, to form a single complete

letter. It could become Ÿ·þþ , but that would make it a conjunct and not a
single complete letter. Does the difference come through clearly?
When faced with the prospect of becoming a conjunct, ŸþÃ converts
itself into a dot and places itself above the previous letter. Maintaining an
identity of its own, it now calls itself an ‚›é¬¨þþ£ |
The correct form of the sentence then becomes ‚−¿ ·þþ£þ |
So ŸþÃ is written as ŸþÃ , in two cases.....
1. when ŸþÃ is the last letter in a word and when the letter after it , in
the next word , is a ¬¨þ£ and
2. when it is at the end of a sentence...eg. ·þþ£þ ‚−ŸþÃ | (Why does ŸþÃ
remain a ŸþÃ at the end of a sentence? Beats me. Some rules are just
stated and we, poor things, just accept them.)

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 Step by Step Sanskrit Learning Programme – Month 1

Interesting fact.. Only ŸþÃ has the authority to be used as an

‚›é¬¨þþ£. This changes the entire concept on how to write and pronounce a
word correctly. Details in Lesson No. Three. Answers to riddle two in Lesson
three too.

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 Step by Step Sanskrit Learning Programme – Month 1

Lesson 3. The Anunasiks justification for existing.

A long long time ago, knowledge was passed on from guru to shishya
verbally. No books. No revision. Rehearing, definitely. The prospect of
making a mistake was great. Pronunciations had to be accurate. If one invited
Ä"G"S"p# instead of _\"G"S"p# to one's feast, one could be assured of hurt
neglected relatives and a smile on every canine face on the street.

_"z_@w¡O" itself means 'that which has been systemized.'

The word
Just take a look at our \Y"IG"S" table again, you'll begin to appreciate how
systematic it is. It also gives us excellent clues on how to pronounce the
ìS"sS"p{_"@¡ \Y"IG"S" s. Those are the ones that really trip us up.

The first row beginning with ˆÅ is called the ˆÅ ¨þŠþÄ,

literally meaning Class ˆÅ. It includes all the \Y"IG"S" s in that class...ˆÅ ‰þ

Šþ ‹þ Œ | Notice how the tongue remains in exactly the same place when you
say these words out loud. Now, just as you would say ˆÅ, say Œ, but bring
out the sound nasally as well. The ˆÅ ¨þŠþÄ is called the ˆÅµÚ:, since the
sounds of this group are based in the throat.
E" ¨þŠþÄ | This group is called the ·þþ¥é . ·þþ¥é is the

palate. Keep the tongue in the same position as you would when saying þÃ
then say ØþÃ which roughly is a ›¡þ¿ | The rest ÙÃ ¨þŠþÄ ....ŸêšþþÄ (the top of
the palate), the ·þà ¨þŠþÄ ...¸›·þ: ( the tongue touches the teeth every single
time) and the œþà ¨þŠþÄ... ‚ø«Ú: (here the lips are used) are easy to
pronounce.
That's all very well but what in heaven's name are that ŒÃ
and ØþÃ doing there? When are they used? The rule is that one ought to use

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 Step by Step Sanskrit Learning Programme – Month 1

that ‚›é›þþ¹¬þˆÅ \Y"IG"S" with only those consonants that belong to the
same class.

WHEN WRITING

For example, the correct form of the word Shankar is ðpŠ¡Z and not ªþ¿ˆÅ£
. The trick is to look at the \Y"IG"S" immediately after the nasal sound in a

word and then decide which ‚›é›þþ¹¬þˆÅ one to write. Also, only Ÿþà has the
‚¹šþˆÅþ£ to be used as an ‚›é¬¨þþ£... the dot on top of a letter at the end
of a word. Therefore to give you examples of words from all the ¨þŠþÄ s......
슡 is correct and not ‚¿ˆÅ | T"IE" is correct and not T"zE" | ˆÅµÚ
and not @z¡K> | ¸›·þ and not QzO" | E"XT"p and not E"zT"p.

WHEN PRONOUNCING

Sanskrit is like water . It flows. It should be easy for us to vocalize words.

Therefore the ŸþÃ in words adapts its pronunciation to flow in with the next
word . In the sentence ‚−¿ ·þþ£þ , ›þÃ to flow with
the dot is pronounced like
the next letter ·þ to whose class the ›þÃ belongs. Pronounced, ‚−›þÃ ·þþ£þ
and not ‚−Ÿþà ·þþ£þ ( And written ‚−¿ ·þþ£þ | ) ‚−¿ ˆÅþ›·þþ is pronounced
as ‚−ŒÃ ˆÅþ›·þþ. The Ÿþà should sound like ŒÃ | Therefore ‚−¿ ¹Ùœê
¬é¥·þþ›þà is pronounced as ‚−µþà ¹Ùœê ¬é¥·þþ›þà | If we have royally confused
you, let us know.
****************

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Lesson 4. Placating Visarga

¹¨þ¬þŠþÄ , the two dots sometimes found at the end of a word, is not pleased
with me. Here is what he has been thinking......
Don't want him unhappy. We How come I
need him a great deal in the days don't get any
mention at all
to come and we can't afford to get him
in your last
mad. So here goes... message ?

The ¹¨þ¬þŠþÄ too is extremely adaptable. In an isolated word, he takes the

sound of the letter just before him. For example...£þŸþ: is pronounced £þŸþ−.
−¹£: is pronounced −¹£¹−. Šé²: is pronounced Šé²−º , Ÿþ¹·þ: is Ÿþ¹·þ¹− ,
¨þþ›þ£þ: is ¨þþ›þ£þ−þ | X"p“p{W"# is X"p“p{W"¹− | And so on and so forth.
I think he is happy now.
Interesting fact? No... sad, sad fact. Many schools have dropped the ŒÃ and
the ØþÃ from the ¨þµþÄŸþþ¥þþ because they might "confuse" our kids. These
so called do-gooders have spawned an entire generation of children who read
Mç¹j as Shadkar instead of Shankar. Forget the Gods, the Rishis have not
been spared either...i have heard that † will soon be given a 'termination
of services' notice. And keep this to yourselves...rumour has it that the
¹¨þ¬þŠþÄ too will be struck off the rolls. i loathe to think what ¹¨þ¬þŠþÄ will
feel when he hears this bit of self defeating news.
OUR lessons WILL stick to the original ¨þµþÄŸþþ¥þþ | i'd like to believe that
she (¨þµþÄŸþþ¥þþ , i mean) feels safe and protected with us.

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 Step by Step Sanskrit Learning Programme – Month 1

Lesson 5. Meet our exuberant Jagadeeshaha

When we entered our Sanskrit class for the very first time, we were
greeted very enthusiastically by an energetic and bubbly youngster called
Jagadeesh. He spoke only in Sanskrit but in the space of a few minutes, we
figured out what was happening.
Just by asking questions and answering them himself (and with exaggerated
gestures and an infectious smile!)our vocabulary jumped up from zero to five.
No kiddin'. Take a look...
He looked at Mala and said.. ŸþŸþ ›þþŸþ G"BpQrðp# | (My name is Jagadeesh.)
‚−¿ G"BpQrðp# | (I am Jagadeesh.)
W"\"O"r ˆÅþ ? (Who are you? .... W"\"O"r is the respectful feminine form of you as in
the Hindi ‚þœþ..... ˆÅþ = feminine who)
W"\"OY"p# ›þþŸþ ¹ˆÅŸþà ? (What is your name?)
Mala answered ŸþŸþ ›þþŸþ Ÿþþ¥þþ | ‚−¿ Ÿþþ¥þþ |
Jagadeesh next pointed to Chaitanya. W"\"pS"o ˆÅ:| (Who are you?) (W"\"pS"o =

masculine ‚þœþ .....ˆÅ: = masculine who)

W"\"O"# ›þþŸþ ¹ˆÅŸþà ? ( What is your name?)
Chaitanya answered ‚−¿ E"vO"SY"# | ŸþŸþ ›þþŸþ E"vO"SY"# |
Our Jagadeesh grabbed Chaitanya by the shoulder and said ‡«þ: E"vO"SY"# (This is
Chaitanya) and pointing to a man seated some distance away asked....
¬þ: ˆÅ: ? (who is he?)
Chaitanya answered ¬þ: £¹¨þ:| ( He is Ravi )
Jagadeesh then said... ‡«þþ Ÿþþ¥þþ | (This is Mala)
and to Mala said...‡«þ: E"vO"SY"# | This is Chaitanya)
( Pointing to Ravi and Saraswati seated some distance away,)
¬þ: ˆÅ: ? ¬þþ ˆÅþ ? ¬þ: £¹¨þ: | ¬þþ _"Z_\"O"r |
Jagadeesh next called out to Ravi... ¬þþ ˆÅþ ? (Who is she?)
Ravi answered ‡«þþ _"Z_\"O"r | ¬þþ Ÿþþ¥þþ | (This is Saraswati. That is Mala)

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Those sitting close to you are ‡«þ: ethe

Game for a game?
You are Suraj. Next to you are seated Ram and Sita. Away from you are
Lakshmi and Shibi (yup, the same person in the dove and eagle story ...and
for those of you who want to know the story, write to me) Introduce
yourself to the others and then ask the others their names. Listen to their
answers and then introduce each one to the other. Pay special attention to
when W"\"OY"p# ›þþŸþ ¹ˆÅŸþà and when

W"\"O"# ›þþŸþ ¹ˆÅŸþà are used.

Lesson 5. and we are socializing in Sanskrit already!!

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Lesson 6. Affronted ŠþŸþÃ speaks up.

Dears all,

I was going through the lessons that have already been sent to you
and I can't believe that I have not been given my due.
Let me introduce myself. I am ŠþŸþÃ (go). I am a root word called a šþþ·é and
like my other friends, ¨þ¸Ã (speak), œþÚà (read/ study), ‰þþ¸Ã (eat), ¹¥þ‰þÃ
(write) etc, I am extremely versatile. By the simple addition of suffixes or
prefixes, I can become a verb, or a noun, or an adverb, or an adjective....And
that is far more than the visargas and the anusvaras of this world can even
hope to be.
I think I better introduce you very gently to my multifaceted personality.
(By the way, check out definitions for verbs, nouns, adverbs , adjectives and
grammatical whatchamacallits in the column to your left.)
To make me into a verb, you have to use my avataar BpEF> | Add different

suffixes called œÏ·¡þ¡þ s and hey presto I am ready to be used! Look at the
following sentences, all in the present tense and you will see what I mean. My
friends have also chipped in to help.

¬þ: BpEF>{O" | ¬þ: ¨þ¸¹·þ | ¬þ: œþÚ¹·þ | ¬þ: ‰þþ¸¹·þ | ¬þ: ¹¥þ‰þ¹·þ |
He goes. He speaks He reads He eats He writes
¬þþ BpEF>{O" | ¬þþ ¨þ¸¹·þ | ¬þþ œþÚ¹·þ | ¬þþ ‰þþ¸¹·þ | ¬þþ ¹¥þ‰þ¹·þ |
She goes She speaks She reads She eats She writes
·þ·þà BpEF>{O" | ·þ·þà ¨þ¸¹·þ | ·þ·þà œþÚ¹·þ | ·þ·þà ‰þþ¸¹·þ | ·þ·þà ¹¥þ‰þ¹·þ |
It goes It speaks It reads It eats It writes
£þŸþ: BpEF>{O" | £þŸþ: ¨þ¸¹·þ | £þŸþ: œþÚ¹·þ | £þŸþ: ‰þþ¸¹·þ | £þŸþ: ¹¥þ‰þ¹·þ |
¬þú·þþ BpEF>{O" | ¬þú·þþ ¨þ¸¹·þ | ¬þú·þþ œþÚ¹·þ | ¬þú·þþ ‰þþ¸¹·þ | ¬þú·þþ ¹¥þ‰þ¹·þ |
Yup, the ¹·þ is added to the root verb, which makes it compatible with he,
she, it, and with any name whether masculine or feminine BUT

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·¨þ¿ BpEF>{_" | ·¨þ¿ ¨þ¸¹¬þ | ·¨þ¿ œþÚ¹¬þ | ·¨þ¿ ‰þþ¸¹¬þ | ·¨þ¿ ¹¥þ‰þ¹¬þ |
You go You speak You read You eat You write
AND
‚−¿ BpEF>p{X" | ‚−¿ ¨þ¸þ¹Ÿþ | ‚−¿ œþÚþ¹Ÿþ | ‚−¿ ‰þþ¸þ¹Ÿþ | ‚−¿ ¹¥þ‰þþ¹Ÿþ |
I go I speak I read I eat I write
1. Do you see how the same suffix ( œÏ·¡þ¡þ ) has been added to all the šþþ·é s
to make the verb compatible with a particular subject?
2. ¹·þ is loyal to ¬þ:, ¬þþ and ·þ·þà or for that matter to, say, ¬é¹Ÿþ°þþ, ¬éšþþ,
¸ªþ£˜þ:, £þ¨þµþ:, œé¬O"ˆ¿Å , ¹¨þÔþþ¥þ¡þ: etc.( £þšþþ ¹¥þ‰þ¹·þ œþ£›·é ‚−¿
¹¥þ‰þþ¹Ÿþ...gettit?)
3. ¹¬þ is loyal only to ·¨þ¿ AND ¹Ÿþ is loyal only to ‚−Ÿþà |
4. Please note that it is BpEF>p{X" and not BpEF{X" | There is an þ
Ÿþþ°þþ added to the šþþ·é before the œÏ·¡þ¡þ is added.
5. BpEF>{O" conveys both meanings "goes" and "is going"

6. Thus you can safely translate ‚−¿ ¨þ¸þ¹Ÿþ as I speak and I am

speaking.
7. Also, if you notice, since ¹Ÿþ is loyal to ‚−Ÿþà , I can simply say
¨þ¸þ¹Ÿþ and the message that I am the one who is speaking and NO
ONE ELSE, has been conveyed. Ditto with ·¨þŸþÃ...the minute I say..
‰þþ¸¹¬þ , it's YOU who are eating and NO ONE ELSE. I do not have
to even mention the ‚−ŸþÃ or the ·¨þŸþÃ | The ¹·þ though, does
need a specified subject. (Refer to 2 for reasons why)
Knowing this, you can now make two word sentences in Sanskrit using
‚−¿, ·¨þ¿ , ¬þ:, ¬þþ and ·þ·þÃ .Let me provide you with a few more " everyday"
šþþ·é s. −¬þà laugh, œþ þà cook, £âþà protect, ›þŸþà namaskaar (to salute.)
Now , if you noticed, ŠþŸþÃ ( yours truly) becomes BpEF> before the
suffixes are added. All the rest remain the same. Similarly, two very
important šþþ·é s .. œþþ (drink) becomes {T"V" and ´ªþà (see) becomes œþª¡þ.

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Henceforth, if the šþþ·é 's form must be changed before it can be used, the
usable form will be given in brackets eg: ŠþŸþÃ (BpEF>) or

œþþ ({T"V"). Use œþþ ({T"V") and ´ªþ (œþª¡þ) too to make some more two
word sentences.
If you find this lesson difficult or need clarification of any kind,
please do not hesitate to write. These guys out here can't wait to be useful.
Besides, they have to impress their teacher Smt. Tarangini Khot. A Sanskrit
wizard, if you ask me. Besides having a post graduate degree ( and a B.Ed.
for good measure) she speaks and thinks FLUENTLY in Sanskrit. This may be
my coming out ball, my debut, but honestly, I have no trouble sharing the
limelight with Tarangini. On the contrary, I am honoured. More next week.
All love, ŠþŸþÃ |

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Lesson 7. Present ing the entire present tense deal.

Thou shalt not press the panic button.

Panic Button.
Thou shalt tell thyself," So what, if Sanskrit has not just a singular
and a plural but a dual as well ! "

·ø œþÚ·þ: | They two study.

¡é¨þþ¿ œþÚ˜þ: | You two study.
‚þ¨þþ¿ œþÚþ¨þ: | We two study.

Thou shalt reassure thyself, "Thank the good Lord that we do not need to
learn a triple!"

T"s_O"@¡p{S" | Books, just books.

Here, my dears, is the works.

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ŠþŸþà (to go) ¥þÙà ¥þˆÅþ£ (the present tense.)

œé²«þ ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"

Person Singular Dual Plural

œÏ˜þŸþ ¬þ: He ·þù Two He s ·ø Many He s

M ¬þþ She ·ø Two She s ·þþ: Many She s
F
·þ·þÃ It ·ø Two It s ·þþ¹›þ Many It s
N
BpEF>{O" BpEF>O"# BpEF>[SO"
Ÿþš¡þŸþ ·¨þ¿ /·¨þŸþà ¡é¨þþ¿ / ¡é¨þþŸþà ¡ê¡þ¿ / ¡ê¡þŸþÃ
You You two All of you
BpEF>{_" BpEF>P"# BpEF>P"
„îþŸþ ‚−¿/ ‚−ŸþÃ ‚þ¨þþ¿ /‚þ¨þþŸþÃ ¨þ¡þ¿ / ¨þ¡þŸþÃ
I We two All of us
BpEF>p{X" BpEF>p\"# BpEF>pX"#

1. Only the œÏ˜þŸþœé²«þ has distinct words based on gender. (Phew!!) M=

Masculine. F= Feminine. N=Neuter.
2. The œÏ˜þŸþœé²«þ contains within it ALL the nouns and pronouns in the whole
wide world EXCEPT for you, you two, all of you, I, two of us , all of us.
Therefore....
3. When the verbs of the Ÿþš¡þŸþ and the„îþŸþ are used, the subject need
not be given. For example, if I say ‰þþ¸˜þ:, the subject can be none but
¡é¨þþŸþÃ. œÏ˜þŸþ , that the subject has to be specified.
It is only for the
4. Refer to Lesson 2, on when ‚−¿ is used and when ‚−ŸþÃ |
5. This style of presentation is what is original. Here the first
preference, in true altruistic style, is given to he, she and it. These become

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the first person. Yet knowing that the Divine Aatman resides in
oneself, one refers to oneself as the „îþŸþœé²«þ|
6. To make Sanskrit available to a generation already accustomed to
English grammar, the style that you see in various text books will be
the other way around where „îþŸþ is referred to as the œÏ˜þŸþœé²«þ
..first person, the Ÿþš¡þŸþ is referred to as ¹×·þú¡þœé²«þ ...the second
person, and the third person is called the ·þ¼·þú¡þœé²«þ ...where, in this
table, is the œÏ˜þŸþ. So certain texts will have the table the way it is
written here and certain other texts will have it "upsidedown"
7. It doesn't really matter which way you learn it as long as the right
form of verb is used with the right subject.
Brain Teaser....In the second stanza of the bhajan œêµþĈťþþŸþ¹¡þ
¬þ¿¹¨þ·¬¨þ³¹œþµþú, who is the subject? What is the verb?(Ignore the other
words that have not been taught as yet.) Those of you who do not know the
bhajan, here are the words....
Šé²Ÿê·øÄ ·¨þþ¿ ›þŸþþ¹Ÿþ ¬þ·þ·þ¿
ìpOX"@¡pX" ¬þ¿¨þšþĹ›þ ìXV" |
Exercise...Using the given table as a guide, use the correct form of the verb
given in brackets and translate the following ..
1. He speaks. (¨þ¸Ã )
2. We two eat. ( ‰þþ¸Ã )
3. All of them ( Feminine) see. (¸¼ªþà - œþª¡þ )
4. ¬þþ {T"V"{O" |
5. ¡ê¡þ¿ ›þŸþ˜þ |
6. ¨þ¡þ¿ œþÚþŸþ: |

Go over the table at least twice a day for the next few days
and you will see how easily you will begin to match the verb with its
subject.

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The tables for the šþþ·é s ¨þ¸Ã , œþÚà , ‰þþ¸Ã , ¹¥þ‰þà ,−¬þà , T"E"o ,
£âþà , ›þŸþà , œþþ ({T"V" ), ´ªþà ( œþª¡þ ) are all there for your
ready reference in the index. Have titled it "Verb conjugations in
the present tense."
May i lend you a shoulder?
When i first landed up with this memorizing process, i wasn't too
sure i could do it... i had left school years ago. But once i got
started, my learning ability adapted itself to my new requirements.
Once you remove the " I can't! " block from your mind, the words
begin to flow. Use the words often during the day, it makes it
simpler. When faced with a limited vocabulary, i have even
constructed sentences like
"‚−¿ milkam boi ¥þþ¹Ÿþ ," to connect the right verb œÏ·¡þ¡þ s with
its subject. Try it. It's fun.
Once you are more or less comfortable with this, we can move onto
our next set of lessons.
Till we meet again, " Adios Amigos!"
***************************

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 Step by Step Sanskrit Learning Programme – Month 1

Lesson 7 A. "Gender and Person combinations."

Sushma Nadkarni from Australia, had a very interesting question to

ask.
What subject form does one use, ·þù or ·ø , if you want to say ,"They
two go, " AND, if one person is a man and the other a woman?
Okey Dokey ,....here is what happens...(By the way, a subject is the one who
performs the action in a sentence.)

RULES THAT APPLY TO E" ( AND)

NOTE: There are two ways in which E" ( and ) is added in a
sentence.
• List all the objects and addE" after the last listed object. For example:
The cat, dog, elephant, mouse E" play. This is the most common usage and is
THE PREFERRED one while conversing.
• Put the E" in between all listed objects. For example: The cat E" dog E"
elephant E" mouse E" play.
Musical, but a mouthful!!! File this usage, correct but rare, away in your
memory bank.
Back to Sushma's query.
• When the two are a man and a woman, the Masculine form of the
pronoun always takes the preference. So one can say ·þù BpEF>O"# |
For all the feminists out there, there's a way out. Say instead --- ¬þ:
¬þþ E" BpEF>O"# |
• £þŸþ: _"rO"p E" S"X"O"# | The dual form of the verb is used to match with the two
subjects. Gottit?
• £þŸþ: _"rO"p “bX"Np# E" ›þŸþ¹›·þ | The plural form of the verb with more than
two subjects.
• Sometimes one may come across a sentence like. " In him neither
cleanliness, nor character nor truth exists." The verb HAS to be
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 Step by Step Sanskrit Learning Programme – Month 1

singular. Therefore, even though the sentence contains three

subjects, the verb form HAS to be singular. O"[_X"S"o S" ðppvE"z S"
ìpE"pZ# S" E" _"OY"X"o ì[_O"| (‚¬þÃ+¹·þ) ‚¬þà the root form meaning " be ".
• What if you have subjects from two or three different œé²«þ s ? In
that case, use the dual or the plural form of the verb (depending on
the number of subjects) and give preference to „îþŸþ œé²«þ first ,
then to Ÿþš¡þŸþ œé²«þ and last of all to œÏ˜þŸþ œé²«þ. For example...
1. O\"X"o ‚−¿ E" BpEF>p\"# | Since there are two people, use the dual
form of the verb. Since „îþŸþ œé²«þ features in the sentence, use the
dual form of the verb for the „îþŸþ œé²«þ.
2. £þŸþ: O\"X"o ‚−¿ E" BpEF>pX"# | Plural form AND „îþŸþ œé²«þ |
3. £þŸþ: O\"z E" BpEF>P"# | Dual And Ÿþš¡þŸþ.
4. O"u O\"X"z E" BpEF>P" | Plural And Ÿþš¡þŸþ |

RULES THAT APPLY TO ¨þþ ( OR)

• The verb matches the subject that you place last in your sentence.
‚−¿ ¨þþ O\z" \"p BpEF>{_" | O\"z \"p ì`z \"p BpEF>p{X" | ì`z \"pì O"u
\"p BpEF>[SO" | ( Yup, ¨þþ prefers to be between all the words and
at the end....he insists on making his presence felt!)
I must thank Sushma for her question. This got me a reading and a
referring again. This kind of interaction builds a quicker, greater and a very
"useful understanding "of the language, don't you think? Everybody benefits.
All questions are welcome. Looking forward to active participation from all
of you. And a very " G'dai to you mate!"
************

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Lesson 7 B. Sanskritofying English!!!

Something happened a few days ago...something that filled my heart

with deep appreciation, pride and hope... Nimish Ubhayakar, a fifteen year
old, born and brought up in the U.K., wrote to us. Deeply interested in India
and Her culture, he learnt the Devanagiri script to be able to learn Sanskrit.
With young people like him, we can be assured that the future of Sanskrit
lies in good and caring hands.
Lesson 7. seems to need further explanations. So here goes...
First let's get a few concepts absolutely clear...
Lesson 6. dealt with the introduction of a root word called a šþþ·é |
A šþþ·é is the most flexible thing in the universe. It is the basic form of a
verb and can be converted into a noun or an adjective etc. by the addition of
prefixes and suffixes. Let us just concentrate on the verb aspect first. The
others will be introduced by and by.
In English we have a singular and a plural.... Boy. Boys. A boy goes. Boys go.
Sanskrit has an additional "dual " besides a singular and a plural. So we
have...a boy goes, two boys go and many boys go.
Just as in English where the verb has to match the subject ( "Boys goes" is
an absolute howler.) in Sanskrit too, the verbs HAVE to match the subject .
Now that Sanskrit has an additional dual, we need separate verb forms to
distinguish the duals from the singulars and the plurals.
To understand grammar better, Sanskrit verbs are always shown in a tabular
form. Vertically they denote "Number" and horizontally the "person." Let's
take a peek at the table again .

The present tense ŠþŸþà (to go) ¥þÙà ¥þˆÅþ£ ( ¥þÙà ¥þˆÅþ£ are
Sanskrit words that mean the Present Tense.)
œé²«þ ‡ˆÅ¨þE"›þ ¹×¨þE"›þ V"`l\"E"S"
Person Singular Dual Plural
œÏ˜þŸþ BpEF>{O" BpEF>O"# BpEF>[SO"
Ÿþš¡þŸþ BpEF>{_" BpEF>P"# BpEF>P"
„îþŸþ BpEF>p{X" BpEF>p\"# BpEF>pX"#
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Keep the ŠþŸþÃ table that has earlier been given in Lesson 7. alongside this
one and begin to compare the two.
These concepts should come through clearly...
1. Every noun and pronoun in the dictionary fall into the œÏ˜þŸþ ...whether
cat ,dog, museums, two cobs of corn , many fish, one bird, two rats.
These verbs will therefore be used for the third person... Use BpEF>{O"
with singular forms of ANY noun. Use BpEF>O"# with dual forms of ANY
noun. Use BpEF>[SO" with plural forms of ANY noun. For example...One
cat BpEF>{O" . Two cats BpEF>O"# .Three or more cats BpEF>[SO"| Yes,
the noun form "cat" is written differently for one cat, two cats and
three or more cats...but that will be explained in Lesson 8. For the
moment, combine English and Sanskrit to "remember" which verb form
goes with which subject form. Similarly...one tadpole ·þ£¹·þ, two
tadpoles ·þ£·þ: and three or more tadpoles ·þ£¹›·þ | O"% ( to swim)
being the šþþ·é |
2. You, two of you, three or more of you ....these fall into the Ÿþš¡þŸþ |
The subject is so specific here that just by looking at the word
‰þþ¸¹¬þ ( the suffix ¹¬þ is the indicator) i know that it is you who are
eating and nobody else. If i say ¨þ¸˜þ:, the suffix ˜þ: indicates "two
of you".
3. Therefore since both Ÿþš¡þŸþ and „îþŸþ have predetermined subjects,
i needn't add the subject at all in my sentences. If i say "sing" it is
unclear as to who is singing...i? you? we?...but if i say Šþþ¡þþ¹Ÿþ, the ¹Ÿþ
tells me that "I am singing."
4. To identify the verb forms, you must look at its tail end. Catch a hold
of the suffix... is it {O", O"#, [SO", {_", P"#, P", {X", \"#, X"# ...and then
figure out who the subject is. Now let's tease the brain teaser in
Lesson 7. into giving us a solution...

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Šé²Ÿê·øÄ ·¨þþ¿ ›þŸþþ¹Ÿþ ¬þ·þ·þ¿

ìpOX"@¡pX" ¬þ¿¨þšþĹ›þ ‚ŸV" |
›þŸþþ¹Ÿþ tells you that the one who is performing the namaskaar is none but
"I." Simple.
Use these verb suffixes with their matching subjects to form
Sanskrit/English sentences...until our vocabulary grows.‚−¿ singþ¹Ÿþ
, ·¨þ¿
meditate¹¬þ , two elephants trumpet·þ:, Mother cook¹·þ, Father snore¹·þ |
...sentences like that , till the verb suffixes- subject combinations have more
or less been memorized. Go on to the next lesson. Once you have finished
reading Lesson 8 and Lesson 8 A, come back to Lesson 7, things will begin to
make sense then. If you are still in a soup, write to the chef ( yours truly).
Let's see if i can tease my brain into coming up with better explanations!
Looking forward to your feedback.

*******

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 Step by Step Sanskrit Learning Programme – Month 1

Lesson 8. Insights into ¹¨þW"¹Æ·þ s

Have a look at these two sentences...

• The cat drinks milk.
• Milk drinks the cat.
In most languages, the minute the words are shifted around, the meaning of
the sentence changes.
Sanskrit is musical. It is rhythmic. Almost everything that we have in our
shastras , our scriptures, our texts, are all set to a particular metre in the form of
poetry. We needed the freedom to be able to put words in any order in a sentence,
without any changes to the meaning of what had to be conveyed.
The only way to ensure that was to convert a preposition into a suffix, a œÏ·¡þ¡þ,
and then add that to the noun. The noun plus the preposition-turned- into- suffix
became a completely new word whose meaning became crystal clear. (A preposition
is a word in a sentence that shows the relationship between two or more
nouns/pronouns. For example.. She sat under a tree. Krishna spoke to Raghava.
They played with bats and balls. What we essentially do in Sanskrit is write the
word "under tree" as "treeunder", "to Raghava " as "Raghavato" and "with bats and
balls" as "batsballswith" The subject's word form, as in the one performing the
action, remains unchanged. The changes occur with the other noun or pronoun in
the sentence with whom the subject seeks to establish a relationship. Clarity any
clearer??!! )
It was a long time ago. The early morning was vibrant in the silence of
meditation. The Rishi Budhakaushik had disappeared within himself. The Lord
Shiva, in His infinite grace, gave to the Rishi the Ramaraksha stotra. In it, is a
beautiful verse...
£þŸþ: (£þŸþø ) £þG"Ÿþ¹µþ: ¬þ¸þ ¹¨þG"¡þ·ø £þŸþ¿ £Ÿøªþ¿ W"G"u |
£þŸøµþ ‚{W"`O"p {S"ðppE"ZE"X"t# £þŸþþ¡þ ·þ¬Ÿù ›þŸþ: ||
£þŸþþ·þà ›þþ¹¬·þ
œþ£þ¡þµþ¿ œþ£·þ£¿ £þŸþ¬¡þ ¸þ¬þø¶¬Ÿ¡þ−Ÿþà |
£þŸø {E"f"“Y"# ¬þ¸þ W"¨þ·é Ÿø −½ £þŸþ ŸþþŸþÃ „Ö£ ||
Notice how the word £þŸþ appears in many different forms in the verse.
Each of them convey a different meaning. Let's go through each one of them in
sequence.
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£þŸþ: is the subject form. £þŸþ¿ £þŸøµþ means 'by or

becomes the object form.
with Rama.' £þŸþþ¡þ signifies 'for Rama.' £þŸþþ·þà is 'from Rama.' £þŸþ¬¡þ conveys the
meaning 'Rama's.' £þŸø is 'in Rama.' And £þŸþ by itself, is the form the word takes
when calling out to someone named Rama.
Let us put it in the form of a table to make it easier to refer to.
£þŸþ ì@¡pZpSO" T"s{„Œ
¹¨þW"¹Æ·þ ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
singular dual plural
œÏ˜þŸþþ subject £þŸþ:
¹×·þú¡þþ object £þŸþ¿
·þ¼·þú¡þþ by, with £þŸøµþ
E"O"sP"rêÄ for £þŸþþ¡þ
T"IE"X"r from £þŸþþ·þÃ
«þ«Úú (denotes £þŸþ¬¡þ
possession)
¬þœ·þŸþú in, on £þŸø
¬þŸV"øšþ›þ (used (−½) £þŸþ
when calling
out to..)

Now, £þŸþ: is an ì@¡pZpSO" T"s{„Œ word. That means that it ends in the sound ‚

and is a masculine word. If you remember, Ÿþ = ŸþÃ + ‚

There are lots of masculine words that end in ‚. For example, V"p“@¡ (boy), ¨þ¼âþ
(tree), ŠÏ›˜þ ( book), ˆÅµþÄ (ear), F>pe" (student) besides so many names like
¹ªþ¨þ, Ÿþ−½ªþ, ‚Ÿþ£ etc.
Since Sanskrit is so musical, all I have to do is make sure that my words
rhyme. For example if I have to say "from the book," I look at the word for "from
Rama" It says, £þŸþþ·þÃ | So therefore, "from the book" JUST HAS to be BpøSP"pO"o|
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Simple. I can see eyebrows raised over the blank spaces for the dual and plurals.
Are they needed? You can betcha bottom dollar that they are! What in the world
would you say for " I hear with my two ears ?" Or for that matter ," All my
students fell asleep while reading my lesson? "
Therefore, here now is the entire table.
£þŸþì@¡pZpSO" T"s{„Œ (Just to look at my dears, don't get flustered!)
{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏ˜þŸþþ subject £þŸþ: £þŸþù £þŸþþ:
¹×·þú¡þþ object £þŸþŸþÃ £þŸþù £þŸþþ›þÃ
·þ¼·þú¡þþ by, with £þŸøµþ £þŸþþW¡þþŸþÃ £þŸþ¾:
E"O"sP"rêÄ for £þŸþþ¡þ £þŸþþW¡þþŸþà £þŸøWY"#
œþØE"Ÿþú from £þŸþþ·þà £þŸþþW¡þþŸþà £þŸøWY"#
«þ«Úú shows £þŸþ¬¡þ £þŸþ¡þø: £þŸþþµþþŸþÃ
possession
¬þœ·þŸþú in, on £þŸø £þŸþ¡þø: £þŸø«é
¬þŸV"øšþ›þ (used (−½) £þŸþ (−½) £þŸþù (−½) £þŸþþ:
when addressing)
I have tried to show you that certain words are repeated in the table by
clubbing them together in the same colour. They are used not too often , that is
why the need to create new words did not present itself. Thank God for small
mercies ...there is so much less to memorize.
New Concepts taught in this lesson
• You can arrange the words in any manner in a Sanskrit sentence.
Let me give you some concrete examples..
£þŸþ: ¹ªþ¨þ¿ ›þŸþ¹·þ | ›þŸþ¹·þ £þŸþ: ¹ªþ¨þŸþà | ¹ªþ¨þ¿ ›þŸþ¹·þ £þŸþ: | ›þŸþ¹·þ
¹ªþ¨þ¿ £þŸþ: | ¹ªþ¨þ¿ £þŸþ: ›þŸþ¹·þ | £þŸþ: ›þŸþ¹·þ ¹ªþ¨þŸþà | All these
sentences mean exactly the same thing, Rama does Namaskaar to Shiva. Since
Rama does the action, the Rama is picked from the œÏ˜þŸþþ ¹¨þW"¹Æ·þ | Since

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Shiva is the object to whom the namaskaar is done, you use the ¹×·þú¡þþ
¹¨þW"¹Æ·þ form which is ¹ªþ¨þŸþà |
• A word + a preposition is used in Sanskrit...a word is NEVER used by itself.
If I use the word £þŸþ, you may safely assume that I am calling out to Ram.
If I intend using Ram as the object of my adoration , I MUST use the word
£þŸþŸþÃ | If Ram is the person performing the action, I must use the word
£þŸþ: |
Hope these two concepts have been dealt with clearly in this lesson.

In a lighter vein...

Here is a little limerick that might amuse you.

The study of Sanskrit should not make one tense.
For, look at the sentence, "the birds sat on the fence."
If you mix up the words,
In the end, put the birds,
In Sanskrit, it will still make sense!

******************

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Lesson 8 A . Reinforcing Vibhaktis.

I remember going into a complete tizzy when first introduced to the

vibhakti idea. I asked more questions than a talkative four year old. Luckily
for me, Tarangini had the patience of a growing pearl. Here is what I
gathered in an oyster.
Take a look at the ŠþŸþÃ present tense verb table. Besides the conjugations
of the verb, the matching subject forms are also given. Ignore the verb
forms and just concentrate on the subject forms. The table is broken
horizontally into three œé²«þ s. Divide the lot completely as so...

œé²«þ ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"

Person Singular Dual Plural
œÏ˜þŸþ M ¬þ: He ·þù Two He s ·ø Many He s
F ¬þþ She ·ø Two She s ·þþ: Many She s
N
·þ·þÃ It ·ø Two It s ·þþ¹›þ Many It s

Ÿþš¡þŸþ ·¨þ¿ /·¨þŸþà ¡é¨þþ¿ / ¡é¨þþŸþà ¡ê¡þ¿ / ¡ê¡þŸþÃ

You You two All of you

„îþŸþ ‚−¿/ ‚−ŸþÃ ‚þ¨þþ¿ /‚þ¨þþŸþÃ ¨þ¡þ¿ / ¨þ¡þŸþÃ

I We two All of us

Now let's concentrate on the œÏ˜þŸþ œé²«þ.

œé²«þ ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"

Person Singular Dual Plural

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œÏ˜þŸþ M ¬þ: He ·þù Two He s ·ø Many He s

£þŸþ:, −¹£:, Šé²:|

F ¬þþ She ·ø Two She s ·þþ: Many She s

£Ÿþþ, Ÿþ¹·þ:, ›þ¸ú

N ·þ·þÃ It ·ø Two It s ·þþ¹›þ Many It s

Šþ¼−ŸþÃ, ¨þ›þŸþÃ,

At the risk of sounding terribly repetitious and boring..

1. The œÏ˜þŸþ œé²«þ accommodates every single noun and pronoun in the
dictionary except for those of the Ÿþš¡þŸþ and the „îþŸþ .
2. Therefore, £þŸþ: ŠþEF>{O", Šé²: ŠþEF{O", £Ÿþþ ŠþEF{O", Ÿþþ¥þþ ŠþEF{O",
Šþ¼−ŸþÃ ŠþEF{O", ¨þ›þŸþÃ ŠþEF{O" $

Just as there are ì@¡pZpSO" T"s{„Œ words like £þŸþ, V"p¥þˆÅ etc, there are

í@¡pZpSO" T"s{„Œ words like Šé², W"p›é (sun), ¹ªþªé (child), ¬þþšé etc... and
there are ò@¡pZpSO" T"s{„Œ words like ˆÅ¹¨þ, −¹£, ¹Šþ¹£ etc...

1. All ì@¡pZpSO" T"s{„Œ words are declined like( made to rhyme like)

£þŸþ |
2. All í@¡pZpSO" T"s{„Œ words are declined like Šé² |
3. All ò@¡pZpSO" T"s{„Œ words are declined like −¹£ |
í@¡pZpSO" T"s{„Œ words and ò@¡pZpSO" T"s{„Œ words are declined
differently from ì@¡pZpSO" T"s{„Œ words BUT the most beautiful thing is

that Sanskrit allows us the freedom to convert all words into ì@¡pZpSO"
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T"s{„Œ words and decline them like £þŸþ | For instance, why not convert Šé²
into Šé²¸½¨þ or maybe −¹£ into ›þþ£þ¡þµþ ? Makes conversation simple!
These antics are alright in the beginning but eventually we will have to learn
all the forms of different words simply so that we may recognize them in
shlokas and texts. (We'll take it easy... i shan't give you more than you can
chew. And that's a promise.)
Similarly we have different ending feminine words and neuter words. All
rhyming words are declined in the same manner. BUT
remember that a masculine word is rhymed with its masculine counterpart; a
feminine one with its feminine rhyming counterpart; and a neuter with a
neuter.
Just try and understand this concept. Things will become clearer as we
proceed and i will keep explaining and repeating concepts for as long as you
require me to.
Just hit the feedback button on our Sanskrit page, relate your woes and
we'll provide instant relief! The Agony Aunts and Uncles here are a prompt
lot.
See you next week!
************************

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Lesson 9. Of Caterpillars and Non-Caterpillars.

Much as you have been introduced to verbs and nouns that change their
shape and size at the drop of a hat, there are some heartwarming, steady
ones that never, ever "metamorphosize." ( Ah! NOW the reference to
caterpillars becomes clear! )
You can use them with any noun, verb, vibhakti, gender, tense, you name it,
they hold their own, in a changing world. They are called ‚¨¡þ¡þ s. Let's go
through a group of them in every lesson .
Sanskrit English Hindi
¹ˆÅŸþà / ¹ˆ¿Å what Æ¡þþ
‚°þ here ¡þ−Ü
·þ°þ there ¨þ−Ü
¡þ°þ from-where G"`Ü
ˆºÅ°þ where ˆÅ−Ü
‡ˆÅ°þ all together ¬þþ˜þ ŸÝ
¬þ¨þÄ°þ everywhere ¬þV" G"Bp`
‚›¡þ°þ elsewhere ¹ˆÅ¬þú ‚ù£ G"Bp`
So I can accurately say
‚−¿ O"e" BpEF>p{X" | O\"z O"e" BpEF>{_"| ¬þ: ·þ°þ BpEF>{O"| £þŸþ: ·þ°þ BpEF>{O" |
‚þ¨þþ¿ O"e" BpEF>p\"# | ....and so on and so forth.
Having introduced our Non- Caterpillars, shall we get familiar with our
Caterpillars?
In a sentence such as " Ram is eating a ladoo," The Ram is the subject.
Therefore you pick the word Ram from the œÏ˜þŸþþ ¹¨þW"¹Æ·þ | £þŸþ: |
The verb is " is eating" and HAS to follow the subject. Since £þŸþ: is from
the œÏ˜þŸþœé²«þ
ï@¡\"E"S" ( Third Person Singular...according to English
Grammar) the verb also has to be from the œÏ˜þŸþœé²«þ ‡ˆÅ¨þE"›þ ... ‰þþ¸¹·þ |

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(Ÿþø¸ˆÅ ...the root word)

The object that is being gobbled up is the ladoo
The object form of the word Ÿþø¸ˆÅ is Ÿþø¸ˆÅŸþà ...
Therefore the sentence becomes.. £þŸþ: Ÿþø¸ˆ¿Å ‰þþ¸{O" |

CLUE: Whenever a sentence is constructed or translated, grab (for dear

life) the verb and its subject. THEN add the rest of the words to complete
the sentence.
Let's add an ‚¨¡þ¡þ.
£þŸþ: Ÿþø¸ˆÅŸþà ‚°þ ‰þþ¸¹·þ | Ram is eating a ladoo here.
£þŸþ: Ÿþø¸ˆÅ¿ ·þ°þ ‰þþ¸¹·þ | Ram is eating a ladoo there.
Let's change the subject AND along with it, the verb.
‚−¿ Ÿþø¸ˆÅŸþà ‚°þ ‰þþ¸þ¹Ÿþ | I am eating a ladoo here.
‚−¿ Ÿþø¸ˆÅ¿ O"°þ ‰þþ¸þ¹Ÿþ | I am eating a ladoo there.
O\"z Ÿþø¸ˆÅŸþà ‚›¡þ°þ ‰þþ¸¹¬þ | You are eating a ladoo elsewhere.(Probably
averse to sharing it. )
O\"z Ÿþø¸ˆÅ¿ ¬þ¨þÄ°þ ‰þþ¸¹¬þ | You are eating a ladoo everywhere.(Don't even
try and imagine it.)
( New Concept Ÿþø¸ˆÅ is a masculine word. Whenever i introduce NEW
masculine words to you, i shall put an ( M) next to it. neuter words will be
introduced with an (N) and feminine words with an ( F). To use them in
sentences, change the word according to the ¹¨þ W"¹Æ·þ table to include a
preposition )
Rules that must be followed.
1. The verb HAS to agree with the @¡O"pêÄ, the subject.
‚−¿ BpEF>{O" is an absolute no no.
2. The conjugation(Changes in a verb form) of the verb in its
various forms remains the same for all three genders. The verb
is bound by œé²«þ person and ¨þE"›þ number, not by ¹¥þ Œ
gender.
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£þŸþ: ‰þþ¸¹·þ , ¬þþ ‰þþ¸¹·þ ,Ÿþþ¥þþ ‰þþ¸¹·þ , ·þ·þà ›þ ‰þþ¸¹·þ |

3. The subject ˆÅ·þþÄ ALWAYS is in the œÏ˜þŸþþ ¹¨þW"¹Æ·þ and the

object ˆÅŸþÄ is ALWAYS in the ¹×·þú¡þþ |

ŠþG"# (elephant, M ) Ÿþø¸ˆÅ (laddoo, M)

ŠþG"# Ÿþø¸ˆ¿Å ‰þþ¸¹·þ is translated as The elephant is eating a

laddoo.
ŠþG"z Ÿþø¸ˆÅ: ‰þþ¸¹·þ is ... The ladoo is eating an elephant.

Thou shalt tread this path with care.

New Concept
Whenever you use ŠþŸþÃ in its verb, or other yet to be introduced forms,
the place to where the "going to" happens ALWAYS is in the ¹×·þú¡þþ
¹¨þW"¹Æ·þ| ( Easier to say, add the Ÿþà or the anuswaar to wherever you are
going to.)
‚−¿ ¹¨þÔþþ¥þ¡þ¿ ŠþEF>p¹Ÿþ | ŠþG"# ¨þ›þ¿ ŠþEF>{O" | ¬þ: Šþ¼−¿ BpEF>{O" |
ŠþEF>p{X" ¹¨þÔþþ¥þ¡þŸþà ‚−Ÿþà |

The faithful shall follow me into solving the exercises in Lesson 9 A.

******

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Lesson 9 A ...Exercises in sentence building.

Let's build a vocabulary now. The ‚ ending masculine (ì@¡pZpSO" T"s{„Œ )

noun
" £þŸþ " has already been introduced. We will work with just the first two
vibhaktis today. Subsequent lessons will introduce one vibhakti at a time.
Time now to introduce a new concept....
Whenever new verbs are introduced, the œÏ˜þŸþ œé²«þ ‡ˆÅ¨þE"›þ will be given in

brackets alongside the šþþ·é | For example, ´ªþà ( œþª¡þ¹·þ )| All you have to do is
separate the word œþª¡þ¹·þ into œþª¡þ + ¹·þ and understand that the usable verb
form is the first part of the word. You can build an entire present tense table
based on this by the addition of œÏ·¡þ¡þ s ( suffixes) as so..

´ªþà (œþª¡þ¹·þ ) to see ¥þÙà ¥þˆÅþ£ (present tense )

œé²«þ ‡ˆÅ¨þE"›þ ¹×¨þE"›þ V"`l\"E"S"

Person Singular Dual Plural

œÏ˜þŸþ œþª¡þ¹·þ œþª¡þ·þ: œþª¡þ¹›·þ

Ÿþš¡þŸþ œþª¡þ¹¬þ œþª¡þ˜þ: œþª¡þ˜þ
„îþŸþ œþª¡þþ¹Ÿþ œþª¡þþ¨þ: œþª¡þþŸþ:

For quick reference to help you do the exercises, are the first two ¹¨þ0
£þŸþ ì@¡pZpSO" T"s{„Œ
¹¨þW"¹Æ·þ ‡ˆÅ¨þE"›þ {Ÿ\"E"S" V"`l\"E"S"
œÏ˜þŸþþ subject £þŸþ: £þŸþù £þŸþþ:
¹×·þú¡þþ object £þŸþŸþÃ £þŸþù £þŸþþ›þÃ

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Do you have a notebook , a pencil and a HUGE eraser ready? Then let's
gettagoin' !

Nouns / Pronouns. Verbs.

Avyayas.
¬þ: he W"t (W"\"{O" to be) ¹ˆÅŸþÃ
·þù two he s œþÚà (œþÚ¹·þ to read or ‚°þ
study),
·ø all the he s ŠþŸþÃ (BpEF>{O" to go)
·þ°þ
£þŸþ ( M) −¬þÃ (−¬þ¹·þ- −¬þ›þþ to ¡þ°þ
laugh)
ƒÄæþ£ ( M) ˆºÅ°þ
V"p“@¡ boy ( M) ¬þ¨þÄ°þ
Ÿþ›é«¡þ man (M) ‚›¡þ°þ
›þ¼œþ king ( M) ‡ˆÅ°þ
¹¨þÔþþ¥þ¡þ school ( M)
ŠÏþŸþ village ( M)

Example sentences.
1. He is reading. ¬þ: œþÚ¹·þ |
2. Those two men are reading. Ÿþ›é«¡þù œþÚ·þ: |
Recall...All nouns and pronouns except for the ·¨þ¿, ¡é¨þþ¿, ¡ê¡þ¿, ‚−¿, ‚þ¨þþ¿,
and ¨þ¡þ¿ fall into the œÏ˜þŸþ œé²«þ | Therefore logically, two men HAVE to be
matched with œþÚ·þ: the dual œÏ˜þŸþ œé²«þ verb. And since there are two
men, the word for two men HAS to rhyme with £þŸþù which makes it Ÿþ›é«¡þù
|
3. What is happening there? O"e" {@z¡ W"\"{O"?
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 Step by Step Sanskrit Learning Programme – Month 1

Whatever is happening also falls into the œÏ˜þŸþ œé²«þ | Since it appears to
be singular, W"\"{O" is used.

4. The boy is going there. V"p“@¡# O"e" BpEF>{O" |

Try doing the rest on your own. Answers are provided in Lesson 9B. But you
shall be honest and take a peek only after you have tried completing the
exercise.

Translate.
1. He is reading.
2. He is laughing there.
3. The boy is going to school.
4. Ram is going to the village.
5. The king is going elsewhere.
6. Where is the boy laughing?
7. Ram and Ishwar are studying ( Refer to lesson 7 A).
8. Ram is namaskaaring( for lack of an appropriate word!) Ishwar.
9. The two are reading here.
10. Two boys are laughing.
11. Two men are going to the village.
12. Two boys are going to school.
13. All the boys are laughing.
14. All the men are going to the village.
15. All the boys are namaskaaring Ram.
16. Ram is namaskaaring all the boys.

Correct these sentences.

1. ¬þ: œþÚ·þ:|
2. ¬þ: œþÚ¹›·þ |
3. ·þù œþÚ¹·þ |
4. ·ø œþÚ¹·þ |
5. V"p“@¡# `_"[SO" $
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6. _"# BpEF>[SO"$
7. £þŸþ: ŠÏþŸþ: BpEF>[SO" |
8. O"u {@z¡ T"K>{O" |
9. O"u {@¡X"o T"K>[SO"$

Seems more than enough for a first time session. Will see you next week. By
the way, you may take that peek now. You have my blessings.
******************

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Lesson 9 B. Answers to questions in Lesson 9 A

1. He is reading. ¬þ: œþÚ¹·þ |

2. He is laughing there. ¬þ: ·þ°þ −¬þ¹·þ|
3. The boy is going to school. V"p“@¡# {\"üp“Y"z BpEF>{O"$
4. Ram is going to the village. £þŸþ: ŠÏþŸþ¿ BpEF>{O" $
5. The king is going elsewhere. ›þ¼œþ: ‚›¡þ°þ BpEF>{O"$
6. Where is the boy laughing? V"p¥þˆÅ: ˆºÅ°þ −¬þ¹·þ ?
7. Ram and Ishwar are studying. £þŸþ: ƒÄæþ£: E" œþÚ·þ:|
8. Ram is namaskaaring Ishwar. £þŸþ: ƒÄæþ£¿ ›þŸþ¹·þ |
9. The two are reading here. ·þù ‚°þ œþÚ·þ:|
10. Two boys are laughing. V"þ¥þˆÅù −¬þ·þ:|
11. Two men are going to the village. Ÿþ›é«¡þù ŠÏþŸþ¿ ŠþEF>·þ: |
12. Two boys are going to school. V"þ¥þˆÅù ¹¨þÔþþ¥þ¡þ¿ ŠþEF>·þ: |
13. All the boys are laughing. V"þ¥þˆÅþ: −¬þ¹›·þ |
14. All the men are going to the village. Ÿþ›é«¡þþ: ŠÏþŸþ¿ ŠþEF>¹›·þ |
15. All the boys are namaskaaring Ram. V"þ¥þˆÅþ: £þŸþ¿ ›þŸþ¹›·þ |
16. Ram is namaskaaring all the boys. £þŸþ: V"þ¥þˆÅþ›þà ›þŸþ¹·þ |
Corrected sentences.
1. ¬þ: œþÚ·þ: | ¬þ: œþÚ¹·þ |
2. ¬þ: œþÚ¹›·þ | ·ø œþÚ¹›·þ|
3. ·þù œþÚ¹·þ | ·þù œþÚ·þ:|
4. ·ø œþÚ¹·þ | ·ø œþÚ¹›·þ|
5. V"þ¥þˆÅ: −¬þ[SO" | V"þ¥þˆÅ: −¬þ¹·þ |
6. ¬þ: ŠþEF>[SO" | ¬þ: ŠþEF>¹·þ |
7. £þŸþ: ŠÏþŸþ: ŠþEF>{SO" | £þŸþ: ŠÏþŸþ¿ ŠþEF>{O" |
8. O"u ¹ˆ¿Å œþÚ{O" | O"u ¹ˆ¿Å œþÚ¹›·þ|
9. O"u ¹ˆÅŸþà œþÚ[SO" | O"u ¹ˆÅ¿ œþÚ[SO" |
How was the goin' ?

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Summing up Month 1.

What you would have achieved at the end of Month 1.

Know...
• When to use Ÿþà and when to use an ‚›é¬¨þþ£ |
• How to correctly write a word with ‚›é›þþ¹¬þˆÅ ¨¡þØG"›þ s.

• How to correctly pronounce Ÿþà or an ‚›é¬¨þþ£ ending word depending

on what letter follows it.
• That nouns and pronouns may be masculine, feminine or neuter.
• That nouns, pronouns and verbs can be singular, dual or plural.
• That all "same ending" masculine words are declined alike.
• Ditto for same ending feminine words. Ditto neuter.
• Suffixes have to be added to a verb root form to match the subject.
• That nouns or pronouns have to be attached to a preposition before
they can be used.
• That the subject is picked from the œÏ˜þŸþþ ¹¨þW"¹Æ·þ|
• That the object is picked from the ¹×·þú¡þþ ¹¨þW"¹Æ·þ |
• That Sanskrit verbs are so familiar simply because we use them
everyday when speaking our own mother tongue.
• That wherever is the place that one is going to, the place falls in the
¹×·þú¡þþ ¹¨þW"¹Æ·þ | That is, it ends in a Ÿþà or an ‚›é¬¨þþ£ |
• That ‚¨¡þ¡þ s are words that do not change their form.
And that's tremendous progress, if i do say so myself!
********************

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 Step by Step Sanskrit Learning Programme – Month 2

Lesson 9 C . By the Way...

We were at the garden, Tarangini and the rest of us, studying Shantiniketan
style, when she suddenly said to me, "Don't lean against him!" " Him, who?" i was
bewildered, i was just resting against a tree. Then enlightenment struck ( seems as
if trees and enlightenment have a thing going)
"A tree is masculine in Sanskrit, ¨þ¼âþ | So is a cloud Ÿø‹þ | A village ŠÏþŸþ , a
question œÏª›þ | So is space ‚þˆÅþªþ | Some neuter words in English are
masculine in Sanskrit...and the other way around." From that moment onwards, i
stopped comparing the two languages and began appreciating the uniqueness of
both.
i just check the dictionary to confirm gender. Some dictionaries introduce
masculine words by giving the œÏ˜þŸþ {\"W"[×O" ï@¡\"E"S" form . For example, the
root noun-word £þŸþ is introduced as £þŸþ: | Some others prefer to give the root
word (just £þŸþ ) and print an "M" next to it to say masculine.
A root noun-word isn't logical...take for example the word, ¹Ÿþ°þ .
The masculine form of ¹Ÿþ°þ means the sun and the neuter form of ¹Ÿþ°þ means a
friend. Curious as to how a neuter word is declined? Slow and steady...will introduce
you to it by and by.
i also realized the need to have duals and plurals for names when confronted with
five Abhisheks in a class of forty eight. So instead of £þŸþþ: BpEF>[SO", i simply
said ì{W"^"u@¡p# BpEF>[SO" |
Who says space can't be divided?! We managed it when two of us fought and landed up
with ‚þˆÅþªþù...neither was allowed to trespass into the other's personal space!

The richness of Sanskrit began to come through. We were slowly letting go of

preconceived notions of what should and shouldn't be in a language and in that open
approach, we created an atmosphere conducive to quicker learning.
This lesson has been named Lesson 9 C because we are still dealing with the
first two vibhaktis. Let's build a vocabulary of ì@¡pZpSO" T"s{„Œ words and verbs
and work on sentence structures. Once we are comfortable with the first two
vibhaktis and how they are used, we'll move ahead. Param Poojya Swamiji

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constantly refers to ý¨þµþ¿ , Ÿþ›þ›þ¿ and ¹›þ¹¸š¡þþ¬þ›þŸþà | Clubbed with this should
be the perfect expression of that which has been absorbed. So with each concept ,
i will provide you with plenty of exercises for practice. To help you, using our £þŸþ
table as our guide and standard, here is how you work on the declensions of the
first two vibhaktis, using a few examples.
£þŸþ
ì@¡pZpSO" T"s{„Œ
{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏ˜þŸþþ subject £þŸþ: £þŸþù £þŸþþ:
ì{W"^"u@¡# ì{W"^"u@¡pv ì{W"^"u@¡#
‚Ÿþ£: ‚Ÿþ£ù ‚Ÿþ£þ:
¨þ¼âþ: ¨þ¼âþù ¨þ¼âþþ:
Ÿø‹þ: Ÿø‹þù Ÿø‹þþ:
ŠÏþŸþ: ŠÏþŸþù ŠÏþŸþþ:
œÏª›þ: œÏª›þù œÏª›þþ:
¹×·þú¡þþ object £þŸþŸþÃ £þŸþù £þŸþþ›þÃ
ì{W"^"u@¡X"o ì{W"^"u@¡pv ì{W"^"u@¡pS"o
‚Ÿþ£Ÿþà ‚Ÿþ£ù ‚Ÿþ£þ›þÃ
¨þ¼âþŸþà ¨þ¼âþù ¨þ¼âþþ›þÃ
Ÿø‹þŸþÃ Ÿø‹þù Ÿø‹þþ›þÃ
ŠÏþŸþŸþÃ ŠÏþŸþù ŠÏþŸþþ›þÃ
œÏª›þŸþà œÏª›þù œÏª›þþ›þÃ
Do you see how the rhyming is done now? Do i also see a question
hovering now as to why these words are ì@¡pZpSO" T"s{„Œ ?
Let's break the £þŸþ word. £þŸþ = £Ã + ‚þ + Ÿþà + ‚ (the word £þŸþ ends in
a ‚ ) Please refer to our first three lessons.
Ÿø‹þ = Ÿþà + ‡ + ‹þà + ‚ Is it clear now? Consonants (¨¡þØG"›þ ) ALWAYS

need a vowel (¬¨þ£) to be pronounced.

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Why is Šé² an í@¡pZpSO" word? Šé²= Šþà + „ + £Ã + „ | Gottit??

In Lesson 9 A , you have been taught how to develop the verb table.
Armed with this, let's try our hand at sentences. Exercises in Lesson 9 D.

*************

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Lesson 9D. Practice makes perfect.

Nouns Verbs Avyayas

G"›þˆÅ father M ÇÅúÛà (ÇÅúÛ¹·þ to play) ƒ¸þ›þúŸþà now

œé°þ son M œþ·þà (œþ·þ¹·þ to fall ) ‚šé›þþ now

¹ªþâþˆÅ / ‚š¡þþœþˆÅ ¬Ÿþ¼ (¬Ÿþ£¹·þ to remember) ¡þ¸þ when... used
teacher M šþþ¨þÃ (šþþ¨þ¹·þ to run) in a statement

›þ£ man M {G" (G"Y"{O"to win/conquer) ·þ¸þ then

¬ê¡þÄ sun M ›þú (›þ¡þ¹·þ to take away) ˆÅ¸þ when....
E"Sç moon M T"øEFo> (T"wEF>{O" to ask) used in a question

œÏª›þ: question M á (−£¹·þ to take ¬þ¸þ always

¹ªþ«¡þ student M away/steal)

œÏþ±þ / œþ¹µÛ·þ a wise man M E"“o (E"“{O" to walk) ¬þ¨þĸþ always

_"GG"S" a good man M ‡ˆÅ¸þ once

QlG"êS" a bad man M

Translate.
1. The boy is running.
2. The good man conquers the bad man.
3. The student and the teacher fall.
4. You look at the sun.
5. I am looking at the moon.
6. The bad man takes away/ steals the son.
7. The father remembers the son now.
8. The student asks a question.
9. ( A tricky one coming up...keep your antennae tuned...) The student asks the
teacher.
10. The student asks the teacher a question.( i feel perfectly wicked!!!)
11. You play here.
12. When does the teacher speak?
13. When the student asks a question, the teacher speaks.
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 Step by Step Sanskrit Learning Programme – Month 2

14. The son speaks to the father.

15. The boy looks at the sun and the moon always.
16. He remembers the tree.
17. The sun and the moon look at the tree.
18. The tree falls here.
19. The tree runs there.
20.I take away the tree( it's a small one!)
21. When I laugh you laugh.
22.The wise man is eating here.
23.The many bad men are writing everywhere.
24.The two good men are reading.
25.The teacher remembers the two questions.
26.The two students bow down ( Namaskaar) to the sun, the moon, the trees
and the two teachers.
27.The son walks.
28.He falls.
29.He speaks to father.
30.The son and the father play elsewhere.
31. Once a king goes to school.
32.You speak once.
33.I speak always.
34.The two of you play here always.
35.When do you speak?
36.When I ask a question, you speak.
37.When are all of you going to Gokarn?
38.The king conquers the many bad men always.

Check your answers against those given in Lesson 9 E.

If this marathon session has been a good one, we'll move onto Lesson 10. dealing
with a new concept.
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Lesson 9E ....Answers to 9D

1. The boy is running. V"p“@¡# R"p\"{O" |

2. The good man conquers the bad man. _"GG"S"# QlG"êS"z G"Y"{O"|

3. The student and the teacher fall.¹ªþ«¡þ: ¹ªþâþˆÅ:/‚š¡þþœþˆÅ: E" T"O"O"#|

4. You look at the sun. ·¨þ¿ ¬ê¡þô œþª¡þ¹¬þ |
5. I am looking at the moon. ‚−¿ E"Sçz œþª¡þþ¹Ÿþ |

6. The bad man takes away/ steals the son. QlG"êS"# T"se"z `Z{O"|
7. The father remembers the son now. G"S"@¡# ìR"sS"p/òQpS"rë T"se"z _X"Z{O"$

8. The student asks a question. ¹ªþ«¡þ: œÏª›þ¿ T"wEF>{O"|

9. The student asks the teacher. ¹ªþ«¡þ: ¹ªþâþˆ¿Å/‚š¡þþœþˆ¿Å T"wEF>{O"|

10. The student asks the teacher a question. ¹ªþ«¡þ: ¹ªþâþˆ¿Å/‚š¡þþœþˆ¿Å œÏª›þ¿
T"wEF>{O" |
·¨þŸþà ‚°þ ÇÅúÛ¹¬þ|
11. You play here.
12. When does the teacher speak? ‚š¡þþœþˆÅ: ˆÅ¸þ \"Q{O" ?
13. When the student asks a question, the teacher speaks. ¡þ¸þ ¹ªþ«¡þ: œÏª›þ¿
T"wEF>{O" O"Qp ‚š¡þþœþˆÅ: \"Q{O"$
14. The son speaks to the father. œé°þ: G"S"@z¡ ¨þ¸¹·þ|
15. The boy looks at the sun and the moon always. V"p“@¡# _"\"êQp _"tY"| E"Sçz E"
T"ðY"{O"$
16. He remembers the tree. ¬þ: ¨þ¼âþ¿ ¬Ÿþ£¹·þ |
17. The sun and the moon look at the tree. _"tY"ê# E"Sç# E" \"wb"z T"ðY"O"#$
18. The tree falls here.¨þ¼âþ: ‚°þ œþ·þ¹·þ |
19. The tree runs there. ¨þ¼âþ: ·þ°þ šþþ¨þ¹·þ |
20.I take away the tree. ‚−¿ ¨þ¼âþ¿ ›þ¡þþ¹Ÿþ |

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 Step by Step Sanskrit Learning Programme – Month 2

21. When I laugh you laugh.¡þ¸þ ‚−¿ −¬þþ¹Ÿþ ·þ¸þ ·¨þ¿ −¬þ¹¬þ |
22.The wise man is eating here. œþ¹µÛ·þ: ‚°þ ‰þþ¸¹·þ|
23.The many bad men are writing everywhere. QlG"êS"p# _"\"êe" {“A"[SO"$
24.The two good men are reading. _"GG"S"pv œþÚ·þ:|
25.The teacher remembers the two questions. ‚š¡þþœþˆÅ: œÏª›þù _X"Z{O"$
26.The two students bow down ( Namaskaar) to the sun, the moon, the trees
and the two teachers. F>pe"pv _"tY"|,E"Sçz¿,¨þ¼âþþ›þà ,‚š¡þþœþˆÅù E" S"X"O"#$
27.The son walks. T"se"# E"“{O"|

28.He falls. ¬þ: œþ·þ¹·þ|

29.He speaks to father. _"# G"S"@z¡ \"Q{O"$
30.The son and the father play elsewhere. T"se"# G"S"@¡# E" ìSY"e" +¡rL>O"#$
31. Once, a king goes to the school. ‡ˆÅ¸þ ›þ¼œþ: ¹¨þÔþþ¥þ¡þ¿ BpEF>{O"|

32.You speak once. O\"X"o ‡ˆÅ¸þ ¨þ¸¹¬þ |

33.I speak always.‚−¿ ¬þ¸þ ¨þ¸þ¹Ÿþ |

34.The two of you play here always. ¡é¨þþŸþà ‚°þ ¬þ¨þĸþ ÇÅúÛ˜þ:|
35.When do you speak? O\"z ˆÅ¸þ ¨þ¸¹¬þ?

36.When I ask a question, you speak. Y"Qp ì`z T"øðS"z T"wEF>p{X" O"Qp O\"z \"Q{_"$
37.When are all of you going to Gokarn? ¡ê¡þ¿ ˆÅ¸þ ŠþøˆÅµþô BpEF>P"?

38.The king conquers the many bad men always.S"wT"# QlG"êS"pS"o _"Qp G"Y"{O"þ|
Let me know how you fared. We should iron out every problem as it comes. If you
have been able to do this with a fair amount of accuracy, move on to Lesson 10.
*********

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Lesson 10. Neuter words to the rescue!!

Lesson 9 D was an eye-opener. Without neuter S"T"sz_"@¡{“Œ
words, my life would be dull indeed. i tried to imagine a day without a book, T"s_O"@¡
; water G"“ ; a meal W"puG"S" ; a flower œé«œþ; a leaf œþ°þ; a letter œþ°þ; fruit ûÅ¥þ;
work ˆÅþ¡þÄ and wealth šþ›þ...
and i decided, for sanity's sake, that they MUST make an appearance now.
When i introduce neuter S"T"sz_"@¡{“Œ words, i will put an "N" next to the word. As
in masculine words, some dictionaries will say "N" against neuter words and some
others will state the œÏ˜þŸþþ
{\"W"[×O" form of the S"T"sz_"@¡{“Œ word.
Let's just concentrate on the ì@¡pZpSO" S"T"sz_"@¡{“Œ words first. Yup, there are

í@¡pZpSO" , ò@¡pZpSO" and other ending neuter words as well, but let us wallow in
the waters of "Ignorance is bliss," till such a time that we are required to be
'unblissful.'
We've appointed ¨þ›þ forest, as our standard word. The first vibhakti of all neuter
words is exactly like its second. There's a surprise for you when we do the third
vibhaktis of both the masculine and the neuter in the coming weeks . No big
revelations now...
¨þ›þ forest ì@¡pZpSO" S"T"sz_"@¡{“Œ
{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏ0 ¨þ›þŸþà ¨þ›ø ¨þ›þþ¹›þ
¹×0 ¨þ›þŸþÃ ¨þ›ø ¨þ›þþ¹›þ

Now let's expand this to include a few of the words i've listed at the beginning of
the lesson to show you how to rhyme them.

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ì@¡pZpSO" S"T"sz_"@¡{“Œ

{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"

œÏ0 @¡O"pêsubject ¨þ›þŸþà ¨þ›ø ¨þ›þþ¹›þ
T"s_O"@¡X"o T"s_O"@u¡ T"s_O"@¡p{S"
and
œé«œþŸþà œé«œø œé«œþþ¹µþ
œþ°þŸþà œþ°ø œþ°þþ¹µþ
¹×0 ˆÅŸþÄ object.
ûÅ¥þŸþÃ ûÅ¥ø ûÅ¥þþ¹›þ
šþ›þŸþÃ šþ›ø šþ›þþ¹›þ

Sample sentences.
QlG"êS"# R"S"z `Z{O"$ ì`z W"puG"S"z A"pQp{X"$ O\"z T"s_O"@z¡ œþÚ¹¬þ | ¬þþ G"“z {T"V"{O"|
£þŸþ: ¨þ›þ¿ BpEF>{O"$ V"p“@¡# T"e"z {“A"{O"$
The first question that might pop up is "Does one need a dual or a plural for a word
like G"“X"o ? " No, one may not. But the option to decline it in duals and plurals is
available. The freedom to do so is what is important. Poets, as you can well imagine,
will have a field day! Don't miss the important concept that is being introduced on
the next page...scroll down please!

New Concept.
¨þ›þŸþà becomes ¨þ›þþ¹›þ | Why does œé«œþŸþà œé«œþþ¹µþ
œé«œþþ¹›þ ?
become and not
Words change as they are being declined, agreed? In some vibhaktis, a ›þÃ crops
up attached to the root word. That ›þÃ changes into a µþÃ in some declined words.
Note: If the root word contains a ›þÃ , the ›þÃ in the original word does not change,
only the one that is added to it in a declined form changes

• This rule, of the ›þÃ changing into a µþÃ , is applicable to words that
contain a £Ã and a «þà . The only vibhaktis that are affected are
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1. O"wO"rY"p ï@¡\"E"S" and «þ«Úú V"`l\"E"S" in Masculine words .

2. œÏ˜þŸþþ V"`l\"E"S" and {ŸO"rY"p V"`l\"E"S" AND O"wO"rY"p ï@¡\"E"S" and

«þ«Úú V"`l\"E"S" in Neuter words.

The finer nuances will be explained as we move on with our vibhaktis.

If this concept is slightly mindboggling, don't allow it to bother you.
Things will get clearer when the other vibhaktis are introduced. Just file away this
concept for future references.
Shall we move onto new words and exercises? Here's greeting Lesson 10 A .
*************

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Lesson 10 A. Smooth seas never a sailor made!!

A bit of turbulent weather with new words and verbs thrown at you, and you will
come out of these stormy sentence sessions, brimming with confidence. Most of
these words are familiar. Some are not. Throw a quick glance over these guys once
a day, and you will have all these words and verbs at your fingertips. Space out
these exercises throughout the week, if you wish. All the best!

Nouns Verbs Avyayas

ZpGY" kingdom N ·é¸Ã ( ·é¸¹·þ to give ‚¹œþ also/too
pain/unhappiness, to
trouble.)
„Ôþþ›þ garden N ‹Ïþ ({G"C"ø{O" to smell ) ›þ not

Šþ¼− house N ¹¨þªþà ( ¹¨þªþ¹·þ to

enter)
±þþ›þ knowledge N ƒ«þà (òEF>{O" to
›þ£ man M desire/want)

¬þ·¡þ truth N ¬œþ¼ªþà ( ¬œþ¼ªþ¹·þ to

touch)
E"pvZ/E"puZ thief M T"E"o (T"E"{O" to cook)
Example sentences
The man goes to the garden. ›þ£: „Ôþþ›þ¿ BpEF>{O" |
He enters the garden. ¬þ: „Ôþþ›þ¿ ¹¨þªþ¹·þ |
He sees a flower. ¬þ: œé«œþ¿ œþª¡þ¹·þ |
He sees a fruit too. ¬þ: ûÅ¥þŸþà ‚¹œþ œþª¡þ¹·þ |
Do you want to try your hand at it now? Here goes... A request--thou shalt laugh
uproariously at my concocted sentences and make thy day!

1. The thief goes to a house.

2. He sees wealth.
3. He touches the wealth.
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4. He desires the wealth.

5. He steals the wealth.
6. The king sees the thief.
7. When the thief sees the king, then he runs.
8. The king also runs.
9. He protects the wealth.
10. The two sons go the garden.
11. They see trees, flowers, fruits and leaves.
12. They touch the trees, flowers fruits and leaves.
13. They want the fruits.
14. They eat the fruits there.
15. Many boys are playing.
16. They run.
17. They laugh.
18. They do not see the tree.
19. They fall.
20.The father and the son are remembering the good man.
21. They ( as in the father and son)cook.
22.The good man enters the house.
23.He eats a meal.
24.He takes away food ( doggy bag.)
25.The good man speaks the truth.
26.You too speak the truth.
27.You are a good man.
28.I am a bad man.
29.I do not speak the truth.
30.I trouble the father and the good man .
31. The two of you are always playing.
32.Now the two of you are studying.
33.Where are the two of you eating?
34.Where( ¡þ°þ ) the two of you are eating, there the two of us are also eating.
35.All of you are entering school.
36.There all of you see the teacher.
37.You bow down to the teacher.
38.I also see the teacher.
39.Now, I am also bowing to the teacher.

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40.When I bow to the teacher, then you also bow to the teacher.
41. When are you going to school?
42.When I see the sun, I go to school.
43.When I see the moon, I go home.
44.The two of us are entering the house.
45.The two of us see the father and the son.
46.They are reading a book.
47.The two wise men are also reading two books.
48.The two of us ask the two wise men a question.
49.All of us are remembering the good men.
50.All of us are smelling flowers.
51. All of us are playing now and all of you are studying there.

Answers in 10 B.

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Lesson 10 B. Answers to Lesson 10 A.

1. The thief goes to a house. E"puZ# Bpw`z BpEF>{O"$
2. He sees wealth. ¬þ: šþ›þ¿ œþª¡þ¹·þ |
3. He touches the wealth. ¬þ: šþ›þ¿ ¬œþ¼ªþ¹·þ |
4. He desires the wealth. _"# R"S"z òEF>{O"$
5. He steals the wealth. ¬þ: šþ›þ¿ −£¹·þ |
6. The king sees the thief. S"wT"# E"puZz T"ðY"{O"$
7. When the thief sees the king, then he runs. Y"Qp E"puZ# S"wT"z T"ðY"{O" O"Qp _"# R"p\"{O"$
8. The king also runs. ›þ¼œþ: ‚¹œþ šþþ¨þ¹·þ|
9. He protects the wealth. ¬þ: šþ›þ¿ £âþ¹·þ|
10. The two sons go the garden. œé°þù „Ôþþ›þ¿ BpEF>O"# |
11. They see trees, flower, fruits and leaves.·þù ¨þ¼âþþ›þà ,œé«œþþ¹µþ,ûÅ¥þþ¹›þ,œþ°þþ¹µþ E" T"ðY"O"#$
12. They touch the trees, flowers, fruits and leaves.·þù ¨þ¼âþþ›þà ,œé«œþþ¹µþ,ûÅ¥þþ¹›þ,œþ°þþ¹µþ E" _T"wðpO"#$
13. They want the fruits. O"pv U¡“p{S" òEF>O"#$
14. They eat the fruits there. ·þù ûÅ¥þþ¹›þ ·þ°þ ‰þþ¸·þ: |
15. Many boys are playing. V"p“@¡p# +¡rL>[SO"$
16. They run. ·ø šþþ¨þ¹›·þ |
17. They laugh. ·ø −¬þ¹›·þ |
18. They do not see the tree. ·ø ¨þ¼âþ¿ ›þ œþª¡þ¹›·þ |
19. They fall. ·ø œþ·þ¹›·þ |
20.The father and the son are remembering the good man. G"S"@¡# T"se"# E" _"GG"S"z _X"ZO"#$
21. They cook. O"pv T"E"O"#$
22.The good man enters the house. _"GG"S"# Bpw`z {\"ðp{O"$
23.He eats a meal._"# W"puG"S"z A"pQ{O"$
24.He takes away food. _"# W"puG"S"z S"Y"{O"$
25.The good man speaks the truth. _"GG"S"# _"OY"z \"Q{O"$
26.You too speak the truth. ·¨þŸþà ‚¹œþ ¬þ·¡þ¿ ¨þ¸¹¬þ |
27.You are a good man. O\"z _"GG"S"#$
28.I am a bad man. ‚−¿ QlG"êS"#$
29.I do not speak the truth. ‚−¿ ¬þ·¡þ¿ ›þ ¨þ¸þ¹Ÿþ |
30.I trouble the father and the good man.‚−¿ G"S"@z¡ _"GG"S"z E" O"sQp{X"$
31. The two of you are always playing. ¡é¨þþ¿ ¬þ¨þĸþ ÇÅúÛ˜þ: |

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32.Now the two of you are studying.‚šé›þþ ¡é¨þþ¿ œþÚ˜þ:|

33.Where are the two of you eating? ¡é¨þþ¿ ˆºÅ°þ ‰þþ¸˜þ: ?
34.Where( ¡þ°þ ) the two of you are eating, there the two of us are also eating.
¡þ°þ ¡é¨þþ¿ ‰þþ¸˜þ: O"e" ‚þ¨þþŸþà ‚¹œþ ‰þþ¸þ¨þ: |
35.All of you are entering school. ¡ê¡þ¿ ¹¨þÔþþ¥þ¡þ¿ ¹¨þªþ˜þ |
36.There all of you see the teacher. O"e" ¡ê¡þŸþà ‚š¡þþœþˆ¿Å œþª¡þ˜þ |
37.You bow down to the teacher. O\"X"à ‚š¡þþœþˆ¿Å ›þŸþ¹¬þ |
38.I also see the teacher. ‚−Ÿþà ‚¹œþ ‚š¡þþœþˆ¿Å œþª¡þþ¹Ÿþ |
39.Now, I am also bowing to the teacher. ƒ¸þ›þúŸþà ‚−Ÿþà ‚¹œþ ‚š¡þþœþˆ¿Å ›þŸþþ¹Ÿþ |
40.When I bow to the teacher, then you also bow to the teacher. ¡þ¸þ ‚−ŸþÃ
‚š¡þþœþˆ¿Å ›þŸþþ¹Ÿþ O"Qp O\"X"o ‚¹œþ ‚š¡þþœþˆ¿Å ›þŸþ¹¬þ|
41. When are you going to school? O\"z @¡Qp {\"üp“Y"z BpEF>{_"?
42.When I see the sun, I go to school. ¡þ¸þ ‚−¿ ¬ê¡þô œþª¡þþ¹Ÿþ ·þ¸þ ‚−¿ ¹¨þÔþþ¥þ¡þ¿
BpEF>p{X"$
43.When I see the moon, I go home.¡þ¸þ ‚−¿ E"Sçz T"ðY"p{X" O"Qp ì`z Bpw`z BpEF>p{X"$
44.The two of us are entering the house. ‚þ¨þþ¿ Šþ¼−¿ ¹¨þªþþ¨þ: |
45.The two of us see the father and the son. ‚þ¨þþ¿ G"S"@z¡ œé°þ¿ E" œþª¡þþ¨þ: |
46.They are reading a book. O"pv T"s_O"@z¡ T"K>O"#$
47.The two wise men are also reading two books. T"[NL>O"pv ì{T" T"s_O"@u¡ T"K>O"#$
48.The two of us ask the two wise men a question.‚þ¨þþ¿ T"[NL>O"pv œÏª›þ¿ T"wEF>p\"#$
49.All of us are remembering the good men. ¨þ¡þ¿ _"GG"S"pS"o ¬Ÿþ£þŸþ: |
50.All of us are smelling flowers. ¨þ¡þ¿ œé«œþþ¹µþ {G"C"øpX"# |
51. All of us are playing now and all of you are studying there. ‚šé›þþ ¨þ¡þ¿ ÇÅúÛþŸþ:
¡ê¡þ¿ >O"e" œþÚ˜þ E"$
Sample sentences like these are helpful in two ways. You are able to test yourselves for
one and they also give you a fair idea on how Sanskrit is spoken. You will NOT set your
paper and pencil aside if mistakes have been committed...you shall remember that you are
just beginning and mistakes are but stepping stones to success.
I need your feedback on this. It will help me plan the pace of the lessons. Should I
go slower, faster, do you need more exercises ? Your feedback will be genuine
contribution to making this project a success.

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Lesson 11. To be or not to be, that is the question.

My life as a teacher is a particularly fulfilling one. Fortunately for me, i am not

restricted by a narrow-minded, structured syllabus. i am free from the constraints
of a dictatorial Educational Board. i have the liberty and the discretion to decide
when to introduce a new concept depending on the brilliance of my students. Going
by the responses that i have received, i think i've real intelligent ones. And so i
think it is time to introduce you to some mavericks in the Sanskrit verb world.
Their independence is not difficult to fathom. How in the world does one stand out
like a neon light if one is not different?! But these verbs are important. (You'd
think that that reason would be more than sufficient to not feel the need to covet
more attention! Those greedy fame seeking things.) And so we'll look in on them,
one at a time, whenever the need arises.
Today's maverick is the verb‚¬þà ( ‚¹¬·þ to be)
‚¬þà ( ‚¹¬·þ to be) present tense ¥þÙà ¥þˆÅþ£|
œé²«þ ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏ0 ‚¹¬·þ ¬·þ: ¬þ¹›·þ
Ÿþ0 ‚¹¬þ ¬˜þ: ¬˜þ
„0 ‚¹¬Ÿþ ¬¨þ: ¬Ÿþ:

You'll recognize the verb forms quite easily. Last week's subhashita had the verb
‚¹¬·þ in it. Our Mahavakyas ... O"O"o O\"X"o ‚¹¬þ | ‚−¿ V"øÏ"p[_X"...have made us
pretty familiar with the ‚¬þà šþþ·é |

Now a few sentences to see how they can be used in regular conversation.
‚−Ÿþà ‚¹¬Ÿþ | I am . ‚−¿ ›þ¼œþ: ‚¹¬Ÿþ | I am a king ( high hopes)
More likely....as all parents are... ‚−¿ ¬ê¸: (cook) £G"ˆÅ: (washerman)

‚š¡þþœþˆÅ: ( teacher) ¨ùÔþ:E" ‚¹¬Ÿþ |

( doctor )

·¨þŸþà ‚¹œþ ¬ê¸: £G"ˆÅ: ‚š¡þþœþˆÅ: ¨ùÔþ: E" ‚¹¬þ ¹ˆÅŸþà ? ·¨þŸþà ‚¹¬þ | You are.

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A F>pe"# is a student. ‚þ¨þþ¿ F>p°þù ¬¨þ: | ¡é¨þþ¿ F>p°þù ¬˜þ: | O"pv F>pe"pv ¬·þ:| ¨þ¡þ¿
F>p°þþ: ¬Ÿþ:| _"{E"S"# F>p°þ: ‚¹¬·þ | ·þ°þ F>p°þþ: ¬þ¹›·þ | ·ø F>p°þþ: ¬þ¹›·þ | ·¨þ¿ F>p°þ:
‚¹¬þ | ¡ê¡þ¿ F>p°þþ: ¬˜þ| Clear?

¨þ¼âþ: ‚¹¬·þ | One tree is . ¨þ¼âþù ¬·þ: | Two trees are. ¨þ¼âþþ: ¬þ¹›·þ | Many trees
are. ¨þ¼âþ: ‚°þ ‚¹¬·þ | One tree is here. ¨þ¼âþù ·þ°þ ¬·þ:| Two trees are there.
¨þ¼âþþ: ¬þ¨þÄ°þ ¬þ¹›·þ | Trees are everywhere. (Except where they have been felled
to promote industries , which results in soil erosion...)

Anyone been watching Atom Ant on Cartoon network lately ?He is one strong ant
who is capable of doing superhuman things. He is introduced with the jingle.. He's
here, he's there, he's everywhere.

¬þ: ‚°þ ‚¹¬·þ ¬þ: ·þ°þ ‚¹¬·þ ¬þ: ¬þ¨þÄ°þ ‚¹¬·þ !

£þŸþ: ˆºÅ°þ ì[_O" ? £þŸþ: ‚°þ ›þ ‚¹¬·þ | £þŸþ: ‚°þ ›þþ¹¬·þ | £þŸþ: ‚›¡þ°þ
‚¹¬·þ | ¨þþ¡é: ¬þ¨þÄ°þ ‚¹¬·þ | ¸½¨þ: ¬þ¨þÄ°þ ‚¹¬·þ | ‚−¿ ¬þ¨þÄ°þ ›þ ‚¹¬Ÿþ | ‚−¿
¬þ¨þÄ°þ ›þþ¹¬Ÿþ |

That seemed fairly simple, did it not? So how about an absolutely new concept?
New Concept
Certain ‚¨¡þ¡þ s are used with only certain ¹¨þW"¹Æ·þ s and not with others. As we

wend our way through the ¹¨þW"¹Æ·þs , i'll introduce you to each special ‚¨¡þ¡þ -
¹¨þW"¹Æ·þ combination. Exercises that follow will help the memorizing process.

Over to exercises in 11 A. dealing with today's lesson.

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Lesson 11 A. Exercises to complement Lesson 11.

Note: The ‚¨¡þ¡þ s listed below are to be used ONLY with the ¹×·þú¡þþ ¹¨þW"¹Æ·þ
| Example sentences have been done for you.

Nouns/ Pronouns Verbs Avyayas for the

¹×·þú¡þþ ¹¨þW"¹Æ·þ |
‚š¡þâþ a president G"r\"o (G"r\"{O") to live. ‚¹W"·þ:/œþ¹£·þ:/¬þ¨þÄ·þ: on
superintendent M all four sides
Ÿþþ¥þþˆÅþ£ gardener M ·þ¼ ( ·þ£¹·þ) to swim „W"¡þ·þ: on both sides.

‰þŠþ bird M œÏ¹·þ towards

‚þˆÅþªþ space/ sky M ¹¨þ›þþ without.
¡þþE"ˆÅ a beggar M
šþ¹›þˆÅ a rich man M
W"Æ·þ a devotee M
¸½¨þ The Lord/ God. M
Ÿþ·¬¡þ fish M
ˆ»ÅŸþÄ tortoise M
¨þþ›þ£ monkey M
‚››þ food N
Ÿþ¹›¸£ temple N
ˆÅþ¡þþÄ¥þ¡þ place of work
N

¹¨þ›þþ (without.) is used with the fifth and the third vibhakti as well.
Example sentences follow.
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ˆ½Åªþ¨þ: ‚š¡þâþ: ‚¹¬·þ | Keshava is a superintendent.

¬þ: ˆÅþ¡þþÄ¥þ¡þ¿ BpEF>{O"$ He goes to the workplace.
ˆÅþ¡þþÄ¥þ¡þŸþà ì{W"O"#/œþ¹£·þ:/¬þ¨þÄ·þ: ›þ£þ: ¬þ¹›·þ | There are men all around the
workplace.
‚−¿ ¸½¨þ¿ ¹¨þ›þþ ›þ þú¨þþ¹Ÿþ | I cannot live without God.
šþ¹›þˆ ŸþÃ íW"Y"O"# Y"pE"@¡p# ¬þ¹›·þ | There are beggars on both sides of the rich
man.

A) Translate.
1. Madhava is a gardener.
2. He goes to the garden.
3. There are trees all around the garden.
4. There are flowers and fruits all around the garden too.
5. Madhava goes towards the house.
6. There are trees on either side of the house.
7. Damodara is a student.
8. He is going towards the school.
9. There are boys on all sides of the school.
10. There are teachers on all sides of the school.
11. He looks at the teachers and the students.
12. Mallapur is a village.
13. There are two gardens on either side of Mallapur.
14. There are trees , flowers and men on all sides of Mallapur.
15. I see the beggar.
16. A beggar is there.
17. He desires wealth.
18. I am going towards the beggar.
19. Two bad men are walking towards the two good men.
20.The two bad men trouble the two good men.
21. Suresh is a devotee.
22.He goes to the temple.
23.The temple has gardens on all four sides.
24.The temple has water on both sides.
25.Suresh enters the water.

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26.He swims.
27.Suresh enters the temple.
28.He walks towards the Lord.
29.He does namaskaar to the Lord.
30.There is water on both sides of the house.
31. There are trees on all four sides of the house.
32.The fishes and the tortoises cannot live without the water.
33.The birds cannot live without the sky and the trees.
34.I cannot live without food and water.
35.You are a devotee.
36.You cannot live without God.
37.The two of you are rich men.
38.The two of you cannot live without wealth.

B)Choose the correct word from the brackets

• -------- ( £þŸþ: , £þŸþþ:, £þŸþ¿ ) ¹¨þ›þþ ¥þâŸþµþ: ›þ ---------( G"r\"{O", G"r\"p{X",
G"r\"P"#)|
• ------- (Ÿþ−½ªþþ›þà , Ÿþ−½ªþ:, Ÿþ−½ªþ¿, ) ----------( ¨þ¼âþþ›þà ¨þ¼âþþ:) œþª¡þ¹·þ |
• ------- (¹¨þÔþþ¥þ¡þ: ¹¨þÔþþ¥þ¡þþ: ¹¨þÔþþ¥þ¡þŸþà ) œþ¹£·þ:------- (¨þ¼âþ¿ ¨þ¼âþù ¨þ¼âþ:) ¬·þ:|
C) Correct these sentences.(Clue: Pick the verb first and then the subject)
£þŸþþ: ¹¨þÔþþ¥þ¡þ: BpEF>{O"$ ¨þþ›þ£¿ ûÅ¥þþ¹›þ ‰þþ¸¹·þ |
ˆ¼Å«µþ: íW"Y"O"# W"×O"p# _"[SO"$ G"“z ¹¨þ›þþ Ÿþ·¬¡þþ›þà ·þ£¹›·þ |
¹¨þÔþþ¥þ¡þ: T"ø{O" ì`z BpEF>p\"#$ „Ôþþ›þ: ì{W"O"# ¨þ¼âþ: ¬þ¹›·þ|

D) Identify the šþþ·é and its œÏ˜þŸþ œé²«þ ‡ˆÅ¨þ þ›þ verb form for each of the
following. One has been done for you.
Read = œþÚà ( œþÚ¹·þ)
Write, Speak, Eat, Go, Be, Walk, Namaskaar, Want. Touch.

*************
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Lesson 11 B. Answers to Lesson 11 A.

Translated.
1. Madhava is a gardener. Ÿþþšþ¨þ: Ÿþþ¥þþˆÅþ£: ‚¹¬·þ |
2. He goes to the garden. ¬þ: „Ôþþ›þ¿ BpEF>{O"$
3. There are trees all around the garden. „Ôþþ›þŸþÃì{W"O"#/ œþ¹£·þ:/ ¬þ¨þÄ·þ: ¨þ¼âþþ: ¬þ¹›·þ|
4. There are flowers and fruits all around the garden too. „Ôþþ›þŸþà ì{W"O"#/ œþ¹£·þ:/
¬þ¨þÄ·þ: œé«œþþ¹µþ ûÅ¥þþ¹›þ ‚¹œþ ¬þ¹›·þ |
5. Madhava goes towards the house. Ÿþþšþ¨þ: Šþ¼−¿ T"ø{O" BpEF>{O"$
6. There are trees on either side of the house. Šþ¼−Ÿþà íW"Y"O"# ¨þ¼âþþ: ¬þ¹›·þ|
7. Damodara is a student. ¸þŸþø¸£: ¹ªþ«¡þ:/ F>pe"# ‚¹¬·þ |
8. He is going towards the school. ¬þ: ¹¨þÔþþ¥þ¡þ¿ T"ø{O" BpEF>{O"$
9. There are boys on all sides of the school.¹¨þÔþþ¥þ¡þŸþà ì{W"O"#/ œþ¹£·þ:/ ¬þ¨þÄ·þ: V"p“@¡p# ¬þ¹›·þ|
10. There are teachers on all sides of the school. ¹¨þÔþþ¥þ¡þŸþà ì{W"O"#/ T"qZO"#/_"\"êO"# ‚š¡þþœþˆÅþ:
_"[SO"$
11. He looks at the teachers and the students. ¬þ: ‚š¡þþœþˆÅþ›þà F>p°þþ›þà E" œþª¡þ¹·þ |
12. Mallapur is a village. Ÿþ¥¥þþœé£: ŠÏþŸþ: ‚¹¬·þ |
13. There are two gardens on either side of Mallapur. Ÿþ¥¥þþœé£Ÿþà íW"Y"O"# „Ôþþ›ø ¬·þ:|
14. There are trees , flowers and men on all sides of Mallapur.Ÿþ¥¥þþœé£Ÿþà ì{W"O"#/ œþ¹£·þ:/
_"\"êO"# ¨þ¼âþþ: œé«œþþ¹µþ ›þ£þ: E" ¬þ¹›·þ|
15. I see the beggar. ‚−¿ Y"pE"@z¡ œþª¡þþ¹Ÿþ |
16. A beggar is there. Y"pE"@¡# O"e" ì[_O"$
17. He desires wealth. ¬þ: šþ›þŸþÃ òEF>{O"$
18. I am going towards the beggar. ‚−¿ Y"pE"@z¡ T"ø{O" BpEF>p{X"$
19. Two bad men are walking towards the two good men. QlG"êS"pv _"GG"S"pvT"ø{O" BpEF>O"#$
20.The two bad men trouble the two good men. QlG"êS"pv _"GG"S"pv ·é¸·þ: |
21. Suresh is a devotee. ¬é£½ªþ: W"Æ·þ: ‚¹¬·þ|
22.He goes to the temple. ¬þ: Ÿþ¹›¸£¿ BpEF>{O"$
23.The temple has gardens on all four sides. Ÿþ¹›¸£Ÿþà ì{W"O"#/ œþ¹£·þ:/¬þ¨þÄ·þ: „Ôþþ›þþ¹›þ ¬þ¹›·þ|
24.The temple has water on both sides. Ÿþ¹›¸£Ÿþà íW"Y"O"# G"“X"o ‚¹¬·þ |
25.Suresh enters the water. ¬é£½ªþ: G"“z ¹¨þªþ¹·þ |
26.He swims. ¬þ: ·þ£¹·þ |
27.Suresh enters the temple. ¬é£½ªþ: Ÿþ¹›¸£¿ ¹¨þªþ¹·þ|
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28.He walks towards the Lord. ¬þ: ¸½¨þ¿ T"ø{O" BpEF>{O"$

29.He does namaskaar to the Lord. ¬þ: ¸½¨þ¿ ›þŸþ¹·þ|
30.There is water on both sides of the house. Šþ¼−ŸþÃíW"Y"O"# G"“X"o ì[_O"$
31. There are trees on all four sides of the house. Šþ¼−Ÿþà ì{W"O"# / œþ¹£·þ: / ¬þ¨þÄ·þ: ¨þ¼âþþ:
¬þ¹›·þ |
32.The fishes and the tortoises cannot live without the water. X"O_Y"p# @t¡X"pê# E" G"“z
¹¨þ›þþ ›þ G"r\"[SO"$
33.The birds cannot live without the sky and the trees. ‰þŠþþ: ‚þˆÅþªþ¿ ¨þ¼âþþ›þà þ ¹¨þ›þþ
›þ G"r\"[SO"$
34.I cannot live without food and water. ‚−ŸþÃ ‚››þ¿ G"“z E" {\"S"p S" G"r\"p{X"$
35.You are a devotee. ·¨þ¿
W"×O"# ‚¹¬þ |
36.You cannot live without God. O\"z Qu\"z ¹¨þ›þþ ›þ G"r\"{_"$
37.The two of you are rich men. ¡é¨þþ¿ šþ¹›þˆÅù ¬˜þ:|
38.The two of you cannot live without wealth. ¡é¨þþ¿ šþ›þ¿ ¹¨þ›þþ ›þ G"r\"P"#$
B)Correct word chosen from the brackets
• £þŸþ¿ ( £þŸþ: , £þŸþþ:, £þŸþ¿ ) ¹¨þ›þþ ¥þâŸþµþ: ›þ G"r\"{O" (G"r\"{O", G"r\"p{X",G"r\"P"#)|
• Ÿþ−½ªþ: (Ÿþ−½ªþþ›þà , Ÿþ−½ªþ:, Ÿþ−½ªþ¿, ) ¨þ¼âþþ›þà ( ¨þ¼âþþ›þà ¨þ¼âþþ:) œþª¡þ¹·þ |
• ¹¨þÔþþ¥þ¡þ¿ (¹¨þÔþþ¥þ¡þ: ¹¨þÔþþ¥þ¡þþ: ¹¨þÔþþ¥þ¡þŸþà ) œþ¹£·þ: ¨þ¼âþù (¨þ¼âþ¿ ¨þ¼âþù ¨þ¼âþ:) ¬·þ:|
Note the correct form of ¹¨þÔþþ¥þ¡þ used...an anuswar to match consonant
after it.
C) Corrected sentences.( The verb picked first and then the subject)
£þŸþþ: ¹¨þÔþþ¥þ¡þ: BpEF>{O"$ £þŸþ: ¹¨þÔþþ¥þ¡þ¿ BpEF>{O"$
¨þþ›þ£¿ ûÅ¥þþ¹›þ ‰þþ¸¹·þ | ¨þþ›þ£: ûÅ¥þþ¹›þ ‰þþ¸¹·þ|
ˆ¼Å«µþ: íW"Y"O"# W"×O"# ¬þ¹›·þ | ˆ¼Å«µþŸþà íW"Y"O"# W"Æ·þþ: ¬þ¹›·þ|
G"“z ¹¨þ›þþ Ÿþ·¬¡þþ›þà ·þ£¹›·þ | G"“z ¹¨þ›þþ Ÿþ·¬¡þþ: ›þ ·þ£¹›·þ |
¹¨þÔþþ¥þ¡þ: T"ø{O" ì`z BpEF>p\"#$ {\"üp“Y"z T"ø{O" ìp\"pz BpEF>p\"#$
„Ôþþ›þ: ì{W"O"# ¨þ¼âþ: ¬þ¹›·þ| „Ôþþ›þŸþà ì{W"O"# ¨þ¼âþþ: ¬þ¹›·þ|

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D) Identify the šþþ·é and its œÏ˜þŸþœé²«þ ï@¡\"E"S" verb form for each of the
following.
Read = œþÚà ( œþÚ¹·þ)
Write = ¹¥þ‰þà ( ¹¥þ‰þ¹·þ ) Speak = ¨þ¸Ã ( ¨þ¸¹·þ ) Eat = ‰þþ¸Ã ( ‰þþ¸¹·þ )
Go = ŠþŸþà (BpEF>{O") Be = ‚¬þà ( ‚¹¬·þ ) Walk= E"“o (E"“{O")

Namaskaar = ›þŸþà ( ›þŸþ¹·þ ) Want = ƒ«þà (òEF>{O") Touch= ¬œþ¼ªþà ( ¬œþ¼ªþ¹·þ )

**************

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Lesson 12. Mala makes her entry.

It gives me great pleasure to introduce you to Mala. Ram's been on the website
for some time now and Vana has already made its presence felt. Time now that
Mala be shown how much we have been waiting for her to arrive. Mala ‚þˆÅþ£þ›·þ
¬°þú. is the standard word we use to decline‚þˆÅþ£þ›·þ ¬°þú. words. âþŸþþ
forgiveness, “GG"p shame, V"p{“@¡p girl, ˆÅ›¡þþ girl, ›þþ¹¬þˆÅþ nose, ¹ªþ¥þþ stone,

ªþþ¹ÙˆÅþ sari are examples of ìp@¡pZpSO" ¬°þú. words.

Interesting Fact:
There are no ì@¡pZpSO" ¬°þú. words in Sanskrit. So how would one decline
Jasminder of the 'Bend it like Beckham' fame? Or for that matter lovely modern
feminine names like Shireen, Suman, Sonal, Charlotte, Posh, Venus or Neelam ? Ah!
But don't we have solutions to every problem!! If you want to be grammatically
correct, simply add the word 'Ÿþ−ø¸¡þþ ì@¡pZpSO" name if the
Madam ' to the

lady you desire to speak about is a grown-up, or the word ' ˆÅ›¡þþ/ V"p{“@¡p girl' if

it's a little lady that you are referring to. These words convert the ì@¡pZpSO"

name into an ìp@¡pZpSO"one and are now ready to be declined like Ÿþþ¥þþ | Simple.

Rules remain the same...œÏo ¹¨þo subject, ¹×o¹¨þo object.

Ÿþþ¥þþ ( name of a girl/ a garland) ìp@¡pZpSO" ¬°þúo

¹¨þW"¹Æ·þ ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"

œÏ0 Ÿþþ¥þþ Ÿþþ¥ø Ÿþþ¥þþ:
¹×0 Ÿþþ¥þþŸþÃ Ÿþþ¥ø Ÿþþ¥þþ:

So shall we move onto our exercises In lesson 12 A?

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Lesson 12 A. Exercising with Jane-FondA!

Nouns/ Pronouns Verbs General Avyayas.

V"p{“@¡p girl „œþ+¹¨þªþà („œþ¹¨þªþ¹·þ ) ƒ·þ: from here

ˆÅ›¡þþ girl to sit.

œþþÚªþþ¥þþ school ¬þ¸Ã (¬þú¸¹·þ ) to sit ·þ·þ: from there

ìG"p she goat

¬þþ She ¬˜þþ ({O"Î>{O") ¡þ·þ: from whence

G"S" person M stand/wait

{E"e"T"J>Bpw` cinema N ‚þ+ŠþŸþà (ìpBpEF>{O") ˆºÅ·þ: from where?

„œþþ−þ£Šþ¼− restaurant/ come.

eatery N
¹¨þÔþþ knowledge ZE"o (ZE"Y"{O")to make. ƒ¹·þ Thus / so

¥þ·þþ creeper/ name of ›þ¼·þÃ ( ›þ¼·¡þ¹·þ ) to T"ZSO"s/{@¡SO"s but

a girl. dance
ÇÅúÛþ game/play {E"SO"o({E"SO"Y"{O") to
‚š¡þþ¹œþˆÅþ teacher think
(Of course a woman!)

Be one of those ideal students and revise all the previous lessons, won't you? It's
absolutely necessary if you want to do today's exercise without tripping up. i'd
rather you don't think me a monster.
A) Translate.
1. I am studying.
2. Sarika and Ganesh are also studying.
3. We look at the books.
4. We think, "Where does knowledge come from?"
5. Sarika says, "Knowledge comes from here! " ...thus.
6. We all laugh.
7. Anubhav is walking towards the temple.
8. He sees a she goat.
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9. The she goat is eating leaves.

10. She looks at the people around the temple.
11. She waits there.
12. Mala walks towards the she goat.
13. She touches the she goat.
14. The she goat and Mala sit on both sides of the temple.
15. Where does the girl come from?
16. The girl comes from there.
17. From whence the girl comes, from there the boy also comes. (I realize the
sentence sounds ludicrous, so how about a Hindi translation? G"−Ü ¬ø
¥þÛˆÅú ìpO"r −¾, ¨þ−Ü ¬ø ¥þÛˆÅþ W"r ‚þ·þþ −¾ )
18. The boy and the girl go to the garden.
19. The girl falls.
20.She sits down.
21. The boy also sits down.
22.The boy speaks but the girl does not speak.
23.The gardener is looking at the garden.
24.He touches the flowers.
25.He makes a garland.
26.He makes two garlands.
27.Now he makes many garlands.
28.The two girls are dancing.
29.Lata is dancing .
30.Sharda is waiting and looking at Lata.
31. Now Sharda is dancing.
32.But Lata is not looking at Sharada.
33.She is looking at the sky.
34.Radha wants food.
35.She wants water too.
36.She goes to the restaurant.
37.She sees two birds there.
38.They are eating a meal too.
39.Radha now does not wait there.
40.She goes home.
41. There she eats food and drinks water.
42.There are creepers all around the garden.
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43.I see the creepers.

44.Mala says ," You see the creepers. But I see the flowers too"
45.Then we both see the creepers and flowers.

B) Form the complete verb tables in the present tense for all the verbs in today's
lesson.

C) Revise all the verbs and the avyayas in the lessons done so far.

Quite a bit of homework!

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Lesson 12 B) Answers to Lesson 12 A)

1. I am studying. ‚−¿ œþÚþ¹Ÿþ |
2. Sarika and Ganesh are also studying. ¬þþ¹£ˆÅþ Šþµøªþ: ‚¹œþ T"K>O"#$
3. We look at the books. ¨þ¡þ¿ T"s_O"@¡p{S" œþª¡þþŸþ: |
4. We think, "Where does knowledge come from?" ¨þ¡þ¿ {E"SO"Y"pX"#,"¹¨þÔþþ @s¡O"# ìpBpEF>{O" ?"
5. Sarika says, "Knowledge comes from here! " ...thus. ¬þþ¹£ˆÅþ ¨þ¸¹·þ ," ¹¨þÔþþ ƒ·þ: ìpBpEF>{O" ,"
ƒ¹·þ |
6. We all laugh. ¨þ¡þ¿ −¬þþŸþ: |
7. Anubhav is walking towards the temple. ìS"sW"\"# X"[SQZz T"ø{O" BpEF>{O"|
8. He sees a goat. ¬þ: ìG"pz œþª¡þ¹·þ |
9. The goat is eating leaves. ìG"p œþ°þþ¹µþ ‰þþ¸¹·þ |
10. She looks at the people around the temple. ¬þþ Ÿþ¹›¸£Ÿþà ì{W"O"# G"S"pS"o œþª¡þ¹·þ |
11. She waits there. ¬þþ ·þ°þ ¹·þ«Ú¹·þ |
12. Mala walks towards the goat. Ÿþþ¥þþ ìG"pz T"ø{O" BpEF>{O"$
13. She touches the goat. ¬þþ ìG"pz ¬œþ¼ªþ¹·þ |
14. The goat and Mala sit on both sides of the temple. ìG"p X"p“p E" X"[SQZX"o íW"Y"O"# „œþ¹¨þªþ·þ:
/ ¬þú¸·þ: |
15. Where does the girl come from? V"p{“@¡p/@¡SY"p @s¡O"# ìpBpEF>{O" ?
16. The girl comes from there. V"p{“@¡p O"O"# ìpBpEF>{O"$
17. From whence the girl comes, from there the boy also comes. Y"O"# V"p{“@¡p ìpBpEF>{O",
O"O"# V"p“@¡# ì{T" ìpBpEF>{O" |
18. The boy and the girl go to the garden. V"p“@¡# V"p{“@¡p E" íüpS"z BpEF>O"#$
19. The girl falls. V"p{“@¡p T"O"{O"$
20.She sits down. ¬þþ „œþ¹¨þªþ¹·þ / ¬þú¸¹·þ |
21. The boy also sits down. V"p“@¡# ‚¹œþ ¬þú¸¹·þ |
22.The boy speaks the girl but does not speak. V"p“@¡# \"Q{O" T"ZSO"s V"p{“@¡p ›þ ¨þ¸¹·þ|
23.The gardener is looking at the garden. Ÿþþ¥þþˆÅþ£: „Ôþþ›þ¿ œþª¡þ¹·þ |
24.He touches the flowers. ¬þ: œé«œþþ¹µþ ¬œþ¼ªþ¹·þ |
25.He makes a garland. ¬þ: Ÿþþ¥þþ¿ ZE"Y"{O"$
26.He makes two garlands. ¬þ: Ÿþþ¥ø ZE"Y"{O" |
27.Now he makes many garlands. ‚šé›þþ ¬þ: Ÿþþ¥þþ: ZE"Y"{O" |
28.The two girls are dancing. ˆÅ›¡ø S"wOY"O"# |
29.Lata is dancing . ¥þ·þþ ›þ¼·¡þ¹·þ |
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30.Sharda is waiting and looking at Lata. ðppZQp {O"Î>{O" “O"pz T"ðY"{O" E"$
31. Now Sharda is dancing. ƒ¸þ›þì ªþþ£¸þ ›þ¼·¡þ¹·þ |
32.But Lata is not looking at Sharada. {@¡SO"s “O"p ðppZQpz S" T"ðY"{O"$
33.She is looking at the sky. ¬þþ ‚þˆÅþªþ¿ T"ðY"{O"$
34.Radha wants food. ZpR"p W"puG"S"X"o òEF>{O"$
35.She wants water too. _"p G"“X"o ì{T" òEF>{O"|
36.She goes to the restaurant. ¬þþ „œþþ−þ£Šþ¼−¿ BpEF>{O" |
37.She sees two birds there. ·þ°þ ¬þþ ‰þŠþù œþª¡þ¹·þ |
38.They are eating a meal too. O"pv ì{T" W"puG"S"z A"pQO"# |
39.Radha now does not wait there. £þšþþ ‚šé›þþ ·þ°þ ›þ ¹·þ«Ú¹·þ|
40.She goes home. ¬þþ Šþ¼−¿ BpEF>{O" |
41. There she eats food and drinks water. O"e" _"p W"puG"S"o A"pQ{O" G"“z {T"V"{O" E"|
42.There are creepers all around the garden. „Ôþþ›þ¿ œþ¹£·þ: ¥þ·þþ: ¬þ¹›·þ |
43.I see the creepers. ‚−¿ ¥þ·þþ: œþª¡þþ¹Ÿþ |
44.Mala says ," You see the creepers. But I see the flowers too."
Ÿþþ¥þþ ¨þ¸¹·þ ," ·¨þ¿ ¥þ·þþ: œþª¡þ¹¬þ | œþ£›·é ‚−¿ œé«œþþ¹µþ ‚¹œþ œþª¡þþ¹Ÿþ |"
45. Then we both see the creepers and flowers. O"Qp ìp\"pz “O"p# T"s^T"p{Np E" T"ðY"p\"# |
You will not require answers for B), and C) . You shouldn't have a problem with
those. Till next week!
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Lesson 13. Welcome Trutiya!

‚−¿ Ÿþø¸ˆ¿Å ‰þþ¸þ¹Ÿþ | Great. With what do i eat that delicious, mouthwatering,
modak that has the ability to help me put on an extra kilo in a single bite? With my
mouth. Ÿé‰þ½›þ | ‚−¿ Ÿé‰ø›þ Ÿþø¸ˆ¿Å ‰þþ¸þ¹Ÿþ | ‚−¿ Ÿé‰ø›þ ¨þ¸þ¹Ÿþ | ‚−¿ Ÿé‰ø›þ
‰þþ¸þ¹Ÿþ ¨þ¸þ¹Ÿþ þ | i eat and speak with my mouth.
‚−¿ −¬·ø›þ ¹¥þ‰þþ¹Ÿþ ‚þ¹¥þ‰þþ¹Ÿþ ‰þþ¸þ¹Ÿþ þ | i write, draw and eat with my
hand.
It's time that the ·þ¼·þú¡þþ ¹¨þW"¹Æ·þ be placed
Before us now that we are faced
With sentences that need to explain with what
part of my anatomy i hold that oversized pot.
−¬·ø›þ you say. i don't agree.
That pot is just too heavy for me.
−¬·þþW¡þþŸþÃ is the word i seek
At the vibhakti table, let's take a peek.
Plurals dear, you shall fret not.
Just two hands, are all i've got.
But i have fingers and i have toes.
There's much that i can do with those.
With arrows i fight, with friends i play.
Let's learn the ·þ¼·þú¡þþ ¹¨þW"¹Æ·þ today.
First the vibhakti table for quick reference..
£þŸþ ì@¡pZpSO" œé¿ o
{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
·þ¼·þú¡þþ by, with £þŸøµþ £þŸþþW¡þþŸþÃ £þŸþ¾:

¨þ›þ ( forest) ‚ˆÅþ£þ›·þ ›þœé¿0

{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
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·þ¼·þú¡þþ by, with ¨þ›ø›þ ¨þ›þþW¡þþŸþÃ ¨þ›ù:

Enlightenment!
From the third vibhakti onwards, the ì@¡pZpSO" T"s0 and the ì@¡pZpSO" ›þœé¿0 are
rhymed and declined in the same manner! Hallelujah!!

Ÿþþ¥þþ ( name of a girl/ a garland) ìp@¡pZpSO" ¬°þú0

¹¨þWþ¹Æ·þ ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
·þ¼·þú¡þþ by, with Ÿþþ¥þ¡þþ Ÿþþ¥þþW¡þþŸþÃ Ÿþþ¥þþ¹W":

Back to our newest concept....

ˆÅµþÄ ear, is a œé¿0 word.‚−¿ ˆÅµøÄ›þ ‚þˆÅµþÄ¡þþ¹Ÿþ | Oh dear ! It seems as if only
one of my ears has the capacity to hear. Poor me.
‚−¿ @¡NppêWY"pz ‚þˆÅµþÄ¡þþ¹Ÿþ | i listen with my two ears. ( what would you say if

you were Ravana?! ) The word for eye is ›ø°þ | ›ø°þ is ›þœé¿0| ‚−¿ ›ø°øµþ œþª¡þþ¹Ÿþ |
It is obvious that i'm winking, unless i am blind in one eye.‚−¿ ›ø°þþW¡þþ¿ œþª¡þþ¹Ÿþ

There we have it. i see with my two eyes. As for my nose, it is feminine..›þþ¹¬þˆÅþ |
‚−¿ ›þþ¹¬þˆÅ¡þþ {G"‹Ïþ¹Ÿþ | £þ¨þµþ: ›þþ¹¬þˆÅþ{W"# {G"C"ø{O"|
Recall of Concept
Do you recall the concept introduced in Lesson 10. Neuter words to the rescue?
Refer to it first before moving ahead.
In the ·þ¼·þú¡þþ ¹¨þW"¹Æ·þ , we have

£þŸøµþ , ƒÄæþ£½µþ, ¬ê¡øĵþ, ¹ªþ«¡øµþ etc...BUT ¸½¨ø›þ,G"›þˆ½Å›þ, V"p¥þˆ½Å›þ,¹ªþ¨ø›þ etc.

The exact rule to follow as to when ›þÃ changes to µþÃ is a whole lesson by itself.
Therefore, for the moment, the rule we follow is "Go by ease of expression."
Change the ›þÃ into µþÃ in declined words if you can say the declined word
without your tongue turning cartwheels. Feel free to make mistakes at this stage.
The idea is to understand HOW the trutiya vibhakti is used. Once i teach you the
›þÃ to µþÃ rule, then i will expect accuracy in spelling.
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Are you familiar with the ¹ªþ¨þˆÅ¨þEþŸþà ? Towards the end, there are these

wonderful examples of the ·þ¼·þú¡þþ ¹¨þW"¹Æ·þ | The verb forms in the prayer, are
those forms that show a request or an order and have not yet been introduced to
you. But the general meaning is clear. Just concentrate on the ·þ¼·þú¡þþ ¹¨þWþ¹Æ·þ
forms of the noun shown in blue.
The sadhaka asks of the Lord to do the following to his enemies ( pretty
aggressively too as suggested by using each verb twice!)
...¹°þªê¥ø›þ ¹¨þ¸þ£¡þ ¹¨þ¸þ£¡þ With the Trishul, tear asunder
ˆºÅÚþ£½µþ {W"¹›šþ {W"¹›šþ With the axe, chop/destroy/split

A"Do>BpuS" {F>[SR" {F>[SR" With the sword cut off/ amputate

A"J>\"pDo>uS" ¹¨þœþø˜þ¡þ ¹¨þœþø˜þ¡þ A"J>\"pŒ, is the club or staff with a

skull on top. It is a weapon that Shiva carries. With the staff, smash
(ŸþŸþ œþþœþ¿ ªþøšþ¡þ ªþøšþ¡þ) ( cleanse me of my sins)
Ÿé¬þ¥ø›þ ¹›þ«œø«þ¡þ ¹›þ«œø«þ¡þ With the pestle, grind into powder
V"pNpv# ¬þ¿·þþÛ¡þ ¬þ¿·þþÛ¡þ... With arrows, hit
i wouldn't be in that enemies' shoes ( or whatever they used in those days) for the
world.
Please memorize the first three vibhaktis of the three genders . Also do not miss
"Supplement 5 " which gives you the entire vibhakti tables for £þŸþ, ¸½¨þ, ¨þ›þ and
Ÿþþ¥þþ | Use ¸½¨þ ì@¡pZpSO" œé¿ o as your standard word for words without £Ã and «þÃ

| Time now for exercises and new words and verbs. Move on to Lesson 13 A.

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Lesson 13 A . Exercises with the ·þ¼·þú¡þþ ¹¨þW"¹Æ·þ |

Nouns Verbs Avyayas for the
·þ¼·þú¡þþ ¹¨þW"¹Æ·þ |
V"þµþ arrow M E"s£Ã (E"puZY"{O" ) steal ¬þ−/¬þþšþÄŸþà /¬þþˆÅŸþà /
¨þ¬°þ clothing N ¹âþœþà ( ¹âþœþ¹·þ ) throw ¬þŸþŸþà with

¡éÖ battle/war N W"âþà (W"âþ¡þ¹·þ ) eat ¹¨þ›þþ without

W"p«þµþ speech N ·þÛÃ (·þþÛ¡þ¹·þ )

beat/hit
¨þ¥ˆÅ¥þ Clothing worn ‚þ+ˆÅµþÄà (ìp@¡NpêY"{O")
by ascetics made of hear
the bark of trees. M/ N
W"øŸþà (W"øŸþ¹·þ /W"øpŸ¡þ¹·þ )
Ÿþ›þø£˜þ Daydream M
to wander or stroll.
¨þ¼Ö old man M šþ¼ ( šþþ£¡þ¹·þ ) wear.
ýŸþ hard-work. M šþ¼ ( šþ£¹·þ ) hold
−¬·þ hand M
œþþ¸ foot/leg M
‚æþ horse M
¸µÛ stick M
›ø°þ eye N
ˆÅµþÄ ear M
Note: šþ¼ šþþ·é , when conjugated differently, has two different meanings.
¹¨þ›þþ (without) goes with the second, third and the fifth vibhakti.
1. ‚−¿ £þŸøµþ ¬þ− ¹¨þÔþþ¥þ¡þ¿ BpEF>p{X" | I go to school with Ram.

2. ‚−¿ £þŸøµþ ¹¨þ›þþ ¹¨þÔþþ¥þ¡þ¿ ›þ BpEF>p{X"| I do not go to school without Ram.

Languages are unique...try translate some sentences of one language into
another and we land up with preposterous statements. These two sentences are
an example. ¬þ− means "with" ...but is used specifically with the trutiya vibhakti
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when you wish to say "with someone. ( as in a person)" So translated it becomes

"with with someone."
Therefore Ÿþþ¥þ¡þþ ¬þ−, ¸½¨ø›þ ¬þ−, £þšþ¡þþ ¬þ−, ¹ªþ«¡øµþ ¬þ− etc.
If you say ‚−¿ ˆÅ›¸ºˆ½Å›þ ÇÅúÛþ¹Ÿþ, you mean that you are playing with a ball. If
you say ‚−¿ ˆÅ›¸ºˆ½Å›þ ¬þ− ÇÅúÛþ¹Ÿþ, the idea that you convey is you and the ball
are pals and the two of you are playing together while you talk and laugh and fight
and do whatever kids do when they play. (Hope the difference comes through
clearly.)
£þŸøµþ ¹¨þ›þþ translated is "with Rama without"...ridiculous in English, but accurate
in Sanskrit. Also accurate is £þŸþ¿ ¹¨þ›þþ |
3. £þŸþ: ƒÄæþ£½µþ ¬þ− (¬þþšþÄ¿ ¨þþ ¬þþˆÅ¿ ¨þþ ¬þŸþ¿ ¨þþ )‰ø¥þ¹·þ | Ram is playing with
Ishwar.(You can choose any one of the four. i personally prefer ¬þ− | But i
keep the rest in mind so that i recognize them when they do crop up in
texts.)
4. £þŸþ: ƒÄæþ£: E" ‰þ½¥þ·þ:| Ram and Ishwar are playing. ( Do you see how the
two sentences are different? In sentence 2. , since Ram is playing with
Ishwar, Ishwar falls into the ·þ¼o¹¨þo and Ram becomes the
subject...therefore the verb has to be‰ø¥þ¹·þ | In sentence 3, we have
two subjects therefore the verb has to be ‰þ½¥þ·þ:|)
A. Translate (Sometimes, the verb is not stated. It has to be inferred.)

V"pµø›þ ¡éÖ¿ ›þ O"s W"p^"NpuS" ±þþ›ø›þ ¬þþšé: ›þ

O"s ¨þ¥ˆÅ¥ø›þ |
£˜ø›þ ¡þþ°þþ ›þ Ÿþ›þø£˜ø›þ ýŸøµþ ¹¨þÔþþ ›þ O"s T"s_O"@u¡S" ||
·é means "but". In most cases it is used as a filler to help keep the metre of the
poetic line intact. Other such fillers are ¹− , E" , ¨þþ, ¨ù |
B. Choose the correct word from those given in the bracket.

• Ÿþ−½ªþ: ________ ¹¥þ‰þ¹·þ | ( −¬·þ¿ , −¬·þ: , −¬·ø›þ )

• G"›þˆÅ:_________( Ÿþø¸ˆ¾Å:, Ÿþø¸ˆÅþ: , Ÿþø¸ˆÅù ) _____( Ÿé‰þþW¡þþ¿ ,
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Ÿé‰ø›þ, Ÿé‰ù: )__________( ‰þþ¸·þ: , ‰þþ¸¹›·þ , ‰þþ¸¹·þ ) |

• _____( ¬é£½ªþþW¡þþŸþà , ¬é£½ªþ¿, ¬é£½ªþ: ) _____(œé«œù: , œé«œø, œé«œøµþ ) _____
( œþª¡þþ¹Ÿþ , œþª¡þ·þ: , œþª¡þ¹·þ )|

C. Correct the following sentences.

E"uO"S"z ¬þ− _"{E"S"z BpEF>p{X" | ‚−¿ ¹¨þÔþþ¥ù: BpEF>{O"|
‚æþ: œþþ¸þW¡þþ¿ šþþ¨þ{O" | ¬þ: ˆÅ›¸ºˆÅ: ¬þ− ‰ø¥þ¹·þ |

D. Translate.
1. There goes the old man.
2. He is walking.
3. He is walking with a stick.
4. You see the old man.
5. You see the old man with one eye.
6. Now you see the old man with two eyes.
7. Here are clothes.
8. I hold the clothes with my hand.
9. I wear the clothes.
10. Amar is a man.
11. He is running.
12. He runs with two legs.
13. He is running towards Ramesh.
14. Now Amar and Ramesh are running towards the garden .
15. The two of you are writing.
16. The two of you are writing with your two hands.
17. Shiv is walking with Geeta, Surekha and Madhav.
18. The teacher is strolling with the student.
19. They see a boy.
20.He is playing with a stick.
21. Shyam is playing with a ball.
22.Raghava is playing with a stick and a ball.
23.The thief is stealing the wealth with his hands.
24.The father is beating the thief with a stick.
25.The thief throws the wealth.
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26.The thief is running with his legs.

27.The father is also running with his legs .
28.He throws the stick, holds the thief with his hand and beats the thief with
his hands.
29.The father holds the wealth and stick with his hands and goes home.

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Lesson 13 B. Answers to Lesson 13 A

1. Translated
V"pµø›þ ¡éÖ¿ ›þ O"s W"p^"NpuS" ±þþ›ø›þ ¬þþšé: ›þ
O"s ¨þ¥ˆÅ¥ø›þ |
£˜ø›þ ¡þþ°þþ ›þ Ÿþ›þø£˜ø›þ ýŸøµþ ¹¨þÔþþ ›þ O"s T"s_O"@u¡S" ||
A war (is fought) with an arrow, not (just by) talking about it.
A Sadhu( is considered to be a sadhu) not by the clothes ( he wears) but by the
knowledge ( he possesses).
With a chariot (does) travel take place, not by daydreaming( about it)
With hard work(comes) knowledge not( just) by (possessing)a book.
2. The correct word chosen
• Ÿþ−½ªþ: −¬·ø›þ ¹¥þ‰þ¹·þ |
• G"S"@¡# Ÿþø¸ˆÅù Ÿé‰ø›þ A"pQ{O" |
• ¬é£½ªþ: œé«œø œþª¡þ¹·þ |
3. Corrected
• E"uO"S"z ¬þ− _"{E"S"z BpEF>p{X"$ E"uO"S"uS" _"` _"{E"S"# BpEF>{O" / E"uO"S"uS" _"`
ì`z BpEF>p{X" depending upon whether you picked the verb or the subject
first. Both correct.
• ‚−¿ ¹¨þÔþþ¥ù: BpEF>{O" | ‚−¿ ¹¨þÔþþ¥þ¡þ¿ BpEF>p{X" |
• ‚æþ: œþþ¸þW¡þþ¿ šþþ¨þ¹·þ | ‚æþ: œþþ¸¾: šþþ¨þ¹·þ |
• ¬þ: ˆÅ›¸ºˆÅ: ¬þ− ‰ø¥þ¹·þ | ¬þ: ˆÅ›¸ºˆ½Å›þ A"u“{O"$
4. Translated.
1. There goes the old man. ¨þ¼Ö: O"e" BpEF>{O" |
2. He is walking. ¬þ: E"“{O" |
3. He is walking with a stick. ¬þ: ¸µÛ½›þ E"“{O" |
4. You see the old man. ·¨þ¿ ¨þ¼Ö¿ œþª¡þ¹¬þ |
5. You see the old man with one eye. ·¨þ¿ ›ø°øµþ ¨þ¼Ö¿ œþª¡þ¹¬þ |
6. Now you see the old man with two eyes .‚šé›þþ ·¨þ¿ ›ø°þþW¡þþ¿ ¨þ¼Ö¿ œþª¡þ¹¬þ |
7. Here are clothes. ‚°þ ¨þ¬°þþ¹µþ ¬þ¹›·þ |
8. I hold the clothes with my hand. ‚−¿ ¨þ¬°þþ¹µþ −¬·ø›þ šþ£þ¹Ÿþ |
9. I wear the clothes. ‚−¿ ¨þ¬°þþ¹µþ šþþ£¡þþ¹Ÿþ |

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 Step by Step Sanskrit Learning Programme – Month 2

10. Amar is a man. ‚Ÿþ£: ›þ£: ‚¹¬·þ |

11. He is running. ¬þ: šþþ¨þ¹·þ|
12. He runs with two legs. ¬þ: œþþ¸þW¡þþ¿ šþþ¨þ¹·þ |
13. He is running towards Ramesh. ¬þ: £Ÿøªþ¿ œÏ¹·þ šþþ¨þ¹·þ |
14. Now Amar and Ramesh are running towards the garden .‚šé›þþ ‚Ÿþ£: £Ÿøªþ: þ
„Ôþþ›þ¿ œÏ¹·þ šþþ¨þ·þ: |
15. The two of you are writing. ¡é¨þþ¿ ¹¥þ‰þ˜þ: |
16. The two of you are writing with your two hands. ¡é¨þþ¿ `_O"pWY"pz ¹¥þ‰þ˜þ:
17. Shiv is walking with Geeta, Surekha and Madhav. ¹ªþ¨þ: Šþú·þ¡þþ ¬þ−, ¬é£½‰þ¡þþ ¬þ−
Ÿþþšþ¨ø›þ E" ¬þ− E"¥þ¹·þ |
18. The teacher is strolling with the student.‚š¡þþœþˆÅ: ¹ªþ«¡øµþ ¬þ− W"øŸþ¹·þ |
19. They see a boy. O"pv V"p“@z¡ œþª¡þ·þ: |
20.He is playing with a stick. ¬þ: ¸µÛ½›þ ‰ø¥þ¹·þ |
21. Shyam is playing with a ball. ª¡þþŸþ: ˆÅ›¸ºˆ½Å›þ ‰ø¥þ¹·þ |
22.Raghava is playing with a stick and a ball. £þ‹þ¨þ: ¸µÛ½›þ ˆÅ›¸ºˆ½Å›þ E" ‰ø¥þ¹·þ |
23.The thief is stealing the wealth with his hands. E"puZ# `_O"pWY"pz R"S"z E"puZY"{O" |
24.The father is beating the thief with a stick. G"S"@¡# QNL>uS" E"puZz O"pL>Y"{O"|
25.The thief throws the wealth. E"puZ# R"S"z {b"T"{O" |
26.The thief is running with his legs. E"puZ# T"pQpWY"pz R"p\"{O"|
27.The father is also running with his legs . G"S"@¡# ì{T" T"pQpWY"pz R"p\"{O"|
28.He throws the stick, holds the thief with his hand and beats the thief with
his hands. ¬þ: ¸µÛ¿ {b"T"{O", E"puZz `_O"uS" R"Z{O", E"puZz `_O"pWY"pz O"pL>Y"{O" E"|
29.The father holds the wealth and stick with his hands and goes home. G"S"@¡#
`_O"pWY"pz R"S"z QNL>z E" R"Z{O" Bpw`z BpEF>{O" E" |

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 Step by Step Sanskrit Learning Programme – Month 2

Summing up of Month 2.
By the end of the second month, you would have achieved the following..
Know that...
• Neuter words in English need not be neuter in Sanskrit.
• Masculine words in English need not be masculine in Sanskrit.
• And so on and so forth....
• Certain avyayas can be used with only certain vibhaktis..
• There are no ì@¡pZpSO" _°þú o words in Sanskrit.
• The first three vibhaktis of all three genders are at your fingertips.
• Be accurate in the use of the first three vibhaktis.
• Total vocabulary would have increased to
Nouns/Pronouns = 84
Verbs = 35
Avyayas = 27
Grand total = 146
Pretty impressive, huh?!
*********

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 Step by Step Sanskrit Learning Programme – Month 3

Lesson 14. About Him and Her and not forgetting It.

Little Bo-Peep, Little Bo-Peep lost Little Bo-Peep's sheep,

And didn't know where to find the sheep.

Doesn't sound quite like the one we learnt at kindergarten, does it?
Without those pronouns, the nursery rhyme sounds horrendous. And so will
our sentences if we don't begin with their study and use.

We have already, albeit unwittingly, been using pronouns... but only the
subject forms. If i say,"‚−¿¬þ: œþª¡þþ¹Ÿþ," i would make no sense at all. i
must use the object form and say," ‚−¿ ·þ¿ œþª¡þþ¹Ÿþ |" i see him.
Pronoun table, where art thou? We need you desperately right now!
·þ¸Ã ( ¨þ− ) œé¿o That/ He
{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏ˜þŸþþ subject ¬þ: ·þù ·ø
¹×·þú¡þþ object ·þŸþÃ ·þù ·þþ›þÃ
·þ¼·þú¡þþ by, with ·ø›þ O"pWY"pX"o ·ù:

·þ¸Ã (¨þ− ) ›þœé¿o That/ It

{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏ˜þŸþþ subject ·þ·þà / ·þ¸Ã ·ø ·þþ¹›þ
¹×·þú¡þþ object ·þ·þà / ·þ¸Ã ·ø ·þþ¹›þ
·þ¼·þú¡þþ by, with ·ø›þ O"pWY"pX"o ·ù:

·þ¸Ã (¨þ− ) ¬°þúo That / She

{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏ˜þŸþþ subject ¬þþ ·ø ·þþ:
¹×·þú¡þþ object ·þþŸþÃ ·ø ·þþ:
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 Step by Step Sanskrit Learning Programme – Month 3

·þ¼·þú¡þþ by, with ·þ¡þþ O"pWY"pX"o O"p{W"#

Compare the ·þ¸Ã (That )tables with the ïO"Qo (This).

ïO"Qo ( ¡þ− ) œé¿o This/ He

{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏ˜þŸþþ subject ‡«þ: ïO"pv ïO"u
¹×·þú¡þþ object ïO"X"o ïO"pv ïO"pS"o
·þ¼·þú¡þþ by, with ïO"uS" ïO"pWY"pX"o ïO"v#
ïO"Qo (¡þ− ) ›þœé¿o This/ It
{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏ˜þŸþþ subject ïO"O"o/ïO"Qo ïO"u ïO"p{S"
¹×·þú¡þþ object ïO"O"o/ïO"Qo ïO"u ïO"p{S"
·þ¼·þú¡þþ by, with ïO"uS" ïO"pWY"pX"o ïO"v#
ïO"Qo (¡þ− ) ¬°þúo This/ She

{\"W"[×O" ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"

œÏ˜þŸþþ subject ‡«þþ ïO"u ïO"p#
¹×·þú¡þþ object ïO"pX"o ïO"u ïO"p#
·þ¼·þú¡þþ by, with ïO"Y"p ïO"pWY"pX"o ïO"p{W"#

Brain teaser
Notice how pronouns do not have the "whateve @¡pZpSO"" tag.
Can anyone tell me what i mean by that statement?
Early bird prizes!

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 Step by Step Sanskrit Learning Programme – Month 3

One glance at today's lesson and all of you will be screaming," Off with the
teacher's head! How can we be expected to memorize six new tables in one
session?"
My dears, first of all, go through the Jagadeeshaha Lesson no. 5. Are you
done? Now look carefully at the lot. Concentrate on the ·þ¸Ã . You already
know the subject forms of œé¿ o and ¬°þúo |
·þ¼o ¹¨þo of the œé¿o and the
The
›þœé¿o are the same. The first two vibhaktis of the ›þœé¿o are identical.
Now concentrate on the ïO"Qo | Ditto similarities. Even better...the ïO"Qo

and the ·þ¸Ã group rhyme, gender for gender.

AND if you have been conscientious students, you would have memorized
the first three noun vibhaktis of all genders. AND you will realize that but
for a few exceptions, pronouns rhyme with their noun gender counterparts-
ì@¡pZpSO" œé¿o, ì@¡pZpSO" ›þœé¿o, ìp@¡pZpSO" ¬°þúo
So i cannot be accused of overburdening my students. Not at all.
A few sentences now to see how the pronouns are used.
O"e" U¡“X"o ì[_O" | ‚−¿ O"O"o ûÅ¥þ¿ œþª¡þþ¹Ÿþ | ‚−¿ O"O"o U¡“X"o òEF>p{X" |
X"pR"\"# BpEF>{O"$ _"# íT"p`pZBpw`z BpEF>{O"$ O"uS" _"` @u¡ðp\"# ì{T" ì[_O"$ O"pv
íT"p`pZBpw`z BpEF>O"#$
T"s_O"@¡p{S" ìe" _"[SO"$ ïO"p{S" T"s_O"@¡p{S" \"Y"z T"K>pX"#$ ïO"p{S" T"s_O"@¡p{S"
ìR"sS"p ì`z `_O"pWY"pz R"Zp{X"$
_"ZpuG"p íT"{\"ðp{O"$ @¡X"“p _"{T" _"ZpuG"Y"p _"` íT"{\"ðp{O"$ ì`z O"u
T"ðY"p{X"$ ì`z O"e" BpEF>p{X"$ O"pWY"pz _"` ì`X"o ì{T" íT"{\"ðpp{X"$
That should give you a fairly good idea. Shall we move on to our exercise
session? No, no, not the gym kind, the pencil- paper one!
Over to Lesson 14. A. ( By the way, please do not miss Supplements 6 and
7...they contain the complete ·þ¸Ã and ïO"Qo tables.)

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 Step by Step Sanskrit Learning Programme – Month 3

Lesson 14 A. Exercises with ·þ¸Ã and ïO"Qo.

Nouns/ Pronouns Verbs Avyayas.

‚þœþµþ shop M T"tG"o (T"tG"Y"{O") worship ‚þŸþà Yes

ªþþˆÅ vegetables M ÇÅú (ÇÅúµþþ¹·þ) buy ·þ¸›þ›·þ£Ÿþà Afterwards

œþþˆÅŠþ¼− kitchen N. âþ¥þà (âþþ¥þ¡þ¹·þ) wash
¬¡ê·þ bag M Šù (Šþþ¡þ¹·þ ) sing
Ÿé‰þ mouth N
Note: You can convert a statement into a question by
• Beginning the statement with ‚¹œþ or ¹ˆÅŸþà |
• Ending the statement with ¹ˆÅŸþà |
For instance: O\"z U¡“X"o òEF>{_"$ You want a fruit.
‚¹œþ O\"z U¡“X"o òEF>{_" ? ¹ˆÅŸþà O\"z U¡“X"o òEF>{_" ?
O\"z U¡“X"o òEF>{_" ¹ˆÅŸþà ? All three mean: Do you want a fruit?

ÇÅú (ÇÅúµþþ¹·þ) buy, is another maverick. Refer to this table to do the

exercises.
œé²«þ ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"
œÏo ÇÅúµþþ¹·þ ÇÅúµþú·þ: ÇÅúµþ¹›·þ
Ÿþo ÇÅúµþþ¹¬þ ÇÅúµþú˜þ: ÇÅúµþú˜þ
„o ÇÅúµþþ¹Ÿþ ÇÅúµþú¨þ: ÇÅúµþúŸþ:

CLUE: When i combine a noun and a pronoun together as in "That man, " be
sure to pick the noun first from the appropriate vibhakti and then pick the
pronoun from the same vibhakti... and then use the two as a combined group.
·þ¿ ›þ£¿, ·þ¬Ÿù ›þ£þ¡þ, ·ø›þ −¬·ø›þ, ·þ¡þþ Ÿþþ¥þ¡þþ|

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 Step by Step Sanskrit Learning Programme – Month 3

Q1. Translate.
1. When Kamala goes to the cinema, then Shweta too goes to the cinema.
2. Kamala goes with Shweta to the cinema.
3. The two girls go to the cinema.
4. Sujata sees the two of them.
5. The two girls also see her ( i mean Sujata.)
6. All of them do not go the cinema but they go to school.
7. Kamala and Shweta are girls.
8. Sujata is the teacher.
9. The father sees Ram.
10. Ram is not studying.
11. He is playing with a boy.
12. Father holds a stick with his hand.
13. He goes towards the two boys.
14. Father beats Ram with that stick.
15. You see the students .
16. They are going towards the temple.
17. They enter the temple.
18. They see God.
19. They do namaskaar to Him.
20.They are holding flowers.
21. They worship God with those flowers.
22.With flowers, fruits and water, I worship God.
23.I go to the kitchen.
24.There are no vegetables there.
25.I think ," I am going to the shop. Vegetables are there." ...thus.
26.I hold a bag.
27.The shop is there.
28.I go to the shop with Smita.
29.Smita asks," Are you buying vegetables with money?"
30.I say ,"Yes."
31. The two of us go to the shop.
32.I go to the shop with her.
33.We want vegetables.
34.We want fruits and flowers too.
35.But there are no fruits or flowers there.
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 Step by Step Sanskrit Learning Programme – Month 3

36.They are elsewhere.

37.We see vegetables there.
38.We buy them with money and come home.
39.We see Raghava.
40.Now Smita , Raghava and I go to the kitchen.
41. I go to the kitchen with them.
42.We wash the vegetables.
43.We wash them with water.
44.With these vegetables, a meal is done. (Thus i fail my English exam!)
45.Then (afterwards) we hold those vegetables with our hands (use the
plural) and eat them with our mouths (plural)
46.The gardener is making a garland with flowers.
47.With this garland, he is worshipping God.
48.Here is a book.
49.I am reading this book.
50.There , there are books.
51. I am looking at those books. (Make sentences with both T"s_O"@¡X"o and
ŠÏ›˜þ:)
52.This is Smita.
53.With her, I go to the garden.
54.These are Prakash and Kedar.
55.With all of them , I go the garden.
Q2. First translate and then convert ïO"p{S" \"p×Y"p{S" into œÏª›þ: using any of
the three options taught at the beginning of ‡«þ: œþþÚ: |
1. You are eating.
2. He is singing with Radha.
3. He is playing with him.
4. You are coming home with her.
5. Those two boys are reading those two books .
6. She wants water.
7. He is playing with a ball with Shyam.

*************

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Lesson 14 B. Answers to Lesson 14 A.

1. When Kamala goes to the cinema, then Shweta too goes to the cinema. ¡þ¸þ
ˆÅŸþ¥þþ {E"e"T"J>Bpw`z BpEF>{O", O"Qp Ä"uO"p ì{T" {E"e"T"J>Bpw`z BpEF>{O"$
2. Kamala goes with Shweta to the cinema. ˆÅŸþ¥þþ Ä"uO"Y"p _"` {E"e"T"J>Bpw`z BpEF>{O"$
3. The two girls go to the cinema. V"p{“@u¡ {E"e"T"JBpw`z BpEF>O"#$
4. Sujata sees the two of them. _"sG"pO"p O"u T"ðY"{O"$
5. The two girls also see her. V"p{“@u¡ ì{T" O"pz T"ðY"O"#$
6. All of them do not go the cinema but they go to school. O"p# {E"e"T"J>Bpw`z S"
BpEF>[SO" T"ZSO"s O"p# {\"üp“Y"z BpEF>[SO"$
7. Kamala and Shweta are girls. @¡X"“p Ä"uO"p E" V"p{“@u¡ _O"#$
8. Sujata is the teacher. _"sG"pO"p ìRY"p{T"@¡p ì[_O"$
9. The father sees Ram. G"S"@¡# ZpX"z T"ðY"{O"$
10. Ram is not studying. £þŸþ: ›þ œþÚ¹·þ |
11. He is playing with a boy._"# V"p“@u¡S" _"` +¡rL>{O"$
12. Father holds a stick with his hand. G"S"@¡# `_O"uS" QNL>z R"Z{O"$
13. He goes towards the two boys. _"# V"p“@¡pv T"ø{O" BpEF>{O"$
14. Father beats Ram with that stick. G"S"@¡# O"uS" QNL>uS" ZpX"z O"pL>Y"{O"$
15. You see the students . O\"z F>pe"pS"o T"ðY"{_"$
16. They are going towards the temple. O"u X"[SQZz T"ø{O" BpEF>[SO"$
17. They enter the temple. ·ø Ÿþ¹›¸£¿ ¹¨þªþ¹›·þ |
18. They see God. ·ø ¸½¨þ¿ œþª¡þ¹›·þ|
19. They do namaskaar to Him. ·ø ·þ¿ ›þŸþ¹›·þ|
20.They are holding flowers. ·ø œé«œþþ¹µþ šþ£¹›·þ |
21. They worship God with those flowers. O"u O"v# T"s^T"v# Qu\"z T"tG"Y"[SO"$
22.With flowers, fruits and water, I worship God. T"s^T"v# U¡“v# G"“uS" E" ì`z Qu\"z T"tG"Y"p{X"$
23.I go to the kitchen. ì`z T"p@¡Bpw`z BpEF>p{X"$
24.There are no vegetables there. O"e" ðpp@¡p# S" _"[SO"$
25.I think," I am going to the shop. Vegetables are there." ...thus. ì`z
{E"SO"Y"p{X",‘‘ì`z ìpT"Npz BpEF>p{X"$ O"e" ðpp@¡p# _"[SO"$’’ò{O"$
26.I hold a bag. ‚−¿ ¬¡ê·þ¿ šþ£þ¹Ÿþ |
27.The shop is there. ‚þœþµþ: ·þ°þ ‚¹¬·þ|
28.I go to the shop with Smita. ì`z [_X"O"Y"p _"` ìpT"Npz BpEF>p{X"$
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29.Smita asks," Are you buying vegetables with money?" [_X"O"p T"wEF>{O",‘‘ì{T" O\"z
R"S"uS" ðpp@¡pS"o +¡rNpp{_" ?"
30.I say ,"Yes." ‚−¿ ¨þ¸þ¹Ÿþ," ‚þŸþà | "
31. The two of us go to the shop. ìp\"pX"o ìpT"Npz BpEF>p\"#$
32.I go to the shop with her. ì`z O"Y"p _"` ìpT"Npz BpEF>p{X"$
33.We want vegetables. ìp\"pz ðpp@¡pS"o òEF>p\"#$
34.We want fruits and flowers too. ìp\"pz U¡“p{S" T"s^T"p{Np ì{T" òEF>p\"#$
35.But there are no fruits or flowers there. œþ£›·é ·þ°þ ûÅ¥þþ¹›þ ¨þþ œé«œþþ¹µþ ¨þþ ›þ ¬þ¹›·þ|
36.They are elsewhere. ·þþ¹›þ ‚›¡þ°þ ¬þ¹›·þ |
37.We see vegetables there. ìp\"pz O"e" ðpp@¡pS"o T"ðY"p\"#$
38.We buy them with money and come home. ìp\"pz O"pS"o R"S"uS" +¡rNpr\"# Bpw`X"o ìpBpEF>p\"# E"$
39.We see Raghava. ‚þ¨þþ¿ £þ‹þ¨þ¿ œþª¡þþ¨þ: |
40.Now Smita , Raghava and I go to the kitchen. ìR"sS"p [_X"O"p, ZpC"\"# ì`z E"
T"p@¡Bpw`z BpEF>pX"#$( Refer to Lesson 7 A )
41. I go to the kitchen with them. ì`z O"pWY"pz _"` T"p@¡Bpw`z BpEF>p{X"$
42.We wash the vegetables. ¨þ¡þ¿ ªþþˆÅþ›þà âþþ¥þ¡þþŸþ: |
43.We wash them with water. \"Y"z O"pS"o G"“uS" b"p“Y"pX"#$
44.With these vegetables a meal is done. ðpp@v¡# W"puG"S"z W"\"{O"$
45.Then (afterwards) we hold those vegetables with our hands and eat them
O"QS"SO"Zz \"Y"z O"pS"o ðpp@¡pS"o `_O"v# R"ZpX"# X"sA"v# O"pS"o A"pQpX"# E"$
with our mouths .
46.The gardener is making a garland with flowers. X"p“p@¡pZ# T"s^T"v# X"p“pz ZE"Y"{O"$
47.With this garland, he is worshipping God. ïO"Y"p X"p“Y"p _"# Qu\"z T"tG"Y"{O"$
48.Here is a book.ìe" T"s_O"@¡X"o ì[_O"$ ìe" BpøSP"# ì[_O"$
49.I am reading this book. ì`X"o ïO"O"o T"s_O"@z¡ T"K>p{X"$ ì`X"o ïO"z BpøSP"z T"K>p{X"$
50.There , there are books. O"e" T"s_O"@¡p{S" _"[SO"$ O"e" BpøSP"p# _"[SO"$
51. I am looking at those books. ì`z O"p{S" T"s_O"@¡p{S" T"ðY"p{X"$ ì`z O"pS"o BpøSP"pS"o T"ðY"p{X"$
52.This is Smita. ï^"p [_X"O"p$
53.With her, I go to the garden. O"Y"p _"` ì`X"o íüpS"z BpEF>p{X"$
54.These are Prakash and Kedar. ïO"pv T"ø@¡pðp# @u¡QpZ# E"$
55.With all of them , I go the garden. ïO"v# _"` ì`X"o íüpS"z BpEF>p{X"$

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A2. Translated and converted into questions.

1. You are eating. ·¨þ¿ ‰þþ¸¹¬þ |
Are you eating? ¹ˆ¿Å O\"z¿ ‰þþ¸¹¬þ ?
2. He is singing with Radha. ¬þ: £þšþ¡þþ ¬þ− Šþþ¡þ¹·þ|
Is he singing with Radha? ‚¹œþ ¬þ: £þšþ¡þþ ¬þ− Šþþ¡þ¹·þ ?
3. He is playing with him. ¬þ: ·ø›þ ¬þ− ÇÅúÛ¹·þ |
Is he playing with him? _"# O"uS" _"` +¡rL>{_" {@¡X"o?
4. You are coming home with her. O\"z O"Y"p _"` Bpw`X"o ìpBpEF>{_"$
Are you coming home with her? ¹ˆ¿Å O\"z O"Y"p _"` Bpw`X"o ìpBpEF>{_" ?
5. Those two boys are reading those two books . O"pv V"p“@¡pv O"u T"s_O"@u¡ T"K>O"#$
Are those two boys reading those two books? ‚¹œþ O"pv V"p“@¡pv O"u T"s_O"@u¡ T"K>O"#?
6. She wants water. _"p G"“X"o òEF>{O"$
Does she want water? _"p G"“X"o òEF>{O" {@¡X"o$
7. He is playing with a ball with Shyam. _"# ðY"pX"uS" _"` @¡SQl@u¡S" A"u“{O"$
Is he playing with a ball with Shyam? {@z¡ _"# ðY"pX"uS" _"` @¡SQl@u¡S" A"u“{O" ?
***********

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Lesson 15. The Chaturthi on Chaturthi.

The simple pleasures of life! i'm just so happy to be able to introduce the
Chaturthi vibhakti on the occasion of Ganesh Chaturthi!
By now you would be comfortable with our supplement tables and would be
referring to it when the occasion demands that you do. Shri Occasion will be in the
demanding mood henceforth. With reference tables in our supplement section, let's
use our precious lesson space for new concepts.
Whenever i think of the E"o ¹¨þo, heroes of stories written by Victorian writers

come to mind. Generous, masterful yet quick to express anger and jealousy. The E"o ¹¨þo
governs an entire range of similar emotions.
One of our prime rules taught somewhere right at the beginning states that ŠþŸþÃ
(BpEF>{O") is governed by the ¹×o ¹¨þo. No matter what form the ŠþŸþà takes, in
its avatar as a verb, in any tense or mood, the place that you go to is ALWAYS
chosen from the ¹×o ¹¨þo.
Similarly the E"o ¹¨þo governs the following šþþ·é s, when they appear in a
sentence....
• ¸þ (Y"EF>{O") To give

• ǺŚþà ( ǺŚ¡þ¹·þ ) To be angry

• ˆºÅœþà (@s¡TY"{O") To be angry

• ˆÅ˜þà (@¡P"Y"{O") To tell

....and the ‚¨¡þ¡þ s, ›þŸþ: and the three " ¬¨þ " beginning ones- ¬¨þþ−þ,
¬¨þ¹¬·þ, ¬¨þšþþ | There are many more šþþ·é s that our E"o ¹¨þo controls but
we can cover them at a later date. The ones introduced today are the ones
we require the most.
Are your reference tables handy? Here we go...
‚−¿ Y"EF>p{X"$ I give. ‚−¿ ûÅ¥þ¿
Y"EF>p{X"$ I give a fruit.
This much is clear. NOW is when the E"o makes its appearance.

‚−¿ V"p“pY" U¡“z Y"EF>p{X"$

• Whoever i give the fruit to ( or for that matter, whoever i give or not
give anything to) that whoever falls into the E"o ¹¨þo |
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_"# ZpX"pY" T"s_O"@z¡ Y"EF>{O"$ ZpR"p X"p“pY"v T"s^T"z Y"EF>{O"$ O\"z @w¡^NppY"
G"“z Y"EF>{_"$ _"p O"_X"v c"pS"z S" Y"EF>{O"$
• Whoever i am angry( or not angry) with, that whoever falls into the
E"0 {\"0 - S"wT"# V"p“@¡pY" @s¡TY"{O"/+s¡RY"{O"$ S"wT"# V"p“@¡pY" S" @s¡TY"{O"$
• Whoever i wish to tell (or not tell)something to, that whoever falls
into the E"0{\"0 | ‚−¿ ¹ªþ«¡þþ¡þ ˆÅ˜þ¡þþ¹Ÿþ | ‚−¿ ¹ªþ«¡þþ¡þ ›þ
ˆÅ˜þ¡þþ¹Ÿþ |
NOTE: Telling someone is different from speaking to someone.
The person you tell (or do not tell), falls into the þ0 and the person you
speak (or do not speak to) falls into the ¹×0 ¹¨þ0 |
Therefore ì`z O"_Y"v @¡P"Y"p{X"$ I tell her...maybe a story or a secret.
‚−¿ ·þþ¿ ¨þ¸þ¹Ÿþ | I speak to her...softly. angrily, lovingly, whatever.
ì`z O"_Y"v S" @¡P"Y"p{X"$ ‚−¿ ·þþ¿ ›þ ¨þ¸þ¹Ÿþ | Crystal clear?
Now let's take a look at the ‚¨¡þ¡þ s.
ýú Šþµøªþþ¡þ ›þŸþ: | (Have you ever heard of a ýú Šþµøªþ¿ ›þŸþ:? Hope not.
That would be an absolute no no.)
›þŸþ: is an ‚¨¡þ¡þ | It means " salutations " Whoever you do ›þŸþ: to falls
into the E"0{\"0| Therefore ªþþ£¸þ¡ù ›þŸþ: | Salutations to Sharada. dr
W"\"pS"rðpŠ¡ZpY" S"X"#$ dr _"puX"S"pP"pY" S"X"#$ íX"pX"`uÄ"ZpWY"pz S"X"#$ Both Uma and
Maheshwar, therefore the dual. Similarly ,“bX"rS"pZpY"NppWY"pz S"X"#$

NOTE: ›þŸþ: ‚¨¡þ¡þ | The form of ›þŸþ: never changes and is always
is an
used with the E"0 {\"0| But ›þŸþÃ is a šþþ·é and when used as a verb ›þŸþÃ (

›þŸþ¹·þ ), the verb form MUST agree with the subject.

For example: £þŸþþ¡þ ›þŸþ:| BUT ‚−¿ £þŸþ¿ ›þŸþþ¹Ÿþ | ¬þ: £þŸþ¿ ›þŸþ¹·þ | ·¨þ¿ £þŸþ¿
›þŸþ¹¬þ | i hope i have been able to explain this idea clearly.
Let's look at the ¬¨þ group:

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These three mean "ˆÅ¥¡þþµþ −ø " ..."Let there be good/welfare" ..¹ªþ«¡þþ¡þ

¬¨þ¹¬·þ |
¬¨þþ−þ is used for the Gods.., in rituals that involve the Lord
– œÏþµþþ¡þ ¬¨þþ−þ...
¬¨þšþþ is used for rituals involving our forefathers / ancestors ....frequently
in all the "ýþÖ " ceremonies.
You will recognize these ‚¨¡þ¡þ s now in most vedic mantras, keep a watch
out for when ¬¨þþ−þ is used and when ¬¨þšþþ |
All this while, if you have tried to translate the Sanskrit into English, you'd
be making "funtastic" sentences. The king is angry for the boy. Yipes and
double yipes. Now let's see where the E"0 ¹¨þ0 makes perfect sense.
ì`z _S"pS"pY" _"Zpu\"Zz BpEF>p{X"$ I go to the lake for a bath.
_"# T"K>S"pY" {\"üp“Y"z BpEF>{O"$ He goes to school for study(!)
Time now for the exercises in Lesson 15 A. Lots of new concepts in this
lesson but it was fun, wasn't it?!
***********

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Lesson 15 A. Exercises with the Chaturthi Vibhakti.

NOTE: The verbs and avyayas that are used specifically with the E"0{\"0
have already been discussed in lesson 15. Any new verbs that you will find in
Lesson 15 A can be used with other vibhaktis as well. They need not be used
with the E"0{\"0 alone. They have been introduced here simply to build your
vocabulary.
Nouns/ Pronouns Verbs Avyayas.
ˆ¼Å«þˆÅ farmer M ¨þœþà ( ¨þœþ¹·þ ) sow ›þŸþ:
V"øpÏ"Np Brahmin M ÇÅ›¸Ã (ÇÅ›¸¹·þ ) cry ¬¨þ¹¬·þ
‚þœþ¹µþˆÅ shopkeeper ǺŚþà ( ǺŚ¡þ¹·þ ) ¡þ·þà that (as in the
M angry sentences:
Ÿþøâþ Liberation M ˆºÅœþà (@s¡TY"{O") angry He says that
I think that...
œÏþ¬þþ¸ palace M ˆÅ˜þà (@¡P"Y"{O") tell
šþþ›¡þ grain N ¸þ (Y"EF>{O" ) give

¸ºŠšþ milk N ‚þ+›þú (‚þ›þ¡þ¹·þ) ‚·þ: Therefore

V"rG" seed N bring

¬›þþ›þ bath N
œþÚ›þ study N
¬›þþ›þŠþ¼− bathroom N
¬é‰þ happiness N
¸º:‰þ unhappiness N
“GG"p shame F
¬þ¬¡þ crop.N
Please do a quick revision of all the lessons done so far before you attempt
to translate the passages. Pay special attention to the pronouns or else they
are sure to trip you up. (When i was first introduced to those pronouns, i not
only tripped but fell flat on my face. Don't want you to suffer the same

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fate. Believe me, it's positively boring to go through life with a flattened
nose. There's nothing left of it to poke into someone else's business.)

CLUE: When i combine a noun and a pronoun together as in "That man, " be
sure to pick the noun first from the appropriate vibhakti and then pick the
pronoun from the same vibhakti... and then use the two as a combined group.
·þ¿ ›þ£¿, ·þ¬Ÿù ›þ£þ¡þ, ·ø›þ −¬·ø›þ, ·þ¡þþ Ÿþþ¥þ¡þþ|

Okey, dokey? Shall we begin?

Translate.

1. This brahmin wants wealth.

2. Therefore he goes to the temple.
3. He does namaskaar to God.
4. He says, " Salutations to this God! I want wealth," so.
5. That God tells that brahmin that, "Kings give wealth to brahmins , I
give liberation to devotees."
6. Then that God does not look at that brahmin.
7. He looks elsewhere.
8. That is God.
9. Is that brahmin getting angry with Him?
10. No.
11. He thinks, "I am going to the king for wealth," so.
12. Now that brahmin does not wait but goes to that palace.
13. He does namaskaar to the king and says, " Salutations to this King!
14. I do not want unhappiness.
15. Therefore, for happiness, I want wealth."
16. That king gives that brahmin wealth.
17. He gives him clothes too.
18. Now that brahmin becomes a rich man.
19. He always lives with happiness. (what i mean is ...he lives in comfort!)
20.The farmer sees that brahmin.
21. He thinks that I also want wealth.
22.But I am not going to that king for wealth.
23.I am sowing seeds for grain.
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24.When people buy those grains with wealth, then I am also becoming a
rich man.
25.The girl is crying.
26.The boy asks her, " Are you crying?" ..thus.
27.That girl says, "Yes. I am crying for milk."
28.Then that boy goes to the kitchen.
29.He sees milk there.
30.He brings milk for that girl.
31. He gives her milk.
32.She laughs.
33.He also laughs with her.
34.Those boys are playing with those bats and those balls.
35.Ram beats Shyam with that bat.
36.Shyam falls.
37.He becomes angry with Ram.
38.Therefore, he also beats him.
39.Now Ram falls.
40.War happens (yipes!).
41. Father comes.
42.He tells all the boys, " I am angry with these two boys."
43.They (dual) cry with shame.
44.With Father, they (dual) go home.
45.Then Ram goes to the bathroom for a bath.
46.Afterwards Shyam goes to that bathroom for a bath.
47.The shopkeeper goes to the shop.
48.When he enters the shop, then he sees a thief.
49.He gets angry with that thief.
50.He says to him that all the people too come here.
51. But they buy grain or cloth or books with wealth.
52.But you are a thief.
53.You enter the shop and steal grain, cloth, books and wealth.
54.You are a bad man.
55.Then that shopkeeper beats that thief with a stick.
56.People run towards the shop.
57.Now on all four sides of the shop, are those people.
58.They ask that shopkeeper, " Where has this thief come from?"
59.Then they also become angry with that thief .
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60.They stand on two sides of the thief and beat him with (their) hands.
61. There, is a school.( Use the word œþþÚªþþ¥þþ )
62.From here students are going to that school for study(Oh, Lord!)
63.From there also students come to this school for study.
64.They all come to this school for knowledge.
65.The teachers say, " Let there be welfare to these students."

Phew! That was one marathon session! Over to answers in 15. B.

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Lesson 15 B. Answers to Lesson 15 A.

1. This brahmin wants wealth. ï^"# V"øpÏ"Np# R"S"X"o òEF>{O"$
2. Therefore he goes to the temple. ìO"# _"# X"[SQZz BpEF>{O"$
3. He does namaskaar to God. ¬þ: ¸½¨þ¿ ›þŸþ¹·þ |
4. He says, " Salutations to this God! I want wealth," so. ¬þ: ¨þ¸¹·þ, " ïO"_X"v
Qu\"pY" S"X"#$ ì`z R"S"X"o òEF>p{X"$" ò{O"
5. That God tells that brahmin that, "Kings give wealth to brahmins , I
give liberation to devotees." _"# Qu\"# O"_X"v V"øpÏ"NppY" @¡P"Y"{O" Y"O"o,‘‘S"wT"p# V"øpÏ"NpuWY"#
R"S"z Y"EF>[SO", ì`z W"×O"uWY"# X"pub"z Y"EF>p{X"$"
6. Then that God does not look at that brahmin. O"Qp _"# Qu\"# O"z V"øpÏ"Npz S" T"ðY"{O"$
7. He looks elsewhere. ¬þ: ‚›¡þ°þ œþª¡þ¹·þ |
8. That is God. ¬þ: ¸½¨þ:|
9. Is that brahmin getting angry with Him? ì{T" _"# V"øpÏ"Np# O"_X"v @s¡TY"{O" ?
10. No. ›þ |
11. He thinks, "I am going to the king for wealth," so. _"# {E"SO"Y"{O", " ì`z
R"S"pY" S"wT"z BpEF>p{X"$" ò{O"$
12. Now that brahmin does not wait but goes to that palace. òQpS"rë _"#
V"øpÏ"Np# S" {O"Î>{O" T"ZSO"s O"z T"øp_"pQz BpEF>{O"$
13. He does namaskaar to the king and says, " Salutations to this King! _"#
S"wT"z S"X"{O" \"Q{O" E"," ïO"_X"v S"wT"pY" S"X"#|"
14. I do not want unhappiness. ì`z Ql#A"z S" òEF>p{X"$
15. Therefore, for happiness, I want wealth." ìO"# _"sA"pY" ì`z R"S"X"o òEF>p{X"$
16. That king gives that brahmin wealth. _"# S"wT"# O"_X"v V"øpÏ"NppY" R"S"z Y"EF>{O"$
17. He gives him clothes too. _"# O"_X"v \"_e"p{Np ì{T" Y"EF>{O"$
18. Now that brahmin becomes a rich man. ìR"sS"p _"# V"øpÏ"Np# R"{S"@¡# W"\"{O"$
19. He always lives with happiness. _"# _"Qp _"sA"uS" G"r\"{O"$
20.The farmer sees that brahmin. @w¡^"@¡# O"z V"øpÏ"Npz T"ðY"{O"$
21. He thinks that I also want wealth. _"# {E"SO"Y"{O" Y"O"o ì`X"o ì{T" R"S"X"o òEF>p{X"$
22.But I am not going to that king for wealth. T"ZSO"s ì`z R"S"pY" O"z S"wT"z S"
BpEF>p{X"$
23.I am sowing seeds for crop. ì`z _"_Y"pY" V"rG"p{S" \"T"p{X"$

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24.When people buy those grains with wealth, then I am also becoming a
rich man. Y"Qp G"S"p# R"S"uS" O"p{S" R"pSY"p{S" +¡rNp[SO", O"Qp ì`X"o ì{T" R"{S"@¡# W"\"p{X"$
25.The girl is crying. V"p{“@¡p +¡SQ{O"$
26.The boy asks her, " Are you crying?" ..thus.V"p“@¡# O"pz T"wEF>{O","O\"z +¡SQ{_" {@¡X"o ?"
27.That girl says."Yes.I am crying for milk."_"p V"p{“@¡p \"Q{O","ìpX"o|ì`z QlBR"pY" +¡SQp{X"$"
28.Then that boy goes to the kitchen. O"Qp _"# V"p“@¡# T"p@¡Bpw`z BpEF>{O"$
29.He sees milk there. ·þ°þ ¬þ: ¸ºŠšþ¿ œþª¡þ¹·þ |
30.He brings milk for that girl. _"# O"_Y"v V"p{“@¡pY"v QlBR"X"o ìpS"Y"{O"$
31. He gives her milk. _"# O"_Y"v QlBR"z Y"EF>{O"$
32.She laughs. ¬þþ −¬þ¹·þ |
33.He also laughs with her. ·þ¡þþ ¬þ− ¬þ: ‚¹œþ −¬þ¹·þ |
34.Those boys are playing with those bats and those balls. O"u V"p“@¡p# O"v#
QNL>v# O"v# @¡SQl@v¡# E" +¡rL>[SO"$
35.Ram beats Shyam with that bat. £þŸþ: ª¡þþŸþ¿ ·ø›þ ¸µÛ½›þ ·þþÛ¡þ¹·þ |
36.Shyam falls. ª¡þþŸþ: œþ·þ¹·þ |
37.He becomes angry with Ram. _"# ZpX"pY" @s¡TY"{O"/+s¡RY"{O"$
38.Therefore, he also beats him. ‚·þ: ¬þ: ‚¹œþ ·þ¿ ·þþÛ¡þ¹·þ |
39.Now Ram falls. ƒ¸þ›þì £þŸþ: œþ·þ¹·þ |
40.War happens. Y"s«z W"\"{O"$
41. Father comes. G"S"@¡# ìpBpEF>{O"$
42.He tells all the boys, " I am angry with these two boys." _"# O"uWY"#
V"p“@u¡WY"# @¡P"Y"{O", " ì`X"o ïO"pWY"pz V"p“@¡pWY"pz @s¡TY"p{X" |"
43.They cry with shame. O"pv “GG"Y"p +¡SQO"#$
44.With Father, they go home. G"S"@u¡S" _"` O"pv Bpw`z BpEF>O"#$
45.Then Ram goes to the bathroom for a bath. O"Qp ZpX"# _S"pS"pY" _S"pS"Bpw`z BpEF>{O"$
46.Afterwards Shyam goes to that bathroom for a bath. O"QS"SO"Zz ðY"pX"# O"O"o
_S"pS"Bpw`z _S"pS"pY" BpEF>{O"$
47.The shopkeeper goes to the shop. ìpT"{Np@¡# ìpT"Npz BpEF>{O"$
48.When he enters the shop, then he sees a thief. Y"Qp _"# ìpT"Npz {\"ðp{O" O"Qp _"#
E"puZz T"ðY"{O"$
49.He gets angry with that thief. _"# O"_X"v E"puZpY" @s¡TY"{O"$

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50.He says to him that all the people too come here. _"# O"z \"Q{O" Y"O"o G"S"p#
ì{T" ìe" ìpBpEF>[SO"$
51. But they buy grain or cloth or books with wealth. T"ZSO"s O"u R"SY"z \"p \"_e"z \"p
T"s_O"@¡p{S" \"p R"S"uS" +¡rNp[SO"$
52.But you are a thief. T"ZSO"s O\"z E"puZ# ì{_"$
53.You enter the shop and steal grain and cloth and books and wealth. O\"z
ìpT"Npz {\"ðp{_" E" R"pSY"z, \"_e"z, T"s_O"@¡p{S", R"S"z E" `Z{_"$
54.You are a bad man. O\"z QlG"êS"# ì{_"$
55.Then that shopkeeper beats that thief with a stick. O"Qp _"# ìpT"{Np@¡# O"z
E"puZz QNL>uS" O"pL>Y"{O"$
56.People run towards the shop. G"S"p# ìpT"Npz T"ø{O" R"p\"[SO"$
57.Now on all four sides of the shop, are those people.ìR"sS"p ìpT"Npz T"qZO"# G"S"p# _"[SO"$
58.They ask that shopkeeper, " Where has this thief come from?" O"u O"z
ìpT"{Np@z¡ T"wEF>[SO"," ïu^"# E"puZ# @s¡O"# ìpBpEF>{O"?"
59.Then they also become angry with that thief. O"Qp O"u ì{T" O"_X"v E"puZpY" @s¡TY"[SO"$
60.They stand on two sides of the thief and beat him with (their) hands.
O"u E"puZX"o íW"Y"O"# {O"Î>[SO" `_O"v O"z O"pL>Y"{O"$
61. There, is a school. ·þ°þ œþþÚªþþ¥þþ ‚¹¬·þ |
62.From here students are going to that school for study. òO"# F>pe"p# O"pz
T"pK>ðpp“pz T"K>S"pY" BpEF>[SO"$
63.From there also students come to this school for study. O"O"# ì{T" F>pe"p#
ïO"pz T"pK>ðpp“pz T"K>S"pY" ìpBpEF>[SO"$
64.They all come to this school for knowledge. O"u ïO"pz T"pK>ðpp“pz c"pS"pY"
ìpBpEF>[SO"$
65.The teachers say, " Let there be welfare to these students." ìRY"pT"@¡p#
\"Q[SO", " F>pe"uWY"# _\"[_O"$
**********

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Lesson 16. T"ú"X"r .

And i have promises to keep
And miles to go before i sleep.
Today's lesson will be a simple one, just as i promised last week.
• Primarily, the œþ¿0 ¹¨þ0 conveys the meaning "from". The idea that is
conveyed is that "separation" occurs between two or more things.
The fruit falls from the tree. ûÅ¥þŸþà ¨þ¼âþþ·þà œþ·þ¹·þ |
• Certain šþþ·és are naturally connected to ( though not
necessarily governed by) the œþ¿0 ¹¨þ0 .
The king protects the kingdom from the bad men . £âþà ( £âþ¹·þ )
S"wT"# ZpGY"z QlG"êS"uWY"# Zb"{O"$
The Ganga arises from the Himalayas. „¸Ã + W"t („Õ¨þ¹·þ )
BpŒp {`X"p“Y"pO"o í¬\"{O"$
The farmer drives away the goat from his field. ¨þ¼ ( ¨þþ£¡þ¹·þ)
@w¡^"@¡# ìG"pz b"ue"pO"o \"pZY"{O"$
I bring fruits from the shop.‚þ + ›þú ( ‚þ›þ¡þ¹·þ )
‚−¿ ûÅ¥þþ¹›þ ‚þœþµþþ·þà ‚þ›þ¡þþ¹Ÿþ |
She throws the ball from (her) hand. ¹âþœþà ( ¹âþœþ¹·þ )
_"p `_O"pO"o @¡SQl@z¡ {b"T"{O"$
• "Fear" is governed by the œþ¿0 ¹¨þ0 Whenever the word "fear"
appears in a sentence, whoever scares you( or does not scare you)
just has to fall into the œþ¿ 0 ¹¨þ0. Since the verb form is a maverick ,
to simplify the issue let's use the term W"Y"X"o ìS"sW"\"{O"$(‚›é +W"t

(ìS"sW"\"{O") to experience)
ì`z E"puZpO"o W"Y"X"o ìS"sW"\"p{X"$
“bX"Np# Zp\"NppO"o W"Y"X"o S" ìS"sW"\"{O"$
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• Whoever you receive knowledge from just has to fall into the œþ¿0.
¹¨þ0. ‚−¿ œþÚþ¹Ÿþ | i learn. ‚−¿ œþþÚ¿ œþÚþ¹Ÿþ | i learn a lesson.

ì`X"o ìRY"pT"@¡pO"o T"pK>z T"K>p{X"$ i learn a lesson from my teacher.

• Certain ‚¨¡þ¡þ s are always used with the œþ¿0. ¹¨þ0.

V"{`# outside.
Bpw`pO"o V"{`# \"wb"# ì[_O"$ Outside the house, is a tree.
‚›þ›·þ£Ÿþà / œþ£Ÿþà / „š¨þÄŸþà after.
W"puG"S"pO"o ìS"SO"ZX"o ì`z U¡“z A"pQp{X"$ I eat a fruit after a meal
œÏþˆÃÅ before. W"puG"S"pO"o T"øp@o¡ ì{T" ì`z U¡“z A"pQp{X"$
¹¨þ›þþ without.( Also used with the ¹×0 and ·þ¼0 ¹¨þ0, remember??)
ZpX"z {\"S"p ì`z Bpw`pO"o V"{`# S" BpEF>p{X"$ Without Ram i am not going
outside the house.
Last week's " E"\"O"r A"pNp " (Ganesh Chaturthi eatables, to the
uninitiated) set me thinking... we might have cases of indigestion with the
number of sentences set for translations. How about two groups of
translations?
1. "Buffet" that will cater to the people who need to "take away" with them
just a few sentences to understand the concept and
2. "Banquet" that will cater to those serious "sit down" students who have
appreciated the long drawn out fare that i have been dishing out so far and
who prefer a solid 3 course practice.
Now that we are equipped to handle Buffet Lessons 16 A and 16 B and
Banquet Lessons 16 C and 16 D , shall we begin?

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Buffet Lesson 16 A Exercises with the Panchami.

Nouns Verbs Avyayas.

−¥þ plough N ˆ¼Å«þà (@¡^"ê{O" ) ploughs V"{`# outside.
Ÿø‹þ cloud M ¨þ¬þà ( ¨þ¬þ¹·þ) lives. ‚›þ›·þ£Ÿþà / œþ£Ÿþà /
¬þ£ø¨þ£ lake M „š¨þÄŸþà after.
¨þ«þþÄ rain F œÏþˆÃÅ before.
슽¡Z Sprout M ¹¨þ›þþ without
V"rG" seed N
¹¬þ¿− lion M
Ÿþ¼Šþ deer M
¹Ÿþ°þ friend N
¹Ÿþ°þ Sun M
œÏˆÅþªþ light M
œþ£ other( as in
somebody else;
stranger) M
·þþœþ heat M

Translate:
1. The boy is falling from the palace.
2. These flowers are falling from that creeper.
3. This girl is afraid of that bad man.
4. These farmers drive away these goats from this field.
5. Rain falls from clouds.
6. Outside the house is a school.
7. After play, i go home
8. Before studies i eat a meal.

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9. Without Krishna, Radha does not dance.( Make sentences with ¹×0,
·þ¼0 and œþ¿0 ¹¨þ0 )
10. Light arises from the Sun.
11. She brings water from the lake.
12. Sprouts arise from seeds.
13. The students study lessons from the teacher.
14. The deer are afraid of the lion.
15. The two friends are not afraid of the Sun.

Make sentences with:

−¥þ½›þ and ¹Ÿþ°øµþ |

And that should do quite nicely.

Check out the Banquet lessons for more practice. Banquets will also include
revision work with all lessons done so far.

************

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Buffet Lesson 16 B-- Answers to 16 A.

Translated.
1. The boy is falling from the palace. V"p“@¡p# T"øp_"pQpO"o T"O"{O"$
2. These flowers are falling from that creeper. ïO"p{S" T"s^T"p{Np O"_Y"p# “O"pY"p#
T"O"[SO"$
3. This girl is afraid of that bad man. ï^"p V"p{“@¡p O"_X"pO"o QlG"êS"pO"o W"Y"X"o
ìS"sW"\"{O"$
4. These farmers drive away these goats from this field. ïO"u @w¡^"@¡p# ïO"p#
ìG"p# ïO"_X"pO"o b"ue"pO"o \"pZY"[SO"$
5. Rain falls from clouds. X"uC"uWY"# \"^"pê T"O"{O"$
6. Outside the house is a school. Bpw`pO"o V"{`# T"pK>ðpp“p ì[_O"$
7. After play, i go home. +¡rL>pY"p# ìS"SO"ZX"o ì`z Bpw`z BpEF>p{X"$
8. Before studies i eat a meal. T"K>S"pO"o T"øp@o¡ ì`z W"puG"S"z A"pQp{X"$
9. Without Krishna, Radha does not dance. @w¡^NppO"o {\"S"p (@w¡^Npz {\"S"p, @w¡^NpuS"
{\"S"p) ZpR"p S" S"wOY"{O"$
10. Light arises from the Sun. {X"e"pO"o (_"tY"pêO"o) T"ø@¡pðp# í¬\"{O"$
11. She brings water from the lake. _"p _"Zpu\"ZpO"o G"“X"o ìpS"Y"{O"$
12. Sprouts arise from seeds. 슽¡Zp# V"rG"uWY"# í¬\"[SO"$
13. The students study lessons from the teacher. F>pe"p# ìRY"pT"@¡pO"o T"pK>pS"o
T"K>[SO"$
14. The deer are afraid of the lion. X"wBpp# {_"z`pO"o W"Y"X"o ìS"sW"\"[SO"$
15. The two friends are not afraid of the Sun. {X"e"u {X"e"pO"o W"Y"z S" ìS"sW"\"O"#$
*******

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Banquet Lesson 16 C. Exercises with the Panchami.

Nouns Verbs Avyayas.
−¥þ plough N ˆ¼Å«þà (@¡^"ê{O") ploughs V"{`# outside.

Ÿø‹þ cloud M ¨þ¬þà ( ¨þ¬þ¹·þ) lives. ‚›þ›·þ£Ÿþà / œþ£Ÿþà /

¬þ£ø¨þ£ lake M „š¨þÄŸþà after.
¨þ«þþÄ rain F œÏþˆÃÅ before.
슽¡Z Sprout M ¹¨þ›þþ without
V"rG" seed N
¹¬þ¿− lion M
Ÿþ¼Šþ deer M
¹Ÿþ°þ friend N
¹Ÿþ°þ Sun M
œÏˆÅþªþ light M
œþ£ other( as in
somebody else;
stranger) M
·þþœþ heat M

Translate.
1. A garden is outside that house.
2. On both sides of that house are trees and creepers.
3. All around that house are flowers.
4. Those flowers fall from those creepers.
5. These two fruits fall from these two trees.
6. A boy is playing there.
7. He throws the ball from (his) hand .
8. The farmer sees that rain is falling from the clouds.
9. He takes the plough and goes outside the house.
10. He goes towards the field.
11. With the plough, he ploughs the field.

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12. He sows seeds.

13. From the seeds, the sprouts arise.
14. He protects those sprouts from the deer (plural).
15. He brings a stick from the house and with it he protects those
sprouts from the deer.
16. Outside the village is a forest.
17. There are trees there.
18. A lion also lives there.
19. The lion is angry with the deer( singular).
20.The deer is afraid of the lion.
21. The deer is also afraid of the farmer.
22.The farmers are not afraid of the deer (dual) but are afraid of the
lion.
23.Before a bath, i play with friends outside the house.
24.After a bath, i do namaskar to God .
25.When i am reading books, then from those books, knowledge arises.
( if it were only that simple!)
26.Keshav , from the teacher, studies knowledge(¹¨þÔþþ) for liberation.
27.This is a king.
28.He protects the kingdom.
29.He protects the kingdom from others (enemies).
30.He protects the kingdom from others (enemies)with arrows.
31. This king is now conquering others.
32.The people feel happy ( experience happiness ...Use those gray cells
here!)
33.They think that this king is always protecting them from unhappiness.
34.Suresh is a friend.
35.This friend is looking at the Sun.
36.He sees that light is arising from the sun.
37.The heat is also arising from the Sun... this he experiences.
38.The Sun sees this friend.
39.He thinks that I am not protecting Suresh from the light and heat.
40.Then he tells the cloud, " I am giving light and heat to Suresh but you
are protecting Suresh from the light and heat.
41. You are not giving Suresh light and heat , you are giving him rain."...so.
42.From where have those boys come?

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43.Those boys have come from that village.

44.From the village they are going towards the cinema.
45.With those boys are the girls too.
46.On all sides of the boys and girls are teachers.
47.The teachers are protecting the boys and girls from bad people
always.
48.Without the teachers, the boys and girls are not going outside the
village.
49.Are you going outside the house now?
50.Yes, I am going outside the house now.
51. I am going to the lake.
52.Are you also coming?
53.No, I am going to the shop and am buying books.
54.From there, i am going to school.
55.I am giving those books to Pushpa.
56.She is a friend.
57.Without Pushpa, i am not going to the lake.
58.Outside the village is a lake.
59.From the lake, Sharada brings water.
60.She gives that water to the boy.
61. That boy tells Sharada, "I am feeling happy now."

*************

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Banquet Lesson 16 D. Answers to Lesson 16 C.

Translated.
1. A garden is outside that house. O"_X"pO"o Bpw`pO"o V"{`# íüpS"X"o ì[_O"$
2. On both sides of that house are trees and creepers. O"O"o Bpw`X" íW"Y"O"# \"wb"p#
“O"p# E" _"[SO"$
3. All around that house are flowers. ·þ·þà Šþ¼−¿ œþ¹£·þ: œé«œþþ¹µþ ¬þ¹›·þ|
4. Those flowers fall from those creepers. O"p{S" T"s^T"p{Np O"pWY"# “O"pWY"# T"O"[SO"$
5. These two fruits fall from these two trees. ïO"u U¡“u ïO"pWY"pz \"wb"pWY"pz T"O"O"#$
6. A boy is playing there. V"p“@¡# O"e" +¡rL>{O"$
7. He throws the ball from (his) hand. _"# `_O"pO"o @¡SQl@z¡ {b"T"{O"$
8. The farmer sees that rain is falling from the clouds.@w¡^"@¡# T"ðY"{O" Y"O"o \"^"pê
X"uC"uWY"# T"O"{O"$
9. He takes the plough and goes outside the house._"# `“z S"Y"{O" Bpw`pO"o V"{`# E"
BpEF>{O"$
10. He goes towards the field. _"# b"ue"z T"ø{O" BpEF>{O"$
11. With the plough, he ploughs the field. `“uS" _"# b"ue"z @¡^"ê{O"$
12. He sows seeds. _"# V"rG"p{S" \"T"{O"$
13. From the seeds, the sprouts arise. V"rG"uWY"# 슽¡Zp# í¬\"[SO"$
14. He protects those sprouts from the deer (plural). _"# O"pS"o 슽¡ZpS"o X"wBpuWY"#
Zb"{O"$
15. He brings a stick from the house and with it he protects those sprouts from
the deer. _"# Bpw`pO"o QNL>X"o ìpS"Y"{O", O"uS" E" _"# O"pS"o 슽¡ZpS"o X"wBpuWY"# Zb"{O"$
16. Outside the village is a forest. BpøpX"pO"o V"{`# \"S"X"o ì[_O"$
17. There are trees there. ·þ°þ ¨þ¼âþþ: ¬þ¹›·þ|
18. A lion also lives there. ·þ°þ ¹¬þ¿−: ‚¹œþ ¨þ¬þ¹·þ |
19. The lion is angry with the deer( singular). {_"z`# X"wBppY" @s¡TY"{O"$
20.The deer is afraid of the lion. X"wBp# {_"z`pO"o W"Y"X"o ìS"sW"\"{O"$
21. The deer is also afraid of the farmer. X"wBp# @w¡^"@¡pO"o ì{T" W"Y"X"o ìS"sW"\"{O"$
22.The farmers are not afraid of the deer (dual) but are afraid of the
lion. @w¡^"@¡p# X"wBppWY"pz W"Y"z S" ìS"sW"\"[SO" T"ZSO"s {_"z`pO"o W"Y"X"o ìS"sW"\"[SO"$
23.Before a bath, i play with friends outside the house. _S"pS"pO"o T"øp@o¡ ì`z
{X"e"v# _"` Bpw`pO"o V"{`# +¡rL>p{X"$
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24.After a bath, i do namaskar to God. ¬›þþ›þþ·þà ‚›þ›·þ£ŸþÃ, ‚−¿ ¸½¨þ¿ ›þŸþþ¹Ÿþ|

25.When i am reading books, then from those books, knowledge arises.
Y"Qp ì`z T"s_O"@¡p{S" T"K>p{X" O"Qp O"uWY"# T"s_O"@u¡WY"# c"pS"X"o í¬\"{O"$
26.Keshav , from the teacher, studies knowledge(¹¨þÔþþ) for liberation.
@u¡ðp\"# X"pub"pY" ìRY"pT"@¡pO"o {\"üpz T"K>{O"$
27.This is a king. ‡«þ: ›þ¼œþ: |
28.He protects the kingdom. _"# ZpGY"z Zb"{O"$
29.He protects the kingdom from others (enemies). _"# T"ZuWY"# ZpGY"z Zb"{O"$
30.He protects the kingdom from others (enemies)with arrows. _"# V"pNpv#
T"ZuWY"# ZpGY"z Zb"{O"$
31. This king is now conquering others. òQpS"rX"o ï^"# S"wT"# T"ZpS"o G"Y"{O"$
32.The people (feel happy) experience happiness. G"S"p# _"sA"X"o ìS"sW"\"[SO"$
33.They think that this king is always protecting them from unhappiness.
O"u {E"SO"Y"[SO" Y"O"o ï^"# S"wT"# _"Qp O"pS"o Ql#A"pO"o Zb"{O"$
34.Suresh is a friend. _"sZuðp# {X"e"X"o ì[_O"$
35.This friend is looking at the Sun. ïO"O"o {X"e"z {X"e"z T"ðY"{O"$
36.He sees that light is arising from the sun. _"# T"ðY"{O" Y"O"o T"ø@¡pðp# {X"e"pO"o í¬\"{O"$
37.The heat is also arising from the Sun ...this he experiences. O"pT"# ì{T"
{X"e"pO"o í¬\"{O" ... ïO"O"o _"# ìS"sW"\"{O"$
38.The Sun sees this friend. ¹Ÿþ°þ: ¹Ÿþ°þ¿ œþª¡þ¹·þ |
39.He thinks that I am not protecting Suresh from the light and heat.
_"# {E"SO"Y"{O" Y"O"o ì`z _"sZuðpz T"ø@¡pðppO"o O"pT"pO"o E" S" Zb"p{X"$
40.Then he tells the cloud, O"Qp _"# X"uC"pY" @¡P"Y"{O",
" I am giving light and heat to Suresh " ì`z _"sZuðppY" T"ø@¡pðpz O"pT"z E" Y"EF>p{X"$
but you are protecting Suresh from the light and heat. T"ZSO"s O\"z _"sZuðpz
T"ø@¡pðppO"o O"pT"pO"o E" Zb"{_"$
41. You are not giving Suresh light and heat ìO\"z _"sZuðppY" T"ø@¡pðpz O"pT"z E" S" Y"EF>{_"$
you are giving him rain."...so. O\"z O"_X"v \"^"p| Y"EF>{_" |" .. ò{O"$
42.From where have those boys come? O"u V"p“@¡p# @s¡O"# ìpBpEF>[SO"?
43.Those boys have come from that village. O"u V"p“@¡p# O"_X"pO"o BpøpX"pO"o
ìpBpEF>[SO"$

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44.From the village they are going towards the cinema. BpøpX"pO"o O"u {E"e"T"J>Bpw`z
T"ø{O" BpEF>[SO"$
45.With those boys are the girls too. V"p“@v¡# _"` V"p{“@¡p# ì{T" _"[SO"$
46.On all sides of the boys and girls are teachers. V"p“@¡pS"o V"p{“@¡p# E" T"qZO"#
ìRY"pT"@¡p# _"[SO"$
47.The teachers are protecting the boys and girls from bad people
always. ìRY"pT"@¡p# V"p“@¡pS"o V"p{“@¡p# E" QlG"êS"uWY"# _"Qp Zb"[SO"$
48.Without the teachers, the boys and girls are not going outside the
village. ìRY"pT"@u¡WY"# {\"S"p ( also correct are ‚š¡þþœþˆÅþ›þà ¹¨þ›þþ and ‚š¡þþœþˆ¾Å: ¹¨þ›þþ )
V"p“@¡p# V"p{“@¡p# BpøpX"pO"o V"{`# S" BpEF>[SO"$
49.Are you going outside the house now? ì{T" òQpS"rë O\"z Bpw`pO"o V"{`# BpEF>{_"?
50.Yes, I am going outside the house now. ìpX"o, ìR"sS"p ì`z Bpw`pO"o V"{`# BpEF>p{X"$
51. I am going to the lake. ì`z _"Zpu\"Zz BpEF>p{X"$
52.Are you also coming? O\"z ì{T" ìpBpEF>{_" {@¡X"o ?
53.No, I am going to the shop and am buying books. S", ì`X"o ìpT"Npz BpEF>p{X",
T"s_O"@¡p{S" +¡rNpp{X"$
54.From there, i am going to school. O"O"# ì`z T"pK>ðpp“pz BpEF>p{X"$
55.I am giving those books to Pushpa. ì`z T"s^T"pY"v O"p{S" T"s_O"@¡p{S" Y"EF>p{X"$
56.She is a friend. ¬þþ ¹Ÿþ°þŸþà |
57.Without Pushpa, i am not going to the lake. T"s^T"pY"p# {\"S"p (T"s^T"pz {\"S"p, T"s^T"Y"p
{\"S"p) ì`z _"Zpu\"Zz S" BpEF>p{X"$
58.Outside the village is a lake. BpøpX"pO"o V"{`# _"Zpu\"Z# ì[_O"$
59.From the lake, Sharada brings water. _"Zpu\"ZpO"o ðppZQp G"“X"o ìpS"Y"{O"$
60.She gives that water to the boy. _"p V"p“@¡pY" O"O"o G"“z Y"EF>{O"$
61. That boy tells Sharada , " I am feeling happy now." _"# V"p“@¡# ðppZQpY"v
@¡P"Y"{O", " ì`z _"sA"X"o ìS"sW"\"p{X"$
************

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Lesson 17. Relatively Possessed by «þ«Úú

• The «þ0 ¹¨þ0 primarily denotes 1. possession and 2 .how someone is
related to another.
What belongs to whom. Who is who's wife. Whose house is biggest.
Whose salary is heftiest. Whose jewellery cost most..
A wonderfully gossipy ¹¨þ0, if you ask me. So what if i don't have a Pinnochio
like long and pokey nose, the «þ0 ¹¨þ0 serves the purpose just as well...yes
Sireee!!! So we have...
£þŸþ¬¡þT"s_O"@¡X"o | ˆ¼Å«µþ¬¡þ Šþ¼−Ÿþà | ¡þŸé›þþ¡þþ: G"“X"o | ¨þ¼âþ¬¡þ œþ°þŸþà |
Working with the «þ0 ¹¨þ0 requires you to know the words for relations
(at least a few to begin with): father, mother, brother, sister, husband and
wife.
Now some of them are h¡@¡pZpSO" words. The basic root word for father
being ¹œþ·þ¼ and of mother being Ÿþþ·þ¼. You needn't know how to decline them
at this point in time. The form that you will use in today's sentences: œÏ˜þŸþþ
{\"W"[×O" ï@¡\"E"S"are forms you are already familiar with.... ¹œþ·þþ and Ÿþþ·þþ |
Your sentences will therefore read: ZpX"_Y" {T"O"p QðpZP"#$ (Yes, you have

been told that G"S"@¡# is "Father" and it definitely is. ¹œþ·þ¼ is a synonym )
Hope the keys to your memory bank are handy and well oiled. Do you
recall Lesson 5 ? Jagadeesha had very happily announced X"X" S"pX" G"BpQrðp#$
Let me give you a few sentences as examples:
X"X" {T"O"p @w¡^NppS"SQ#$ My father is Krishnanand.(‚¹¬·þ is not mandatory
since it is clearly understood, but you can add it if you like.)
X"X" X"pO"p ðpv“G"p$ My mother is Shailaja.
W"\"O"# S"pX" {\"\"u@¡#$ Your name is Vivek.
W"\"OY"p# S"pX" QlBppê$ Your name is Durga.
£þŸþ¬¡þ ¨þ¬°þþ¹µþ ‚°þ ¬þ¹›·þ | Ram's clothes are here.
¨þ¼âþ¬¡þ œþ°þ¿ œþ·þ¹·þ | The tree's leaf falls.
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• X"X" , W"\"O"# and W"\"OY"p# are «þ0 ¹¨þ0 ï@¡\"E"S" declined forms .
• ŸþŸþ ("mine" or "my" as in: This book is mine OR My name is Santa
Claus... ïO"Qo T"s_O"@¡z X"X" ì[_O"; X"X" S"pX" ¬ß›ÙÆ¥þßG" ..Yipes! That
was tough to key in!) The root word (of I, two of us and we) here is
‚¬Ÿþ¸Ã|
• W"\"O"#( "yours" masculine: W"\"O"# T"s_O"@¡X"o)Root word is W"\"O"o |
• W"\"OY"p# ( "yours" feminine W"\"OY"p# T"s_O"@¡X"o )Root word, W"\"O"r|
All this " coloured grammar stuff" is simply for your information. For the
moment, we need just those three words, X"X", W"\"O"# and W"\"OY"p#, to
form sentences. So thou shalt panic not.
Here are the already declined words that you will need to use:
¹œþ·þþ father, Ÿþþ·þþ W"øpO"p brother, W"{BpS"r sister, œþ¹·þ: husband,
mother,

W"pY"pêÄ wife. ŸþŸþ mine, W"\"O"# and W"\"OY"p# yours.

An interesting idea: Do you remember our Chaturthi lesson with
íX"pX"`uÄ"ZpWY"pz S"X"#? What has been done here is that two words have been
put together and then used as a dual word from the correct vibhakti. Keep
this in mind when doing today's exercises.
With next week's lesson, we will have finished our vibhaktis
(Celebration Time!!!) and i will begin to introduce to you all our whatever
@¡pZpSO"words. Our Supplement section will soon begin to look like a well fed
cat. These whatever@¡pZpSO"words will also lose their mysterious halo. Poor
things.
Ready then for our Buffet and Banquet with a few close relatives?

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Buffet Lesson 17 A. Exercises with Shashthi.

Nouns Verbs Avyayas.

W"„½@¡ Bear M(animal!)
¬ø›þþ army F
¨þþ·¬þ¥¡þ Maternal/
paternal love. N
¸»·þ messenger M

Translate.
1. Krishna's father is Vasudev.
2. His mother is Devaki.
3. Balaram is Krishna's brother.
4. Subhadra is his sister.
5. The Pandavas' father is Pandu
6. Sharada's book is here.
7. Manohar's house is there.
8. The Sun's light is everywhere.
9. This is my messenger.
10. These are Kamat's restaurants.
11. These are Anuradha's tortoises.
12. These two girls are mine.
13. Those two boys are yours (F)
14. Ram's wife is Sita.
15. Sita's husband is Ram.
My wife is Mrs. Santa Claus.( no, no, don't translate that! It was meant to
wipe that frown off W"\"O"#/ W"\"OY"p# brow!)
16. Luv and Kush's father is Ram.
17. Ram's sons are Luv and Kush.
18. Kaushalya and Sumitra's husband is Dasharath.
19. Raavan sees Ram's army. ( Trip-up alert)
20. The work-place's president is Mohan.

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21. The students' teacher is Shyam

22. The two boys' mother is Tara.
23. The two students' bags are here.
24. The two teachers' school is there.
A sentence for each hour of the day!

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Buffet Lesson 17 B. Answers to Lesson 17A.

1. Krishna's father is Vasudev. @w¡^Np_Y" {T"O"p \"_"sQu\"#$
2. His mother is Devaki. O"_Y" X"pO"p Qu\"@¡”$
3. Balaram is Krishna's brother. V"“ZpX"# @w¡^Np_Y" W"øpO"p$
4. Subhadra is his sister. _"sW"çp O"_Y" W"{BpS"r$
5. The Pandavas' father is Pandu. œþþµÛ¨þþ›þþ¿ ¹œþ·þþ œþþµÛº:|
6. Sharada's book is here. ðppZQpY"p# T"s_O"@¡X"o ìe" ì[_O"$
7. Manohar's house is there. Ÿþ›þø−£¬¡þ Šþ¼−¿ ·þ°þ ‚¹¬·þ |
8. The Sun's light is everywhere. _"tY"ê_Y" T"ø@¡pðp# _"\"êe" ì[_O"$
9. This is my messenger. ï^"# X"X" QmO"#$
10. These are Kamat's restaurants. ïO"p{S" @¡pX"O"_Y" íT"p`pZBpw`p{Np$
11. These are Anuradha's tortoises. ïO"u ìS"sZpR"pY"p# @t¡X"pê#$
12. These two girls are mine. ïO"u X"X" V"p{“@u¡ _O"#$
13. Those two boys are yours (F) O"pv V"p“@¡pv W"\"OY"p# _O"#$
14. Ram's wife is Sita. ZpX"_Y" W"pY"pê _"rO"p$
15. Sita's husband is Ram. ¬þú·þþ¡þþ: œþ¹·þ: £þŸþ:|
16. Luv and Kush's father is Ram. “\"@s¡ðpY"pu# {T"O"p ZpX"#$
Also correct: “\"_Y" E" @s¡ðp_Y" E" {T"O"p ZpX"#$
Also correct: “\"_Y" @s¡ðp_Y" E" {T"O"p ZpX"#$
17. Ram's sons are Luv and Kush. £þŸþ¬¡þ œé°þù ¥þ¨þˆºÅªþù |
Also correct: ZpX"_Y" T"se"pv “\"# @s¡ðp# E" _O"#$
18. Kaushalya and Sumitra's husband is Dasharath. @¡pvðpÚY"p_"s{X"e"Y"pu# T"{O"# QðpZP"#$
Also correct: @¡pvðpÚY"pY"p# E" _"s{X"e"pY"p# E" T"{O"# QðpZP"#$
Also correct: @¡pvðpÚY"pY"p# _"s{X"e"pY"p# E" T"{O"# QðpZP"#$
19. Raavan sees Ram's army. £þ¨þµþ: £þŸþ¬¡þ ¬ø›þþ¿ œþª¡þ¹·þ |
20.The work-place's president is Mohan. ˆÅþ¡þþÄ¥þ¡þ¬¡þ ‚š¡þâþ: Ÿþø−›þ:|
21. The students' teacher is Shyam. F>pe"pNppX"o ìRY"pT"@¡# ðY"pX"#$
22.The two boys' mother is Tara. V"p“@¡Y"pu# X"pO"p O"pZp$
23.The two students' bags are here. F>pe"Y"pu# _Y"tO"pv ìe" _O"#$
24.The two teachers' school is there. ìRY"pT"@¡Y"pu# {\"üp“Y"# O"e" ì[_O"$
By the way, my name is not Santa Claus. ŸþŸþ ›þþŸþ ¬ß›ÙÆ¥þßG" ›þþ¹¬·þ | And that's the
whole truth and nothing but the truth so help me God.

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Banquet Lesson 17 C. Exercises with the Shashthi.

Nouns Verbs Avyayas.

W"„½@¡ Bear M(animal!)
¬ø›þþ army F
¨þþ·¬þ¥¡þ Maternal/
paternal love. N
¸»·þ messenger M

Clue: Our Subhashita section is also a good source for new words!

1. Dasharath is Ayodhya's king.

2. Ayodhya is Dasharath's kingdom.
3. Dasharath's wives are Kaushalya and Sumitra.(Kaikeyi is òê@¡pZpSO"
...she will come under the spotlight a few lessons from now.)
4. His sons are Ram, Lakshman, Bharat and Shatrughn.
5. Kaushalya and Sumitra's husband is Dasharath.
6. The boys' father is Dasharath.
7. Dasharath looks at (his) sons with love.
8. He thinks , "These are my sons."
9. The boys' father Dasharath is feeling unhappy.
10. His wife is troubling him.
11. She says that, "My son is Bharat.
12. My son is not Ram.
13. My son is becoming king ,not Ram."...thus.
14. Bharat is angry with Manthara.
15. He tells her, " Am I becoming king?
16. No.
17. My brother Ram is becoming king, not I."
18. Ram is going from the palace towards the forest.
19. With him are his brother Lakshman and his wife Sita too.
20.They are wearing clothes of bark.
21. Ram, Sita and Lakshman go to Chitrakoot.
22.There they experience happiness.
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23.Ram's wife Sita sees a deer.

24.She wants that deer.
25.Ram takes his arrows and goes towards the deer.
26.The deer sees Ram and runs .
27.Ram runs too.
28.Sita tells Lakshman that a Rakshas is troubling Ram.
29.I am afraid of that Rakshas.
30.That Rakshas is wearing ( has donned) the form of a deer.
31. I am not going outside the house.
32.Therefore Lakshman goes towards Ram .
33.He is now protecting Ram.
34.Lakshman is not protecting Ram's wife Sita (Trip-up alert).
35.Raavan comes and takes away Sita.
36.Sita cries but Ram is not there.
37.Lakshman is also not there.
38.Where is Raavan taking Sita?
39.He is taking her to Lanka.
40.Sita throws her ornament from the Pushpak-Viman.
41. Ram sees her ornament.
42.A bird ( Jatayu) tells him that Raavan is taking Sita to Lanka.
43.Aanjaneya goes to Lanka.
44.He goes to the Ashoka-vatikaa.
45.Ashoka-vatikaa is Raavan's garden.
46.Sita is there.
47.He throws Ram's ornament from the tree.
48.Sita looks at Aanjaneya.
49.Aanjaneya tells her, " I am Ram's messenger.
50.That ornament is His.
51. Now we are going from here."
52.Sita says, "No, I am waiting here.
53.When my husband comes to Lanka, then i am going to Ayodhya with
Him."
54.Ram also comes to Lanka with Lakshman and (his) friends.
55.Ram's friends are Aanjaneya, Sugreeva, Vibhishana, monkeys and
bears.
56.War happens.

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57.Ram throws arrows from (his) hand. ( To say where the arrows fall,
we'll have to wait for the ¬þœ·þŸþú {\"W"[×O" )
58.Raavan does not live.
59.The army conquers Lanka.
60.Ram goes towards Sita.
61. He speaks to her with kind and gentle words.
62.Sita feels happy.
63.Sita comes to Ayodhya with Ram.
64.They live with happiness.

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Banquet Lesson 17 D. Answers to Lesson 17 C.

1. Dasharath is Ayodhya's king. QðpZP"# ìY"puRY"pY"p# S"wT"# ì[_O"$
2. Ayodhya is Dasharath's kingdom. ìY"puRY"p QðpZP"_Y" ZpGY"X"o ì[_O"$
3. Dasharath's wives are Kaushalya and Sumitra. QðpZP"_Y" W"pY"uê @¡pvðpÚY"p _"s{X"e"p E" _O"#$
4. His sons are Ram, Lakshman, Bharat and Shatrughn. O"_Y" T"se"p# ZpX"#, “bX"Np#,
W"ZO"#, ðpe"sCS"# E" _"[SO"$
5. Kaushalya and Sumitra's husband is Dasharath. @¡pvðpÚY"_"s{X"e"Y"pu# T"{O"# QðpZP"#
ì[_O"$ Also correct: @¡pvðpÚY"pY"p# E" _"s{X"e"pY"p# E" T"{O"# QðpZP"# ì[_O"$ And so is
@¡pvðpÚY"pY"p# _"s{X"e"pY"p# E" T"{O"# QðpZP"# ì[_O"$
6. The boys' father is Dasharath. V"p“@¡pS"pz {T"O"p QðpZP"#$
7. Dasharath looks at (his) sons with love. QðpZP"# T"se"pS"o \"pO_"ÚY"uS" T"ðY"{O"$
8. He thinks , "These are my sons." _"# {E"SO"Y"{O", "ïO"u X"X" T"se"p# _"[SO"| "
9. The boys' father Dasharath is feeling unhappy. V"p“@¡pS"pz {T"O"p QðpZP"# Ql#A"X"o
ìS"sW"\"{O"$
10. His wife is troubling him. O"_Y" W"pY"pê O"z O"sQ{O"$
11. She says that, "My son is Bharat. _"p \"Q{O" Y"O"o " X"X" T"se"# W"ZO"#|
12. My son is not Ram. ŸþŸþ œé°þ: ›þ £þŸþ: |
13. My son is becoming king ,not Ram."...thus. X"X" T"se"# S"wT"# W"\"{O" S" ZpX"#"...ò{O" |
14. Bharat is angry with Manthara. W"ZO"# X"SP"ZpY"v @s¡TY"{O"|
15. He tells her, " Am I becoming king? _"# O"_Y"v @¡P"Y"{O", "ì{T" ì`z S"wT"# W"\"p{X"?
16. No. ›þ |
17. My brother Ram is becoming king, not I." X"X" W"øpO"p ZpX"# S"wT"# W"\"{O",S" ì`X"o |"
18. Ram is going from the palace towards the forest. ZpX"# T"øp_"pQpO"o \"S"z T"ø{O" BpEF>{O"|
19. With him are his brother Lakshman and his wife Sita too. O"uS" _"` O"_Y" W"øpO"p
“bX"Np# E" W"pY"pê _"rO"p ì{T" _O"#$
20.They are wearing clothes of bark. O"u \"Ú@¡“p{S" / \"Ú@¡“pS"o R"pZY"[SO"$
21. Ram, Sita and Lakshman go to Chitrakoot. ZpX"#, _"rO"p,“bX"Np# E" {E"e"@t¡J>z
BpEF>[SO"$
22.There they experience happiness. O"e" O"u _"sA"X"o ìS"sW"\"[SO"$
23.Ram's wife Sita sees a deer. ZpX"_Y" W"pY"pê _"rO"p X"wBpz T"ðY"{O"$
24.She wants that deer. _"p O"z X"wBpX"o òEF>{O"$

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25.Ram takes (his) arrows and goes towards the deer. ZpX"# V"pNppS"o S"Y"{O" X"wBpz T"ø{O"
BpEF>{O" E"$
26.The deer sees Ram and runs. X"wBp# ZpX"z T"ðY"{O" R"p\"{O" E"$
27.Ram runs too. £þŸþ: ‚¹œþ šþþ¨þ¹·þ|
28.Sita tells Lakshman that a Rakshas is troubling Ram. _"rO"p “bX"NppY" @¡P"Y"{O" Y"O"o
Zpb"_"# ZpX"z O"sQ{O"$
29.I am afraid of that Rakshas. ì`z O"_X"pO"o Zpb"_"pO"o W"Y"X"o ìS"sW"\"p{X"$
30.That Rakshas is wearing ( has donned) the form of a deer .¬þ: £þâþ¬þ: Ÿþ¼Šþ¬¡þ ³œþ¿
šþþ£¡þ¹·þ |
ì`z Bpw`pO"o V"{`# S" BpEF>p{X"$
31. I am not going outside the house.
32.Therefore Lakshman goes towards Ram . ìO"# “bX"Np# ZpX"z T"ø{O" BpEF>{O"$
33.He is now protecting Ram. ‚šé›þþ ¬þ: £þŸþ¿ £âþ¹·þ |
34.Lakshman is not protecting Ram's wife Sita. “bX"Np# ZpX"_Y" W"pY"p| _"rO"pz S" Zb"{O"$
35.Raavan comes and takes away Sita. Zp\"Np# ìpBpEF>{O" _"rO"pz `Z{O" E"$
36.Sita cries but Ram is not there. ¬þú·þþ ÇÅ›¸¹·þ œþ£›·é £þŸþ: ·þ°þ ›þþ¹¬·þ|
37.Lakshman is also not there. ¥þâŸþµþ: ‚¹œþ ·þ°þ ›þþ¹¬·þ|
38.Where is Raavan taking Sita? Zp\"Np# _"rO"pz @s¡e" S"Y"{O" ?
39.He is taking her to Lanka. _"# O"pz “Š¡pz S"Y"{O"$
40.Sita throws (her) ornament from the Pushpak-Viman. _"rO"p ìpW"ZNpz
T"s^T"@¡{\"X"pS"pO"o {b"T"{O"$
41. Ram sees her ornament. ZpX"# O"_Y"p# ìpW"ZNpz T"ðY"{O"$
42.A bird tells him that Raavan is taking Sita to Lanka. A"Bp# O"_X"v @¡P"Y"{O" Y"O"o
Zp\"Np# _"rO"pz “Š¡pz S"Y"{O"$
43.Aanjaneya goes to Lanka. ìpIG"S"uY"# “Š¡pz BpEF>{O"$
44.He goes to the Ashoka-vatikaa. _"# ìðppu@¡\"p{J>@¡pz BpEF>{O"$
45.Ashoka-vatikaa is Raavan's garden. ‚ªþøˆÅ¨þþ¹ÙˆÅþ £þ¨þµþ¬¡þ „Ôþþ›þŸþà |
46.Sita is there. ¬þú·þþ ·þ°þ ‚¹¬·þ|
47.He throws Ram's ornament from the tree. _"# ZpX"_Y" ìpW"ZNpz \"wb"pO"o {b"T"{O"$
48.Sita looks at Aanjaneya. _"rO"p ìpIG"S"uY"z T"ðY"{O"$
49.Aanjaneya tells her, " I am Ram's messenger. ìpIG"S"uY"# O"_Y"v @¡P"Y"{O", "ì`z
ZpX"_Y" QmO"#$
50.That ornament is His. O"O"o ìpW"ZNpz O"_Y" ì[_O"$
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51. Now we are going from here." ìR"sS"p ìp\"pX"o òO"# BpEF>p\"#$"
52.Sita says, "No, I am waiting here. ¬þú·þþ ¨þ¸¹·þ , " ›þ, ‚−Ÿþà ‚°þ ¹·þ«Úþ¹Ÿþ |
53.When my husband comes to Lanka, then i am going to Ayodhya with Him." Y"Qp
X"X" T"{O"# “Š¡pX"o ìpBpEF>{O" , O"Qp ì`z O"uS" _"` ìY"puRY"pz BpEF>p{X"$
54.Ram also comes to Lanka with Lakshman and (his) friends. ZpX"# ì{T" “bX"NpuS"
_"` {X"e"v# _"` E" “Š¡pX"o ìpBpEF>{O"$
55.Ram's friends are Aanjaneya, Sugreeva, Vibhishana, monkeys and bears.
ZpX"_Y" {X"e"p{Np ìpIG"S"uY"#, _"sBpør\"#, {\"W"r^"Np#, \"pS"Zp#, W"„½@¡p# E" _"[SO"$
56.War happens. Y"s«z W"\"{O"$
57.Ram throws arrows from (his) hand. ZpX"# `_O"pO"o V"pNppS"o {b"T"{O"$
58.Raavan does not live. Zp\"Np# S" G"r\"{O"$
59.The army conquers Lanka. _"uS"p “Š¡pz G"Y"{O"$
60.Ram goes towards Sita. ZpX"# _"rO"pz T"ø{O" BpEF>{O"$
61. He speaks to her with kind and gentle words. ¬þ: ·þþ¿ ¹œÏ¡þ¨þþÆ¡ø›þ ¨þ¸¹·þ|
62.Sita feels happy. _"rO"p _"sA"X"o ìS"sW"\"{O"$
63.Sita comes to Ayodhya with Ram. _"rO"p ZpX"uNp _"` ìY"puRY"pX"o ìpBpEF>{O"$
64.They live with happiness. O"pv _"sA"uS" G"r\"{O"$
Refer to Lesson 7A as to why ·þù has been used.
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Summing up Month 3.
By the end of the third month you would have achieved the following...
• Memorized £þŸþ, ¨þ›þ, Ÿþþ¥þþ, ·þ¸Ã and ïO"Qo ( all three genders) and
know without a doubt which vibhakti performs what function.
• Be able to recall rules that have been supplied with the introduction
of each vibhakti. For example, ›þŸþ: goes with E"0 ¹¨þ0 etc.
• Added a further 64 words to your vocabulary...which makes it a grand
total of 200 words!
• Realized that our Subhashita section must not be
ignored...Subhashitas provide us with an accurate representation of
how Sanskrit is written. As and when we memorize them, parts of
those Subhashitas can be used in regular conversations and
compositions. Many new words are introduced in that section which
may not be repeated in our lessons.( How else, my dears, do i make
sure that you are reading them?!)
And now we march into Month 4 !
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 Step by Step Sanskrit Learning Programme – Month 4

Lesson 18. The ¬þœ·þŸþú0 {\"W"[×O"0

Almost through with our vibhaktis! This is one of the most simplest one to
understand. The ¬þ 0¹¨þ0 tells you the location of an object... whether the cat
is sitting on or in the refrigerator.
A few sentences now to give you a fair idea on how the ¬þ0¹¨þ0 is used :
Bpw`u G"S"p# \"_"[SO"$ People stay in the house.
O"[_X"S"o T"s_O"@u¡ T"e"p{Np _"[SO"$ There are pages in that book.
ïO"[_X"S"o \"wb"u A"Bpp# íT"{\"ðp[SO"$ Birds are sitting on this tree.
¬þŸéͽ Ÿþ·¬¡þþ: ·þ£¹›·þ | Fishes (is the plural of fish, fish or fishes? Send in
your answers to "Bewildered Sanskrit Teacher too lazy to check her Wren and
Martin.") swim in the sea.
¬þŸéͽ«é Ÿþ·¬¡þþ: ·þ£¹›·þ | Fish/fishes (?) swim in the seas.
‚−Ÿþà ‚¡þøš¡þþ¡þþ¿ ›þ ¨þ¬þþ¹Ÿþ | I do not live in Ayodhya.
¨þþ›þ£¡þø: œþ°þþ¹µþ œþ·þ¹›·þ | Leaves fall on the two monkeys.
The ¬þ0¹¨þ0 governs the most wonderful emotion known to man...love.

¹¬›þ−à ( ¹¬›þàþ¹·þ ). Whoever you love, falls into the ¬þ0¹¨þ0 |

_"rO"p ZpX"u [_S"å{O"$ ì`z V"p{“@¡pY"pz [_S"åp{X"$
You were introduced to ·é¸Ã ( ·é¸¹·þ) to trouble, in one of our earlier
lessons. ·é¸¹·þ is to physically hurt someone as in push, strike, goad, bruise,
sting etc. In today's lesson, i've introduced the word œþúÛà (œþúÛ¡þ¹·þ) which is
more global in its torturing and encompasses both the physical and the
mental. Do pick the correct form whenever you use the word "trouble" in your
sentences.
i had fun concocting the Banquet Lesson. Trust you will enjoy it too!
***********

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Buffet Lesson 18 A. Exercises with the Saptami.

Nouns Verbs Avyayas
ˆÅø«Ú room M ¹¬›þà (¹¬›þàþ¹·þ ) to
œþþ°þ vessel/plate N love.

ˆ¼Å«µþûÅ¥þˆÅ ¬˜þþ (_P"pT"Y"{O" ) to

blackboard M keep/ to place.
ðprO"T"u{J>@¡p ¬˜þþ ({O"Î>{O" ) to stand
refrigerator F or wait.
‚þ¬þ›¸ chair M œþúÛà ( œþúÛ¡þ¹·þ) to
¸µÛ¸úœþ tube-light M trouble.

\Y"G"S" fan N
íOT"r{K>@¡p Table F
ˆÅœþþÙ Cupboard N
œø¹ÙˆÅþ Suitcase F
X"IE" bed M
T"pE"@¡ Pressure
Cooker/ also a cook! M
_"ŒNp@¡ Computer M
E"^"@¡ glass ( what you
drink from.)M
@s¡Js>XV" family N
T"øpO"#@¡p“ morning M
Ÿþš¡þþí›þ afternoon M
¬þþ¡þ¿ˆÅþ¥þ evening M
¹¸›þ day N
¹›þªþþ night.F

1. In the morning, I go to school.

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 Step by Step Sanskrit Learning Programme – Month 4

2. In the night, I sit on my bed.

3. In Sharada's hand is a fruit.
4. The milk is in the glass.
5. The girl throws her clothes from the cupboard into the suitcase.
6. That man loves his (two) sons.
7. The two sons love the father.
8. The tube-lights are in the room.
9. The vegetables are in the refrigerator.
10. In the evening, the shopkeeper is reading in his shop.
11. Kavita's meal is on her plate.
12. The blackboard is in school.
13. Clouds are in the sky.
14. Water is in the lake.
15. The question is in the computer and not in the book.
16. I put the rice in the pressure cooker.
17. The milk is in the milk-vessel.
18. In the night, I am sitting in the restaurant on a chair and eating food.
19. In the day, Mickey Mouse and Donald Duck are walking in Disneyland.
20. Vijay's shop is in the village.
21. Anuraag is sitting with Prerna in the cinema.
22. I am drinking the water from the tumbler.
23. The teacher is strolling in the garden with his students.
24. Naresh lives in the forest with his family.

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Buffet Lesson 18 B. Answers to Lesson 18 A.

1. In the morning, I go to school. T"øpO"#@¡p“u ì`z T"pK>ðpp“pz BpEF>p{X"$
2. In the night, I sit on my bed. {S"ðppY"pX"o ì`z X"X" X"IE"u íT"{\"ðpp{X"$
3. In Sharada's hand is a fruit. ªþþ£¸þ¡þþ: −¬·ø ûÅ¥þŸþà ‚¹¬·þ |
4. The milk is in the glass. QlBR"z E"^"@u¡ ì[_O"$
5. The girl throws her clothes from the cupboard into the suitcase. V"p{“@¡p @¡T"pJ>pO"o
T"u{J>@¡pY"pz O"_Y"p# \"_e"p{Np {b"T"{O"$
6. That man loves his (two) sons. ¬þ: ›þ£: ·þ¬¡þ œé°þ¡þø: ¹¬›þàþ¹·þ |
7. The two sons love the father T"se"pv G"S"@u¡ [_S"åO"#$
8. The tube-lights are in the room. QNL>QrT"p# @¡puÎ>u _"[SO"$
9. The vegetables are in the refrigerator. ðpp@¡p# ðprO"T"u{J>@¡pY"pz _"[SO"$
10. In the evening, the shopkeeper is reading in his shop. _"pY"Š¡p“u ìpT"{Np@¡# O"_Y" ìpT"Npu
T"K>{O"$
11. Kavita's meal is on her plate. @¡{\"O"pY"p# W"puG"S"z O"_Y"p# T"pe"u ì[_O"$
12. The blackboard is in school. @w¡^NpU¡“@¡# {\"üp“Y"u ì[_O"$
13. Clouds are in the sky. X"uC"p# ìp@¡pðpu _"[SO"$
14. Water is in the lake. G"“z _"Zpu\"Zu ì[_O"$
15. The question is in the computer and not in the book. T"øðS"# _"ŒNp@u¡ ì[_O" S" T"s_O"@u¡$
16. I put the rice in the pressure cooker. ì`X"o ìSS"z T"pE"@u¡ _P"pT"Y"p{X"$
17. The milk is in the milk-vessel. ¸ºŠšþ¿ ¸ºŠšþœþþ°ø ‚¹¬·þ |
18. In the night, I am sitting in the restaurant on a chair and eating food. {S"ðppY"pX"o
íT"p`pZBpw`u ì`X"o ìp_"SQu íT"{\"ðpp{X" W"puG"S"z A"pQp{X" E"$
19. In the day, Mickey Mouse and Donald Duck are walking in Disneyland. ¹¸›ø ¹Ÿþ¹ˆÅŸþù¬þà (!)
Ûß›þÌÛ ÛˆÃÅ (!) E" ¹Û¹G›þ¥ß›Û½ E"“O"#$
(Yes, i do pronounce the "s" in Disneyland like a "z"... i just can't seem to write it in Sanskrit!)
20.Vijay's shop is in the village. {\"G"Y"_Y" ìpT"Np# BpøpX"u ì[_O"$
21. Anuraag is sitting with Prerna in the cinema. ìS"sZpBp# T"øuZNpY"p _"` {E"e"T"J>Bpw`u íT"{\"ðp{O"$
22.I am drinking the water from the tumbler. ì`z E"^"@¡pO"o G"“z {T"V"p{X"$
23.The teacher is strolling in the garden with his students. ìRY"pT"@¡# F>pe"v# _"` íüpS"u W"øX"{O"$
24.Naresh lives in the forest with his family. S"Zuðp# @s¡Js>XV"uS" _"` \"S"u \"_"{O"$

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Banquet Lesson 18 C. Exercises with the ¬þœ·þŸþú {\"W"[×O"|

Nouns Verbs Avyayas
ˆÅø«Ú room M ¹¬›þà (¹¬›þàþ¹·þ ) to
œþþ°þ vessel/plate N love.

ˆ¼Å«µþûÅ¥þˆÅ ¬˜þþ (_P"pT"Y"{O" ) to

blackboard M keep/ to place.
ðprO"T"u{J>@¡p ¬˜þþ ({O"Î>{O") to stand
refrigerator F or wait.
‚þ¬þ›¸ chair M œþúÛà ( œþúÛ¡þ¹·þ) to
¸µÛ¸úœþ tube-light M trouble.

\Y"G"S" fan N
íOT"r{K>@¡p Table F
ˆÅœþþÙ Cupboard N
œø¹ÙˆÅþ Suitcase F
X"IE" bed M
T"pE"@¡ Pressure
Cooker/ also a cook! M
_"ŒNp@¡ Computer M
E"^"@¡ glass ( what you
drink from.)M
@s¡Js>XV" family N
T"øpO"#@¡p“ morning M
Ÿþš¡þþí›þ afternoon M
¬þþ¡þ¿ˆÅþ¥þ evening M
¹¸›þ day N
¹›þªþþ night.F

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The Goblin. ( ¨ø·þþ¥þ: | Remember ¹¨þÇÅŸþ: and the ¨ø·þþ¥þ: ?)

1. I live with my family in my home.

2. My home is in Mallapur.
3. Mallapur is a village in Karnatak.
4. In my home are my father, my mother, my brother, his wife, my sister
and her husband.
5. In the morning, my mother goes to the kitchen.
6. She cooks a meal .
7. She puts the rice in the cooker.
8. She puts the milk in the glasses and afterwards puts the glasses on the
table.
9. The people of the family sit on chairs around the table and eat a meal.
10. My father goes to the work place.
11. My brother is a teacher.
12. My sister is a teacher too.
13. Her husband is a farmer.
14. He goes to the field in the morning.
15. I am a girl. I stay (wait) home.
16. When my mother is in the kitchen, then I go to her room.
17. I look in the cupboard.
18. I take the clothes and the books from the cupboard and put them in
the suitcase.
19. In the afternoon when my mother is in her room, then I go to the
kitchen.
20.I put the milk-vessel in the cupboard and the pressure cooker in the
refrigerator.
21. In the evening when the family's people are sitting around the table and
talking, I go to my father's room.
22.I take his computer and put it in the bathroom.
23.The blackboard is in the room.
24.I write on it, " I am a goblin. This is my house.
25.This family is living in my house.
26.Therefore I am troubling the family's people."
27.My mother thinks that there is a goblin in the house.
28.She is scared of goblins.
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29.My father thinks that there are no goblins in the house.

30.When my mother is in the kitchen at night, then he waits in his room.
31. I go to his room and take his books.
32.I put them on his bed.
33.My father catches the goblin with his hands and gives her to his wife.
34.My father tells his goblin that when goblins trouble people in the house,
then fathers hit those goblins with sticks.
35.I tell my father that this goblin is not troubling the family .
36.My father and my mother laugh.
37.They are not angry with the goblin.
38.They love the goblin.
39.I love my family too.

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Banquet Lesson 18 D. Answers to Lesson 18 C.

¨ø·þþ¥þ: |
1. I live with my family in my home. ì`z X"X" @s¡Js>XV"uS" _"` X"X" Bpw`u \"_"p{X"$
2. My home is in Mallapur. ŸþŸþ Šþ¼−¿ Ÿþ¥¥þþœé£½ ‚¹¬·þ |
3. Mallapur is a village in Karnatak. Ÿþ¥¥þþœé£: ˆÅµþþÄÙˆ½Å (‡ˆÅ:)ŠÏþŸþ: ì[_O"$
4. In my home are my father, my mother, my brother, his wife, my sister and her
husband.X"X"
Bpw`u X"X" {T"O"p, X"X" X"pO"p, X"X" W"øpO"p, O"_Y" W"pY"pê, X"X" W"{BpS"r, O"_Y"p# T"{O"# E" _"[SO"$
5. In the morning, my mother goes to the kitchen.T"øpO"#@¡p“u, X"X" X"pO"p T"p@¡Bpw`z BpEF>{O"$
6. She cooks a meal. _"p W"puG"S"z T"E"{O"$
7. She puts the rice in the cooker. _"p ìSS"z T"pE"@u¡ _P"pT"Y"{O"$
8. She puts the milk in the glasses and afterwards puts the glasses on the table.
_"p QlBR"z E"^"@u¡^"s _P"pT"Y"{O" O"QS"SO"Zz E"^"@¡pS"o íOT"r{K>@¡pY"pz _P"pT"Y"{O"$
9. The people of the family sit on chairs around the table and eat a meal. @s¡Js>XV"_Y"
G"S"p# íOT"r{K>@¡pz T"qZO"# ìp_"SQu^"s íT"{\"ðp[SO", W"puG"S"z A"pQ[SO" E" $
10. My father goes to the work place. X"X" {T"O"p @¡pY"pê“Y"z BpEF>{O"$
11. My brother is a teacher. X"X" W"øpO"p ìRY"pT"@¡#$
12. My sister is a teacher too. X"X" W"{BpS"r ì{T" ìRY"p{T"@¡p ì[_O"$
13. Her husband is a farmer. O"_Y"p# T"{O"# @w¡^"@¡#$
14. He goes to the field in the morning. _"# T"øpO"#@¡p“u b"ue"z BpEF>{O"$
15. I am a girl. I stay (wait) home. ì`z V"p{“@¡p$ ì`z Bpw`u {O"Î>p{X"$
16. When my mother is in the kitchen, then I go to her room. Y"Qp X"X" X"pO"p T"p@¡Bpw`u
ì[_O", O"Qp ì`z O"_Y"p# @¡puÎ>z BpEF>p{X"$
17. I look in the cupboard. ‚−¿ ˆÅœþþÙ½ œþª¡þþ¹Ÿþ |
18. I take the clothes and the books from the cupboard and put them in the
suitcase. ì`z \"_e"p{Np T"s_O"@¡p{S" E" @¡T"pJ>pO"o S"Y"p{X" T"u{J>@¡pY"pz E" _P"pT"Y"p{X"$
19. In the afternoon when my mother is in her room, then I go to the kitchen.
X"RY"pÞS"u Y"Qp X"X" X"pO"p O"_Y"p# @¡puÎ>u ì[_O", O"Qp ì`z T"p@¡Bpw`z BpEF>p{X"$
20.I put the milk-vessel in the cupboard and the pressure cooker in the
refrigerator. ì`z QlBR"T"pe"z @¡T"pJ>u, T"pE"@z¡ ðprO"T"u{J>@¡pY"pz E" _P"pT"Y"p{X"$
21. In the evening when the family's people are sitting around the table and
talking, I go to my father's room. _"pY"Š¡p“u Y"Qp @s¡Js>XV"_Y" G"S"p# íOT"r{K>@¡pz T"qZO"# íT"{\"ðp[SO"
\"Q[SO" E", ì`z X"X" G"S"@¡_Y" @¡puÎ>z BpEF>p{X"$
22.I take his computer and put it in the bathroom. ì`z O"_Y" _"ŒNp@z¡ S"Y"p{X" _S"pS"Bpw`u
_P"pT"Y"p{X"$
23.The blackboard is in the room. @w¡^NpU¡“@¡# @¡puÎ>u ì[_O"$
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24.I write on it, " I am a goblin. This is my house." ì`z O"_X"S"o {“A"p{X" , " ì`z \"uO"p“#|
ïO"Qo X"X" Bpw`X"o |
25.This family is living in my house. ïO"Qo @s¡Js>XV"z X"X" Bpw`u \"_"{O"$
26.Therefore I am troubling the family's people ìO"# ì`z @s¡Js>XV"_Y" G"S"pS"o T"rL>Y"p{X"$
27.My mother thinks that there is a goblin in the house. X"X" X"pO"p {E"SO"Y"{O" Y"O"o Bpw`u
\"uO"p“# ì[_O"$
28.She is scared of goblins. _"p \"uO"p“uWY"# W"Y"X"o ìS"sW"\"{O"$
29.My father thinks that there are no goblins in the house. X"X" {T"O"p {E"SO"Y"{O" Y"O"o Bpw`u
\"uO"p“p# S" _"[SO"$
30.When my mother is in the kitchen at night, then he waits in his room. Y"Qp X"X"
X"pO"p {S"ðppY"pz T"p@¡Bpw`u ì[_O" O"Qp _"# O"_Y" @¡puÎ>u {O"Î>{O"$
31. I go to his room and take his books. ì`z O"_Y" @¡puÎ>z BpEF>p{X" O"_Y" T"s_O"@¡p{S" S"Y"p{X" E"$
32.I put them on his bed. ì`z O"p{S" X"IE"u _P"pT"Y"p{X"$
33.My father catches the goblin with his hands and gives her to his wife. X"X" {T"O"p
`_O"pWY"pz \"uO"p“z R"Z{O", O"pz E" O"_Y" W"pY"pêY"v Y"EF>{O"$
34.My father tells his goblin that when goblins trouble people in the house, then
fathers hit those goblins with sticks. X"X" {T"O"p O"_Y" \"uO"p“pY" @¡P"Y"{O" Y"O"o Y"Qp Bpw`u \"uO"p“p#
G"S"pS"o T"rL>Y"[SO" O"Qp G"S"@¡p# O"pS"o \"uO"p“pS"o QNL>v# O"pL>Y"[SO"$
35.I tell my father that this goblin is not troubling the family. ì`z X"X" G"S"@¡pY"
@¡P"Y"p{X" Y"O"o ï^"# \"uO"p“# @s¡Js>XV"z S" T"rL>Y"{O"$
36.My father and my mother laugh. X"X" {T"O"p X"X" X"pO"p E" `_"O"#$
37.They are not angry with the goblin. O"pv \"uO"p“pY" S" @s¡TY"O"#$
38.They love the goblin. ·þù ¨ø·þþ¥ø ¹¬›þàþ·þ:|
39.I love my family too. ì`X"o ì{T" X"X" @s¡Js>XV"u [_S"åp{X"$
****************

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Lesson 19. _"XV"puR"S" “puJo> “@¡pZ E"$

My face is aching with smiling so much. The Cheshire Cat in "Through the
Looking Glass, " couldn't have smiled any wider. With today's lesson, we are
absolutely, completely and irrevocably through with our vibhaktis!!!! ( Any
ideas on how we may celebrate this momentous event? Send in your
suggestions to "Purr-fectly Content Sanskrit Teacher at
[email protected] )

The _"XV"puR"S" is the form of word you use when you address someone.
so we have," −½ £þŸþ, don't bug me."
" V"p{“@u¡Å, if you don't finish what's on your plate, there will be no television
for a week."
" ‚š¡þþœþˆÅ, whatever you have just said has gone completely over my head!"
Now it's no fun calling out to someone if you can't command or request him to
do something for you. And so my dears, today you shall be introduced to the
¥þøÙà ¥þˆÅþ£ (‚þ±þþ˜þÄ , The imperative mood.)

New Concept:
Let me first put forward the verb table of the ¥þøÙà ¥þˆÅþ£ | As usual, ŠþŸþÃ
will be our standard verb for all references. i will introduce all verb forms
with the šþþ·é first and then with the changed form of the verb that must be
used in the bracket. For example, ŠþŸþÃ (BpEF>o) | All you have to do is add the

correct œÏ·¡þ¡þ to the changed verb form (based on the table given in today's
lesson), to match the subject. When you pick words from the ŠþŸþÃ (BpEFo>)
¥þøÙà ¥þˆÅþ£ table, you can use them to command or request someone to do
something. Your tone of voice will help others decide whether you are being
bossy or polite.

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ŠþŸþà (BpEFo>) ¥þøÙà ¥þˆÅþ£ | The imperative mood.

œé²«þ ‡ˆÅ¨þ þ›þ ¹×¨þ þ›þ þ−º¨þ þ›þ

œÏ˜þŸþ ¬þ:/¬þþ/·þ·þà BpEFO"s ·þù/·ø/·ø BpEFO"pX"o ·ø/·þþ:/·þþ¹›þ BpEFSO"s
Ÿþš¡þŸþ O\"z BpEF Y"s\"pz BpEFO"X"o Y"tY"z BpEFO"
„îþŸþ ì`z BpEF>p{S" ìp\"pz BpEF>p\" \"Y"z BpEF>pX"

The ¥þøÙà ¥þˆÅþ£, at first glance, seems easy enough. But as is usual with a
new concept, it can get tricky without proper explanations. Long explanations,
and we'll have trouble downloading the lesson onto our hard discs. To prevent
this, i'll introduce the ¥þøÙÃ in two phases...Lesson 20, Level 1. AND Lesson 20,
Level 2. This week, we will have only buffet exercises and some memorizing.
Memory work is necessary. We have spent years memorizing the
multiplication tables and look how simple calculations have become. Similarly,
we need to spend some part of our day with the vibhaktis and with verbs to
make things easy for ourselves. i will set you a fixed group of memory work to
be done each week.
For those of you who find memorizing intimidating, please keep the
supplement section handy for quick reference.

Move onto Lesson 20, Level 1. AND Lesson 20, Level 2.

*****************

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Lesson 20. Level 1. Commanding with the ¥þøÙÃ

Lesson 5. Dost thou remember Jagadeesha asking us who we were with a,
"W"\"pS"o @¡#? W"\"O"r @¡p? "
• W"\"pS"o and W"\"O"r are œÏ˜þŸþþ {\"W"[×O" ï@¡\"E"S" forms of the root words

W"\"O"o and W"\"O"r respectively which mean the respectful forms of

"you."
• Even though W"\"O"o and W"\"O"r mean " you", they aren't "·¨þŸþà , ¡é¨þþŸþÃ
and ¡ê¡þŸþà " and as such just HAVE to fall into the œÏ˜þŸþ œé²«þ |
• Only ·¨þŸþà , ¡é¨þþŸþà and ¡ê¡þŸþà fall into the Ÿþš¡þŸþ œé²«þ ....so all verb-
endings that go with this group are ¹¬þ, ˜þ: and ˜þ of the ¥þÙà ¥þˆÅþ£
and the basic changed verb form, ·þŸþà and ·þ of the ¥þøÙà ¥þˆÅþ£ |
• Therefore the verb-ending you should use with W"\"pS"o and W"\"O"r is ¹·þ

of the ¥þÙà ¥þˆÅþ£ and ·é of the ¥þøÙà ¥þˆÅþ£ |

• To give you examples,O\"z {T"V"{_" T"ZSO"s W"\"pS"o / W"\"O"r
{T"V"{O"$Note the
difference: W"\"O"r is feminine "you". W"\"{O" is the T"øP"X" T"sà^" ï@¡\"E"S"

form of the šþþ·é " W"t " ; meaning "to be" and is a verb.

Now let us look at a combination of this W"\"pS"o and W"\"O"r with the _"XV"puR"S"|
Ram has come home. I'd like him to drink some water. I offer him some water
and say, " ZpX", O\"z G"“z {T"V"$" Skip the ·¨þ¿ , the sentence becomes "
ZpX",G"“z {T"V"$" The {T"V" þ lets you know that £þŸþ is younger than i am OR
even though my age or older, so close to me that i feel comfortable with the
usage of ·¨þ¿ when talking to him.
If the same Ram were to come to my home, i may say, " ZpX", W"\"pS"o G"“z
{T"V"O"s$" OR "ZpX", G"“z {T"V"O"s$" This lets you know that Ram is someone i
respect....he could be younger, my age or older.......it doesn't matter...by the
use of {T"V"O"s, i have conveyed respect. Go back to our Lesson 13. Welcome
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Trutiya, and go through the prayer picked from the {ðp\"@¡\"E"X"o$ Now you will
understand the form of the verb used. It is a request to the Lord and the
beauty about it is that there is no ·é at the verb's end which means that the
sadhaka feels close enough to the Lord to address Him as ·¨þŸþÃ |
There are many who refer to everyone, young and old as W"\"pS"o and W"\"O"r|
And there are just as many who prefer using the ·¨þŸþÃ group as well. The
choice is completely yours.
Interesting custom:
It is obvious that certain people will always be spoken to in the œÏ˜þŸþ œé²«þ .... one's
parents, teachers etc. So how does one address Param Poojya Swamiji?
Param Poojya Swamiji commands greater respect than ordinary folk and as such, will
be addressed in the T"øP"X" T"sà^" V"`l\"E"S" form " W"\"SO"#" So verb forms that match
the T"øP"X" T"sà^" V"`l\"E"S" must be used. For example , @w¡T"Y"p W"\"SO"# G"“z {T"V"SO"s$

For the moment we needn't know the complete tables of W"\"O"o and W"\"O"r|

We must get on with our understanding of the ¥þøÙÃ | But to help you with
translations in the exercises, here are the first vibhaktis of both.
W"\"O"o
œÏ˜þŸþþ. ¹¨þ. W"\"pS"o W"\"SO"pv W"\"SO"#
W"\"O"r
œÏ˜þŸþþ. ¹¨þ. W"\"O"r W"\"OY"pv W"\"OY"#

Let's work with the Ÿþš¡þŸþ œé²«þ next.

O\"z G"“z {T"V"$ Y"s\"pX"o ìe" íT"{\"ðpO"X"o$ Y"tY"z U¡“p{S" A"pQO"#$
That was fairly simple , wasn't it? So at Level 1, we have learned the usage of the
words W"\"pS"o, W"\"O"r, O\"X"o, Y"s\"pX"o and Y"tY"X"o along with the ¥þøÙÃ |
The Supplement section ( Supplement 8) has been fattened with many ¥þøÙÃ forms .
Use them along with the above words, to build your fluency.
Over to Lesson 20 Level 2 . There, let's deal with the „îþŸþ œé²«þ and the œÏ˜þŸþ
œé²«þ along with the ¥þøÙà |

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Lesson 20 Level 2. Commanding with the ¥þøÙà ¥þˆÅþ£ |

1. How does one use the „îþŸþ in a command or a request? i can hardly say
ì`z {T"V"p{S" and expect myself to order myself to drink. In the „îþŸþ, the
verb asks for permission...
ì`z @¡puÎ>u ìpBpEF>p{S" {@¡X"o ? May i come into the room?
ìp\"pz T"s_O"@¡X"o T"K>p\" {@¡X"o ? May the two of us read the book?
ì{T" \"Y"z {E"e"T"J>Bpw`z BpEF>pX" ? May all of us go to the cinema?
›þ. No.
Y"tY"z X"p BpEF>O"$ No, all of you may not go to the cinema. T"sS"# E" X"p
T"wEF>O"$ And don't ask me again!
œé›þ: is an ‚¨¡þ¡þ meaning "again." Ÿþþ
‚¨¡þ¡þ that is used to say
is an
"don't / no" as in a request or a command. The ›þ is used in a statement.
Some examples:
• ìðppu@¡, O"e" X"p BpEF>$
And he answers, S", ì`z S" BpEF>p{X"$

• QlG"êS", _"GG"S"z X"p O"sQ$

And the QlG"êS"# answers, ‚−¿ ·é¸þ¹Ÿþ|

And the _"GG"S"# says , "œþ£›·é ¬þ: Ÿþþ¿ ›þ ·é¸¹·þ !"

Do you understand how the Ÿþþ

›þ are used? "
and the
2. Besides asking for permission in the „îþŸþ, the ¥þøÙà ¥þˆÅþ£ may also be
used to express a wish. Please take a look at the 2002-2003 Chitrapur Math
calendar. Right above Param Poojya Anandashram Swamiji's photograph are
the words "›þ¿¸þŸþ ªþ£¸: ªþ·þŸþà "which mean "Let us be joyful for a hundred
autumns."

Now comes the tricky one, the œÏ˜þŸþ œé²«þ |

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• If i say, "¹ªþ«¡þ, œþþÚ¿ œþÚ" ¹ªþ«¡þ, œþþÚ¿ œþÚ·é, " the meaning is
or "
clear enough.....i am speaking to the ¹ªþ«¡þ: and commanding him to study
. The ¹ªþ«¡þ is _"XV"puR"S" ï@¡\"E"S" and i may use either œþÚ or œþÚ·é ....
a point already discussed in Lesson 20, Level 1.
• What if i say, " ¹ªþ«¡þ: œþþÚ¿ œþÚ·é " ...what do i mean by it? i am
obviously not addressing the student, or else i would have used the word
¹ªþ«¡þ | And i cannot use the verb œþÚ because i am using a T"øP"X" T"sà^"
ï@¡\"E"S" form ---¹ªþ«¡þ: , therefore i MUST use œþÚ·é | Gettit? What i
am effectively doing is telling someone else to make sure that the
student is studying. i might say these words to a class monitor, asking
her to make sure that the student is studying while i go to the staff-
room and have a cup of much-longed-for coffee.
¹ªþ«¡þ: œþþÚ¿ œþÚ·é | Let the student study.
V"p“@¡p# íüpS"u +¡rL>SO"s$ Let the boys play in the garden.
V"p“@¡, íüpS"u +¡rL>$ Boy, play in the garden.
Clear?
Suffice to say, whenever you come across the word " Let", use the ¥þøÙÃ
¥þˆÅþ£ |

Over now to only Buffet exercises on Lessons 19 , 20( Level 1.) and 20 (Level
2.)

****************

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Buffet exercises A) on Lessons 19 , 20 ( Level 1.) and 20 (Level 2.)

1. Recite aloud , the verb and the noun/pronouns in combinations.
For example,
¬þ: œþÚ·é, ·þù œþÚ·þþŸþÃ, ·ø œþÚ›·þº ,
¬þþ œþÚ·é, ·ø œþÚ·þþŸþà , ·þþ: œþÚ›·þº,
·þ·þà œþÚ·é, ·ø œþÚ·þþŸþÃ, ·þþ¹›þ œþÚ›·þº|
·¨þ¿ œþÚ , ¡é¨þþ¿ œþÚ·þŸþà , ¡þ»¡þ¿ œþÚ·þ |
‚−¿ œþÚþ¹›þ, ‚þ¨þþ¿ œþÚþ¨þ, ¨þ¡þ¿ œþÚþŸþ |
2. Replace the verb and then do the same exercise over again with
ŠþŸþà (BpEFo>), œþþ ({T"V"o ), ¹¥þ‰þà , ¨þ¸Ã , ‰þþ¸Ã |
Please say it out loud. That's the only way to train yourself to use
the correct combinations. Also try and picturise the table in your
mind. Visual memory goes a longer way in helping you to recall.
3. Study the Supplement section carefully. The £þŸþ, ¨þ›þ, Ÿþþ¥þþ and
the pronouns should also be stacked firmly in your memory bank.
4. Read the following example: Ram drink water. And then translate
it into both-- ZpX",W"\"pS"o G"“z {T"V"O"s$ and ZpX",O\"z G"“z {T"V"$
Do the same for--
1. Sita, sit here.
2. Lakshman, eat this fruit.
3. Keshav, do not go to the garden now.
4. Read this book.
5. Speak.
6. Tell the story to the girl.
Note: it is not necessary to say the W"\"pS"o and ·¨þŸþÃ in
conversations when we use sentences of this kind. We are doing it
now to fix the verb-noun/pronoun combination firmly in our minds.
5. Translate the following sentences into Sanskrit. The second
sentence in the group MAY have two translations!
1. Ram is going to the cinema.
2. Ram, go to the cinema.
3. Madhav is playing with Shyam.
4. Madhav, play with Shyam.
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5. I am reading a book.
6. May I read a book?
7. The teacher is speaking to the students.
8. Teacher, speak to the students.
9. Father is cooking food in the kitchen.( use G"S"@¡#)
10. Father, cook food in the kitchen.
11. All of us are dancing in the school.
12. May all of us dance in the school?
13. The two of you are looking at the bird.
14. The two of you, look at the bird.
15. The girls are coming from the village.
16. Girls, come from the village.
17. The two boys are crying.
18. ( Hey!) two boys, cry.
6. Read only. Simply understand the following passage.

Ÿþ¡ê£: A peacock.
X"Y"tZ# S"wOY"{O"$ @s¡e" S"wOY"{O"? X"Y"tZ# íüpS"u S"wOY"{O"$ @¡Qp S"wOY"{O"? _"pY"Š¡p“u
S"wOY"{O"$ O\"z X"Y"tZz T"ðY"$ O\"X"o íüpS"z BpEF>$ _"sSQZz X"Y"tZz T"ðY"$

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Buffet Exercises B. Answers to Buffet A. 19, 20-1, 20-2.

4.
1. Sita, sit here. _"rO"p, W"\"O"r ìe" íT"{\"ðpO"s$ _"rO"p, O\"X"o ìe" íT"{\"ðp$
2. Lakshman, eat this fruit.“bX"Np,W"\"pS"o ïO"O"o U¡“z A"pQO"s$ “bX"Np, O\"X"o ïO"O"o U¡“z A"pQ$
3. Keshav, do not go to the garden now. @u¡ðp\", W"\"pS"o ìR"sS"p íüpS"z X"p BpEF>O"s$ @u¡ì\",
O\"X"o ìR"sS"p íüpS"z X"p BpEF>$
4. Read this book. ïO"O"o T"s_O"@¡z T"K>O"s$ ïO"O"o T"s_O"@z¡ T"K>$
5. Speak. \"QO"s$ \"Q$
6. Tell the story to the girl. V"p{“@¡pY"v @¡P"pz @¡P"Y"O"s$ V"p{“@¡pY"v @¡P"pz @¡P"Y"$
5. Translated.
1. Ram is going to the cinema. ZpX"# {E"e"T"J>Bpw`z BpEF>{O"$
2. Ram, go to the cinema. ZpX", W"\"pS"o {E"e"T"J>Bpw`z BpEF>O"s$ ZpX",O\"z {E"e"T"J>Bpw`z BpEF>$
3. Madhav is playing with Shyam. Ÿþþšþ¨þ: ª¡þþŸø›þ ¬þ− ÇÅúÛ¹·þ |
4. Madhav, play with Shyam. X"pR"\", W"\"pS"o ðY"pX"uS" _"` +¡rL>O"s$ X"pR"\",O\"z ðY"pX"uS" _"` +¡rL>$
5. I am reading a book. ì`z T"s_O"@z¡ T"K>p{X"$
6. May I read a book? {@¡X"o ì`z T"s_O"@z¡ T"K>p{S" ?
7. The teacher is speaking to the students. ìRY"pT"@¡# F>pe"pS"o \"Q{O"$
8. Teacher, speak to the students. ìRY"pT"@¡, F>pe"pS"o \"QO"s$
9. Father is cooking food in the kitchen. G"S"@¡# T"p@¡Bpw`u T"E"{O"$
10. Father, cook food in the kitchen. G"S"@¡, T"p@¡Bpw`u T"E"O"s$
11. All of us are dancing in the school. ¨þ¡þ¿ ¹¨þÔþþ¥þ¡ø ›þ¼·¡þþŸþ:|
12. May all of us dance in the school? {@z¡ \"Y"z {\"üp“Y"u S"wOY"pX" ?
13. The two of you are looking at the bird. ¡é¨þþ¿ ‰þŠþ¿ œþª¡þ˜þ: |
14. The two of you, look at the bird. ¡é¨þþ¿ ‰þŠþ¿ œþª¡þ·þŸþà |
15. The girls are coming from the village. V"p{“@¡p# BpøpX"pO"o ìpBpEF>[SO"$
16. Girls, come from the village. V"p{“@¡p# (W"\"OY"#) BpøpX"pO"o ìpBpEF>SO"s$ V"p{“@¡p# (Y"tY"z) BpøpX"pO"o
ìpBpEF>O"$
17. The two boys are crying. V"p“@¡pv +¡SQO"#$
18. ( Hey!) two boys, cry. V"p“@¡pv, (W"\"SO"pv) +¡SQO"pX"o$ V"p“@¡pv, (Y"s\"pz) +¡SQO"X"o$
***********

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Lesson 21 A. Classy classifications. The story of Panini. Part 1.

This lesson is classified as "Read Only.....building up on general knowledge."

No one said that a marriage is easy-going. It gets tougher when one-fourth of

the words your brand new husband speaks, go above your head. Here i was, all
set to enter my new home, and i was told, " ·éŠþ¥þ ¨−þµø −þ¿ŠŠþ ¸¨þ£ú |"
i understood most of the sentence....i was being asked to keep my something
in the place pointed out to me.....but the crucial "something" was the mystery.
What in the world were ¨−þµø s ?
Ah! Thank the good Lord that people often use their eyes to speak as well!
In a second, i figured that a ¨−þµþ was the ubiquitous slipper... E"TT"“$ Badgi-
vocabulary is a trifle different from the Tenki one. ( For the benefit of my
Non Chitrapur-Saraswat friends...us Chitrapur-Saraswats are affectionately
"classified" as V"Lo>Bpr s from North Kanara and O"uŠ¡r s from South Kanara.) So
with the help of my Pappamma, my father's mother, i compiled a synonym-
dictionary of sorts to help ease my transition into a Tenki household. Now,
years down the aisle, i slip from one tongue to the other with the ease of an
eel.
i can betcha bottom dollar that our Panini....Sanskrit Grammarian par
excellence... had a similar problem. People all over Bharatvarsha spoke the
language, but often the vocabulary used was slightly different. If i said
ˆ½ÅŸéµÛß (watermelon in Konkani) , the guy in the next district would say
V"E"Œ(ditto).... and only confusion would prevail if ever the twain did meet.
Before Panini, many tried their hand at getting this spoken language to
conform to rules, and they did a good job too....but none managed to make it
as perfect as Panini did. (The word Sanskrit itself means that which has been
systematized.)
Good ol' Panini, God bless his soul, being extremely sensitive to people's
feelings, so no group would feel left out, and wanting to see everybody live
happily ever after together, decided to act Pappamma, and brought all of them
together under the aegis of "Sanskrit." He toured all over Bharatvarsha ,
noted every word used and put it all down on paper. Then he classified the
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words. AND HOW!!! ( To his credit ...he studied all existing grammar works
and in his own work, has very religiously and faithfully accounted other
grammarians' thoughts on the subject under discussion.)
He classified nouns depending on the gender and on what it ends with
T"s{„Œ,_e"r{“Œ, and a
..whether a vowel or a consonant. So we have a

S"T"sz_"@¡{“Œ And we have a ì,ìp,ò,òê,í,î¡,h¡,O"o,òS"o,ìS"o, ì_"o etc. ending

gender classified nouns. And we have pronouns classified into the three
genders.
With nouns and pronouns done, he shifted his attention to the verbs. He tried
to figure out what to do with the groups of people saying, ‘‘ ì`z S"X"p{X" ‘‘and

those saying, " ì`z \"SQu," Both meant, " I am doing namaskaar" in the

present tense. (Just as the Badgis would say œþ§Á and the Tenkis E"può for the
word "look".....this may not be an accurate example of two separate verb
groups like the S"X"p{X" and \"SQu ..for to be absolutely honest, only a few
isolated words in Konkani are so different.....but it does give an idea of what
i'm trying to convey. Or at least, i hope it does! ) Traditionally, the ›þŸþþ¹Ÿþ
group of verbs are called œþ£¬Ÿùœþ¸ , henceforth referred to as P.P. and the
¨þ›¸½ group of verbs, ‚þ·Ÿþ›øœþ¸ , henceforth referred to as A.P.
Here is a preview of how the ‚þ·Ÿþ›øœþ¸ is conjugated in the present tense.
¨þ›¸Ã (¨þ›¸·ø -to do namaskaar )¥þÙà ¥þˆÅþ£
œé²«þ ‡ˆÅ¨þ þ›þ ¹×¨þ þ›þ þ−º¨þ þ›þ
Person Singular Dual Plural

œÏ˜þŸþ ¬þ:/ ¬þþ / ·þ·þà ·þù/ ·ø /·ø ¨þ›¸½·ø ·ø/ ·þþ:/·þþ¹›þ

¨þ›¸·ø ¨þ›¸›·ø
Ÿþš¡þŸþ ·¨þ¿ ¨þ›¸¬ø ¡é¨þþ¿ ¨þ›¸½˜ø ¡ê¡þ¿ ¨þ›¸š¨ø
„îþŸþ ‚−¿ ¨þ›¸½ ‚þ¨þþ¿ ¨þ›¸þ¨þ−½ ¨þ¡þ¿ ¨þ›¸þŸþ−½

Back to our story... Panini did not want to let a single verb disappear into
oblivion. So he put them all together and began to study them deeply. He
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started to look for similarities and then came across another mind-bender.
There were a few verbs that took both forms...for example W"G"o- worship,
which became both W"G"{O" and W"G"O"u, He named this group of verbs íW"Y"T"Q (
U.P.) . The P.P., and the A.P. and the U.P. put together would make the language
richer.

So far, in our lessons, i have only introduced to you the P.P. verbs. In the next
few lessons, now that you are aware that A.P. and U.P. verbs exist as well, we
will learn them all simultaneously. Piece of cake! Not to worry! Slow and
steady....we'll beat the tortoise yet!

A hauntingly lost concept:

There is another school of thought that believes that special attention must be paid
to the original meaning of the words "œþ£¬Ÿùœþ¸ "and "‚þ·Ÿþ›øœþ¸." The word œþ£:
means " others" and the word ‚þ·Ÿþ›þÃ means " oneself." It is thought that the
œþ£¬Ÿùœþ¸ group of verbs were used when the result of the action was for others and
the ‚þ·Ÿþ›øœþ¸ group of verbs, when the result of the action was only for oneself.
There were enough verbs in both sets to cover this beautiful concept. Let me give
you an example of an íW"Y"T"Q R"pO"s , to explain what i mean... T"E"o is an íW"Y"T"Q
R"pO"s$ It is conjugated both as T"E"{O" and T"E"O"u$ When Mother cooks, she obviously
cooks for the entire family. Therefore, X"pO"p T"E"{O"$ A Yati ( sanyasi) would need to

cook only for himself. Therefore, Y"{O"# T"E"O"u$

As the years passed, this original concept of a single person using both forms at
different times to mean different things, was lost. Two separate groups of people
emerged and they each adopted the two different styles of speech. Panini came
much later to bring it all together again. But by then, the original distinctive use had
given way to a more democratic "freedom of expression"...and now X"pO"p T"E"{O" and
X"pO"p T"E"O"u had begun to mean the same.
Once Panini's work became known to the people, the Sanskrit Badgis and
the Tenkis of the days gone by became familiar with each other's vocabulary
and very soon a mixture of the two became a single , common medium of

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communication. Much like my kids speak today! It is pretty natural to come

across a sentence like ì`z X"[SQZz BpEF>p{X" , Qu\"z \"SQu E" $
Heartwarming note: Most of the verbs we use are œþ£¬Ÿùœþ¸ (P.P.), but a
few very important ones are ‚þ·Ÿþ›øœþ¸ (A.P.). Both these groups must be
studied simultaneously. Here's a good reason to learn the A.P. lot. How would
we understand a bhajan like this one without knowing the A.P.?

1. ¨þ›¸½¶−¿ (¨þ›¸½ ‚−¿) Bpsà - ðpŠ¡Z - E"ZNpX"o or for that matter...

2. ýú ˆ¼Å«µþ¿ ¨þ›¸½ G"BpÿlàX"o | or for that matter...

3. ¨ø¸¨¡þþ¬þ¿ W"G"u Qu{ðp@¡pR"rÄ"ZX"o.... (‚−¿ W"G"u...worship.) Hmmmm???

When i know that i am the one doing the namaskaar or the worship, doesn't
it strengthen my personal involvement in the bhajan ?
Now you will understand the meaning of our National Song.... ¨þ›¸½ Ÿþþ·þ£Ÿþà ....
it is i who am doing namaskaar to my motherland. Before i began my study of
Sanskrit, i always thought that the national song had to be sung in a group.
Now i'm older and wiser...

The History of a Language is tremendously interesting. And that of the

most ancient one of all, even more so. This particular lesson triggered in me
the need to read more about our ancient past. Whenever i come across
fascinating bits, i'll send them over to you.

Now a look at Part 2 for further insights into Panini's work.

*************

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Lesson 21. B. Classy Classifications. The Story of Panini. Part 2.

Ditto instructions as given in Lesson 21 A: Read only Lesson...

P.P., A.P. and U.P.....Going through his treasure house of verbs, Panini noticed
how some verbs were conjugated very simply.... \"Qo - \"Q{O", T"Ko> - T"K>{O", A"pQo
- A"pQ{O", _"u\"o - _"u\"O"uto serve, “W"o - “W"O"u to obtain ....and some just went
bonkers and avatarofied into @¡P"o - @¡P"Y"{O", T"tG"o- T"tG"Y"{O" , or worse ìðpo -

ìðS"p{O" to eat.
Since he had already begun classifying, he decided to go all the way. What's
another ten groups or so?! The œþ£¬Ÿùœþ¸, the‚þ·Ÿþ›øœþ¸ and the íW"Y"T"Q
then got further classified into ten groups. The groups are called BpNp s .

All verbs that were conjugated similarly got put together into one BpNp.

Each BpNp contained P.P., A.P. and U.P. verbs. Those that were very simply

conjugated with the endings {O" or O"u or both, were put into the first BpNp .

Those that needed other letters like S"p ( which, by the way , are called

¹¨þˆÅ£µþ s .These ¹¨þˆÅ£µþ s are letters that are added in the middle of a
word ... after the R"pO"s and before the addition of the {O"
O"u ... like our
or

ìðpo - ìðS"p{O") were put into another. Those that needed an ìY" (another
¹¨þˆÅ£µþ), into still another....and so on and so forth till all the over 2000
verbs ( Yipes!!) that he had collected during his nationwide tour, fit snugly into
some category or the other.
Each BpNp was named after its most famous and thoroughly used R"pO"s . And
each BpNp had a set of rules which all the R"pO"s s in that BpNp faithfully followed.

Let's get into the BpNp and their names and other details at a later date. ( i
heard you say "Phew!"...don't deny it now!)
The whole idea was this: whenever some east district-ite visited a north
district-ite, and wanted to use a rare verb, he'd simply mention the name of
the BpNp to which his verb belonged and hey presto! every person knew how to
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conjugate the newly heard verb in its various tenses and moods....the “@¡pZs.
(There are ten of those too, but we need to be familiar with just five....the
present tense, the past tense, the future tense and the imperative and
potential mood. Thank you, Lord, for small mercies.)

Then with this monumental work complete, our man rested.

And so will we. At least, for today. (Thought it was time that i put all my
cards on the table.) With Lesson 22, we will begin with the A.P. verbs in the
present tense...that is, if you are still with me.

Good News: We do not have to learn more than 2000 verbs! There are many
verbs that mean the same.....we can always use ¬þ: ‰þþ¸¹·þ instead of ¬þ:
‚ª›þþ¹·þ can't we?

Better news : With 1010 verbs in the first BpNp itself , we can find verbs to
describe just about any action in that one itself. So all we do is get friendly
with the 1st BpNp.
Better news (50-50): The 4th, the 6th and the 10th BpNp are also
conjugated like the 1st BpNp.
Almost But Not Quite Good News : Can't neglect that lot then.

Best news: The reason we need to be familiar ( we needn't be pundits) with

all this stuff is that whenever we come across an unknown conjugated verb or
a declined noun in texts of any kind, we will at least have the capacity to
extricate the root word from it and then check a dictionary for its meaning.

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Do i hear a," How in the world will i manage to handle all this?"
Cast that thought outta your minds-
It'll be a breeze, you'll see!
For why do you worry, my dear dear one,
When, ‚°þ ‚−Ÿþà ‚¹¬Ÿþ?!!

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Lesson 22. Learning how to formulate a verb form.

Trust all of you have survived the shock of knowing what is now in store for
you. Now some pleasant news....Lesson 21 is the stage from which we begin
Level 2 of our ongoing study of Sanskrit. To all of you who have clicked onto
this lesson, a very warm welcome!
From now onwards, along with the verbs, you will be introduced to the Šþµþ to
which it belongs as well. For example,
1. ŠþŸþÃ (BpEFo> 1. P.P. to go.);

2. ¸þ (Y"EFo> 1. P.P. to give.) ;

3. œþÚà (1. P.P. to read or study.)

Note 1: In the first two cases, the changed form of the šþþ·é is used in the
verb forms. The usable form has therefore been given in brackets. In the
third case, the original šþþ·é is used in the verb form and therefore the need
to repeat it does not arise. This style is THE style that is adopted in all texts,
dictionaries etc.

Note 2: The A.P. table has already been given in Lesson 21 A. Please refer to
it whenever necessary. The rules that you have been following with the P.P.
remain the same for the A.P. and the U.P. The subject MUST agree with the
verb form. ALWAYS. No altercations. EVER.

The 1st, 4th, 6th and the 10th Šþµþ s are conjugated similarly. You have been
doing this quite naturally the last three months, albeit without knowing the
rules.
• {E"SO"o for example, is a U.P. and from the 10th Šþµþ, the E"sZp{QBpNp |
{E"SO"o (10 U.P. to think.) It can be conjugated as both, {E"SO"Y"{O" and
{E"SO"Y"O"u| It has been put into the 10th Šþµþ because of the addition of
the ¹¨þˆÅ£µþ, ‚¡þ | The ·þà of the {E"SO"o joins with the ‚ of the ‚¡þ

to give{E"SO"| Then, since it is a U.P., either a ¹·þ or a ·ø can be added

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as a œÏ·¡þ¡þ to give {E"SO"Y"{O" or {E"SO"Y"O"u| {E"SO"o + ìY" + {O"/ O"u =

{E"SO"Y"{O" / {E"SO"Y"O"u
(Do recall our second lesson that has explained how ·þÃ +‚ = ·þ )
So now if you were to see a ˆÅ˜þà (10. U.P. to tell) what you will do is,
@¡P"o + ìY" + {O"/O"u = @¡P"Y"{O" / @¡P"Y"O"u | Simple, ain't it?

• Now a look at examples from the 1st. The W\"p{QBpNp | The ¹¨þˆÅ£µþ is
‚ |Therefore, ŠþŸþÃ (BpEFo> 1. P.P. to go.); ¸þ (Y"EFo> 1. P.P. to give.) ;
œþÚà (1. P.P. to read or study.) very simply become BpEF>{O",Y"EF>{O" and
T"K>{O" | ¬ø¨þÃ ( 1. A.P. to serve) becomes ¬ø¨þ·ø |

• The ¹¨þˆÅ£µþ for the 4th, the ¹¸¨þþ¹¸Šþµþ ,is ¡þ | Therefore, ›þ¼·þà (4
P.P. to dance) becomes ›þ¼·þÃ + ¡þ + ¹·þ = ›þ¼·¡þ¹·þ | If it were 10. P.P. it
would become ›þ¼·þ¡þ¹·þ , gottitt?????
G"S"o (G"p , 4. A.P. to generate/ produce) becomes G"pY"O"u |
• The ¹¨þˆÅ£µþ for the 6th, ·é¸þ¹¸Šþµþ , is also ‚.
¹¥þ‰þÃ (6 P.P. to write.) Therefore the verb becomes ¹¥þ‰þ¹·þ |
¹âþœþà (6 U.P. to throw.) Therefore the verb becomes ¹âþœþ¹·þ or ¹âþœþ·ø|

To put it simply: Šþµþ ¹¨þˆÅ£µþ

1 W\"p{QBpNp ‚
4 ¹¸¨þþ¹¸Šþµþ ¡þ
6 ·é¸þ¹¸Šþµþ ‚
10 E"sZp{QBpNp ‚¡þ

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Once you have had a chance at figuring out how to arrive at your verb form
by knowing how it is classified, an entire new world opens up! If you needed
another Sanskrit word for " to think," the dictionary would tell you, Ÿþ›þÃ (
4.A.P.) and you would instantly come up with a Ÿþ›¡þ·ø | Isn't it
wonderful??!!

Let's concentrate on the 1st, 4th, 6th and the 10th. conjugations.
The Buffet and the Banquet are at your service.

News flash from my stockbroker: Two dictionaries, An English -

Sanskrit AND a Sanskrit -English will be excellent investments that
promise rich dividends for life. ( Monier Williams OR Vamanrao Apte's
Students Dictionaries. Both are good.)
A ðpVQ-R"pO"s-á¡T"p\"{“# a slim book that gives you a complete knowhow of
noun declensions and verb conjugations . Many publications are available.
Nanveet, Anmol..... all are excellent.

Those abroad can plan on buying these " Necessary items to be added to
already overfull bookshelves, " on your next trip to India. They are wonderful
keys to help unlock the mystery that is Sanskrit!

Now over to the exercise section.

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Buffet Lesson 22 A) P.P.s and A.P.s and U.P.s.

Nouns Verbs Avyayas

¨þ¬é›šþ£þ The Earth. F ƒÄâþà (1. A.P. to see)

{E"e" pictures N ˆÅŸœþà (1. A.P. to
tremble)
X"uC"BpG"êS" thunder.N ˆ»Å¸Äà (1.A.P. to jump.)
›þùˆÅþ boat.F °ù (°þþ¡þ, 1.A.P. to save.)
W"p^"o (1. A.P. to speak)
X"sE"o (X"sIE"o 6. U.P. to
discard/ let go)
Ÿé¸Ã (Ÿþø¸Ã 1.A.P. to be
happy)
Y"pE"o (1. A.P. to beg/ to
ask for )
“W"o (1. A. P. to obtain.)
¨þ¼·þÃ (¨þ·þÄÃ 1. A.P. to be)
¨þ¼šþà (¨þšþÄà 1. A.P. to
grow.)

Trip up alert:
Just as the present tenses of the P.P. and the A.P. are different, so are the
imperative moods. Since we have not done the imperative mood of the A.P., you
will need to use the P.P. wherever necessary.

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A. Translate using the A.P. verbs.

1. A lion is in the forest.
2. The men are in the boat.
3. You two hear the thunder.
4. The trees grow in the garden.
5. The two men speak to the president of the workplace.
6. The earth trembles.
7. The Lord saves His devotees from bad people.
8. The boys are happy.
9. You speak to the girl.
10. All of us beg for money.
11. He obtains wealth from the rich man.
12. I do not let go of Truth.
13. The two of us jump from the tree onto the ground (earth).
14. The two of you are looking at the pictures.
15. New York is in America.
B. Conjugate all the verbs taught today . By the end of the session, you
would naturally have memorized the A.P. present tense table as well.
C. Try form the verbs for the following :
1. X"pG"êo (10. U.P. to wipe clean)
2. £ÙÃ (1. P.P. to memorize.)
3. ¡éšþÃ (4. A.P. to make war/ to fight)
4. °éÙÃ (6. P.P. to break.)
5. ¡þ·þÃ (1 A.P. to try.)
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Buffet Lesson 22 B. Answers to Lesson 22 A.

1. A lion is in the forest. (‡ˆÅ:)¹¬þ¿−: ¨þ›ø
\"O"êO"u |
2. The men are in the boat. ›þ£þ: ›þùˆÅþ¡þþ¿ \"O"êSO"u |

3. You two hear the thunder. ¡é¨þþ¿ X"uC"BpG"êS"X"o ‚þˆÅµþÄ¡þ˜þ:|

4. The trees grow in the garden. ¨þ¼âþþ: „Ôþþ›ø ¨þšþÄ›·ø |

5. The two men speak to the president of the workplace. ›þ£ù ˆÅþ¡þþÄ¥þ¡þ¬¡þ
‚š¡þâþ¿ W"p^"uO"u|
6. The earth trembles. ¨þ¬é›šþ£þ @¡XT"O"u|
7. The Lord saves His devotees from bad people. Qu\"# O"_Y" W"◊¡pS"o QlG"êS"uWY"#
e"pY"O"u$
8. The boys are happy. V"p“@¡p# X"puQSO"u|
9. You speak to the girl. O\"z V"p{“@¡pz W"p^"_"u |

10. All of us beg for money. \"Y"z R"S"z Y"pE"pX"`u½|

11. He obtains wealth from the rich man. _"# R"{S"@¡pO"o R"S"z “W"O"u |

12. I do not let go of Truth. ì`z _"OY"z S" X"sIE"u$

13. The two of us jump from the tree onto the ground (earth). ìp\"pz \"wb"pO"o

@t¡Qpê\"`u \"_"sSR"ZpY"pX"o$
14. The two of you are looking at the pictures . Y"s\"pz {E"e"p{Np òêb"P"u$

15. New York is in America. SY"tY"pÁ@ê¡# ìX"uqZ@¡pY"pz \"O"êO"u$

C. 1. X"pG"êo (10. U.P. to wipe clean) X"pG"êY"{O" , X"pG"êY"O"u That is why a cat is

called a X"pG"pêZ# because it is constantly licking itself to keep clean!

2. £ÙÃ (1. P.P. to memorize.) £Ù¹·þ |

3. ¡éšþÃ (4. A.P. to make war/ to fight) ¡éš¡þ·ø |
4. °éÙÃ (6. P.P. to break.) °éÙ¹·þ |
5. ¡þ·þÃ (1 A.P. to try.) ¡þ·þ·ø |

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Banquet Lesson 22 C. P.P.s, A.P.s and U.P.s.

Nouns Verbs Avyayas

¨þ¬é›šþ£þ The Earth. ƒÄâþà (1. A.P. to see)
{E"e" pictures N ˆÅŸœþà (1. A.P. to
tremble)
X"uC"BpG"êS" thunder. N ˆ»Å¸Äà (1.A.P. to jump.)
›þùˆÅþ boat. F °ù (°þþ¡þ, 1.A.P. to save.)
W"p^"o (1. A.P. to speak)
X"sE"o (X"sIE"o 6. U.P. to
discard/ let go)
Ÿé¸Ã (Ÿþø¸Ã 1.A.P. to be
happy)
Y"pE"o (1. A.P. to beg/
ask for )
“W"o (1. A. P. to obtain.)
¨þ¼·þÃ (¨þ·þÄÃ 1. A.P. to be)
¨þ¼šþà (¨þšþÄà 1. A.P. to
grow.)

Trip up alert:
Just as the present tenses of the P.P. and the A.P. are different, so are the
imperative moods. Since we have not done the imperative mood of the A.P.,
you will need to use the P.P. wherever necessary.

Translate, using as many A.P. verbs as you can.

1. I am looking at a book. There are many pictures in the book. Look,

Madhav, do you see the boy in this picture? The boy is asking for milk
from the shopkeeper. Here, in this picture, the shopkeeper is giving

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the milk to the boy. The boy obtains the milk. The shopkeeper obtains
wealth.

2. Look at the clouds in the sky, Sudha. Look at the rain! It is falling on
the leaves. The leaves are trembling. The rain is falling on the earth.
When I hear the thunder, then I think that the earth is trembling
too. I look towards the sky. When the rain falls on my face, then i am
happy. Sudha, are you happy too?

3. The boy falls into the lake from the boat. The boy is afraid of the
water. He is not swimming. The man sees the boy. He jumps into the
lake. He swims towards the boy. He holds him with his hand. He does
not let go of the boy's hand. He saves him.

4. Radha, come to the garden. Sit here. Look at the trees. There are
trees everywhere in the garden. Creepers grow in the garden too.
Flowers are growing on the trees and creepers. Look at flowers,
Radha, do not look at the people.

5. The teacher speaks. The students do not listen. They are speaking
too. The teacher is angry with the students but they are not afraid of
him.

6. I go to the temple. I do namskaar to the Lord. I beg for wealth. The

two men beg for food outside the temple. Many children come to the
temple. They beg for knowledge. An old man too is doing namaskaar to
the Lord. He asks for happiness.

i assume that my Banquetites do the Buffet lessons as well. Don't miss the B
and C sections of Buffet Lesson 22 A.

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Banquet Lesson 22 D. Answers to Lesson 22 C.

1. I am looking at a book. ì`z T"s_O"@¡X"o òêb"u |

There are many pictures in the book. T"s_O"@u¡ {E"e"p{Np \"O"êSO"u$

Look, Madhav, do you see the boy in this picture? T"ðY" X"pR"\", ì{T" O\"z

ïO"[_X"S"o {E"e"u V"p“@¡X"o òêb"_"u?

The boy is asking for milk from the shopkeeper. V"p“@¡# ìpT"{Np@¡pO"o QlBR"z

Y"pE"O"u$
Here, in this picture, the shopkeeper is giving the milk to the boy. ìe",

ïO"_X"S"o {E"e"u, ìpT"{Np@¡# V"p“@¡pY" QlBR"z Y"EF>{O"$

The boy obtains the milk. V"p“@¡# QlBR"z “W"O"u$

The shopkeeper obtains wealth. ìpT"{Np@¡# R"S"z “W"O"u$

2. Look at the clouds in the sky, Sudha. ¬éšø, ‚þˆÅþªø Ÿø‹þþ›þà œþª¡þ !
Look at the rain! ¨þ«þþô œþª¡þ !
It is falling on the leaves. ¬þþ œþ°ø«é œþ·þ¹·þ |
The leaves are trembling. T"e"p{Np @¡XT"SO"u$
The rain is falling on the earth. ¨þ«þþÄ ¨þ¬é›šþ£þ¡þþ¿ œþ·þ¹·þ |
When I hear the thunder, then I think that the earth is trembling too.
Y"Qp ì`z X"uC"BpG"êS"X"o ìp@¡NpêY"p{X", O"Qp ì`z {E"SO"Y"p{X" Y"O"o \"_"sSR"Zp
ì{T" @¡XT"O"u$
I look towards the sky. ì`X"o ìp@¡pðpz T"ø{O" òêb"u$

When the rain falls on my face, then i am happy. ¡þ¸þ ¨þ«þþÄ ŸþŸþ Ÿé‰ø œþ·þ¹·þ
, ·þ¸þ ‚−¿ Ÿþø¸½ |
Sudha, are you happy too? _"sR"u, {@z¡ O\"X"o ì{T" X"puQ_"u?

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3. The boy falls into the lake from the boat. V"p“@¡# S"pv@¡pY"p# _"Zpu\"Zu
T"O"{O"$
The boy is afraid of the water. V"p“@¡# G"“pO"o W"Y"X"o ìS"sW"\"{O"$
He is not swimming. ¬þ: ›þ ·þ£¹·þ |
The man sees the boy. S"Z# V"p“@¡X"o òêb"O"u$
He jumps into the lake. _"# _"Zpu\"Zu @t¡QêO"u$

He swims towards the boy. _"# V"p“@z¡ T"ø{O" O"Z{O"$

He holds him with his hand. ¬þ: ·þ¿ −¬·ø›þ šþ£¹·þ |

He does not let go of the boy's hand. _"# V"p“@¡_Y" `_O"z S" X"sIE"O"u$
He saves him. ¬þ: ·þ¿ °þþ¡þ·ø |

4. Radha, come to the garden. ZpR"u, íüpS"X"o ìpBpEF>$

Sit here.‚°þ „œþ¹¨þªþ |
Look at the trees. ¨þ¼âþþ›þà œþª¡þ |
There are trees everywhere in the garden. „Ôþþ›ø ¬þ¨þÄ°þ ¨þ¼âþþ: ¨þ·þÄ›·ø |
Creepers grow in the garden too. ¥þ·þþ: ‚¹œþ „Ôþþ›ø ¨þšþÄ›·ø |
Flowers are growing on the trees and creepers. T"s^T"p{Np \"wb"u^"s “O"p_"s E"
\"R"êSO"u$
Look at flowers, Radha, do not look at the people. T"s^T"p{Np T"ðY" ZpR"u,
G"S"pS"o X"p T"ðY"$
5. The teacher speaks. ìRY"pT"@¡# W"p^"O"u$
The students do not listen. F>pe"p# S" ìp@¡NpêY"[SO"$

They are speaking too. O"u ì{T" W"p^"SO"u$

The teacher is angry with the students but they are not afraid of him.
ìRY"pT"@¡# F>pe"uWY"# @s¡TY"{O" T"ZSO"s O"u O"_X"pO"o W"Y"z S" ìS"sW"\"[SO"$
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6. I go to the temple. ì`z X"[SQZz BpEF>p{X"$

I do namaskaar to the Lord. ‚−¿ ¸½¨þ¿ ¨þ›¸½|
I beg for wealth. ì`z R"S"z Y"pE"u$
The two men beg for food outside the temple. S"Zpv X"[SQZpO"o V"{`# ìSS"z
Y"pE"uO"u$
Many children come to the temple. V"p“p# X"[SQZX"o ìpBpEF>[SO"$
They beg for knowledge. O"u c"pS"z Y"pE"SO"u$

An old man too is doing namaskaar to the Lord. ¨þ¼Ö: ‚¹œþ ¸½¨þ¿ ¨þ›¸·ø |
He asks for happiness. _"# _"sA"z Y"pE"O"u$
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Lesson 23. Asmad.

My little ones love to leave tiny handwritten notes for me in the most
unexpected places. It is always a pleasure to come across them when making
beds or amongst my books or in the refrigerator. To read a ," I love you,
Amma," or a " What can i do for you to make you happy?" is more than
enough to keep me smiling through the day.
How would we be able to express our thoughts to the people we love
without the I and the You? Most of the pauranic shlokas in our Shiv, Devi
and Guru Poojans too have these forms. And so, to help us express ourselves
better, we must now do both the ‚¬Ÿþ¸Ã 'I' and the ¡é«Ÿþ¸Ã 'You' forms of
pronouns. Let's concentrate on the 'I' group alone this week. The 'You'
group can be done next week.
The entire vibhakti table for both forms are in Supplement 9. Model
sentences using the declined words of each vibhakti, are given below. That
should help you with your exercises.
ì`z QpQZ{\"W"pBpu \"_"p{X"$ I live in Dadar.

£þŸþ, Ÿþþ¿ œþª¡þ| Ram, look at me.

Ÿþ¡þþ ¬þ− ªþþ£¸þ ‚¹œþ ‚¹¬·þ | Sharda is also with me.
X"åz X"p @s¡TY"O"s$ Do not be angry with me.
ì`z {_"z`# ìO"# _"p X"O"o W"Y"X"o ìS"sW"\"{O"$ I am a lion, that is why (therefore)
she is afraid of me.
ŸþŸþ Šþ¼−¿ ·þ°þ ‚¹¬·þ | My house is there.
ìRY"b"_Y" {\"Ä"p_"# X"{Y" S"p[_O" {@¡X"o? Does the superintendent not have
faith in me?
Now a few sentences with the plural:
ì_X"p@z¡ Quðp# W"pZO"Quðp#$ Our country is Bhaarat.
\"Y"z _"z_@w¡O"z T"K>pX"#$ We study Sanskrit.
Ÿþþ·þþ ‚¬Ÿþþ¬é ¹¬›þàþ¹·þ | Mother loves us.
Please do make an effort to memorize the tables. The words given in
brackets are also used frequently in many texts. Do not ignore them.

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 Step by Step Sanskrit Learning Programme – Month 4

With the addition of the "From Our Library " series, the Banquet Lessons
have been made shorter. Trust that that will be incentive enough to study all
the new words in the stories thoroughly!

Month 4 lessons 18-23 D 156/166

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 Step by Step Sanskrit Learning Programme – Month 4

Buffet Lesson 23A. Exercises with Asmad.

Nouns Verbs Avyayas Adjectives
ŠÏ›˜þþ¥þ¡þ library ‚Ôþ today „îþŸþ: - Ÿþ¿ - Ÿþþ
M excellent
„œþ−þ£ gift M ‚¨þª¡þŸþÃ
definitely/ surely
œÏ½£µþþ inspiration
F
„îþ£ answer N

A. Correct the following sentences.

1. ì`X"o ìRY"p{T"@¡p ì[_O"$
2. \"Y"X"o _"` @u¡QpZX"o ì{T" ìpBpEF>pX"#$
3. G"S"@¡# X"pX"o [_S"å{O"$
4. ‚¬Ÿþþˆ¿Å ›þþŸþ ¬é¹œÏ¡þþ |
5. ·¨þŸþà ‚−¿ ƒÄâþ¬ø|
6. S"wT"X"o ì_X"p{W"# @s¡TY"{O"$
7. ìp\"pX"o T"s_O"@¡p{S" T"K>pX"#$
8. X"pO"p X"{Y" QlBR"z Y"EF>{O"$
9. X"pR"\", X"Y"p T"s_O"@¡X"o Y"EF>SO"s$
10. ‚−Ÿþà Šþ¼−Ÿþà ‚°þ ‚¹¬·þ |

B. Translate.
1. I am going to the library.
2. Give this gift to me.
3. Today, Sneha looks at me.
4. She is definitely coming with me to the garden.
5. My teacher says that I am an excellent student.

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 Step by Step Sanskrit Learning Programme – Month 4

C. Match the columns. Pick a word from each of the columns to make a three
word sentence.

A B C
£þŸþ: Ÿþàþ¿ ¬¨þ:
¡é¨þþŸþà Ÿþ¹¡þ ¹¨þªþþ¥þŸþÃ
ýÖþ ‚þ¨þþ¿ ƒÄâþ·ø
Šþ¼−¿ ŸþþŸþà ‚¹¬·þ
F>pe"pv ŸþŸþ ˆºÅœ¡þ˜þ:

***********

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 Step by Step Sanskrit Learning Programme – Month 4

Buffet Lesson 23 B. Answers to Lesson 23 A.

A. Correct the following sentences.

1. ‚−Ÿþà ‚š¡þþ¹œþˆÅþ ì[_O"| ‚−Ÿþà ‚š¡þþ¹œþˆÅþ ‚¹¬Ÿþ |

2. ¨þ¡þŸþà ¬þ− ˆ½Å¸þ£Ÿþà ‚¹œþ ìpBpEF>pX"# | ì_X"p{W"# ¬þ− ˆ½Å¸þ£: ‚¹œþ
ìpBpEF>{O"$
3. G"S"@¡# X"pX"o [_S"å{O"$ G"S"@¡# Ÿþ¹¡þ ¹¬›þàþ¹·þ |
4. ‚¬Ÿþþˆ¿Å ›þþŸþ ¬é¹œÏ¡þþ | ŸþŸþ ›þþŸþ ¬é¹œÏ¡þþ |
5. ·¨þŸþà ‚−¿ ƒÄâþ¬ø| ·¨þ¿ ŸþþŸþà ƒÄâþ¬ø|
6. ›þ¼œþŸþà ì_X"p{W"# @s¡TY"{O"| ›þ¼œþ: ì_X"WY"z @s¡TY"{O" |
7. ‚þ¨þþŸþà T"s_O"@¡p{S" œþÚþŸþ: | ¨þ¡þ¿ T"s_O"@¡p{S" œþÚþŸþ: |
8. X"pO"p Ÿþ¹¡þ ¸ºŠšþ¿ Y"EF>{O" | X"pO"p Ÿþàþ¿ ¸ºŠšþ¿ Y"EF>{O"$
9. Ÿþþšþ¨þ, Ÿþ¡þþ T"s_O"@¡X"o Y"EF>SO"s | Ÿþþšþ¨þ, Ÿþàþ¿ T"s_O"@z¡ Y"EF>O"s/ Y"EF>|
10. ‚−Ÿþà Šþ¼−Ÿþà ‚°þ ‚¹¬·þ | ŸþŸþ Šþ¼−Ÿþà ‚°þ ‚¹¬·þ |

B. Translate.

1. I am going to the library. ‚−¿ ŠÏ›˜þþ¥þ¡þ¿

BpEF>p{X" |
2. Give this gift to me. ïO"X"o íT"`pZz X"åz Y"EF>O"s / Y"EF> |

3. Today, Sneha looks at me. ‚Ôþ , ¬›ø−þ Ÿþþ¿ œþª¡þ¹·þ |

4. She is definitely coming with me to the garden. ¬þþ ‚¨þª¡þ¿ Ÿþ¡þþ ¬þ−
„Ôþþ›þŸþÃ ìpBpEF>{O"|
5. My teacher says that I am an excellent student. ŸþŸþ ‚š¡þþ¹œþˆÅþ
¨þ¸¹·þ ¡þ·þà ‚−Ÿþà „îþŸþþ F>pe"p / „îþŸþ: F>pe"# ‚¹¬Ÿþ |

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 Step by Step Sanskrit Learning Programme – Month 4

C. Put the similar coloured words together to form your sentences.

A B C
£þŸþ: Ÿþàþ¿ ¬¨þ:
¡é¨þþŸþà Ÿþ¹¡þ ¹¨þªþþ¥þŸþÃ
ýÖþ ‚þ¨þþ¿ ƒÄâþ·ø
Šþ¼−¿ ŸþþŸþà ‚¹¬·þ
F>pe"pv ŸþŸþ ˆºÅœ¡þ˜þ:

***********

Month 4 lessons 18-23 D 160/166

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 Step by Step Sanskrit Learning Programme – Month 4

Banquet Lesson 23 C. Exercises with Asmad.

Nouns Verbs Avyayas Adjectives

ŠÏ›˜þþ¥þ¡þ library ‚Ôþ today „îþŸþ: - Ÿþ¿ - Ÿþþ
M excellent
„œþ−þ£ gift M ‚¨þª¡þŸþÃ
definitely/ surely
œÏ½£µþþ inspiration
F
„îþ£ answer N

Note: The sentences are either in the present tense or in the imperative
mood. They sound downright ridiculous in conversations. As we learn the
other tenses and moods, my sentences will sound far better. i promise.

A. Translate:

1. Pranav: Arre, Sudha, Ramesh, where are the two of you going?
Ramesh: We are going to the library, Pranav. You also come with us.
Pranav: Today is my friend's birthday. I am buying a gift for him
from the market. But definitely get me a book from the library.
Ramesh: I am bringing a book for my friend. Afterwards, take that
book from me.
Sudha: We are meeting again in our school for the purpose of
reading books. ( That will be just one word! Can you figure it out
without looking at the answers?)
Pranav: When our teachers look at us then they are thinking that
we are excellent students!
Sudha: But that is the truth! And the teachers' faith is in us.
Ramesh: Yes. My teacher tells me that from us the children of our
class obtain inspiration.
Sudha: Pranav, Ramesh, come to my house now. Let us drink tea.
Afterwards, Ramesh, you go to that friend's house and we are going
to the library.
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 Step by Step Sanskrit Learning Programme – Month 4

2. My father loves me.

3. Our house is in Dadar.
4. The teacher asks a question but from me answers do not arise.
5. My mother comes with the two of us to school.
6. That boy is angry with me .
7. The lion looks at the two of us. He is not afraid of us.
8. I have two girls.
9. Place your faith in me.
10. The shopkeeper obtains wealth from us.

B. Recognize the following forms. One has been done for you.
Ÿþ·þà --- ‚¬Ÿþ¸Ã , T"IE"X"r {\"W"[×O" ï@¡\"E"S" --- from me.
1. ŸþàþŸþÃ
2. ‚¬Ÿþþ›þÃ
3. Ÿþ¹¡þ
4. ‚þ¨þ¡þø:
5. ŸþþŸþÃ
6. ‚¬Ÿþ·þÃ
7. ‚¬Ÿþþ¬é
8. ›þù
9. ŸþŸþ
10. ì_X"p{W"#

Please do the exercises in the Buffet lesson as well.

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 Step by Step Sanskrit Learning Programme – Month 4

Banquet Lesson 23 D. Answers to Lesson 23 C.

A. Translate:
1. Pranav: Arre, Sudha, Ramesh, where are the two of you going?
‚£½ ¬éšø, £Ÿøªþ, ¡é¨þþ¿ ˆºÅ°þ BpEF>P"# ?
Ramesh: We are going to the library, Pranav. You also come with us.
‚þ¨þþ¿ ŠÏ›˜þþ¥þ¡þ¿ BpEF>p\"#,œÏµþ¨þ |·¨þŸþà ‚¹œþ ìp\"pWY"pz ¬þ− ìpBpEF>|
Pranav: Today is my friend's birthday. ‚Ôþ,ŸþŸþ ¹Ÿþ°þ¬¡þ
G"SX"{Q\"_"#|
I am buying a gift for him from the market. ‚−¿ ·þ¬Ÿù „œþ−þ£ŸþÃ
‚þœþµþþ·þà ÇÅúµþþ¹Ÿþ |
But definitely get me a book from the library. œþ£›·é ‚¨þª¡þ¿ Ÿþàþ¿
BpøSP"p“Y"pO"o T"s_O"@¡X"o ìpS"Y" |
Ramesh: I am bringing a book for my friend. ŸþŸþ ¹Ÿþ°þþ¡þ T"s_O"@¡X"o
ì`X"o ìpS"Y"p{X"| Afterwards, take that book from me. ·þ¸›þ›·þ£¿ Ÿþ·þÃ
O"O"o T"s_O"@z¡ ›þ¡þ |
Sudha: We are meeting again in our school for the purpose of
reading books ¨þ¡þŸþà ‚¬Ÿþþˆ¿Å ¹¨þÔþþ¥þ¡ø T"s_O"@¡T"K>S"pY" œé›þ: ¹Ÿþ¥þþŸþ:
|
Pranav: When our teachers look at us then they are thinking that
we are excellent students! ¡þ¸þ ‚¬ŸþþˆÅŸþà ‚š¡þþœþˆÅþ: ‚¬Ÿþþ›þÃ
òêb"SO"u O"Qp O"u {E"SO"Y"SO"u Y"O"o \"Y"X"o íf"X"p# F>pe"p# !
Sudha: œþ£›·é ·þ·þà ¬þ·¡þŸþÃ!
But that is the truth!
And the teachers' faith is in us. ‚š¡þþœþˆÅþ›þþ¿ ¹¨þæþþ¬þ: E" ‚¬Ÿþþ¬é
‚¹¬·þ|

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 Step by Step Sanskrit Learning Programme – Month 4

Ramesh: Yes. My teacher tells me that from us the children of our

class obtain inspiration. ‚þŸþà | ŸþŸþ ‚š¡þþœþˆÅ: Ÿþàþ¿ @¡P"Y"{O" Y"O"o
ì_X"p@z¡ @¡b"pY"p# V"p“@¡p# ì_X"O"o T"øuZNppz “W"SO"u |
Sudha: Pranav, Ramesh, come to my house now. œÏµþ¨þ, £Ÿøªþ,
‚šé›þþ ŸþŸþ Šþ¼−Ÿþà ìpBpEF>O"X"o | Let us drink tea. ¨þ¡þ¿ E"pY"z {T"V"pX"|
Afterwards, Ramesh, you go to that friend's house and we are going
to the library. O"QS"SO"Zz¿, £Ÿøªþ, O\"z O"_Y" {X"e"_Y" Šþ¼−¿ BpEF> ‚þ¨þþ¿ E"
ŠÏ›˜þþ¥þ¡þ¿ BpEF>p\"#|

2. My father loves me. ŸþŸþ / Ÿø

G"S"@¡# Ÿþ¹¡þ ¹¬›þàþ¹·þ |
3. Our house is in Dadar. ‚¬Ÿþþˆ¿Å Šþ¼−¿ ¸þ¸£½ ì[_O" / \"O"êO"u|
4. The teacher asks a question but from me answers do not arise.
‚š¡þþœþˆÅ: œÏª›þ¿ T"wEF>{O" œþ£›·é Ÿþ·þà „îþ£þ¹µþ ›þ „Õ¨þ¹›·þ |
5. My mother comes with the two of us to school. ŸþŸþ Ÿþþ·þþ ìp\"pWY"pz

¬þ− œþþÚªþþ¥þþŸþà / ¹¨þÔþþ¥þ¡þŸþà ìpBpEF>{O" |

6. That boy is angry with me . ¬þ: V"p“@¡# Ÿþàþ¿ / Ÿø @s¡TY"{O" |

7. The lion looks at the two of us. ¹¬þ¿−: ›þù / ‚þ¨þþŸþà ƒÄâþ·ø | He is not
afraid of us. ¬þ:
ìp\"pWY"pz W"Y"z S" ìS"sW"\"{O" |
8. I have two girls. ŸþŸþ/ Ÿø V"p{“@u¡ _O"# |

9. Place your faith in me. W"\"O"#/ W"\"OY"p# ¹¨þæþþ¬þ¿ Ÿþ¹¡þ _P"pT"Y"O"s |

10. The shopkeeper obtains wealth from us.‚þœþ¹µþˆÅ: ì_X"O"o šþ›þ¿

“W"O"u|
B. Recognize the following forms. One has been done for you.
Ÿþ·þà --- ‚¬Ÿþ¸Ã , T"IE"X"r {\"W"[×O" ï@¡\"E"S" --- from me.
1. ŸþàþŸþà ----‚¬Ÿþ¸Ã , E"O"sP"rê {\"W"[×O" ï@¡\"E"S" --- for me.
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 Step by Step Sanskrit Learning Programme – Month 4

2. ‚¬Ÿþþ›þà ---‚¬Ÿþ¸Ã ,
{ŸO"rY"p {\"W"[×O" V"`l\"E"S" --- us :object
3. Ÿþ¹¡þ ---‚¬Ÿþ¸Ã , _"TO"X"r {\"W"[×O" ï@¡\"E"S" --- in me.
4. ‚þ¨þ¡þø: ---‚¬Ÿþ¸Ã , «þ«Úú / _"TO"X"r {\"W"[×O" {Ÿ\"E"S" --- of the
the two of us, in the two of us.
5. ŸþþŸþà ---‚¬Ÿþ¸Ã ,{ŸO"rY"p {\"W"[×O" ï@¡\"E"S" --- me : object.
6. ‚¬Ÿþ·þà ---‚¬Ÿþ¸Ã , T"IE"X"r {\"W"[×O" V"`l\"E"S" --- from us.
7. ‚¬Ÿþþ¬é ---‚¬Ÿþ¸Ã , _"TO"X"r {\"W"[×O" V"`l\"E"S" --- in us.
8. ›þù ---‚¬Ÿþ¸Ã , {ŸO"rY"p/ E"O"sP"rê / «þ«Úú {\"W"[×O" {Ÿ\"E"S" --- two of
us: object, for two of us, two of ours.
9. ŸþŸþ ---‚¬Ÿþ¸Ã , «þ«Úú
{\"W"[×O" ï@¡\"E"S" --- mine.
10. ì_X"p{W"# ---‚¬Ÿþ¸Ã , O"wO"rY"p {\"W"[×O" V"`l\"E"S" --- by all of us.

******************

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 Step by Step Sanskrit Learning Programme – Month 4

Summing up of Month 4.

By the end of the 4th month you would have achieved the following:

1. Understood the usage of the Saptami and the Sambodhan .

2. All the vibhaktis having been completed; the masculine, neuter and the
feminine noun forms - £þŸþ, ¨þ›þ and Ÿþþ¥þþ would have been memorized.
Ditto with all pronouns that have already been introduced.

3. Learnt the imperative mood ¥þøÙà ¥þˆÅþ£ of the P.P. and know how to
use it.

4. Know that verbs could be P.P., A.P. or U.P. and be able to differentiate
between the P.P. and A.P.

5. Know that verbs are divided into 10 Ganaas.

6. Have learnt how to conjugate present tense verb forms of the 1st,
4th, 6th and the 10th Ganas.

7. Have begun to use the A.P. present tense verbs as well.

8. Have begun to get familiar with the Asmad pronoun.

9. Realized that Asmad is not governed by gender.

10. Deduced that Yushmad is not governed by gender either.

11. Well settled and comfortable with the lessons and looking forward to
Month 5!

**********

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 Step by Step Sanskrit Learning Programme – Month 5

Buffet Lesson 24 A . Exercises with Yushmad.

Since there are no special instructions to be given regarding the Yushmad

forms, i didn't think it necessary to have a separate concept lesson. Let's
get into the Buffet exercises directly.

Nouns Verbs Avyayas Adjectives

¹¨þîþˆÅø«þ bank M Y"{Q If

QmZW"p^" telephone M O"{`ê Only then

QmZW"p^"p+¡X"pŠ¡
telephone number M
_"XW"p^"Np
conversation N
E"E"pê discussion F
@¡pu^" pocket M
œé£ø¹−·þ priest M
Note: Y"{Q and O"{`ê are used in combination in a sentence just like
'neither-nor', 'either-or' etc.
A. Translate:
1. I am going to the bank.
2. I see you there.
3. I ask you for money. ( Use Y"pE"o 1. A.P. to beg/ to ask for. Both ,

what you ask for and whom you ask it of, fall into the ¹×·þú¡þþ
{\"W"[×O"|)
4. You give me money.
5. I give you my telephone number.
6. From you I get your telephone number.
7. By telephone, our conversation happens. ( oh, dear.)
8. We are meeting in the restaurant for a meal.
9. There, our discussion is also happening.
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 Step by Step Sanskrit Learning Programme – Month 5

10. Afterwards, if i have faith in you, only then i am giving you money .

B. Fill in the blanks with the correct forms of Y"s^X"Qo, s= singular,

d=dual, p=plural.
1. _________(d) X"X" {X"e"u _P"#$
2. œé£ø¹−·þ: _________ (s) T"s^T"z Y"EF>{O"$

3. ________ ( s) ì`z T"s_O"@z¡ S"Y"p{X"$

4. __________ ( p) {\"üp“Y"# O"e" ì[_O"$

5. __________ ( p) _"`, _"p ì{T" ìpBpEF>{O"$

6. O"u __________(d) T"ðY"SO"s$

7. ____________( p) ‡«þ: ì{O"E"O"sZ#$ ( Tricky one.)

****************

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 Step by Step Sanskrit Learning Programme – Month 5

Buffet Lesson 24 B. Answers to Lesson 24 A.

1. I am going to the bank. ‚−¿ ¹¨þîþˆÅø«þ¿ BpEF>p{X"|
2. I see you there. ·þ°þ ‚−¿ ·¨þþŸþà ƒÄâø |
3. I ask you for money. ‚−¿ O\"pz šþ›þ¿ Y"pE"u|

4. You give me money. O\"z X"åz R"S"z Y"EF>{_"|

5. I give you my telephone number. ‚−¿ O"sWY"z X"X" QmZW"p^"p+¡X"pŠz¡

Y"EF>p{X"$
6. From you I get your telephone number. ·¨þ·þÃ ‚−¿ ·þ¨þ
QmZW"p^"p+¡X"pŠz¡ “W"u|
7. By telephone, our conversation happens. QmZW"p^"uNp ì_X"p@z¡
_"XW"p^"Npz W"\"{O"|
8. We are meeting in the restaurant for a meal. W"puG"S"pY" ‚þ¨þþŸþÃ
„œþþ−þ£Šþ¼−½ ¹Ÿþ¥þþ¨þ:|
9. There, our discussion is also happening. O"e" ‚¬Ÿþþˆ¿Å E"E"pê ‚¹œþ
W"\"{O"|
10. Afterwards, if i have faith in you, only then i am giving you money.
·þ¸›þ›·þ£¿ ¡þ¹¸ ŸþŸþ ¹¨þæþþ¬þ: ·¨þ¹¡þ ‚¹¬·þ, ·þ¹−Ä ‚−¿ O"sWY"z šþ›þ¿
Y"EF>p{X"|

B. 1. ¡é¨þþ¿ (d) X"X" {X"e"u _P"#$

2. œé£ø¹−·þ: O"sWY"z (s) T"s^T"z Y"EF>{O"$
3. ·¨þ·þÃ ( s) ì`z T"s_O"@z¡ S"Y"p{X"$
4. ¡é«Ÿþþˆ¿Å( p) {\"üp“Y"# O"e" ì[_O"$
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 Step by Step Sanskrit Learning Programme – Month 5

5. Y"s^X"p{W"#( p) _"`, _"p ì{T" ìpBpEF>{O"$

6. O"u ¡é¨þþ¿ / \"pz (d) T"ðY"SO"s$
7. ¡é«Ÿþþ¬é ‡«þ: ì{O"E"O"sZ#$ ( Tricky one.)

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 Step by Step Sanskrit Learning Programme – Month 5

Banquet Lesson 24 C. Exercises with Yushmad.

Nouns Verbs Avyayas Adjectives

¹¨þîþˆÅø«þ bank M Y"{Q If

QmZW"p^" telephone M O"{`ê Only then

QmZW"p^"p+¡X"pŠ¡
telephone number M
_"XW"p^"Np
conversation N
E"E"pê discussion F
@¡pu^" pocket M
œé£ø¹−·þ priest M

Note: Y"{Q and O"{`ê are used in combination in a sentence just like
'neither-nor', 'either-or' etc. (s= singular, d=dual, p=plural.)

A. Translate: (Make use of the A.P. verbs as often as you can.)

1. The two of you are going to the market. You (d) see a shop on the
bank of the river. There are fruits, books and bags in the shop. But
there is no money in your pockets. You( s) speak with your father by
telephone. You ask him. Your father tells you( s)," Go to the bank. The
bank is not very far from the shop. The bank's president is my friend.
You are asking him for money. You are my son therefore he is giving
you money. When you obtain money from him, then both of you buy the
books." In this manner, the conversation happens.

2. Your(p) school is close to the ancient temple. All of you go to the

temple and do namaskar to the Lord. The temple's priest sees all of you.
There are flowers on the feet of the Lord. He gives all of you those
flowers. From you(p), the priest receives money. He puts it in the box.
Your (p) money is for the Lord. In all of you is faith. The Lord is pleased.
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Note: Words in red - new sentence construction. Check out the answers if
you need help.

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Banquet Lesson 24 D. Answers to Lesson 24C.

A. Translate:
1. The two of you are going to the market. ¡é¨þþŸþà ‚þœþµþ¿ BpEF>P"#|
You (d) see a shop on the bank of the river. ¡é¨þþ¿ ¬þ¹£·þþ¡þþ: ·þÙ½ ‚þœþµþŸþÃ
ƒÄâø˜ø|
There are fruits, books and bags in the shop. ‚þœþµø ûÅ¥þþ¹›þ, T"s_O"@¡p{S"
_Y"tO"p# E" ¨þ·þÄ›·ø|
But there is no money in your pockets. T"ZSO"s ¡é¨þ¡þø: ˆÅø«þ½«é šþ›þ¿ S"p[_O"|
You( s) speak with your father by telephone. O\"z O"\" G"S"@u¡S" ¬þ−

QmZW"p^"uNp W"p^"_"u|
You ask him. O\"z O"z T"wEF>{_" |

Your father tells you( s)," Go to the bank. O"\" G"S"@¡# O"sWY"z @¡P"Y"{O",

"¹¨þîþˆÅø«þ¿ BpEF>|
The bank is not very far from the shop.¹¨þîþˆÅø«þ: ìpT"NppO"o ›þ ‚¹·þ¸»£ŸþÃ|

The bank's president is my friend. ¹¨þîþˆÅø«þ¬¡þ ‚š¡þâþ: ŸþŸþ ¹Ÿþ°þŸþÃ|

You are asking him for money. O\"z O"z R"S"z Y"pE"_"u|
You are my son therefore he is giving you money. ·¨þ¿ ŸþŸþ œé°þ: ‚·þ: ¬þ:
O"sWY"z R"S"z Y"EF>{O"|
When you obtain money from him, then both of you buy the books."
¡þ¸þ ·þ¬Ÿþþ·þà šþ›þ¿
“W"_"u, O"Qp ¡é¨þþ¿ T"s_O"@¡p{S" ÇÅúµþú˜þ:|"
In this manner, the conversation happens. ƒÄ´ªþ¿ _"XW"p^"Npz W"\"{O"|

2. Your(p) school is close to the ancient temple. ¡é«Ÿþþˆ¿Å ¹¨þÔþþ¥þ¡þ:

œé£þµþ¬¡þ ¸½¨þþ¥þ¡þ¬¡þ ¬þŸþúœþ¿ ¨þ·þÄ·ø|
All of you go to the temple and do namaskar to the Lord. ¡ê¡þ¿ ¸½¨þþ¥þ¡þ¿
BpEF>P" ¸½¨þ¿ ¨þ›¸š¨ø þ|

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The temple's priest sees all of you. ¸½¨þþ¥þ¡þ¬¡þ œé£ø¹−·þ: ¡é«Ÿþþ›þà ƒÄâþ·ø |
There are flowers on the feet of the Lord.¸½¨þ¬¡þ œþþ¸¡þø: œé«œþþ¹µþ ¨þ·þÄ›·ø|
He gives all of you those flowers. ¬þ: O"p{S" œé«œþþ¹µþ Y"s^X"WY"z Y"EF>{O"|

From you(p), the priest receives money. ¡é«Ÿþ·þà œé£ø¹−·þ: šþ›þ¿ “W"O"u|
He puts it in the box. ¬þ: O"O"o œø¹ÙˆÅþ¡þþ¿ _P"pT"Y"{O"|
Your (p) money is for the Lord. ¡é«Ÿþþˆ¿Å šþ›þ¿ ¸½¨þþ¡þ|
In all of you is faith. ¡é«Ÿþþ¬é ýÖþ ¨þ·þÄ·ø|
The Lord is pleased. ¸½¨þ: Ÿþø¸·ø|
******************

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Lesson 25. íT"_"Bpê

Read Only Series.

íT"_"Bpê s are prefixes. They are added to the beginning of a root word and
affect the roots and their meanings in several ways. They are extremely
popular in Sanskrit and you will find them invited to join a root word at the
drop of a hat.
There are 22 íT"_"Bpê s in Sanskrit. The technical term for them is " œÏþ¹¸ ."
Their functions could be any of the following.
1. To change the meaning of the root.
ŠþŸþÃ BpEF>{O" to go ; ‚þ + ŠþŸþÃ ìpBpEF>{O" to come.
2. To support or substantiate a particular meaning.
à`o Zpu`{O" = to climb up. ‚þ + Zpu`{O" = ìpZpu`{O" to climb up.
3. To emphasize the original meaning.
šþþ¨þà šþþ¨þ¹·þ to run œÏ + šþþ¨þà œÏšþþ¨þ¹·þ to run fast.

Two lovely verses expound the íT"_"Bpê ...

1. R"pO\"P"| V"pR"O"u @¡{Æ"O"o @¡{Æ"OO"X"S"s\"O"êO"u |

O"X"u\" {\"{ðpS"Í>÷SY"# íT"_"BpêBp{O"[_e"R"p ||

Some prefixes change the meaning of a root; some reinforce or even
enhance the same; while others follow the original meanings. These are the
functions of íT"_"Bpê s.
2. „œþ¬þŠøĵþR"pO\"P"puê V"“pQSY"e" S"rY"O"u |
T"ø`pZp`pZ_"z`pZ{\"`pZT"qZ`pZ\"O"o ||
„œþ¬þŠþÄ changes the meaning of a root, for example á changes its meaning
because of various „œþ¬þŠþÄ s.
œÏ + á = œÏ−þ£ to strike ; ‚þ + á = ‚þ−þ£
to eat; ¬þŸþà + á = ¬þ¿−þ£ to kill ; ¹¨þ + á = ¹¨þ−þ£ to walk for pleasure ;
œþ¹£ + á = œþ¹£−þ£ to ward off.
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• Some roots change their T"Q with the addition of certain íT"_"Bpê
íT"_"Bpê Root Original T"Q Changed T"Q
_"X"o,ì\",T"ø,{\" _P"p P.P. {O"Î>{O" becomes A.P.
ì\"{O"Î>O"u
_"X"o BpX"o P.P. BpEF>{O" becomes A.P.
_"X"BpEF>O"u
{\",T"Zp {G" P.P. G"Y"{O" becomes A.P.
T"ZpG"Y"O"u
{\",ìp,T"qZ ZX"o A.P. ZX"O"u becomes P.P.
ìpZX"{O"

Interesting fact: íT"_"Bpê s are very generous. They give themselves away
willingly. Two or more can be added quite happily to a root word. For
example, ¬þŸþà +‚¹šþ +ŠþŸþà =¬þŸþ¹šþŠþ Ž ¹·þ = to go towards together; to go
completely over; surpass.

íT"_"Bpê s and see what thoseíT"_"Bpê s

Now, let's go through the list of

mean. Note how sometimes the same íT"_"Bpê can convey two completely
separate and different ideas. ( We are getting better at sighing longer
drawn out sighs, aren't we!)

1. T"ø = more, forward (@¡pðp# = light. T"ø@¡pðp# = bright/more light.) \"^"pê_"s

ìS"u@u¡ G"r\"p# T"øW"\"[SO",
2. T"Zp = down, backward (W"t W"\"{O"= is. T"ZpW"\"{O"= disappear/defeat.)
{\"ŸpS"o X"tM>z T"ZpW"\"{O",
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3. ìT"= near, to ; away, separation (¬þ¼ ¬þ£¹·þ =move. ‚œþ¬þ£¹·þ =move

close to) Zp\"Np# _"rO"pX"o ìT"`Z{O",

4. _"X"o = together, very much. (‚›·þ = end. ¬þŸþ›·þ =having the ends

together; neighbouring.) _"`T"p{K>S"# _"ŒEF>{O",

5. ìS"s = behind (ìS"sBpEF>{O" = to follow.) G"S"p# S"uO"pZX"o ìS"sBpEF>[SO",

6. ì\" = down (à`o Zpu`{O"= to climb up. ì\"Zpu`{O" = to come down.)

O\"z Bpsàz @¡P"X"o ì\"X"SY"_"u? Quðp_Y" Zb"pY"v X"`pT"sà^"p# ì\"O"Z[SO"$

7. {S"_"o = out, far away, without (OY"G"o OY"G"{O"= let go. {S"_OY"G"{O" =

expel) {S"__"zðpY"z _"# ìpBp{X"^Y"{O"$

8. {S"Zo = out( ƒÄâþà =see. ¹›þ£úâþ·ø = observe) _"# Bpw`pO"o {S"BpêEF>{O"$

9. Ql_"o = bad ; wicked. O"_Y" \"E"S"z Ql#_"`X"o ìp_"rO"o$

10. QlZo = difficult. (“W"o = obtain Ql“êW"o = difficult to obtain.) ì`z QlBpêX"u

\"S"u S" BpEF>p{X"$

11. {\"= contrary, particular.( ¬Ÿþ¼ ¬Ÿþ£¹·þ= remember. {\"_X"Z{O" =forget)

ZpX"# ZpG"X"{Np# _"Qp {\"G"Y"O"u$ {\"dpX"# @s¡e" @¡O"ê\Y"#$

12. ìp = to, from, upto, backwards. (ìpBpEF>{O" to come) ìpV"p“\"w«p#

O"e" ìpBpEF>S"o$ @¡# ìe" ìpBpEF>{O"?

13. {S" = in, more. (¬þ¼ ¬þ£¹·þ = move/ flow . ¹›þ¬þ£¹·þ = to disappear.)

\"wb"uWY"# T"e"p{Np {S"T"O"[SO"$

14. ì{R"= above( ¨þ¬þÃ ¨þ¬þ¹·þ = stay. ì{R"\"_"{O" = sit upon, perch.)

\"w«# A"Jo>\"pX"o ìRY"p_O"u$ X"p“p@¡pZ# \"wb"X"o ì{R"Zpu`{O"$

15. ì{O" = beyond. (šþþ¨þÃ šþþ¨þ¹·þ= run. ì{O"R"p\"{O" = to rush) X"sA"Z#

ì{T" ì{R"G"ÚT"{O"$

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16. ì{T" = also, to cover.(¬þ¼ ¬þ£¹·þ = move/flow .‚¹œþ¬þ£¹·þ = to flow

over.) \"^"pê@¡p“u S"Qr O"J>u ì{T"_"Z{O"$

17. _"s = good ( ªþú¥þ:= character. ¬éªþú¥þ:= good character) X"pO"p

_"sT"E"{O"$
18. ì{W" = towards ( ÇÅ›¸Ã ÇÅ›¸¹·þ= cry. ì{W"+¡SQ{O" = shout at.)

_"# \"S"X"o ì{W"BpEF>{O"$

19. T"ø{O" = towards, against. (¨þ¸¹·þ= to speak. œÏ¹·þ¨þ¸¹·þ = to answer.)

_"rO"p BprO"p E" {\"üp“Y"z T"ø{O" BpEF>O"#,

20. T"qZ = around. (W"øX"o W"øX"{O" wander. T"qZW"øX"{O" = circumambulate)

T"pT"z T"qZOY"G"$ ìpE"pY"ê# {ðp^Y"z T"Zrb"O"u$

21. íT" = near, to. ( ›ø°þŸþÃ = eye. íT"S"ue"X"o =spectacles)

_"\"uê X"[SQZX"o íT"BpEF>[SO"$

22. íQo = up. (W"t W"\"{O"= is. „Õ¨þ¹·þ= emerge.)

V"rG"z W"tX"u# íQoBpEF>{O"$

And thus do we conclude today's lesson. The Read Only Series will not be
accompanied by exercises. No excuses then....there's enough time for
revising work done so far.
Till next week..... happy studying!

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Lesson 26. He who knows his pronouns... ¡þ¸Ã and ¹ˆÅŸþà |

One of my most treasured memories of this year's Chaaturmaasya is Param
Poojya Swamiji's rendition of the ìT"Zp{G"O"p_O"pue"X"o in His Divine
mellifluous voice.
That Devi, she who resides in all as forgiveness, knowledge, modesty...( there
are many verses in the stotra, each verse revealing a quality)....to her my
salutations. ¡þþ ¸½¨þú _"\"êW"tO"u^"s ýÖþ³œøµþ _"z[_P"O"p |
›þŸþ¬·þ¬¡ù ›þŸþ¬·þ¬¡ù ›þŸþ¬·þ¬¡ù ›þŸþø ›þŸþ: ||
Doesn't the stotra reinforce the feeling of oneness with the Lord?
There are many stotras that come up with the words " she who" , " he who"
or "whose." They are pronouns and can be easily understood if translated in
Hindi by the word G"pu | The pronoun is ¡þ¸Ã and is declined in three
different ways....masculine, feminine and neuter. The masculine and neuter
are exactly alike except for the first two vibhaktis.
Another pronoun, ¹ˆÅŸþà ,is used to ask questions. That too is declined in the
three genders. Take a look at Supplement 10 which will give you the
complete declensions of ¡þ¸Ã and ¹ˆÅŸþà |
The entire lot are so rhythmic and musical that it is pretty easy to
memorize them. Trust me.
Keep the supplement handy to refer to while i go on with the lesson.
¡þ¸Ã and ¹ˆÅŸþà are used extensively in conversations and riddles. i may ask...
¡þ: œÏˆÅþªþ¿ Y"EF>{O" , ¬þ: ˆÅ: ? He who gives light, who is he?
¡þ: œÏˆÅþªþ¿ Y"EF>{O" , ¬þ: ¬ê¡þÄ:| He who gives light, he is the Sun.
Or i may ask...ˆ½Å›þ ¬þ−, £þŸþ: BpEF>{O" ? And someone might answer...

¡ø›þ ¬þ− £þŸþ: BpEF>{O", ·þ¬¡þ ›þþŸþ £Ÿøªþ: |

ˆÅ¡þþ ¬þ−, £þŸþ: BpEF>{O" ? _"rO"Y"p _"` ZpX"# BpEF>{O" |
¡þ¿ ¸½¨þŸþà ‚−¿ ›þŸþþ¹Ÿþ , O"z Qu\"z O\"X"o ì{T" S"X"{_" |....{G"_" ¸½¨þ ˆÅø ŸÎ ›þŸþ¬ˆÅþ£
@¡ZO"r/ @¡ZO"p −»Â, „¬þ ¸½¨þ ˆÅø O"sX" W"r ›þŸþ¬ˆÅþ£ @¡ZO"u −ø |
Fairly simple isn't it? Now over to our exercise lesson.

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Appetizer Lesson 26 A. Exercises with ¡þ¸Ã and ¹ˆÅŸþà |

We've avtaarofied yet again! A little birdie told me that we have spent
enough time on translating hazaar sentences. So i told the little birdie that i
would get my Buffets and Banquets to go into hibernation, since my students
now have got the hang of it. ONE exercise lesson with each detailed
concept lesson and 10 sentences set for translations. That's it and no more.
They will be called "Appetizers"..... hoping to whet your appetite. You'll have
to cook your meals yourself, though! Thrown in for good measure, once in a
while, will be lessons called " Hearty Khichadis"..... revision lessons which will
encompass all things learned so far. There will be no concept lessons
accompanying them. The coming lessons will concentrate on building your
vocabulary. Now, knowing how to handle each vibhakti, the verbs, adjectives
and avyayas, you can intelligently use the words to start conversing with
whosoever will listen to you. With the bonus time that you will acquire, you
will set yourselves to
1. concentrating on memorizing the slowly-but-surely-ever-growing
Supplement Section.
2. writing your own simple sentences AND sending them to me for my
scrutiny.
So shall we begin?
Translate:
1. Who gives the poor man wealth?
2. He who gives the poor man wealth, he is a rich man.
3. Amongst the students, he whose name is Ram,( he) come here.
4. Who is standing here? ( feminine)
5. If Gopal is not here then how am i cooking? ( oh, dear.)
6. Give that boy milk.
7. Who is giving that boy milk?
8. To which boy you are giving milk, give that boy fruits too.( {G"_"
V"p“@¡ @¡pu O"sX" ¸»šþ ¸½ £−½ −ø, „¬þ V"p“@¡ ˆÅø ûÅ¥þ W"r ¸ø )
9. The fruits that I am eating, those fruits do you want too?( G"pu ûÅ¥þ
ŸÎ ‰þþ £−ú −»Â , ¨þø ûÅ¥þ O"sX" W"r E"p`O"u −ø?)
10. Which girl is speaking?
***********

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Appetizer Lesson 26 B. Answers to Lesson 26 A.

1. Who gives the poor man wealth?
ˆÅ: Y"pE"@¡pY" šþ›þ¿ Y"EF>{O"?
2. He who gives the poor man wealth, he is a rich man.
¡þ: Y"pE"@¡pY" šþ›þ¿ Y"EF>{O", ¬þ: šþ¹›þˆÅ: |
3. Amongst the students, he whose name is Ram,( he) come here.
F>pe"u^"s , ¡þ¬¡þ ›þþŸþ £þŸþ:, ‚°þ ìpBpEF>O"s / ìpBpEF>|
4. Who is standing here? ( feminine)
‚°þ ˆÅþ {O"Î>{O"?
5. If Gopal is not here then how am i cooking?
¡þ¹¸ Šþøœþþ¥þ: ‚°þ ›þþ¹¬·þ ·þ¹−Ä ‚−¿ ˆÅ˜þ¿ T"E"p{X"?
6. Give that boy milk.
O"_X"v V"p“@¡pY" QlBR"z Y"EF>O"s / Y"EF> |
7. Who is giving that boy milk?
ˆÅ: V"p“@¡pY" ¸ºŠšþ¿ Y"EF>{O" ?
8. To which boy you are giving milk, give that boy fruits too.
¡þ¬Ÿù V"p“@¡pY" O\"z ¸ºŠšþ¿ Y"EF>{_", O"_X"v V"p“@¡pY" ûÅ¥þþ¹›þ ‚¹œþ Y"EF>|
9. The fruits that I am eating, those fruits do you want too?
Y"p{S" ûÅ¥þþ¹›þ ‚−¿ ‰þþ¸þ¹Ÿþ, O"p{S" ûÅ¥þþ¹›þ O\"X"o ‚¹œþ òEF>{_" ¹ˆÅŸþà ?
10. Which girl is speaking?
@¡p V"p{“@¡p \"Q{O"?
************

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Lesson 27. Making life easy with the ˆ¼Å R"pO"s|

( To be sung to the tune of the Beetles number!)
Listen,
do you want to know a secret..
Do you promise all to tell(!)
oh, ohhhh....
Closer, let me whisper in your ear..
the ˆ¼Å R"pO"s is always here,
To be used by you...uuuuuuu
( Here's hoping that i shall not be sued for plagiarism!)
Sometimes the sheer effort of having to remember which šþþ·é conjugates in
which manner, can get one's morale down. Right up to one's toes. You come
across a new šþþ·é and you wonder..."Which Šþµþ is it from? How is it
conjugated? Which is the correct ¹¨þˆÅ£µþ to add?" Well, wonder no
further, dear one. Take a look at the following sentences.
‚−¿ ›þŸþþ¹Ÿþ | ‚−¿ ›þŸþ›þ¿ ˆÅ£ø¹Ÿþ |
‚−¿ ˆÅ˜þ¡þþ¹Ÿþ | ‚−¿ ˆÅ˜þ›þ¿ ˆÅ£ø¹Ÿþ|
‚−¿ {E"SO"Y"p{X" | ‚−¿ {E"SO"S"z ˆÅ£ø¹Ÿþ |
‚−¿ T"tG"Y"p{X" | ‚−¿ T"tG"S"z ˆÅ£ø¹Ÿþ|

Is the horizon looking brighter? I just convert a root word, šþþ·é , into a
noun in the singular(ï@¡\"E"S",) object form (¹×·þú¡þþ {\"W"[×O") , add ˆÅ£ø¹Ÿþ (if
the subject is "I") and VOILA! I am doing namaskaar. I am doing talk. I am
doing thought. I am doing worship. Sounds absolutely ridiculous translated in
English, but in Sanskrit, it is the done thing. Acceptable too. Without a
doubt. Trust me. So, ‚−¿ š¡þþ¡þþ¹Ÿþ , becomes ‚−¿ š¡þþ›þ¿ ˆÅ£ø¹Ÿþ | Simple .

Your discovery today: šþþ·é s can be converted into a noun and a verb as well!
Your question today: Can šþþ·é s be converted into other thingamajiggees ?
My answer: Wait and watch!

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There are millions of words we are already familiar with. We use them as
nouns every single day . ¬›þþ›þ,‚š¡þ¡þ›þ,W"G"S",W"puG"S",d\"Np,X"S"S",{E"SO"S",
¹›þ¹¸š¡þþ¬þ›þ,ªþ¡þ›þ,¥ø‰þ›þ,X"S"puZIG"S" ...so on and so forth. Just add the Ÿþà to
your noun , add the ˆÅ£ø¹Ÿþ ( only if you are using the @¡O"pêÄ , ‚−¿ of course )
and your sentence is ready.

Why didn't i tell you this before? There's a very important reason..... Much
as the ˆ¼Å R"pO"s simplifies sentence structures, it robs the language of its

sweetness if used too generously. How often can one use ˆÅ£ø¹Ÿþ and sound
like a scholar at the same time?! Therefore it's best to revert to the ˆ¼Å
šþþ·é only when you are unsure of a verb's conjugated forms.
This wonder šþþ·é ( 8. U.P.) shall now be revealed to you in all its glory in the
Supplement section . Just the ¥þÙÃ and ¥þøÙÃ today...the present tense and
the imperative mood...... Please refer to Supplement 11. Is it right in front
of you? Here goes......

• Present tense examples:

Let's take the word ¥ø‰þ›þŸþà and use it with the ˆ¼Å R"pO"s. ¥ø‰þ›þŸþà is the noun

form meaning "to write." ...

‚−¿ ¥ø‰þ›þ¿ ˆÅ£ø¹Ÿþ | I am writing.
¬þ: ¥ø‰þ›þ¿ @¡Zpu{O" | He is writing.
O\"z ¥ø‰þ›þ¿ ˆÅ£ø¹«þ | You are writing.
¡é¨þþ¿ ¥ø‰þ›þ¿ ˆºÅ²˜þ:| The two of you are writing.

And so on and so forth.

Do you see how when forming sentences, the form of the noun, as in
whatever it is that one is doing, does not change? It remains the same
whether I , you or he does the writing, or the cooking, or the eating, or the
cleaning. Just make sure to match the @¡O"pêÄ with its correct verb form.
• Imperative mood examples:
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 Step by Step Sanskrit Learning Programme – Month 5

O\"z ¥ø‰þ›þ¿ ˆºÅ² | You write.

¹ˆÅ¿ ¨þ¡þ¿ ¥ø‰þ›þ¿ ˆÅ£¨þþŸþ ? May all of us write?
Over to the Appetizer exercise now.

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 Step by Step Sanskrit Learning Programme – Month 5

Appetizer Lesson 27 A. Exercises with the @w¡ R"pO"s.

How about a quick look at "things we do through the day list. That should
help you build many sentences of your own.
Note: These words are nouns and not verbs.

brushing teeth. QSO"R"p\"S"X"o wandering/strolling W"øX"NpX"o

to wash/clean T"øb"p“S"X"o wiping _"XX"pG"êS"X"o
washing face X"sA"T"øb"p“S"X"o sleeping ðpY"S"X"o
washing hands `_O"T"øb"p“S"X"o buying +¡Y"NpX"o
washing T"pQT"øb"p“S"X"o selling {\"+¡Y"NpX"o
foot/feet
washing clothes \"_e"T"øb"p“S"X"o playing +¡rL>S"X"o
bath _S"pS"X"o jumping @t¡QêS"X"o
japa G"T"S"X"o writing “uA"S"X"o
worship T"tG"S"X"o T"tG"p reading/studying T"K>S"X"o
study ìRY"Y"S"X"o listening d\"NpX"o
telling @¡P"S"X"o eating a meal W"puG"S"X"o
singing BppS"X"o drinking water G"“T"pS"X"o
going BpX"S"X"o drinking tea E"`pT"pS"X"o
coming ìpBpX"S"X"o calling ìpˆpS"X"o
walking E"“S"X"o counting BpNpS"X"o
thinking {E"SO"S"X"o collecting _"³`NpX"o
memorizing _X"ZNpX"o telling {S"\"uQS"X"o
crying ZpuQS"X"o looking after T"p“S"X"o
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 Step by Step Sanskrit Learning Programme – Month 5

viewing QðpêS"X"o send T"øu^"NpX"o

cooking T"p@¡X"o

T"øu^"Npz @¡ZpuO"s @w¡T"Y"p an "other things you would like a Sanskrit word for" list
to me. We could start compiling a list and put it up in the Supplement
section....it would be very useful reference material.

Translate using the@w¡ R"pO"s with the words that have been underlined. With
the rest please make conjugated forms of the R"pO"s ,

Nouns/Pronouns Verbs Avyayas Adjectives

@¡P"@¡ story-
teller M
ìS"pY"p_" Ease M
_"z_@w¡O"W"p^"p The
Sanskrit
language. F

1. In the morning, I do the brushing of teeth, I take a bath ,after that I

do my japa and also the worship of my Lord.
2. Eat with me.
3. I tell Madhav, " Tell Sujata ,those books that are there in the
cupboard, to do their counting .
4. In the evening, the story-teller sits near the tree and does the telling
of a story.
5. If I think in the Sanskrit language, then with ease, I am speaking in
the Sanskrit-language.
6. When the teacher is calling, then the boys and the girl, from the
playground, run towards the school.
7. The mother says, " Lata, stop playing. Study now." When Lata hears
this, then she cries.
Level 1 - Month 5 lessons 24-27 B 186/190
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 Step by Step Sanskrit Learning Programme – Month 5

8. The priest does the Lord's pooja everyday.

9. When our Gurudev comes, then we wash His feet.
10. The teacher writes on the blackboard. The students read.
Afterwards, the teacher does the wiping of the blackboard.

O.K. so i cheated. i have put two or three sentences camouflaged in one. Old
habits die hard....will stick to just 10 sentences in my next lesson. i promise

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 Step by Step Sanskrit Learning Programme – Month 5

Appetizer Lesson 27 B. Answers to Lesson 27 A.

1. In the morning, I do the brushing of teeth, I take a bath ,after that I
do my japa and also the worship of my Lord.
T"øpO"#@¡p“u, ‚−¿ QSO"R"p\"S"z ˆÅ£ø¹Ÿþ, ¬›þþ›þ¿ ˆÅ£ø¹Ÿþ O"QS"SO"ZX"o ‚−¿
G"T"S"z,ŸþŸþ ¸½¨þ¬¡þ T"tG"S"X"o ‚¹œþ E" ˆÅ£ø¹Ÿþ |
2. Eat with me.
Ÿþ¡þþ ¬þ− W"puG"S"z @¡ZpuO"s/@s¡à$
3. I tell Madhav, " Tell Sujata ,those books that are there in the
cupboard, to do their counting .
‚−¿ Ÿþþšþ¨þþ¡þ ˆÅ˜þ¡þþ¹Ÿþ, " _"sG"pO"pY"v ˆÅ˜þ¡þ ,¡þþ¹›þ T"s_O"@¡p{S" ˆÅœþþÙ½
_"[SO",O"u^"pz Šþµþ›þ¿ @¡ZpuO"s/@s¡à$"
4. In the evening, the story-teller sits near the tree and does the telling
of a story.
_"pY"Š¡p“u, ˆÅ˜þˆÅ: ¨þ¼âþ¬¡þ ¬þŸþúœþŸþà íT"{\"ðp{O", ˆÅ˜þþ¡þþ: ˆÅ˜þ›þ¿
(ˆÅ˜þþˆÅ˜þ›þ¿ ) @¡Zpu{O" |
5. If I think in the Sanskrit language, then with ease, I am speaking in
the Sanskrit-language.
¡þ¹¸ ‚−¿ _"z_@w¡O"W"p^"pY"pz {E"SO"S"z ˆÅ£ø¹Ÿþ, O"{`ê ‚›þþ¡þþ¬ø›þ ‚−¿
_"z_@w¡O"W"p^"pY"pz ¨þ¸þ¹Ÿþ|
6. When the teacher is calling, then the boys and the girls, from the
playground, run towards the school.
¡þ¸þ ‚š¡þþœþˆÅ: ‚þÞþ›þ¿ @¡Zpu{O" O"Qp V"p“@¡p# V"p{“@¡p# E"
+¡rL>pŒNppO"o ¹¨þÔþþ¥þ¡þ¿ œÏ¹·þ šþþ¨þ¹›·þ|
7. The mother says, " Lata, stop playing. Study now." When Lata hears
this, then she cries.
X"pO"p \"Q{O", " “O"u, ÇÅúÛ›þ¿ Ÿþþ ˆºÅ². ‚šé›þþ œþÚ›þ¿ ˆºÅ²." ¡þ¸þ “O"p
ïO"O"o ìp@¡NpêY"{O", O"Qp ¬þþ £ø¸›þ¿ @¡Zpu{O"|
8. The priest does the Lord's pooja everyday.
T"sZpu{`O"# ¸½¨þ¬¡þ T"tG"S"z T"ø{O"{QS"z @¡Zpu{O"$
9. When our Gurudev comes, then we wash His feet.
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 Step by Step Sanskrit Learning Programme – Month 5

¡þ¸þ ‚¬Ÿþþˆ¿Å Šé²¸½¨þ: ìpBpEF>{O",O"Qp ¨þ¡þ¿ O"_Y" œþþ¸œÏâþþ¥þ›þ¿ ˆºÅŸþÄ: |

10. The teacher writes on the blackboard. The students read.
Afterwards, the teacher does the wiping of the blackboard.
‚š¡þþœþˆÅ: ˆ¼Å«µþûÅ¥þˆ½Å ¥ø‰þ›þ¿ @¡Zpu{O"| F>pe"p# œþÚ›þ¿ @s¡\"ê[SO" |
O"QS"SO"ZX"o ‚š¡þþœþˆÅ: ˆ¼Å«µþûÅ¥þˆÅ¬¡þ _"XX"pG"êS"z @¡Zpu{O" |
*************

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 Step by Step Sanskrit Learning Programme – Month 5

Summing Up Month 5.
We have covered major study areas this month. By the end of the fifth
month, you would know
• How to decline and use the pronoun Y"s^X"Qo
• that upasargas, when added to the root word, can change, emphasize
or follow the meaning of a root word. Examples of upasargas + root
words have begun to appear in our "From Our Library" series.
• how the ¡þ¸Ã and ¹ˆÅŸþà are used.
• that trying to form sentences of your own is the only way to get
familiar with the usage of words...especially since Madame Sanskrit
Teacher( God bless her soul) has decided to give only 10 sentences for
translation each week( God bless her soul even more for that.)
• that the ˆ¼Å R"pO"s, if mastered, can help construct sentences when you
are not sure of how to conjugate verbs.
• that the "From Our Library" section builds your vocabulary and gives
you glimpses of how Sanskrit is spoken and written.
• that if you would make a list of words you would like to know Sanskrit
words for, shed your inhibitions and contact me, i could build a
wonderful dictionary of sorts especially for our study circle.
Everybody would benefit, don't you think? So start keying in.....
O.K. Month 6, here we come!

Level 1 - Month 5 lessons 24-27 B 190/190

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 Step by Step Sanskrit Learning Programme – Month 6

Lesson 28. ¥þøÙà ¥þˆÅþ£ in the A.P.

A few lessons ago, i had introduced to you the ¥þøÙà ¥þˆÅþ£ in the P.P.
¥þøÙà ¥þˆÅþ£ is the imperative mood.

Recall: verbs used in the imperative mood help you to express your thoughts
in the form of a command or a request, when used for others; and when used
for oneself, as permission to perform the action or as a wish expressed.

We've done a few exercises with the P.P. The A.P s are rather miffed at
being neglected. So before they throw up a real royal tantrum, TODAY IS
¥þøÙà ¥þˆÅþ£ A.P. TIME! ( All in capitals so that our A.P s can hear us loud
and clear and feel kindly towards us once again....)
Naturally, the lot are in our Supplement 12. There is one example from
each Šþµþ | Supplement 13 has the A.P. conjugations of the ˆ¼Å R"pO"s in both
the ¥þÙà and ¥þøÙà ¥þˆÅþ£| Have the section ready with you as you go
through your concept lesson and exercise.
One particularly beautiful prayer has a combination of both A.P. and P.P.
¥þøÙà ¥þˆÅþ£ verbs....
– ¬þ− S"p\"\"O"s | _"` S"pv W"sS"×O"s| ¬þ− ¨þú¡þô ˆÅ£¨þþ¨þ−¾ |
O"uG"_\"rS"p\"R"rO"X"_O"s X"p {\"{Ÿ^"p\"`v ||
– ªþþ¹›·þ: ªþþ¹›·þ: ªþþ¹›·þ:||
You'll recognize the word forms in both P.P. and in A.P. now.

The teacher and student both pray to the Lord.... Protect us both together,
may be both enjoy together. May we both grow strong together. May our
study be vigorous. May we not be unfriendly together.

And so, with that prayer in our hearts, let's move on.

Level 1 - Month 6 lesson 28 – 31 B 191/207

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 Step by Step Sanskrit Learning Programme – Month 6

Appetizer Lesson 28. A. Exercises with the ¥þøÙà ¥þˆÅþ£

Nouns/ Pronouns Verbs Avyayas Adjectives

‚›éŠÏ− grace.M ‚þ +E"Zo 1.P.P. ¡þ˜þþ -O"P"p ( to
to behave/ be used in
conduct oneself combination)
just as - so also
¨ø¸›þþ pain ( as œþ£þ + {G"
in physical pain
that one
T"ZpG"Y"
experiences.) F 1. A.P.
to be defeated.
›þŠþ£-£âþˆÅ ›þªþà 4. P.P. to be
policeman M destroyed
Please go over Supplement 12. to decide how to conjugate a verb after
figuring out which gana it belongs to. Clues in the Panini lessons.
Translate:
1. The policeman tells the thief, " Do not steal again. Do work. Obtain
wealth. Then only are you not experiencing fear."
2. The father tells the boy, " Go to the ashram. Salute the teacher.
Serve him. Obtain his grace."

3. Just as Gurudev behaves, so also you also behave.

4. May all of us work with happiness.

5. Madhav, see that man. Follow him. Tell him that my book is in his bag.
Bring my book here.
6. Do the work quickly.
7. The enemy is defeated! Let the people rejoice!

8. The doctor tells the boy, " Bear the pain. Eat this medicine. With this
medicine , the pain is destroyed.”
9. Suresh, tell that beggar...."Go away from here. There is a rich man
there. Beg him for money . Do not come here again."
10. Arjun, fight. Do not sit here.
Level 1 - Month 6 lesson 28 – 31 B 192/207
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 Step by Step Sanskrit Learning Programme – Month 6

Appetizer Lesson 28. B. Answers to Lesson 28 A.

1. The policeman tells the thief, " Do not steal again. Do work. Obtain
wealth. Then only are you not experiencing fear."
›þŠþ£-£âþˆÅ:E"puZpY" @¡P"Y"O"u ," œé›þ: Ÿþþ E"puZY"_\" | ˆÅþ¡þô ˆºÅ²«¨þ | šþ›þ¿
“W"_\"| O"Qp ï\" O\"z W"Y"z S" ìS"sW"\"{_"|
2. The father tells the boy, " Go to the ashram. Salute the teacher.
Serve him. Obtain his grace."
G"S"@¡# V"p“@¡pY" @¡P"Y"O"u, " ‚þýŸþ¿ BpEF> | ‚š¡þþœþˆ¿Å ›þŸþ | O"z ¬ø¨þ¬¨þ
| ·þ¬¡þ ‚›éŠÏ−¿ “W"_\" |"

3. Just as Gurudev behaves, so also you also behave.

¡þ˜þþ Šé²¸½¨þ: ìpE"Z{O", O"P"p O\"X"o ‚¹œþ ìpE"Z |
4. May all of us work with happiness.
¨þ¡þ¿ ¬é‰ø›þ ˆÅþ¡þô ˆÅ£¨þþŸþ−¾ |
5. Madhav, see that man. Follow him. Tell him that my book is in his bag.
Bring my book here.
X"pR"\",O"z X"S"s^Y"z ƒÄâþ¬¨þ| O"X"o ìS"sBpEF>| O"_X"v @¡P"Y"_\" ¡þ·þà ŸþŸþ œé¬·þˆ¿
O"_Y" _Y"tO"u ì[_O" | ŸþŸþ T"s_O"@¡X"o ‚°þ ‚þ›þ¡þ¬¨þ |
6. Do this work quickly.
ïO"O"o ˆÅþ¡þô ªþú‹Ï¿ ˆºÅ²«¨þ |
7. The enemy is defeated! Let the people rejoice!
‚¹£: T"ZpG"Y"O"u ! G"S"p# Ÿþø¸›·þþŸþà !
8. The doctor tells the boy, " Bear the pain. Eat this medicine. With this
medicine , the pain is destroyed.”

Level 1 - Month 6 lesson 28 – 31 B 193/207

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 Step by Step Sanskrit Learning Programme – Month 6

¨ùÔþ: V"p“@¡pY" @¡P"Y"O"u, "¨ø¸›þþ¿ ¬þ−¬¨þ | ïO"O"o ‚ù«þšþ¿ W"b"Y"_\" | ïO"uS"

‚ù«þšø›þ , ¨ø¸›þþ ›þª¡þ¹·þ |

9. Suresh, tell that beggar...."Go away from here. There is a rich man
there. Beg him for money . Do not come here again."
¬é£½ªþ, O"_X"v Y"pE"@¡pY" ˆÅ˜þ¡þ¬¨þ ....
" òO"# BpEF>| O"e" šþ¹›þˆÅ: {\"üO"u| O"z R"S"z Y"pE"_\" | ‚°þ œé›þ: Ÿþþ
ìpBpEF>|"

10. Arjun, fight. Do not sit here.

ìG"sêS", ¡éš¡þ¬¨þ| ‚°þ Ÿþþ „œþ¹¨þªþ |

*****************

Level 1 - Month 6 lesson 28 – 31 B 194/207

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 Step by Step Sanskrit Learning Programme – Month 6

Lesson 29. Past tense....Zindaabaad!

The relief that i feel now is immense. The sentences and stories all these
months have been sounding terrible without the past tense. We'll finally be
able to write and speak about our glorious past....our mythology, our
literature...after today's enlightening lesson.
Supplements 14, 15 and 16 will give you all the conjugations, both the A.P. and
the P.P. The ˆ¼Å R"pO"s has been put into Supplement 16....all on its own.

Supplement 17, deals with the ‚¬þà šþþ·é ....both the imperative mood AND
the past tense.
You will not require any instructions on how to use the verb forms. Just a
few examples should suffice for you to handle the exercise lesson 29 A.
¬þ: ŠÏþŸþŸþÃìBpEF>O"o | He went to the village.
Šþþ¡þˆÅþ: BprO"p{S" ‚Šþþ¡þ›þà | The singers sang songs.
O\"z U¡“X"o ì“W"P"p# | You obtained a fruit.
‚−¿ ‚š¡þþœþˆÅŸþà ‚¬ø¨ø | I served my teacher.
‚¬·é | Let it be so/ O.K.
All these verb forms are tremendously new..... there are quite a number of
them too in the 4 Supplements. Please do not worry about trying to
memorize them.
As you go over the Supplement section again and again, the conjugations will
automatically instill themselves in your mind. It's just a question of getting
accustomed to them, that's all. Keep forming sentences of your own...a
combination of a verb and a subject...for example, I ate( ‚−Ÿþà ‚‰þþ¸Ÿþà ),
She fell (¬þþ ‚œþ·þ·þà ), You played( ·¨þŸþà ‚ÇÅúÛ:) ...that will help you
remember the combinations much faster.
Since you will always have your Supplements to refer to, you need never fear
that you will go wrong. i still need to do a quick revision once in a while...hope
that serves as some consolation! Lots of love, to all of you.
Now over to the exercise section 29 A.

Level 1 - Month 6 lesson 28 – 31 B 195/207

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 Step by Step Sanskrit Learning Programme – Month 6

Appetizer Lesson 29 A. Exercise with the past tense.

Fun information:
The word for yesterday is àþ¬þÃ ( More common, is its form àþ:) | Words for
days of the week and the names of the days of the week, will be fun to use.
Here goes.... Begin with today, then read upwards. Read today again, then go
downwards.

œÏœþ£àþ: the day before the day before yesterday. phew!

œþ£àþ: the day before yesterday

àþ: yesterday

‚Ôþ today

æþ: tomorrow

œþ£æþ: the day after tomorrow

œÏœþ£æþ: the day after the day after tomorrow!

£¹¨þ¨þþ¬þ£: Sunday i can say " œÏœþ£æþ: ªþ¹›þ¨þþ¬þ£:" and i'll convey

¬þøŸþ¨þþ¬þ£: Monday the message that the day after the day after
tomorrow is Saturday !
X"Œ“\"p_"Z# Tuesday
àþ: X"Œ“\"p_"Z# would mean: Yesterday was
V"sR"\"p_"Z# Wednesday
Tuesday. See how the ‚¬þà šþþ·é needn't be used
Šé²¨þþ¬þ£: Thursday at all!
ªéÇŨþþ¬þ£: Friday Shall we try and use these words as well in
today's exercise?
ªþ¹›þ¨þþ¬þ£: Saturday
The Word bank is given below.

Nouns/ Pronouns Verbs Avyayas Adjectives.

Y"puG"S"p plan F ¬þ¸Ã ( ¬þú¸Ã ) œþ£¬œþ£Ÿþà one
1.P.P. to sit. another
¨þþ¬þ£ day M

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 Step by Step Sanskrit Learning Programme – Month 6

Translate:

1. I thought of a plan.
2. He swam in the lake.
3. The day before yesterday was Monday.
4. When I gave you a fruit yesterday, then you sat down on a chair and
ate it.
5. When Bharat saw Rama , he rejoiced.
6. The Kauravas and the Pandavas fought in Kurukshetra.
7. He told me that he saw me with Shobha in the restaurant yesterday.
8. I did my work very quickly.
9. We were friends, but we fought and now we do not speak amongst one
another. ( No, not difficult.....try it out!)
10. We bought milk from the market and later drank it. ( in times of
trouble, use the ˆ¼Å R"pO"s! )

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 Step by Step Sanskrit Learning Programme – Month 6

Appetizer Lesson 29 B. Answers to Lesson 29 A.

1. I thought of a plan.
‚−¿ Y"puG"S"pX"o ì{E"SO"Y"X"o |
2. He swam in the lake.
¬þ: ¬þ£ø¨þ£½ ‚·þ£·þÃ |
3. The day before yesterday was Monday.
œþ£àþ: ¬þøŸþ¨þþ¬þ£: ‚þ¬þú·þà |
4. When I gave you a fruit yesterday, then you sat down on a chair and
ate it.
àþ: ¡þ¸þ ‚−¿ O"sWY"z ûÅ¥þŸþà ìY"EF>X"o, ·þ¸þ ·¨þŸþà ‚þ¬þ›¸½ ‚¬þú¸: ·þ·þÃ
E" ‚‰þþ¸: |
5. When Bharat saw Rama , he rejoiced.
¡þ¸þ W"ZO"# £þŸþŸþà ‚œþª¡þ·þà , ¬þ: ‚Ÿþø¸·þ |
6. The Kauravas and the Pandavas fought in Kurukshetra.
ˆÅù£¨þþ: œþþµÛ¨þþ: E" ˆºÅ²âø°ø ìY"sRY"SO" |
7. He told me that he saw me with Shobha in the restaurant yesterday.
¬þ: ŸþàþŸþà ì@¡P"Y"O"o ¡þ·þà àþ: ¬þ: Ÿþþ¿ ðppuW"Y"p ¬þ− „œþþ−þ£Šþ¼−½
‚œþª¡þ·þÃ|
8. I did my work very quickly.
‚−¿ ŸþŸþ ˆÅþ¡þô ªþú‹ÏŸþà ‚ˆÅ£¨þŸþà |
9. We were friends, but we fought and now we do not speak amongst one
another.
¨þ¡þ¿ ¹Ÿþ°þþ¹µþ ‚þ¬Ÿþ œþ£›·é ¨þ¡þŸþà ‚¡éš¡þþŸþ¹− ƒ¸þ›þì E" ¨þ¡þ¿ œþ£¬œþ£¿ ›þ
¨þ¸þŸþ:|
10. We bought milk from the market and later drank it.
¨þ¡þŸþà ìpT"NppO"o ¸ºŠšþ¬¡þ ÇÅ¡þµþŸþà ‚ˆºÅŸþÄ ìS"SO"Zz O"X"o ì{T"V"pX"$

Level 1 - Month 6 lesson 28 – 31 B 198/207

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 Step by Step Sanskrit Learning Programme – Month 6

Lesson 30. ·éŸþ›·þ ‚¨¡þ¡þ s.

Here's a riddle: In how many different ways can you express your thoughts?
And here's my answer: Two. The complicated style and the simple style.
The complicated style:
• " I want food. Therefore I go into the kitchen.",
The simple style:
• "I go into the kitchen to eat food ( for the purpose of eating food.)"

Do you not think that the second sounds better? Well, you can put that
'easy on the ear' sentence in different ways.

1. When the word ‚˜þÄŸþà is attached to a noun, the newly formed avyaya
conveys the meaning.. for the purpose of. For example...
• W"puG"S"pP"êX"o ‚−¿ œþþˆÅŠþ¼−¿ BpEF>p{X"| I go into the kitchen to eat food.
I go into the kitchen for the purpose of eating food.
Instead of a long drawn out.... I want food. Therefore I go into the
kitchen ....‚−¿ W"puG"S"X"o òEF>p{X" | ìO"# ì`z T"p@¡Bpw`z BpEF>p{X"|
• ‚š¡þ¡þ›þþ˜þÄŸþà ‚−¿ œþþÚªþþ¥þþ¿ BpEF>p{X" | I go to school to study; I go
to school for the purpose of studying.
• ¬›þþ›þþ˜þô ¬þþ ¬þ£ø¨þ£¿ BpEF>p{X" | She goes to the lake to bathe; She
goes to the lake for the purpose of bathing.

2. The E"0 {\"0 also conveys the same meaning.

W"puG"S"pY" ‚−¿ œþþˆÅŠþ¼−Ÿþà ìBpEF>X"o |
‚š¡þ¡þ›þþ¡þ‚−¿ œþþÚªþþ¥þþ¿ BpEF>p{X"|
¬›þþ›þþ¡þ ¬þþ ¬þ£ø¨þ£¿ BpEF>{O"|

3. Coming to the topic of study....... the very same meaning is conveyed

by the `uO\"P"ê@¡ ·éŸþ›·þ ‚¨¡þ¡þ s. ‚¨¡þ¡þ s that end in ·éŸþà | `uO\"P"ê@¡=
`uO"s + ‚˜þĈŠwhich mean " for the purpose of."
Level 1 - Month 6 lesson 28 – 31 B 199/207
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 Step by Step Sanskrit Learning Programme – Month 6

A small list of ·éŸþ›·þ ‚¨¡þ¡þ s is given in Supplement 18. As we develop our

vocabulary and understanding, we can build a more detailed list that will
encompass words that we frequently use.
Since they are ‚¨¡þ¡þ s , they do not 'metamorphosize' into anything
other than what is given in the list.
Use these avyayas with I, you, he , she ....the word remains the same.
So i would say....
• W"puG"S"z A"p{QO"sX"o ‚−¿ œþþˆÅŠþ¼−Ÿþà ìBpEF>X"o$
• ‚š¡þ¡þ›þ¿ @¡O"sêX"o ‚−¿ œþþÚªþþ¥þþ¿ BpEF>p{X"$
• ¬›þþ·é¿ ¬þþ ¬þ£ø¨þ£¿ BpEF>{O"$

Two verbs most frequently used along with these avyayas are
ƒ«þà (òEF>{O" ) want .......I want to drink water, I want to go to the garden
etc...
ªþˆÃÅ (ðp×S"pu{O") possible. It is not possible for me to drink cold water. It
is possible for me to read Sanskrit but not possible for me to speak it
fluently.....
Do you see now see how these verbs and the tumant avyayas form a team?
You already know how to conjugate the ƒ«þà (òEF>{O") want. ªþˆÃÅ is 5. P.P.

Let me give you just the present tense form of ªþˆÃÅ to help you form
sentences of your own.
ªþˆÃÅ 5.P.P. possible . ¥þÙà ¥þˆÅþ£ Present tense.

œé²«þ ï@¡\"E"S" {Ÿ\"E"S" V"`l\"E"S"

œÏ˜þŸþ ¬þ: ¬þþ ·þ·þà ·þù ·ø ·ø ·ø ·þþ: ·þþ¹›þ
ªþÆ›þø¹·þ ªþÆ›é·þ: ªþÆ›é¨þ¹›·þ
Ÿþš¡þŸþ ·¨þ¿ ªþÆ›þø¹«þ ¡é¨þþ¿ ªþÆ›é˜þ: ¡ê¡þ¿ ªþÆ›é˜þ
„îþŸþ ‚−¿ ªþÆ›þø¹Ÿþ ‚þ¨þþ¿ ªþÆ›é¨þ: ¨þ¡þ¿ ªþÆ›éŸþ:

**********

Level 1 - Month 6 lesson 28 – 31 B 200/207

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 Step by Step Sanskrit Learning Programme – Month 6

Appetizer Lesson 30 A. Exercises with the ·éŸþ›·þ ‚¨¡þ¡þ s.

Nouns/ pronouns Verbs Avyayas Adjectives

¬þøœþþ›þ ladder N œÏ½«þà 10. P.P. to ‚−¹›þĪþŸþà ‚þ¨þª¡þˆÅ:- ˆ¿Å-
send day and night ˆÅú necessary
¬þûÅ¥þ·þþ success œþ¡þþÄœ·þ:- ·þ¿ -·þþ
F sufficient
¬˜þþ¹¥þˆÅþ plate F

Translate:
1. She brought a ladder to climb a tree.
2. The storyteller sat under a tree to tell a story to the people of the
village.
3. I brought flowers from the garden to worship God.
4. To hear the teacher's words, the student sat close to her.
5. Mother, to clean the table, brought ( a piece of) cloth.
6. The king to protect the people, sent soldiers outside the city to
fight.
7. It is not possible for me to eat this laddoo. ( Translate it as
‚−¿........... ›þ ªþÆ›þø¹Ÿþ )
8. I said to you the day before yesterday, " To obtain success in your
examinations, day and night studying is not necessary. ( how's that for
Indian English?...what i mean to say is ...it is not necessary to study all
day! )
9. To serve his Gurudev, the boy went to the ashram.
10. I want to write a letter in Sanskrit and I also want to speak in
Sanskrit.

Level 1 - Month 6 lesson 28 – 31 B 201/207

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 Step by Step Sanskrit Learning Programme – Month 6

Appetizer Lesson 30 B. Answers to Lesson 30 A.

1. She brought a ladder to climb a tree.
¬þþ , ¨þ¼âþŸþà ìpZpuMs>z ¬þøœþþ›þ¿ ‚þ›þ¡þ·þà |
2. The storyteller sat under a tree to tell a story to the people of the
village.
ˆÅ˜þˆÅ:, ŠÏþŸþ¬¡þ G"S"uWY"# ˆÅ˜þþ¿ @¡P"{Y"O"sz, ¨þ¼âþ¬¡þ ‚šþ: ‚¬þú¸·þà /
„œþþ¹¨þªþ·þÃ|
3. I brought flowers from the garden to worship God.
‚−¿ ¸½¨þ¿ T"tG"{Y"O"sX"o „Ôþþ›þþ·þà œé«œþþ¹µþ ‚þ›þ¡þŸþà |
4. To hear the teacher's words, the student sat close to her.
‚š¡þþœþˆÅ¬¡þ \"E"S"p{S" ýø·é¿, F>pe"# ·þ¬¡þþ: ¬þŸþúœþŸþà ‚¬þú¸·þÃ/„œþþ¹¨þªþ·þà |
5. Mother, to wipe the table, brought ( a piece of) cloth..
X"pO"p, íOT"r{K>@¡pz X"pG"ê{Y"O"sz, ¨þ¬°þŸþÃ ‚þ›þ¡þ·þÃ |
6. The king to protect the people, sent soldiers outside the city to
fight.
›þ¼œþ: G"S"pS"o Z{b"O"sz , S"BpZpO"o V"{`# ¬ù¹›þˆÅþ›þà ¡þøÖºŸþà ìT"øu^"Y"O"o |
7. It is not possible for me to eat this laddoo.
‚−Ÿþà ïO"z Ÿþø¸ˆ¿Å A"p{QO"sz ›þ ªþÆ›þø¹Ÿþ |

8. I said to you the day before yesterday, " To obtain success in your
examinations, day and night studying is not necessary."
‚−¿ œþ£àþ: O\"pX"o ‚¨þ¸¿, "œþ£úâþþ¬é _"U¡“O"p “VR"sX"o , ‚−¹›þĪþ¿ œþÚ›þ¿ ›þ
‚þ¨þª¡þˆÅŸþà |
9. To serve his Gurudev, the boy went to the ashram.
Šé²¸½¨þ¿ _"u{\"O"sz, V"p“@¡# ‚þýŸþŸþà ìBpEF>O"o |
10. I want to write a letter in Sanskrit and I also want to speak in
Sanskrit.
‚−¿ _"z_@w¡O"W"p^"pY"pz T"e"z “u{A"O"sX"o òEF>p{X", _"z_"wO"W"p^"pY"pX"o ‚−¿ ¨þÆ·éŸþÃ
‚¹œþ òEF>p{X" E"|

Level 1 - Month 6 lesson 28 – 31 B 202/207

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 Step by Step Sanskrit Learning Programme – Month 6

|| {ðpÍ>pE"pZ# ||

Here are a few words that you can begin to use immediately. Every once in a
while, instead of a story, we can have " everyday stuff" ...what say you?

1. ›þŸþø ›þŸþ: Hello.

2. ›þŸþ¬ˆÅþ£: Namaskar.
3. šþ›¡þ¨þþ¸: Thank-you
4. ¬¨þþŠþ·þŸþà Welcome..
5. _"sT"øW"pO"X"o Good morning.
6. ðpsW"Zp{e"# Good night.
7. âþŸ¡þ·þþŸþÃ Sorry, Excuse me.
8. {E"SO"p X"p_O"s Don't worry.
9. ˆ¼Åœþ¡þþ Please.
10. ‚¬·é Alright, O.K.,
11. „îþŸþŸþÃ Very good.
12. œé›þ¹ŸþÄ¥þþŸþ: See you later.
13. ìpBpEF>O"s Please come.
14. „œþ¹¨þªþ·é Please be seated
15. W"\"pS"o /W"\"O"r ˆÅ˜þŸþà ì[_O"? How are you?
16. ‚−¿ ˆºÅªþ¥þ: / ˆºÅªþ¹¥þ›þú ‚¹¬Ÿþ I am fine.
17. _\"r@¡ZpuO"s Please accept.
18. œþ¡þþÄœ·þŸþà Enough
19. ‚þŸþÃ Yes.
20. ›þ No.

Level 1 - Month 6 lesson 28 – 31 B 203/207

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 Step by Step Sanskrit Learning Programme – Month 6

Lesson 31. ƒ and òê@¡pZpSO" words.

A long long time ago ( lesson 9 C to be precise) i had discussed getting
ì@¡pZpSO" T"s{„Œ words before we move onto others. Over
familiar with the

time, ƒ and òê@¡pZpSO" words have begun to crop up in our "From the
Library" series. It's time we move on, folks..
Supplement 19 will give you declension of ƒ (masculine, neuter, feminine)and
òê@¡pZpSO" (feminine)words.
Examples of masculine words are: −¹£ Vishnu, ˆÅ¹¨þ poet, ¡þ¹·þ sanyasin,
¬ø›þþœþ¹·þ T"øG"pT"{O" Brahma,
commander, £¹¨þ Sun, ˆÅ¹œþ monkey, Ÿé¹›þ ,
‚¹Š›þ Fire, ¹Šþ¹£ mountain, X"Zr{E" |
Examples of neuter words: ¨þþ¹£ water
Examples of feminine ò@¡pZpSO" words are: Ÿþ¹·þ intellect, ýº¹·þ Veda, W"t{X"
Earth, ‚ø«þ¹šþ medicine, ý½¹µþ class, @¡p[SO" shine, ªþþ¹›·þ peace, W"[×O"

devotion, ªþ¹Æ·þ strength, Ÿê¹·þÄ idol, £þ¹°þ night, {O"{P" date .

If ever you come across a word and you wonder if it is masculine, feminine or
neuter, a dictionary will either say 'm' or' f' or 'n' . This should help you
with your declensions.
Examples of feminine òê@¡pZpSO" words are: ›þ¸ú river, ˆºÅŸþþ£ú a young girl,
Šþù£ú Gouri, ZG"S"r Night, ˆÅùŸé¸ú moonlight, ¬þ‰þú friend, œé°þú daughter,
¸þ¬þú servant, œé£ú town, ›þŠþ£ú town, ¨þþµþú speech, ¬þ£¬¨þ·þú Saraswati.

The rules remain identical...you just need to familiarize yourselves with the
declined words.
Exercise time!

Level 1 - Month 6 lesson 28 – 31 B 204/207

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 Step by Step Sanskrit Learning Programme – Month 6

Lesson 31 A. Exercises with ƒ and òê@¡pZpSO" words.

Nouns/ Pronouns Verbs Avyayas Adjectives.
¹ªþ¥œþˆÅþ£ ¬þþšþà 10. P.P. to œé£·þ: in front of
sculptor M create
Ÿê¹·þÄ idol F œþ¼«Ú·þ: behind.
¹¨þœþ¹µþ market M
‚›¨ø«þµþsearch N
W"tT"{O" king M
‰þÛÊþ, sword M
ˆÅÙ mat M
Šþ¼¹−µþú lady of
the house F
쌽{“/쌽“r
F. finger
ZŒp\"{“ F.
rangoli
Note: You will need ·éŸþ›·þ ‚¨¡þ¡þ s to do this lesson . Translate:
1. A monkey came into the Muni's ashram. To trouble the Muni, he threw
fruits onto the ground.
2. The poet, to drink the cool water, went to the bank of the river.
3. The expert sculptor makes many idols everyday to sell in the market.
4. The young girl entered the temple and with devotion did namaskar to
the Lord.
5. The king's sword fell from his hand into the river. The servant, to
look for it, jumped into the water.
6. The Yati, to perform a yajna, sat before the fire.
7. Salutations to Gouri, Saraswati, to this yati and those poets.
8. In the night, the servant to go to sleep, placed a mat on the ground.
9. The lady of the house, with her fingers, drew a rangoli on the ground
in front of her house.

Level 1 - Month 6 lesson 28 – 31 B 205/207

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 Step by Step Sanskrit Learning Programme – Month 6

Lesson 31 B. Answers to Lesson 31 A.

1. A. monkey came into the Muni's ashram. To trouble the Muni, he
threw fruits onto the ground.
‡ˆÅ: ˆÅ¹œþ: Ÿé›ø: ‚þýŸþŸþà ìpBpEF>O"o | Ÿé¹›þ¿ œþúÛ¹¡þ·é¿ ¬þ: ûÅ¥þþ¹›þ W"tX"pv
‚¹âþœþ·þà |
2. The poets, to drink the cool water, went to the bank of the river.
ˆÅ¨þ¡þ: ðprO"“z G"“z / ¨þþ¹£ T"pO"sz ›þÔþþ: O"J>X"o ìBpEF>S"o |
3. The expert sculptor makes many idols everyday to sell in the market.
¹›þœéµþ: ¹ªþ¥œþˆÅþ£: T"ø{O"{QS"z ¹¨þœþµþù ¹¨þÇÅ¡þµþþ˜þô X"tO"rê# ¬þþšþ¡þ¹·þ |
4. The young girl entered the temple and with devotion did namaskar to
the Lord.
ˆºÅŸþþ£ú ¸½¨þþ¥þ¡þŸþà ì{\"ðpO"o W"×OY"p E" ¸½¨þŸþà ‚›þŸþ·þà |
5. The king's sword fell from his hand into the river. The servant, to
look for it, jumped into the water.
W"tT"O"u# ‰þÛÊþ: {S"G"`_O"pO"o ›þÔþþŸþà ìT"O"O"o | ¬ø¨þˆÅ: O"_Y" ‚›¨ø«þµþ¿ @¡O"s|
¨þþ¹£¹µþ ì@t¡QêO"o |
6. The Yati, to perform a yajna, sat before the fire.
Y"{O"#, ¡þ±þ¿ @¡O"sêX"o , ‚Š›ø: œé£·þ: ‚¬þú¸·þà |
7. Salutations to Gouri, Saraswati , to this yati and those poets.
Šþù¡ùÄ, _"Z_\"OY"v, ïO"_X"v Y"O"Y"u, O"uWY"# @¡{\"WY"# E" ›þŸþ: |
8. In the night, the servant to go to sleep, placed a mat on the ground.
£þ°þù , ¬ø¨þˆÅ: ªþ¡þ›þ¿ / ¹›þÍþ¿ @¡O"s| , W"tX"pv ˆÅÙŸþà ì_P"pT"Y"O"o |
9. The lady of the house, with her fingers, drew a rangoli on the ground
in front of her house.
Šþ¼¹−µþú 쌽“r{W"# {S"G"Bpw`_Y" œé£·þ: W"tX"pv ZŒp\"{“X"o ‚þ¹¥þ‰þ·þà |
****************

Level 1 - Month 6 lesson 28 – 31 B 206/207

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 Step by Step Sanskrit Learning Programme – Month 6

Summing up Month 6.
Month 6 threw up plenty of new concepts. You would by now know:
• The Lotlakaar forms of the A.P., P.P. and the Kru. Dhatu.
• That the Kru. Dhatu is a real life saver and you can honestly relax on
the verb memorizing front.
• That life becomes more interesting if one has a past. ( Oh, dear... do
excuse me... i mean, if you know the past tense.)
• That the tumants simplify sentence structures enormously.
• that the Ravis, the Haris and the Nidhis are pretty thrilled now that
they know how to decline themselves.
Eureka! Now we know enough to begin writing simple letters to one another
in Sanskrit!
So how about sending me one, hmmmm?

Level 1 - Month 6 lesson 28 – 31 B 207/207

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 Step by Step Sanskrit Learning Programme – Month 7

Lesson 32. Ooooooo!! What fun! (í@¡pZpSO" words.)

Yup! Have resurfaced yet again! Trust you have had a wonderful Jan and
Feb and are all set to continue with our lessons.
Sanskrit Upasana has been a most rewarding experience and has equipped
me with a greater insight into interactive teaching(or so i think!) i hope that
it will reflect in my lessons henceforth. So keep your fingers crossed.
Many more have joined us these last two months and to everyone of you a
very warm welcome. Many more have reached lesson 31 and i think it's time
we get back to work.....
There are plenty of í@¡pZpSO" and î¡@¡pZpSO" words that we could come
across....
Masculine: Šé² W"pS"s sun, £þ−º Rahu, @u¡O"s Ketu, £‹é Raghu, œé² Puru,
Guru,

Feminine: šø›é cow,ªþ£¡é Sharayu,£½µé dust, E"IE"s beak, ZGG"srope, −›é chin,

Feminine: ¨þšê bride/ daughter- in - law, E"X"t army, G"XV"t plum,

æþý» mother-in-law, ·þ›ê body

Neuter: Ÿþšé honey/ sweet, ¸þ² wood, G"pS"s knee, ¨þ¬·é thing, ¨þ¬é wealth,
‚ýº teardrop , ªŸþýº beard, ¬þþ›é peak of a mountain.

Supplement 20 will give you the declined forms of the masculine, the
feminine and the neuter words. By now you will be quite comfortable with
memorizing the tables.....you will have realized how similar the tables all are.
It's just a question of being comfortable with the words....that's all.

Over to Appetizer Lesson 32 A.

Level 1 - Month 7 lessons 32 -35 B 208/229

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 Step by Step Sanskrit Learning Programme – Month 7

Appetizer Lesson 32 A. Exercises with OO!

Nouns/ Pronouns Verbs Avyayas Adjectives.

Íøµþú bucket F ¸úâþÃ 1.A.P. to ìpEF>p{QO"# -·þ¿ -
›þþ£ú, Ÿþ¹−¥þþ give mantra
·þþ
deeksa
woman. F covered
ˆ»Åœþ well M œÏ + á 1 U.P. to
attack
›êœê£ anklet M/ F ¬þŸþà + œþúÛà (10.
P.P. to press.)
·þ¥þ floor N
¹−Ÿþ N / ·é«þþ£
M snow
ˆÅþˆÅ crow. M
Note: Some „ and … @¡pZpSO" words have already been introduced in
concept lesson 32.
Translate:
1. Our Guru gives us deeksha.
2. The villager pulled the bucket from the well with a rope.
3. The mother-in -law told the bride , "Wash the clothes, cook the
dinner, wipe the floor and press my feet." ( T.V. serials do colour one's
creativity, do they not?)
4. The lady went to the market to buy many things.
5. Krishna sat with Arjuna in the chariot between the two armies.
6. The Guru's grace is always on us.
7. The Himalaya's peaks are always covered with snow.
8. That cow's colour is white.
9. The crow attacked the cows with its beak.
10. The thief stole the anklets from the bride.

Level 1 - Month 7 lessons 32 -35 B 209/229

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 Step by Step Sanskrit Learning Programme – Month 7

(Note: All this while, we have been translating "Guru" in the singular. Now
that we have learnt the OO karant words, it is time to introduce a new
concept..... "Guru" is always spoken of in the plural. Even if i present
English sentences with "Guru" in the singular, always translate it as
plural.)

Level 1 - Month 7 lessons 32 -35 B 210/229

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 Step by Step Sanskrit Learning Programme – Month 7

Appetizer Lesson 32 B. Answers to Lesson 32 A.

1. Our Guru gives us deeksha.

‚¬Ÿþþˆ¿Å Šé£¨þ: ‚¬Ÿþþ›þà / ›þ: Qrb"SO"u |
2. The villager pulled the bucket from the well with a rope.
ŠÏþŸþ¬˜þ: ZGG\"p Íøµþì @t¡T"pO"o ì@¡^"êO"o |
3. The mother-in -law told the bride , "Wash the clothes, cook the
dinner, wipe the floor and press my feet."
æþý»: ¨þš¨ù ì@¡P"Y"O"o, " ¨þ¬°þþ¹µþ œÏâþþ¥þ¡þ, W"puG"S"z T"E", O"“z X"pG"êY" ,
ŸþŸþ œþþ¸ù ¬þŸœþúÛ¡þ |"
4. The lady went to the market to buy many things.
Ÿþ¹−¥þþ / ›þþ£ú \"_O"t{S" ÇÅ¡þµþþ˜þô ¹¨þœþ¹µþŸþà ìBpEF>O"o |
5. Krishna sat with Arjuna in the chariot between the two armies.
ˆ¼Å«µþ: ìG"sêS"uS" ¬þ− E"X\"pu# Ÿþš¡ø £˜ø íT"p{\"ðpO"o |
6. The Guru's grace is always on us.
Šé³µþþŸþà ‚›éŠÏ−: ¬þ¸þ ‚¬Ÿþþ¬é ‚¹¬·þ|
7. The Himalaya's peaks are always covered with snow.
¹−Ÿþþ¥þ¡þ¬¡þ ¬þþ›ê¹›þ ¬þ¸þ ¹−Ÿø›þ/ O"s^"pZuNp ìpEF>p{QO"p# ¬þ¹›·þ|
8. That cow's colour is white.
·þ¬¡þþ: šø›þø: / šø›¨þþ: ¨þµþÄ: æø·þ: |
9. The crow attacked the cows with its beak.
ˆÅþˆÅ: E"IE\"p šø›ê: œÏþ−£·þà |
10. The thief stole the anklets from the bride.
E"puZ# ¨þš¨þþ: ›êœê£ù / ›êœê£½ ìE"puZY"O"o |
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Lesson 33. O\"pSO" , ÚY"V"SO" ‚¨¡þ¡þ s

O.K. folks, once we go through this lesson, we've more or less cracked it.
These gems of ‚¨¡þ¡þ s, make the language simpler still.
Now you'll be able to say....
• Having studied, i am going to the garden to play.
• Having cooked a meal, she is eating it.
œþ¹Ú·¨þþ , ‚−¿ ÇÅú¹Û·éŸþà „Ôþþ›þ¿ BpEF>p{X" |
W"puG"S"z T"×O\"p, _"p O"z A"pQ{O" |
The idea that these ‚¨¡þ¡þ s convey is " having done a particular action....
OR doing a particular action)" Sounds incomplete? It sure does. These
‚¨¡þ¡þ s cannot be used by themselves in a sentence without specifying
what action has followed it.

NOTE: Both ·¨þþ›·þ and ÚY"V"SO" ‚¨¡þ¡þ s convey the same meaning.
Dhaatus are converted into a ·¨þþ›·þ avyaya if it does not begin with an
upasarga. Dhaatus are converted into a ÚY"V"SO" avyaya if it begins with an
upasarga.
So we have a ¹âþœ·¨þþ and a œÏ¹âþœ¡þ both meaning "having thrown." Getit?
An „œþ + ¹¨þªþà can only give rise to an „œþ¹¨þª¡þ , a ÚY"V"SO" avyaya, simply

because it begins with an upasarga. It can never have the ·¨þþ›·þ alternative.

¬þ: ¬›þþ·¨þþ is incomplete. It would mean...Having bathed, he. What does he do

having bathed? He reads. Therefore the correct sentence would be ¬›þþ·¨þþ,
¬þ: œþÚ¹·þ| Since they are ‚¨¡þ¡þ s, use them in any tense you'd like.....
¬›þþ·¨þþ, ¬þ: ‚œþÚ·þà | Also correct.

Supplement 21 gives you a HUGE list of ·¨þþ›·þ ÚY"V"SO" ‚¨¡þ¡þ s. If

and

ever the going gets tough, use the ·¨þþ›·þ ‚¨¡þ¡þ of the ˆ¼Å R"pO"s...

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¬›þþ›þ¿ @w¡O\"p _"# T"K>{O"| œþÚ›þ¿ @w¡O\"p, ¬þ: +¡rL>{O" | ÇÅúÛ›þ¿ @w¡O\"p ¬þ: œé›þ:
Šþ¼−ŸþÃ ìpBpEF>{O" | Instead of.......
¬›þþ·¨þþ ¬þ: œþÚ¹·þ| œþ¹Ú·¨þþ ¬þ: ÇÅúÛ¹·þ | ÇÅú¹Û·¨þþ ¬þ: œé›þ: Šþ¼−ŸþÃ
ìpBpEF>{O" |
(But if you ask me, that's plain chickening out of a situation that can, with a
little effort, be mastered!)

• These avyayas also do some gluing stuff and bring two sentences
together. For example: He ate. Then he read. ‰þþ¹¸·¨þþ , ¬þ: ‚œþÚ·þà |

Do you recall the words in the BpsàW"G"S"_O"pue"X"o ...... £¹âþ·¨þþ Ÿþþ¿ âþµø âþµø
..? The Guru, having protected me at every moment.... what does he then
do? Read that particular line . Believe me, it will be a wonderful surprise
when you discover that parts of stotras have slowly begun to make sense.
As our vocabulary increases, the entire stotra will begin to unfold itself. And
all the effort that has gone into working with Sanskrit this far would have
been well worth it.

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Appetizer Lesson 33 A. Exercises with ·¨þþ›·þ and ÚY"V"SO" ‚¨¡þ¡þ s.

Nouns/ Pronouns Verbs Avyayas Adjectives

‚¹£ / ¹£œé/ ªþ°é œþ¹£ + ¹¨þ«þà œé£: / œé£·þ:

enemy M (œþ¹£¨ø«þ¡þ¹·þ) in front of
10.P.P. to serve at
the table.

Translate:
1. Having brought vegetables from the market, she placed them in the
refrigerator.
2. Climbing the branches of the tree, the monkey again jumped off the
tree onto the ground.
3. Having counted the coins, the rich man put them back into the
cupboard.
4. The daughter - in - law, having done work, having cooked food, having
served her mother - in - law, herself eats.
5. The king's army, having conquered the enemy(use plural), and having
bound them, bring them to the king.
6. Having heard the student's question, the teacher wrote the answer on
the blackboard.
7. Thus speaking, he kept silent( he stood silent)
8. Having bathed, having sat in front of the Devi, having praised Her, and
having performed Her pooja, our Guru sat in meditation.
9. Renouncing( Having let go) wealth, family and home, he went to the
forest.
10. Seeing the policeman, the thief ran away.

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Appetizer Lesson 33 B. Answers to Lesson 33 A.

Translated:

1. Having brought vegetables from the market, she placed them in the
refrigerator.
¹¨þœþµø: ªþþˆÅþ›þà ‚þ›þú¡þ, ¬þþ O"pS"o ðprO"T"u{J>@¡pY"pX"o ì_P"pT"Y"O"o |

2. Climbing the branches of the tree, the monkey again jumped off the
tree onto the ground.
¨þ¼âþ¬¡þ ªþþ‰þþ: ‚þ³àþ, ¨þþ›þ£: œé›þ: ¨þ¼âþþ·þà W"tX"pv ì@t¡QêO" |

3. Having counted the coins, the rich man put them back into the
cupboard.
›þþ›þˆÅþ¹›þ BpNp{Y"O\"p, šþ¹›þˆÅ: œé›þ: O"p{S" ˆÅœþþÙ½ ì_P"pT"Y"O"o |

4. The daughter - in - law, having done work, having cooked food, having
served food to her mother - in - law, herself eats.
¨þšê:, ˆÅþ¡þô @w¡O\"p, W"puG"S"z T"×O\"p, æþý»¿ W"puG"S"z œþ¹£¨ø«¡þ, ¬¨þ¡þ¿ ‰þþ¸¹·þ |

5. The king's army, having conquered the enemy(use plural), and having
bound them, bring them to the king.
W"tT"O"u# E"X"t#, ªþ°ê›þà {G"O\"p, ·þþ›þà V"QoR\"p , ·þþ›þà W"tT"{O"X"o / W"tT"O"u# œé£·þ:
‚þ›þ¡þ¹·þ |

6. Having heard the student's question, the teacher wrote the answer on
the blackboard.
F>pe"_Y" œÏª›þ¿ dsO\"p, ‚š¡þþœþˆÅ: ˆ¼Å«µþûÅ¥þˆ½Å „îþ£Ÿþà ì{“A"O"o |

7. Thus speaking, he kept silent( he stood silent)

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‡¨þŸþà í×O\"p, ¬þ: ·ê«µþúŸþà ‚¹·þ«Ú·þà |

8. Having bathed, having sat in front of the Devi, having praised Her and
having performed Her pooja, our Guru sat in meditation.
_S"pO\"p, ¸½¨¡þþ: T"sZO"# „œþ¹¨þª¡þ , O"pz _O"sO\"p, O"_Y"p# T"tG"pz @w¡O\"p,
‚¬Ÿþþˆ¿Å Šé£¨þ: š¡þþ›ø „œþþ¹¨þªþ›þà |

9. Renouncing( Having let go) wealth, family and home, he went to the
forest.
šþ›þ¿,
@s¡Js>XV"z / _\"G"S"pS"o / Bpw`G"S"pS"o / Bpw`z E" OY"×O\"p , ¬þ: ¨þ›þŸþÃ
ìBpEF>O"o |

10. Seeing the policeman, the thief ran away.

›þŠþ££âþˆ¿Å ´«Ùèþþ, E"puZ# ìT"“pY"O" |

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Lesson 34. The ¹¨þ¹šþ¹¥þŒÃ

To tell you the truth, the whole truth and nothing but the truth, the
¹¨þ¹šþ¹¥þŒÃ , when i first tried my hand at understanding it, totally foxed
me.
i was able to figure out this much....

1. The ¹¨þ¹šþ¹¥þŒÃ ( the potential mood) is something like the ¥þøÙà ¥þˆÅþ£
( the imperative mood.) It is NOT bound by the past, present or the future
tense. It can be used , as it is, to express ideas in any time frame.

2. The ¹¨þ¹šþ¹¥þŒÃ, words, help one to express a thought... as in,

Buttermilk should be drunk after a meal.
W"puG"S"pS"SO"Zz ·þÇ¿Å {T"V"uO"o |
"You should rest for some time in the afternoons."
Ÿþš¡þþí›ø {@¡[IE"O"o-¬þŸþ¡ø ªþ¡þ›þ¿ @s¡Y"pêO"o |
"All children should pay their respects to their teachers."
V"p“@¡p# O"u^"pX"o ‚š¡þþœþˆÅþ›þà ¨þ›¸›þ¿ ˆºÅ¡þĺ: |
All politicians should be honest.
S"r{O"c"p# SY"pY"pE"pZp# W"\"uY"s# |

Even though a thought has been expressed, even though one feels that
something ought to be done, yet one can't be sure that those wishes will be
fulfilled....in that sense, these wishes aren't commands. One cannot use the
¥þøÙà ¥þˆÅþ£ then. One HAS to use the ¹¨þ¹šþ¹¥þŒÃ |

3. It converts you into Sherlock Holmes and helps you deduce things like..
"It should rain tomorrow!"
æþ: ¨þ«øÄ·þÃ !
We should win the cricket match.
¨þ¡þ¿ Šé¹¥þˆÅþÇÅúÛþ¿ G"Y"uX" |
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4. It helps express obvious 'matter of fact stuff'...

How can fishes live without water?
X"O_Y"p# G"“uS" {\"S"p @¡P"z G"r\"uY"s# ?
How would I live without you?
O\"Y"p {\"S"p ì`z @¡P"z G"r\"uY"X"o ?
How will you pass the examination if you do not study?
Y"{Q W"\"pS"o S" T"K>{O", O"{`ê œþ£úâþþ¡þþ¿ ˆÅ˜þŸþà „îþúµþÄ: W"\"uO"o ?
5. The ‚¬þà šþþ·é conveys the meaning " maybe" when used along with the
other tenses...for example....
He maybe waiting at the bus-stop for me.
¬þ: ŸþŸþ @w¡O"u V"_"Y"pS"_P"pS"@u¡ T"øO"rb"pz @¡Zpu{O" ¬¡þþ·þà |
I am not well but I maybe coming to school tomorrow.
ŸþŸþ ¬¨þþ¬˜¡þ¿ ¬þŸ¡þˆÃÅ S"p[_O" T"ZSO"s ‚−¿ æþ: ¹¨þÔþþ¥þ¡þŸþà ìpBpEF>p{X" ¬¡þþŸþà |

....and so my efforts to fox the unfoxable continued. i began to list the

expressions that would require me to use the ¹¨þ¹šþ¹¥þŒÃ. And then a miracle
happened. As my list grew, so did my understanding. i began to see how
obvious it was to not confuse the ¥þøÙà ¥þˆÅþ£ with the ¹¨þ¹šþ¹¥þŒÃ . And i
also came across some lovely subhashitas where the ¹¨þ¹šþ¹¥þŒÃ was used
aplenty.
I'll try and present a few of those subhashitas over the next few weeks to
help you understand the ¹¨þ¹šþ¹¥þŒÃ 's usage. And there is no time like the
present. Go over our Subhashita section before you try your hand at the
exercises.

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Lesson 34. A. Exercises with the ¹¨þ¹šþ¹¥þŒÃ

Translate.
Nouns/ Pronouns Verbs Avyayas Adjectives.
tea N E"pY" more ‚¹šþˆÅ:-
ˆ¿Å - ˆÅþ
coffee F ˆÅþœþú unexpected
‚›þœø¹âþ·þ: - ·þ¿ -
·þþ
guest M ì{O"{P"
meeting place N
_"W"pBpw`

1. During exams students should/must/ought to study.

2. The Guru should ask the boy a question.
3. A child ought to drink milk, not tea or coffee.
4. Your bag should have money.
5. You should cook a little more food. How else can you serve an
unexpected guest?
6. Students should learn the Sanskrit language.( Every self respecting
Indian worth his/her salt should be learning Sanskrit.....if you ask me.)
7. In the meeting place of the learned, a fool ought to "wear" silence.
8. Becoming Shiva, (one) should worship Shiva. (use the word Y"G"o 1. U.P. )
9. How would I take a bath without water?
10. How could you go the library without me ?

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Lesson 34 B. Answers to Lesson 34 A...Exercises with the ¹¨þ¹šþ¹¥þŒÃ

1. During exams students should/must/ought to study.
œþ£úâþþ¬þŸþ¡ø F>pe"p# T"K>uY"s#|
2. The Guru should ask the boy a question.
BpsZ\"# V"p“@z¡ T"øðS"z T"wEF>uY"s# |
3. A child ought to drink milk, not tea or coffee.
¹ªþªé: ¸ºŠšþ¿ {T"V"uO"o ›þ E"pY"z ˆÅþœþì ¨þþ |
4. Your bag should have money.
W"\"OY"p#/ W"\"O"# ¬¡ê·ø šþ›þ¿ W"\"uO"o |
5. You should cook a little more food. How else can you serve an
unexpected guest?
{@¡[IE"O"o ‚¹šþˆ¿Å W"puG"S"z T"E"uO"o | ìS"T"u{b"O"pY" ì{O"P"Y"u W"puG"S"z ˆÅ˜þ¿
T"qZ\"u^"Y"uO"o ?
6. Students should learn the Sanskrit language.
F>pe"p# _"z_@w¡O"W"p^"pz œþÚ½¡é: |
7. In the meeting place of learned people, a fool ought to "wear" silence.
œþ¹µÛ·þþ›þþ¿ _"W"pBpw`u, Ÿê‰þÄ: Ÿþù›þ¿ šþþ£¡ø·þà |
8. Becoming Shiva, (one) should worship Shiva. (use the word ¡þ þÃ 1. U.P. )
¹ªþ¨þ¿ W"tO\"p, ¹ªþ¨þ¿ Y"G"uO"o |
9. How would I take a bath without water?
G"“uS" {\"S"p ¹¨þ›þþ ‚−¿ ¬›þþ›þ¿ ˆÅ˜þ¿ ˆºÅ¡þþÄŸþà ?
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10. How could you go the library without me ?

X"O"o {\"S"p W"\"pS"o ŠÏ›˜þþ¥þ¡þ¿ ˆÅ˜þ¿ BpEF>uO"o ?

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Lesson 35. Adjectives. ¹¨þªø«þµþ s

An Adjective, a ¹¨þªø«þµþ, is a word which tells you more about the noun.
For example: A tiny baby, a dark cloud, a red sunset, a compassionate
friend.
One of the most beautiful ideas in Sanskrit expression is the adjective's
firm sense of loyalty to the noun it is connected with.
If the noun is masculine and is in the ·þ¼·þú¡þþ {\"W"[×O" , the adjective is the
same.
If the noun is neuter and in the ¹×·þú¡þþ{\"W"[×O" , so is our loyal friend.
If the noun is feminine and in the T"IE"X"r {\"W"[×O" , so is the adjective.

In that sense, both the pronoun ¬þ¨þÄ›þþŸþ , and the adjective ¹¨þªø«þµþ, stick
by the noun NO MATTER WHAT.
Let us take the adjective Ÿþšé£ as an example.
ïO"_X"pO"o Ÿþšé£þ·þà ûÅ¥þþ·þà ‚−¿ £¬þ¿ œÏþœ›þø¹Ÿþ |
Ÿþšé£þ¿ ˆÅ˜þþ¿ dsO\"p, ¹›þÍþ¿ @¡Zpu{O" V"p“@¡# |
Ÿþšé£¬¡þ ˆ¼Å«µþ¬¡þ ¨þþµþú Ÿþšé£þ| ( Does the stotra ‚šþ£¿ Ÿþšé£¿ ›þ¡þ›þ¿ Ÿþšé£¿,
reveal to you its beauty now?)
Since words can be placed in any which way in a Sanskrit text or a shloka, to
make sense of it, do the following:
1. Pick the verb first.
2. Pick the subject to go with the verb.
3. Pick the pronouns and the adjectives that are in the subject form
(nominative case ... the œÏ˜þŸþþ {\"W"[×O")
4. Pick the rest of the nouns in the other cases.
5. Match the adjectives and the pronouns for each case.
6. Remember that all ì@¡pZpSO" masculine adjective forms are declined
like £þŸþ: as in ¬é›¸£:, ìp@¡pZpSO"/òê@¡pZpSO" feminine forms could be

either Ÿþþ¥þþ or ›þ¸ú as in ¬é›¸£þ or ¬é›¸£ú , ì@¡pZpSO" neuter

forms are declined like ûÅ¥þŸþà as in ¬é›¸£Ÿþà .

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7. If the root adjective is a consonant ending one or another vowel

ending one other than the ones given above (for example X"`O"o or V"`l )
they will be declined differently…..not to worry, I'll add those
declensions as supplements when I introduce those ending words to
you.
So in case you wish to write " big world " you will be writing X"`pS"o
{\"ð\"# " big building" X"`O"o W"\"S"X"o, and a" big garland" X"`O"r X"p“p
8. Decipher!
The best way to see if you have understood what i have tried to explain, is
to try look at how one may translate a shloka from our Guru, Shiv or our Devi
poojans.
Trying to translate. ( with help)
There is no way we would be able to move ahead in life without The Guru's
Anugraha. So our very first translating session( even if it seems slightly
difficult) will be the first Dhyan Shloka of the Guru Poojan. Seeking
Swamiji's blessings, let us begin....
¹×¸¥þˆÅŸþ¥þŸþš¡ø V"«_"z{\"O_"sX"sçz
R"wO"{ðp\"X"Y"Bppe"z ¬þþšþˆÅþ›éŠÏ−þ˜þÄŸþà |
ds{O"{ðpZ{_"{\"W"pSO"z V"puR"X"pO"êNL>X"t{O"|
ðp{X"O"{O"{X"Zðppu@z¡Å ýúŠé²¿ W"p\"Y"p{X" || 1 ||
A quick look at the shloka and the verb W"p\"Y"p{X" stands out. The suffix ¹Ÿþ

reveals to the decipherer that the one doing the W"p\"X"o is ‚−ŸþÃ, I.

‚−¿ W"p\"Y"p{X".... I contemplate lovingly.

That becomes our first inference.
Whom do i contemplate lovingly upon? We need a word in the ¹×·þú¡þþ
{\"W"[×O" , the object form of a word. ýúŠé²¿ fits the bill to a T. There are
many other words in the shloka that all fit into the ¹×·þú¡þþ {\"W"[×O". So we

assume that they are all adjectives of the word ýúŠé²Ÿþà |

You will see how many different words all come together to form a single
one. This kind of sticking together is done with root words...for example,
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instead of writing £þŸþ¬¡þ W"øpO"p , i would write ZpX"W"øpO"p and leave you to
figure out what i actually mean. With plenty of reading, the process of
figuring out what an author or a poet means, becomes easier.
To get back to the translation on hand:
V"«_"z{\"O_"sX"sçz.... the one who shows - V"«, the Samvit Mudra -¬þ¿¹¨þ·¬éŸéÍ¿,
the chinmudra, ( the classical mudra wherein the forefinger touches the
thumb to form a circle and the rest of the fingers stand upright in a gesture
depicting complete knowledge.)
šþ¼·þ¹ªþ¨þŸþ¡þŠþþ°þ¿..... the one who possesses -šþ¼·þ, a body -Šþþ°þ¿, that is strong,
tangible and auspicious- ¹ªþ¨þŸþ¡þ.
ds{O"{ðpZ{_"{\"W"pSO"z.... Who is at the pinnacle- ¹ªþ£¹¬þ, lustrous -{\"W"pSO"z in
His knowledge of the Vedas, the sacred texts -ýº¹·þ .
V"puR"X"pO"êNL>X"t{O"|....... the one who is like the Sun- Ÿþþ·þĵÛ, the epitome- Ÿê¹·þô,
of knowledge - V"puR" |

ðp{X"O"{O"{X"Zðppu@z¡.... The one who has destroyed -ªþ¹Ÿþ·þ, darkness- ¹·þ¹Ÿþ£

and sorrow -ªþøˆÅŸþà |
Two words have yet to be figured out.
¹×¸¥þˆÅŸþ¥þŸþš¡ø ¬þþšþˆÅþ›éŠÏ−þ˜þÄŸþà .
and
The first is from the ¬þœ·þŸþú {\"W"[×O" which tells you where the loving

meditation is done. That has been inferred by catching a hold of the ¡ø

ending. Two- ¹×, petalled -¸¥þ, lotus -ˆÅŸþ¥þ , in the middle- Ÿþš¡ø : the Ajna
Chakra, which is between one's brows.
And the ‚˜þÄŸþà ending in ¬þþšþˆÅþ›éŠÏ−þ˜þÄŸþà , tells you why the Guru is
present in our lives. ¬þþšþˆÅ + ‚›éŠÏ− +‚˜þÄŸþà For the purpose of
bestowing His Anugraha on a Sadhaka.
So the entire translation would read:
I contemplate lovingly, in my Ajna Chakra, The Guru, who is there to bestow
His Anugraha on a Sadhaka. I meditate upon Him, who shows the Samvit
Mudra; whose body is strong, tangible and auspicious; who is at the pinnacle,

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lustrous in His knowledge of the Vedas; who is like the Sun, the epitome of
knowledge and who destroys darkness and sorrow.
To be able to do this does require some idea on how to appropriately break
up a long word, made up of many different words, into smaller components.
It can get tricky, but in time it soon begins to make sense. A dictionary helps
enormously.
Now, with your understanding of adjectives and how they are used, shall we
try our hand at translating simple shlokas ? Over to Lesson 35. A.

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Appetizer Lesson 35 A. Trying to translate. (on your own!)

Here are a few shlokas taken from stotras and our poojas. Don't be
disheartened if it takes some time to figure out the meaning....the more we
work at it, the better we get. Even if we are able to understand half the
shloka, it is, honestly, something to be deeply grateful for.
As we take our first steps forward, we, very slowly, begin the process of
understanding HOW words are used in shlokas. Through repeated reading,
things begin to fall in place.
1. \"+¡O"sNL>X"`p@¡pY" _"tY"ê@¡pu{J>_"X"T"øW" |
¹›þ¹¨þÄ‹›þ¿ ˆºÅ² Ÿø ¸½¨þ ¬þ¨þĈÅþ¡øÄ«é ¬þ¨þĸþ ||
2. ¡þþ ¸½¨þú _"\"êW"tO"u^"s X"pO"wàT"uNp _"z[_P"O"p |
›þŸþ: ·þ¬¡ù ›þŸþ: ·þ¬¡ù ›þŸþ: ·þ¬¡ù ›þŸþø ›þŸþ: ||
3. @¡GG"“z E"v\" {_"SQmZz `qZçp@s¡Š½¡X"p{S" E" |
W"×OY"p{T"êO"p{S" drX"pO"# _"pvW"pBY"p{S" E" ¬¨þúˆºÅ² ||
(ýúŸþþ·þ: is the form used when addressing the Mother.)
4. ‚þ¨þþ−›þ¿ ›þ G"pS"p{X" S" G"pS"p{X" {\"_"G"êS"X"o |
T"tG"pz E"v\" S" G"pS"p{X" âþŸþ¬¨þ œþ£Ÿøæþ£ ||
5. âþŸþ¬¨þ ¸½¨þ¸½¨øªþ âþŸþ¬¨þ W"s\"S"uÄ"Z |
O"\" T"pQpXV"sG"u ¹›þ·¡þ¿ ¹›þäþ¥þþ W"[×O" ‚¬·é Ÿø ||
********

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Appetizer Lesson 35 B. An Honest Attempt.

6. \"+¡O"sNL>X"`p@¡pY" _"tY"ê@¡pu{J>_"X"T"øW" |
¹›þ¹¨þÄ‹›þ¿ ˆºÅ² Ÿø ¸½¨þ ¬þ¨þĈÅþ¡øÄ«é ¬þ¨þĸþ ||
( ¸½¨þ , \"+¡O"sNL>X"`p@¡pY" , _"tY"ê@¡pu{J>_"X"T"øW" , all are Sambodhan

forms....so naturally, in the shloka the Lord is being addressed. The Ÿø

tells me that it is "I" who am addressing the Lord.)
My Lord ( Ÿø ¸½¨þ ), O One with the crooked ( ¨þÇÅ ) face (·éµÛ ) and a
big (Ÿþ−þ ) body(ˆÅþ¡þ ), O One who is as brilliant as( ¬þŸþ + T"øW"p ) a

crore Suns ( ¬ê¡þÄ ˆÅø¹Ù), always (¬þ¨þĸþ ) do (ˆºÅ² ) in all works (

¬þ¨þĈÅþ¡øÄ«é ) no obstruction ( ¹›þ¹¨þÄ‹›þ¿ ).....{Please remove all impediments
which may arise in my work.}

7. ¡þþ ¸½¨þú _"\"êW"tO"u^"s X"pO"wàT"uNp _"z[_P"O"p |

›þŸþ: ·þ¬¡ù ›þŸþ: ·þ¬¡ù ›þŸþ: ·þ¬¡ù ›þŸþø ›þŸþ: ||
That Devi, who as Mother, is present in all living beings, salutations
to Her....

8. @¡GG"“z E"v\" ¹¬þ›¸»£¿ `qZçp@s¡Š½¡X"p{S" E" |

W"×OY"p{T"êO"p{S" drX"pO"# _"pvW"pBY"p{S" E" ¬¨þúˆºÅ² ||
( Ÿþþ·þ: is the form of address, sambodhan, of the root word Ÿþþ·þ¼
meaning, Mother.)
O Mother (ýúŸþþ·þ:), accept ( ¬¨þúˆºÅ² ) these auspicious substances
(_"pvW"pBY"p{S") kajal (@¡GG"“z), sindoor ( ¹¬þ›¸»£¿ ), turmeric (−¹£Íþ)

and þ kumkum (@s¡Š½¡X" ), which have been offered with devotion

(W"×OY"p + ‚¹œþÄ·þþ¹›þ) | W"×OY"p{T"êO"p{S" is the adjective of

_"pvW"pBY"p{S" |

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9. ‚þ¨þþ−›þ¿ ›þ G"pS"p{X" S" G"pS"p{X" {\"_"G"êS"X"o |

T"tG"pz E"v\" S" G"pS"p{X" âþŸþ¬¨þ œþ£Ÿøæþ£ ||
I do not know how to invite you ( call you), I do not know how to do an
immersion, I do not know how to perform a Pooja, forgive me, O Lord.

10. âþŸþ¬¨þ ¸½¨þ¸½¨øªþ âþŸþ¬¨þW"s\"S"uÄ"Z |

O"\" T"pQpXV"sG"u {S"OY"z {S"Æ"“p W"[×O" ‚¬·é Ÿø ||
Forgive me O Lord of Lords, forgive me, O Lord of the Worlds.
Let(‚¬·é )my devotion( Ÿø
W"[×O") remain constant( ¹›þäþ¥þþ ) at
your(·þ¨þ) lotus-feet( œþþ¸ + ìXV"sG" ) at all times( ¹›þ·¡þ¿ ) ¹›þäþ¥þþ is

the adjective of W"[×O", therefore it takes the feminine form.

If what i wanted constant was my faith, then it would become ¹›þäþ¥þ:

¹¨þæþþ¬þ:|

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Summing up Month 7.

We covered four new concepts in Month 7...

1. í@¡pZpSO" words.
2. The use of Twaant and Lyabant Avyayas.
3. The Vidhilin
4. And the use of Adjectives.

Amongst the lot, the Vidhilin probably needs more working with. In an
attempt to give you a better idea on when the potential mood is used in
sentence structures, a few subhashitas, post our Vidhilin lesson, will be
Vidhilin based.

More next month....

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 Step by Step Sanskrit Learning Programme – Month 8

Lesson 36. Introduction to Numbers.

Let's first get introduced to the numerals. Just 1 - 10 for the time being.
Numbers 1, 2, 3 and 4 have different number names for the three genders. 5
onwards, it is all the same.

M N F
1 ï@¡# ï@¡X"o ï@¡p
2 Ÿpv Ÿu Ÿu
3 e"Y"# e"r{Np {O"¾#
4 E"O\"pZ# E"O\"pqZ E"O"¾#
5 T"IE"
6 ^"Jo>
7 _"Ê"
8 ì^J> ìÍ>pv
9 S"\"
10 Qðp

So "three men in a boat" would be translated into °þ¡þ: Ÿþ›é«¡þþ: ›þùˆÅþ¡þþŸþà |

Three women on television would be ¹·þèþ: Ÿþ¹−¥þþ: ¸»£¸ªþÄ›ø |
Three fruits in a basket would be °þú¹µþ ûÅ¥þþ¹›þ Û¥¥þˆ½Å| ( Û¥¥þˆÅ: = basket.)
And we'd have a ›þ¨þ Ÿþ›é«¡þþ: ›þ¨þ Ÿþ¹−¥þþ: ›þ¨þ ûÅ¥þþ¹›þ E" on the seashore
watching the sun set slowly, the sky aflame in a blaze of orange melting slowly
into a deep enduring blue.
Over to Exercise 36 A......
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Lesson 36 A. Exercises with The Numerals 1- 10.

Nouns/ Pronouns Verbs Avyayas Adjectives.

¨þÙ¨þ¼âþ banyan tree
M
ˆÅŸþ¥þ lotus N
¥ø‰þ›þú pen F
‚ŒÃˆÅ›þú pencil F
‚¨þˆÅ£œøÙúˆÅþ
garbage bin F
Ÿþ¡ê£ peacock M
Ÿþ¡ê£ú peahen F
¹¨þŸþþ›þ¡þþ›þ
aeroplane N
œþ¼«Ú page N
ìG"pfemale goat F

Translate:
1. One boy, one girl and one book are on the table.
2. Two monkeys, two leaves and two girls are on the branch of a banyan
tree.
3. Three rivers, three mountains and three forests are in the picture.
4. Four trees, four houses and four garlands are in the box.
5. Five lotuses, five poets and five pens are in that pond.
6. Six cups, six televisions and six pencils are in the garbage bin.
7. Seven peacocks, seven peahens and seven aeroplanes are in the sky.
8. Eight men, eight girls and eight friends are singing .
9. Nine girls , nine boys and nine laddoos are in the restaurant.
10. Ten Brahmins, ten pages and ten female goats are in the ashram.

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Lesson 36 B. Answers to Lesson 36 A.

Translated:
1. One boy, one girl and one book are on the table.
‡ˆÅ: V"p“@¡# , ‡ˆÅþ V"p{“@¡p, ‡ˆ¿Å T"s_O"@z¡ E" íOT"r{K>@¡pY"pz ¬þ¹›·þ |

2. Two monkeys, two leaves and two girls are on the branch of a banyan
tree.
×ù ¨þþ›þ£ù , ×½ œþ°ø , ×½ V"p{“@u¡ E" ¨þÙ¨þ¼âþ¬¡þ ªþþ‰þþ¡þþ¿ ¬þ¹›·þ |

3. Three rivers, three mountains and three forests are in the picture.
{O"¾# ›þÔþ: , °þ¡þ: T"\"êO"p#, °þú¹µþ ¨þ›þþ¹›þ E" {E"e"u _"[SO" |
4. Four trees, four houses and four garlands are in the box.
E"O\"pZ# ¨þ¼âþþ:, E"O\"pqZ Šþ¼−þ¹µþ , E"O"¾# Ÿþþ¥þþ: E" œø¹ÙˆÅþ¡þþ¿ _"[SO" |
5. Five lotuses, five poets and five pens are in that pond.
T"IE" ˆÅŸþ¥þþ¹›þ, T"IE" ˆÅ¨þ¡þ:, T"IE" ¥ø‰þ›¡þ: E" ·þ¹¬Ÿþ›þà ·þÛþŠø ¬þ¹›·þ |
6. Six cups, six televisions and six pencils are in the garbage bin.
«þÙà E"^"@¡p#, «þÙà ¸»£¸ªþÄ›þþ¹›þ, «þÙà ‚ŒÃˆÅ›¡þ: E" ‚¨þˆÅ£œø¹ÙˆÅþ¡þþ¿ ¬þ¹›·þ |
7. Seven peacocks, seven peahens and seven aeroplanes are in the sky.
¬þœ·þ Ÿþ¡ê£þ:, ¬þœ·þ Ÿþ¡ê¡þÄ:, _"TO" ¹¨þŸþþ›þ¡þþ›þþ¹›þ E" ‚þˆÅþªø _"[SO" |
8. Eight men, eight girls and eight friends are singing .
‚«Ù Ÿþ›é«¡þþ: , ‚«Ù V"p{“@¡p#, ‚«Ù ¹Ÿþ°þþ¹µþ E" BppY"[SO" |
9. Nine girls , nine boys and nine laddoos are in the restaurant.
›þ¨þ V"p{“@¡p#, ›þ¨þ V"p“@¡p#, ›þ¨þ Ÿþø¸ˆÅþ¹›þ E" „œþþ−þ£Šþ¼−½ ¬þ¹›·þ |
10. Ten Brahmins, ten pages and ten female goats are in the ashram.
¸ªþ V"øpÏ"Npp#, ¸ªþ œþ¼«Úþ¹›þ, ¸ªþ ìG"p# E" ‚þýŸø ¬þ¹›·þ |
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Lesson 37. Time.

Do you ever get this feeling that Time seems to rule our lives? Nothing and i
mean NOTHING gets done without one eye on the clock. ( And if Darwin's
theory of evolution is right, it beats me why the human race is not squint
eyed.)
How to read time.

Without much preamble, first, let me give you the words for the hour....
1 o'clock. ‡ˆÅ¨þþ¸›þŸþÃ
2 o'clock. ¹×¨þþ¸›þŸþÃ
3 o'clock. ¹°þ¨þþ¸›þŸþÃ
4 o'clock. E"O"s\"pêQS"X"o
5 o'clock T"IE"\"pQS"X"o
6 o'clock. «þÙèþþ¸›þŸþÃ
7 o'clock. ¬þœ·þ¨þþ¸›þŸþÃ
8 o'clock. ‚«Ù¨þþ¸›þŸþÃ
9 o'clock. ›þ¨þ¨þþ¸›þŸþÃ
10 o'clock. ¸ªþ¨þþ¸›þŸþÃ
11 o'clock. ‡ˆÅþ¸ªþ¨þþ¸›þŸþÃ
12 o'clock. ×þ¸ªþ¨þþ¸›þŸþÃ
These forms become neuter and singular and will go like ¨þ›þŸþÃ , therefore.....
I go to school at 7 o'clock. ‚−¿ ¬þœ·þ¨þþ¸›ø ¹¨þÔþþ¥þ¡þ¿ BpEF>p{X" |
Now the words for--- the quarter past ¬þœþþ¸¨þþ¸›þŸþà , half past ¬þþšþĨþþ¸›þŸþà ,
quarter to œþþ¸ø›þ¨þþ¸›þŸþà ...

Add them to the hour like this....

5: 15 _"T"pQT"IE"\"pQS"X"o
6:30 ¬þþšþÄ«þÙèþþ¸›þŸþÃ
8:45 œþþ¸ø›þ›þ¨þ¨þþ¸›þŸþà ( a quarter to nine.)
And the rest.....
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5 minutes past T"IE"p{R"@¡

10 minutes past ¸ªþþ¹šþˆÅ
20 minutes past {\"zðpOY"{R"@¡
25 minutes past T"IE"{\"zðpOY"{R"@¡

5 minutes to T"IE"puS"
10 minutes to ¸ªþø›þ
20 minutes to ¹¨þ¿ªþ·¡é›þ
25 minutes to. T"IE"{\"zðpOY"sS"
Here's how you add them to the hour:

5 minutes past 9 T"IE"p{R"@¡S"\"\"pQS"X"o

10 minutes past 9 ¸ªþþ¹šþˆÅ›þ¨þ¨þþ¸›þŸþÃ
20 minutes past 9 {\"zðpOY"{R"@¡S"\"\"pQS"X"o
25 minutes past 9 T"IE"{\"zðpOY"{R"@¡S"\"\"pQS"X"o
5 minutes to 9 T"IE"puS"S"\"\"pQS"X"o
10 minutes to 9 ¸ªþø›þ›þ¨þ¨þþ¸›þŸþÃ
20 minutes to 9 ¹¨þ¿ªþ·¡é›þ›þ¨þ¨þþ¸›þŸþÃ
25 minutes to 9 T"IE"{\"zðpOY"sS"S"\"\"pQS"X"o
Since you will use the words for time only in the locative case... the ¬þœ·þŸþú
{\"W"[×O", you will have sentences like this...
I play in the park at 5: 15 in the evening. _"T"pQT"IE"\"pQS"u½ ¬þþ¡þ¿ˆÅþ¥ø ‚−¿ „Ôþþ›ø
ÇÅúÛþ¹Ÿþ |

That's fairly simple isn't it? It helps you describe your daily routine, your
{QS"E"Y"pê, rather accurately...second for second.
Now how about a list of time related stuff?

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_"z_@w¡O" ¹−›¸ú English

‹þ¹ÙˆÅþ ‹þÛú Watch / Clock
¹¨þˆÅ¥þþ ¬ù¹ˆÅµÛ Second
ˆÅ¥þþ ¹Ÿþ›þÙ Minute
−ø£þ ‹þµÙþ Hour
¹¸¨þ¬þ: ¹¸›þ Day
£þ¹°þ: £þ·þ Night
œÏþ·þ: ¬é þ− Morning
¬þþ¡þŸþÃ ¬þþ¡þ¿ Evening
œê¨þþÄí›þŸþà œþ−¥þþ œÏ−£ Before Noon
‚œþ£þí›þŸþà ¸»¬þ£þ œÏ−£ After Noon
Ÿþš¡þþí›þŸþà ¸øœþ−£ Noon
‚šþÄ£þ¹°þ: ‚þšþú £þ·þ Midnight
V"øÏ"X"s`mO"êX"o V"øÏ"X"s`mO"ê Early morning

¬þœ·þþ−: ¬þœ·þþ− Week

œþâþ: œþâþ Fort night
ˆ¼Å«µþœþâþ: ˆ¼Å«µþœþâþ The dark fortnight. The
fortnight of the waning
moon.
ªéÆ¥þœþâþ: ªéÆ¥þœþâþ The bright fortnight.
The fortnight of the
waxing moon.
¨þ«þÄ: ¬þþ¥þ, ¨þ«þÄ Year
‚¨þ¹šþ ¬þŸþ¡þ Time
¨þþ¸›þŸþà V"G"u o'clock.

With that we can start with the exercises related to time.

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Appetizer Lesson 37 A. Working with Time.

A. Translate:
Nouns/ Pronouns Verbs Avyayas Adjectives
‚¥œþþ−þ£ ‰þþ¸›þþ˜þô to eat ýŸþœêµþÄ: - µþÄŸþà - µþþÄ
breakfast M filled with hard
work
¬ê¡þøĸ¡þ sunrise M œø¡þþ˜þô to drink
\"w^"W" bullock M T"ø{O"T"øpO"#@¡p“z
every morning
œþø¹¥þˆÅþ chapati F ‚›þ›·þ£¿ after ( to
be used with the
œþ¿0 ¹¨þ0)
œþ¥þþµÛº onion M œÏþˆÃÅ before ( œþ¿0
¹¨þ )
¨þÙ¨þ¼âþ banyan _"W"puG"S"z with
tree M lunch.
¹¨þýþŸþ rest M
‰þþÔþ food N
The farmer.
Madhav is a farmer. His life is filled with hard work. He wakes up everyday at
Brahma-muhurt. Having taking his bath and doing his japa and pooja, Madhav
eats breakfast at 6: o'clock . Every morning, he goes to the field after
sunrise. Before noon, he plows the field with the help of two bullocks.
At noon, his wife, Malini, comes to the field with lunch. He eats only two
chapatis and an onion. In the afternoon, he rests under the banyan tree for
some time and then works again.
In the evening, at 5: 15, he washes his bullocks and gives them time to rest. At
6:30 he gives his bullocks food to eat and clean water to drink. At 5 minutes
to 7, he comes back home. After having washed his face, hands and feet, he
prays to the Lord. At 7: 45, he eats his dinner. In the night, at 8:25, he goes
to sleep.

B. How about trying out similar compositions on topics of your own?

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Appetizer Lesson 37 B. Answers to Lesson 37 A.

The farmer. ˆ¼Å«þˆÅ:

Madhav is a farmer. His life is filled with hard work.
Ÿþþšþ¨þ: ‡ˆÅ: ˆ¼Å«þˆÅ: ì[_O" | O"_Y" G"r\"S"z ýŸþœêµþÄŸþà |
He wakes up everyday at Brahma-muhurt.
T"ø{O"{QS"z ¬þ: V"øÏ"X"s`mO"uê „¹îþ«Ú¹·þ |
Having taken his bath and doing his japa and pooja, Madhav eats breakfast at 6:
o'clock.
_S"pO\"p, G"T"z @w¡O\"p, T"tG"{Y"O\"p, Ÿþþšþ¨þ: ·þ¬¡þ ‚¥œþþ−þ£¿ «þÙèþþ¸›ø ‰þþ¸¹·þ |
Every morning, he goes to the field after sunrise.
T"ø{O"T"øpO"#@¡p“z, ¬ê¡þøĸ¡þþ·þà ‚›þ›·þ£¿ ¬þ: âø°þ¿ BpEF>{O" |
Before noon, he plows the field with the help of two bullocks.
X"RY"pÞS"pO"o T"øp@o¡ , \"w^"W"Y"pu# ¬þþ−þ¡¡ø›þ ¬þ: âø°þ¿ @¡^"ê{O" |
At noon, his wife, Malini, comes to the field with his lunch.
Ÿþš¡þþí›þ½ , ·þ¬¡þ W"pY"pê Ÿþþ¹¥þ›þú, _"W"puG"S"z âø°þ¿ ìpBpEF>{O" |
He eats only two chapatis and an onion.
¬þ: ˆ½Å¨þ¥þ¿ ×½ œþø¹¥þˆ½Å, ‡ˆ¿Å œþ¥þþµÛº¿ E" ‰þþ¸¹·þ |
In the afternoon,he rests under the banyan tree for some time and then works again.
‚œþ£þí›þ½ ¬þ: ¨þÙ¨þ¼âþ¬¡þ ‚šþ: {@¡[IE"O"o ˆÅþ¥þþ˜þô ¹¨þýþŸþ¿ @w¡O\"p œé›þ: ˆÅþ¡þô @¡Zpu{O" |
In the evening, at 5: 15, he washes his bullocks and gives them time to rest.
¬þþ¡þ¿ˆÅþ¥ø,_"T"pQT"IE"\"pQS"u,¬þ: \"w^"W"pv T"øb"p“Y"{O",O"pWY"pz ¹¨þýþŸþþ˜þô ¬þŸþ¡þ¿ Y"EF>{O" E"|
At 6:30 he gives his bullocks food to eat and clean water to drink.
¬þþšþÄ«þÙèþþ¸›ø ¬þ: \"w^"W"pWY"pz A"pQS"pP"| ‰þþÔþ¿ , œø¡þþ˜þô _\"EF>z G"“z E" Y"EF>{O" |
At 5 minutes to 7, he comes back home.
T"IE"puS"_"TO"\"pQS"u ¬þ: œé›þ: Šþ¼−Ÿþà ìpBpEF>{O" |
After having washed his face, hands and feet, he prays to the Lord.
X"sA"`_O"T"pQT"øb"p“S"z @w¡O\"p , ¬þ: ¸½¨þ¿ ›þŸþ¹·þ |
At 7: 45, he eats his dinner.
œþþ¸ø›þ‚«Ù¨þþ¸›ø ¬þ: W"puG"S"z @¡Zpu{O" |
In the night, at 8:25, he goes to sleep.
£þ°þù, T"IE"{\"zðpOY"{R"@¡ìÍ>\"pQS"u , ¬þ: ¹›þÍþ¿ @¡Zpu{O" |

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Lesson 38. Relatively speaking.

Have a look at our Supplement 26. It's obvious, isn't it, that we are a family
oriented lot? A word for just every member of a HUGE extended family.
Except for the †ˆÅþ£þ SO" words, which you have still to learn, the rest are
easily declinable. Supplement 27, tells you how to decline Ÿþþ·þ¼ , ¹œþ·þ¼ and the
rest.

Masculine Words that are declined like ¹œþ·þ¼ father... W"øpO"w brother ,
G"pX"pO"w son -in -law , ¸½¨þ¼ Husband's brother , ›þ¼ man .

Feminine Words that are declined like Ÿþþ·þ¼ mother.. ¸º¹−·þ¼ ( daughter) ,
¡þþ·þ¼ ( husband's brother's wife.) ›þ›þþ›´ ( husband's sister), ¬¨þ¬þ¼ (sister.)

Masculine Words that are declined like @¡O"êw .... doer, W"O"êw one who bears or
carries or maintains; husband, ›ø·þ¼ leader, ì{W"S"uO"w actor, −·þļ one who seizes
and takes away, £¹âþ·þ¼ one who protects, ¬þ¹¨þ·þ¼ the Sun, ýø·þ¼ one who listens ,
¨þÆ·þ¼ one who speaks, ¸þ·þ¼ one who gives , ¹¨þšþþ·þ¼ a granter, a giver, a creator;
Brahma.
These words are like adjectives ...convert them into a ˆÅ°þú , ›ø°þú, ì{W"S"ue"r etc
and the whole lot can be made into feminine forms to be declined like ›þ¸ú |
If you want to convert them into neuter forms , the words @¡O"êw, ¨þÆ·þ¼ , šþþ·þ¼ ...
a protector. etc will be declined like ›ø·þ¼ ...eye .

All of this is just for your information. The exercises will deal with just dear
ol' Mom and Dad.

************

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Appetizer Lesson 38 A. Exercising with Relatives.

Translate.
1. I went with my mother to the temple which is on the bank of the
river Kaveri.
2. The policeman told my father that the thief ran away.
3. My father's name is Krishnanand.
4. My mother's spectacles are on her nose.
5. I bow down to my father and my mother in the morning.
6. I love my father and my mother.
7. I gave my mother a fruit.
8. My mother is a teacher.
9. My father is a teacher too.
10. My father's brother went with my father to the garden for a walk in
the evening.

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Appetizer Lesson 38 B. Answers to Lesson 38 A.

Translated.
1. I went with my mother to the temple which is on the bank of the
river Kaveri.
ŸþŸþ Ÿþþ°þþ ¬þ− ‚−¿ Ÿþ¹›¸£Ÿþà ìBpEF>z Y"O"o ˆÅþ¨ø£ú›þÔþþ: O"J>u ‚¹¬·þ |
2. The policeman told my father that the thief ran away.
›þŠþ££âþˆÅ: ŸþŸþ ¹œþ°ø ì@¡P"Y"O"o Y"O"o E"puZ# ‚šþþ¨þ·þà ƒ¹·þ |

3. My father's name is Krishnanand.

ŸþŸþ {T"O"s# ›þþŸþ ˆ¼Å«µþþ›þ›¸:|

4. My mother's spectacles are on her nose.

ŸþŸþ X"pO"s# „œþ›ø°þ¿ O"_Y"p# ›þþ¹¬þˆÅþ¡þþŸþà ‚¹¬·þ |
5. I bow down to my father and my mother in the morning.
T"øpO"#@¡p“u ‚−¿ ŸþŸþ {T"O"Zz X"pO"Zz E" ›þŸþþ¹Ÿþ |
6. I love my father and my mother.
‚−¿ ŸþŸþ ¹œþ·þ¹£ ŸþŸþ X"pO"qZ E" ¹¬›þàþþ¹Ÿþ |
7. I gave my mother a fruit.
‚−¿ ŸþŸþ Ÿþþ°ø ûÅ¥þŸþÃ ìY"EF>X"o |

8. My mother is a teacher.
ŸþŸþ X"pO"p ‚š¡þþ¹œþˆÅþ ì[_O" |
9. My father is a teacher too.
ŸþŸþ {T"O"p ‚¹œþ ‚š¡þþœþˆÅ: ì[_O" |
10. My father's brother went with my father to the garden for a walk in
the evening.
ŸþŸþ {T"O"w\Y"# ŸþŸþ ¹œþ°þþ ¬þ− W"øX"NppP"êX"o _"pY"Do>@¡p“u „Ôþþ›þŸþà ìBpEF>O"o |

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Lesson 39. Frequently used Avyayas.

Just run through Supplement 28. ( Yup, it's a trimmed one!) i did not know
what i was getting myself into when i started to begin on this lesson.....landed
up with a huge number of avyayas and then sat with a pen in my hand to bring
down the number to a more palatable size.....
The list is for your reference. Let's just work on a few at a time.
Today's will be the use of the ones that are generally used as a couple:
1. E"uO"o ...... ›þø E"uO"o If so..... if not. ¡þ¹¸ ¬þ: ì[_O" E"uO"o ‚−Ÿþà ìpBpEF>p{X"
›þø E"uO"o æþ: ¹Ÿþ¥þþŸþ: |
2. ¡þ¹¸..... ·þ¹−Ä If......then ¡þ¹¸ ¬þ: ìpBpEF>{O" O"{`ê ‚−Ÿþà ìpBpEF>p{X"|
3. ¡þ˜þþ ..... O"P"p As........like ¡þ˜þþ £þŸþ: ìpE"Z{O" O"P"p ìpE"ZO"s |
4. ¡þ¸þ..... ·þ¸þ When... then ¡þ¸þ Ÿø‹þþ: BpG"ê[SO" ·þ¸þ Ÿþ¡ê£þ: ›þ¼·¡þ¹›·þ |
5. ¡þþ¨þ·þà .... ·þþ¨þ·þà As long as....till that time ¡þþ¨þ·þà œþ¡þÄ›·þ¿ ¬þ: ›þ
ìpBpEF>{O", O"p\"O"o T"Y"êSO"X"o ‚−Ÿþà ‚°þ ‡¨þ {O"Î>p{X" |
6. ¡þÔþ¹œþ ..... O"P"p{T" Even if , then also ¡þÔþ¹œþ ¬þ: T"øY"OS"z @¡Zpu{O", O"P"p{T" ¬þ:
¬þþûÅ¥¡þ¿ ›þ œÏþœ›þø¹·þ |

That's quite enough to begin with. Over to Exercise 39A.

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Appetizer Lesson 39 A. Avyaya Couples.

Translate using the correct Avyaya pair: ( By now i hope you will have seen
how difficult it is to translate word for word..... trust your instincts to come
up with a good "Sanskrit-like" sentence.)
1. As long as the rain falls, I am not going out of my house.
2. If she is going to the party ( _"XW"puG"S"X"o )), I am not coming.
3. Even if she goes to the party, are you going ?
4. Alright( ‚¬·é ), if you are going, I will come too, otherwise I am staying
home.
5. I do not have faith in her. She is not as she behaves.
6. If I tell her a secret, then with certainty everybody( Check Supplement
29.)will know.
( translate this in the present tense since we still have to learn how to
conjugate verbs in the future tense.)
7. When you meet her, then do not tell her that I have talked about her
to you.
8. As long as she does not talk to me, I am happy.
9. If she asks you what I have said, tell her that I have talked about her
good nature.
10. Even if she is my sister's friend, I do not trust her.( better translated
as ...my trust is not in her.)
Can't get any gossipier than this, can it??

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Appetizer Lesson 39 B. Answers to Lesson 39 A.

You will NOT, i repeat, NOT, tell the world that i taught you how to gossip in
Sanskrit. ( i have a reputation to protect, you know.)

1. As long as the rain falls, I am not going out of my house.

¡þþ¨þ·þà œþ¡þÄ›·þ¿ ¨þ«þþÄ œþ·þ¹·þ, ·þþ¨þ·þà œþ¡þÄ›·þŸþà ‚−¿ ŸþŸþ Bpw`pO"o V"{`# S" BpEF>p{X" |
2. If she is going to the party, I am not coming.
¡þ¹¸ ¬þþ _"XW"puG"S"z BpEF>{O", O"{`ê ‚−¿ ›þ ìpBpEF>p{X" |
3. Even if she goes to the party, are you going ?
¡þÔþ¹œþ ¬þþ _"XW"puG"S"z BpEF>{O", O"P"p{T" O\"z BpEF>{_" ¹ˆÅŸþà ?
4. Alright, if you are going, I will come too, otherwise I am staying home.
ì_O"s, ¡þ¹¸ O\"z BpEF>{_",O"{`ê ‚−Ÿþà ‚¹œþ ìpBpEF>p{X", ›þø E"uO"o ‚−¿ Šþ¼−½ ¹·þ«Úþ¹Ÿþ |
5. I do not have faith in her. She is not as she behaves.
ŸþŸþ ýÖþ O"_Y"pz S"p[_O" | ¡þ˜þþ ¬þþ ì[_O" , O"P"p ¬þþ ›þ ìpE"Z{O" |
6. If I tell her a secret, then with certainty everybody will know.
¡þ¹¸ ‚−¿ O"_Y"v £−¬¡þ¿ ˆÅ˜þ¡þþ¹Ÿþ, O"{`ê ¹›þäþ¡ø›þ, ¬þ¨øÄ G"pS"[SO" |
7. When you meet her, then do not tell her that I have talked about her
to you.
¡þ¸þ ·¨þ¿ ·þþ¿ ¹Ÿþ¥þ¹¬þ O"Qp O"_Y"v Ÿþþ ˆÅ˜þ¡þ Y"O"o ·þ¬¡þþ¿ ¹¨þ«þ¡ø ‚−¿ ·¨þþ¿ ‚¨þ¸Ÿþà |
8. As long as she does not talk to me, I am happy.
¡þþ¨þ·þà œþ¡þÄ›·þ¿ ¬þþ Ÿþþ¿ ›þ ¨þ¸¹·þ, ·þþ¨þ·þà œþ¡þÄ›·þŸþà ‚−¿ ¬þ›·é«Ùþ / ¬þ›·é«Ù: ‚¹¬Ÿþ |
9. If she asks you what I have said, tell her that I have talked about her
good nature.
¡þ¹¸ ¬þþ O\"pz T"wEF>{O" Y"O"o ‚−¿ ¹ˆÅŸþà ‚¨þ¸Ÿþà , O"{`ê O"_Y"v ˆÅ˜þ¡þ Y"O"o ·þ¬¡þþ:
_"s_\"W"p\"_Y" ¹¨þ«þ¡þŸþà ‚−Ÿþà ‚¨þ¸Ÿþà |
10. Even if she is my sister's friend, I do not trust her.
¡þÔþ¹œþ ¬þþ ŸþŸþ W"{BpSY"p# ¬þ‰þú ‚¹¬·þ , O"P"p{T" ŸþŸþ ¹¨þæþþ¬þ: ·þ¬¡þþ¿ ›þþ¹¬·þ |

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Lesson 40. The Moon on my Head.

How else can i ensure that you click onto my lessons? i have to concoct titles
that place me amongst the Gods.

Time to work on our ‚¬þà ending words.

The masculine nouns, which will go like E"SçX"_"o the moon, will include
¹¸¨þùˆÅ¬þà the one who lives in the heavens.... God,
¨øšþ¬þÃ Brahma, the Creator,
¸º¨þþĬþ¬þà The Rishi Durvasa,
¨þ›þùˆÅ¬þà The One who lives in the forest .... a Rishi.
The feminine words like „«þ¬þà ( dawn) , and ‚œ¬þ£¬þà ( Apsara... Heavenly
nymphs) are also declined like E"SçX"_"o |

The neuter nouns, which will go like œþ¡þ¬þà ( meaning both water and milk), will
include words like

Ÿþ›þ¬þÃ mind
¹ªþ£¬þà head
\"E"_"o speech
O"uG"_"o Brightness/ Splendour
¡þªþ¬þÃ fame
S"W"_"o sky
·þŸþ¬þÃ darkness
¬þ£¬þà lake
¨þþ¬þ¬þÃ cloth
¨þ¡þ¬þÃ age

Certain neuter words are declined in a slightly different manner. Our standard
for this set is šþ›é¬þà meaning "a bow"... as in an arrow and bow.
Words that will be declined like it are:
‚þ¡é¬þà age,
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E"b"s_"o eye
¨þœé¬þà body

The word ý½¡þ¬þà is an adjective. It means " better than". This is declined in a
different manner. The masculine will go like ý½¡þ¬þà , the feminine like ›þ¸ú
and the neuter like œþ¡þ¬þà |
ˆÅ›þú¡þ¬þà , ˆÅ›þú¡þ¬þú , ˆÅ›þú¡þ¬þÃ. youngest
Šþ£ú¡þ¬þÃ , Šþ£ú¡þ¬þú, Šþ£ú¡þ¬þÃ... oldest
GY"pY"_"o, GY"pY"_"r, GY"pY"_"o ...eldest
œÏ½¡þ¬þà , œÏ½¡þ¬þú, œÏ½¡þ¬þà ... loved.
So we need to only have the masculine declined words in our Supplement.

Whenever you come across these ‚¬þà ending words, you can look up
Supplement 30, to figure out what they mean. Our exercises will only deal
with the simple, commonly used words like moon, head, mind etc.

**********

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Lesson 40 A. Exercises with the ‚¬þà ending words

Translate the following story. ( Absolutely untrue and NOT from our Puranas.)
Nouns/ Pronouns Verbs Avyayas Adjectives.
¥þøˆÅ world M ¨þ¼ ¨þþ£¡þ¹·þ to ªþú·þ¹¡þ·éŸþà to cool
drive away
¬þ¼¹«Ù creation F Y"pE"o 1. A.P. to beg h¡O"u except for
¬þ¹¨þ·þ¼ Sun M Šé−à Šê−¹·þ- ·ø 1.
U.P. to hide.
ªþþ¹›·þ peace F
ªþªþˆÅ rabbit M
âþŸþþ forgiveness F

1. The Creator looked down at His three worlds ( {S"G"“pu@¡e"Y"X"o |).

2. He called all the inhabitants of the heavens, " Come Gods, see my
creation.
3. This creation arose from my mind.
4. See the Moon and the Sun .
5. That is the Sun.
6. See how he drives away the darkness!
7. That is the Moon.
8. With the Moon's light, peace enters people's minds.
9. On the Moon lives a rabbit.
10. Nothing lives on the Sun.
11. When it is dawn, Apsaras play in the clouds.
12. With their clothes, they hide the Sun and Moon.
13. Then there is nothing but darkness.
14. With this, Durvasa becomes angry with the Apsaras.
15. The Rishis of the forest and the Apsaras beg him for forgiveness.
16. They give him water from that lake and cow's milk to cool his anger.
17. The three worlds (¥þøˆÅ°þ¡þŸþà ) are in the sky. ( Remember the Ganesh
story 32 C ?)
18. To those who write about the Sun, the Moon and the three worlds, I
will give fame."

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Lesson 40 B. Answers to Lesson 40 A.

1. The Creator looked down at His three worlds.

¨øšþþ: ‚šþ: ìT"ðY"O"o {S"G"“pu@¡e"Y"X"o |

2. He called all the inhabitants of the heavens, " Come Gods, see my
creation.
¬þ: ¹¸¨þùˆÅ¬þ: ìpˆY"O"o, " ìpBpEF>SO"s ¸½¨þþ: (¹¸¨þùˆÅþ:), œþª¡þ›·é ŸþŸþ _"w{Í>X"o |"
3. This creation arose from my mind.
‡«þþ ¬þ¼¹«Ù: ŸþŸþ Ÿþ›þ¬þ: íQW"\"O"o |

4. See the Moon and the Sun .

T"ðY"SO"s E"SçX"_"z _"{\"O"pZz E" |

5. That is the Sun.

¬þ: ¬þ¹¨þ·þþ |

6. See how he drives away the darkness!

T"ðY"SO"s ˆÅ˜þ¿ ¬þ: ·þŸþ: ¨þþ£¡þ¹·þ !

7. That is the Moon.

¬þ: E"SçX"p# |
8. With the Moon's light, peace enters people's minds.
E"SçX"_"# œÏˆÅþªø›þ , ðpp[SO"# G"S"pS"pz Ÿþ›þþ¿¹¬þ ¹¨þªþ¹·þ |

9. On the Moon lives a rabbit.

E"SçX"{_" ‡ˆÅ: ªþªþˆÅ: \"_"{O" |
10. Nothing lives on the Sun.
_"{\"O"qZ ¹ˆÅŸþ¹œþ ›þ G"r\"{O" |
11. When it is dawn, Apsaras play in the clouds.
¡þ¸þ „«þþ: ‚¹¬·þ , ‚œ¬þ£¬þ: Ÿø‹ø«é ÇÅúÛ¹›·þ |

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12. With their clothes, they hide the Sun and Moon.
·þþ¬þþ¿ \"p_"pu{W"# ·þþ: _"{\"O"pZz E"SçX"_"z E" Bpt`[SO" |

13. Then there is nothing but darkness.

O"Qp O"e" ¹ˆÅŸþ¹œþ S"p[_O" O"X"_"# h¡O"u|

14. With this Durvasa becomes angry with the Apsaras.

ïO"uS" ¸º¨þþĬþ: ìT_"ZpuWY"# @s¡TY"{O" |

15. The rishis of the forest and the Apsaras beg him for forgiveness.
¨þ›þ¬¡þ ¨þ›þùˆÅþ: (†«þ¡þ:) ‚œ¬þ£¬þ: E" O"z âþŸþþ¿ / âþŸþþ¡ù Y"pE"SO"u|

16. They give him water from that lake and cow's milk to cool his anger.
O"u O"_Y" ÇÅøšþ›þ¿ ðprO"{Y"O"sz O"_X"pO"o ¬þ£¬þ: œþ¡þ:, šø›þø: œþ¡þ: E" ·þ¬Ÿù Y"EF>[SO" |
17. The three worlds are in the sky.
¥þøˆÅ°þ¡þŸþà S"W"{_" ‚¹¬·þ |

18. To those who write about the Sun, the Moon and the three worlds, I
will give fame."
¡ø _"{\"O"s# E"SçX"_"# ¥þøˆÅ°þ¡þ¬¡þ E" ¹¨þ«þ¡ø {“A"[SO", ‚−¿ O"uWY"# ¡þªþ: Y"EF>p{X" |

*******

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 Step by Step Sanskrit Learning Programme – Month 8

Summing Up Month 8.

This has been some month! Lots of new concepts and ideas. Trust that you
have not had trouble keeping pace.
By the end of Month 8 you would know...
1. Numbers 1-10.
2. How to use Time related words.
3. How to decline the h¡@¡pZpSO" words
4. How to use Avyaya pairs
And
5. How to use the ‚¬þà ending words.

The lessons in this month will help you use Sanskrit as a means of
conversation. Keep in touch with our Stories and Subhashitas. They are meant
to add to your understanding.

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Lesson 41. Future Tense. “wJo> “@¡pZ$

i must first of all apologize for the complete silence that i have maintained
over the past two months......but i do have a solid excuse..... we have been
working on our 'Sanskrit Aradhana', a five month course in basic Sanskrit
and , honestly, 24 hours a day was not enough.

i have been hoping that you have missed me....which means that you have
taken up the study of Sanskrit seriously. Today, let's learn the future tense
form of verbs.
With this lesson you should be able to make sentences like
1. I will go home tomorrow.
2. She will study only when she has exams.
3. Janmashtami will be celebrated next month in our village.

There are no particular rules as to how the future tense forms are derived.
Basically, a ò_Y" or an ò^Y" is added to the present tense form of the original
dhatu of the verb to create a future tense form. It is through sheer
reading, re-reading and the use of the words themselves, which will help you
to memorize the forms.
Supplement 31 will give you the complete table of a few forms in both the
P.P. and the A.P. and Supplement 32 will give you a list of how to decline the
future tense of a few commonly used verbs by stating the T"øP"X" T"sà^"
ï@¡\"E"S" forms. Then based on Supplement 31, you can easily decline the
verbs that have been listed in Supplement 32.
Read the supplements first, then attempt to translate the exercises or else
you'll land up with goof ups like ì`z T"[ðY"^Y"p{X" instead of ì`z çbY"p{X" !!
*******

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Lesson 41 A. Exercises with the Future Tense.

Nouns/Pronouns Verbs Avyayas Adjectives.

T"øp{Np_"³`p“Y" zoo ( M) _"XY"@o¡ well,
correct, right
manner.
{\"T"{Np market ( F)
_\"Y"z_"u\"@¡ volunteer ( M)
@¡pY"ê+¡X"function ( M)
“pu@¡Y"pS"_P"pS"@¡ bus stop (N )
Translate:
1. On Saturday, we are going to the zoo to see the lion.
2. Will you come to the market with me tomorrow? ( Recall: sentences
{@¡X"o to the end of the
can be converted into questions if you add

sentence OR if you begin the sentence with ì{T" )

3. Don't worry, my volunteers will do the work happily( with happiness)
4. Lata will sing at the function.
5. I will know only tomorrow if she can come or not.( you'll probably need
to take a peek at the answers for this one.)
6. The teacher will give gifts to the student who will study well.
7. Let's see what will happen.
8. The boys are sure to ask me why I did not come yesterday to school.
9. Boys will be youths.
10. She will wait at the bus stop for me at 2:00.

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Lesson 41 B. Answers to Lesson 41 A.

Translated:
1. On Saturday, we are going to the zoo to see the lion.
ðp{S"\"p_"Zu, {_"z`z çÍs>z, \"Y"z T"øp{Np_"Do>Bpø`p“Y"z Bp{X"^Y"p\"#,
2. Will you come to the market with me tomorrow?
ð\"# X"Y"p _"` O\"z {\"T"{NpX"o ìpBp{X"^Y"{_" {@¡X"o ?
ì{T" ð\"# X"Y"p _"` O\"z {\"T"{NpX"o ìpBp{X"^Y"{_"?
3. Don't worry, my volunteers will do the work happily( with happiness)
{E"SO"p X"p_O"s, X"X" _\"Y"z_"u\"@¡p# @¡pY"| T"ø_"SS"O"Y"p @¡qZ^Y"[SO"$
4. Lata will sing at the function.
“O"p @¡pY"ê+¡X"u Bpp_Y"{O"$
5. I will know only tomorrow if she can come or not.
ð\"# ï\" ì`z c"p_Y"p{X" Y"{Q _"p ìpBpSO"sz ðp×S"pu{O" \"p S" \"p$
6. The teacher will give gifts to the student who will study well.
Y"# F>pe"# _"XY"@o¡ T"{K>^Y"{O", O"_X"v ìRY"pT"@¡# íT"`pZpS"o Qp_Y"{O"$
7. Let's see what will happen.
çbY"pX"# {@z¡ W"{\"^Y"{O"$
8. The boys are sure to ask me why I did not come yesterday to school.
{S"ðE"Y"uS" V"p“@¡p# X"pz T"øbY"[SO" Y"O"o ì`z å# {@¡X"P"| T"pK>ðpp“pz S"
ìpBpEF>X"o$
9. Boys will be youths.
V"p“@¡p# Y"s\"@¡p# W"{\"^Y"[SO"$
10. She will wait at the bus stop for me at 2:00.
_"p X"åz {Ÿ\"pQS"u “pu@¡Y"pS"_P"pS"@u¡ _P"p_Y"{O"$

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Lesson 42. Active and Passive Voice in Sentence Constructions.

Back to school!! Do you remember converting

a) The boy does the work( Active)..... into
b) The work is being done by the boy? ( Passive)

Let us first recall the art of constructing sentences in the Active voice...
the @¡O"êqZ \"p×Y" ZE"S"p$
Here is what we have been doing all this while......
1. Selecting the person who does the work from the T"øP"X"p {\"W"[×O"$
2. Making sure that the verb and the subject agree.
3. Selecting the object to the verb from the {ŸO"rY"p {\"W"[×O"$
4. So in a sentence like "The boy is seeing a bird " we would first ask the
question..."who is seeing" and place that who...the doer of the action in
the T"øP"X"p {\"W"[×O"$ Then we would ask the question "what is the
object that is being seen" and place that what....the object, into the
{ŸO"rY"p {\"W"[×O"$ And then making sure the verb and subject agree, we
would come up with.... V"p“@¡# A"Bpz T"ðY"{O"$
In an Active sentence construction, @¡O"êqZ \"p×Y" ZE"S"p ,the pride of
place is given to the @¡O"pê, the subject. The verb, always preferring to
be with the guy on top ( yup, our verb is a true- blue -blood politician! )
agrees firmly with the subject.

Now, in a Passive sentence construction, @¡X"ê{Np \"p×Y" ZE"S"p ( The bird

is being seen by the boy) the object takes pride of place and is placed
in the T"øP"X"p {\"W"{◊¡$ " By the boy" is naturally selected from the
O"wO"rY"p {\"W"[×O"$ So far so good...... what does our verb do?
1. He gets political.
2. Changes sides.
3. Joins hands with the object.
4. Decides to agree with it.

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5. In his new avataar, adds a Y" to his root R"pO"s, THEN drops his P.P.
leanings ( if he is a P.P.) and becomes A.P. by adding the A.P. T"øOY"Y",
All the A.P. guys remain A.P.

EXAMPLE: V"p“@¡# A"Bpz T"ðY"{O", is converted into V"p“@u¡S" A"Bp#

ªðY"O"u$
Let's examine this again:
1. "By the boy" has become: " V"p“@u¡S" "... the T"øP"X"p {\"W"{◊¡ is
converted into the O"wO"rY"p {\"W"{◊¡$

2. The object becomes All Important and now falls into the T"øP"X"p

{\"W"{◊¡$ A"Bpz gets converted into A"Bp#$

3. The root dhaatu of T"ðY" is ªðpo$ Add a y to this root xatu,

That makes it ªðY"$ Now add the A.P. T"øOY"Y" ...... since the A"Bp#
( object turned subject) is singular, the verb also remains singular
and gets converted into ªðY"O"u$ Naturally the tense remains the
same. If the P.P. verb is in the present tense, you use the present
tense verb forms of the A.P. in the @¡X"ê{Np \"p×Y" ZE"S"p$
4. IF the boy were looking at two birds, the @¡O"êqZ \"p×Y" ZE"S"p

would become V"p“@¡# A"Bppv T"ðY"{O" and the @¡X"ê{Np \"p×Y"ZE"S"p

would become V"p“@u¡S" A"Bppv ªðY"uO"u$

5. IF he were looking at many birds the @¡O"êqZ \"p×Y" ZE"S"p would

become V"p“@¡# A"BppS"o T"ðY"{O" and the @¡X"ê{Np \"p×Y" ZE"S"p would

become V"p“@¡p# A"Bpp# ªðY"SO"u$

6. Now, what if the verb were an A.P ? No problem. V"p“@u¡S" BpøSP"#

“WY"O"$ V"p“@u¡S" BpøSP"pv “WY"uO"u$ V"p“@u¡S" BpøSP"p# “WY"SO"u$ “W"O"u

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gets converted into “WY"O"u$ The Y" in the middle, helps you
recognize the verb to be a @¡X"ê{Np form.

7. If the A.P. form already has a Y" in the middle when it is

conjugated....for example {\"Qo - {\"üO"u to be , you do not need to

add another Y" . The @¡O"êqZ and @¡X"ê{Np forms are both the same.

8. Since the Y" is already added to the future tense forms of verbs,

the Y" needn't be added twice. For example Bp{X"^Y"{O" becomes

Bp{X"^Y"O"u and not Bp{X"^Y"Y"O"u$

Note:
Dhaatus are divided into_"@¡X"ê@¡ and ì@¡X"ê@¡ verbs. _"@¡X"ê@¡ are those
verbs that answer the question " what." For example: Zb"o (Zb"{O") "Protect
what" can be very easily answered.
But a dhaatu like _P"p ({O"Î>{O") cannot answer the question "what"..... "Stand
what"? Therefore it becomes an ì@¡X"ê@¡ verb.

A sentence like : The boy stands .... is a @¡O"êqZ \"p×Y" ZE"S"p$

The passive form would be : It is being stood by the boy.... a ridiculous
sentence but perfectly accurate in Sanskrit. The @¡X"ê{Np \"p×Y" ZE"S"p would
be V"p“@u¡S" _P"rY"O"u$ This kind of @¡X"ê{Np \"p×Y" ZE"S"p with an ì@¡X"ê@¡

dhaatu is called the W"p\"u T"øY"puBp$ The "emotion", the "feeling" of the passive

voice is there is it not? therefore the use of the word " W"p\" " .

Question 1. Why did _P"p become _P"rY"O"u and not _P"pY"O"u ????

Answer 1. Note how most root dhaatus ending with the ìp X"pe"p turn into

the òê X"pe"p before converting into the @¡X"ê{Np form.... refer to Supplement
34.

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No, it is not as difficult as it looks. The advantages of the @¡X"ê{Np \"p×Y"

ZE"S"p are innumerable.
1. Since the verb now follows the object turned subject, one needs to
only remember the singular, dual and the plural forms of the T"øP"X"
T"sà^" of the A.P. forms . Simply put...one needs to remember the
T"øOY"Y" s .... O"u, ïO"u and ìSO"u$ These forms go with all nouns and
pronouns in the O"wO"rY"p {\"W"{◊¡ so all one needs to do is....

X"Y"p A"Bp# ªðY"O"u , O\"Y"p A"Bp# ªðY"O"u , O"uS" A"Bp# ªðY"O"u , F>pe"v#
A"Bp# ªðY"O"u , V"p{“@¡p{W"# A"Bp# ªðY"O"u ....
2. Instead of learning 9 forms of P.P. and A.P. verbs each, we now bring
it down to just 3 .
3. Multiply it by the 5 “@¡pZ s and we get 15 forms( just A.P.) that we
have to know as against 90( P.P. and A.P.)....if we choose to do just
the @¡O"êqZ \"p×Y" ZE"S"p$.......This happens about 99% of the time....
4. Now the bad news: What do you do with a sentence like, " The lion
sees me?" Naturally ... {_"z`# X"pz T"ðY"{O"$
I am being seen by the lion = {_"z`uS" ì`z ªðY"u$ The verb HAS to

agree with the T"øP"X"p {\"W"{◊¡$

5. Therefore, my dears, 1% of the time you will need 45 forms in the
@¡X"ê{Np as well. ( i suppose i am rather mean...but you must hand it to
me....i am mean only in small doses.)

Not to worry. Check out Supplement 33. It will give you all the 45
forms of the dhaatu in the passive voice.
Supplement 34....Column 4...will tell you the T"øP"X" T"sà^" ï@¡\"E"S" forms
in the present tense. Use Supplement 33 along with Supplement 34 to
conjugate the verbs in all its tenses and moods.

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It is not enough to know this intellectually..... we must work on exercises to

make sure that we have understood this completely. So every week, we are
going to handle each of the lkar s for sufficient practice. As we work on
each tense and mood, you will see how easy the whole thing really is.
So this week, let's concentrate on the present tense.
To conclude, here is a beautiful shloka from our Devi poojan to illustrate this
passive construction:
ìT"ZpR"_"`¾p{Np {+¡Y"SO"u&`{S"êðpz X"Y"p$
Qp_"pu&Y"{X"{O" X"pz X"O\"p b"X"_\" T"ZX"uÄ"qZ :
A thousand mistakes are being done day and night by me.
Considering me your servant, forgive me O Parameshwari.

*****

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@¡X"ê{Np \"p×Y" ZE"S"p Present tense forms.

Lesson 42 A.

Translate each of the following sentences first into the @¡O"êqZ and then into

@¡X"ê{Np$ One has been done for you:

1. The boy is eating a fruit.
V"p“@¡# U¡“z A"pQ{O"$
The fruit is being eaten by the boy.
V"p“@u¡S" U¡“z A"püO"u$
2. The woman is wearing a saree.
3. The girl is reading two books.
4. The writer is writing many articles.
5. The writers are writing many articles.
6. The two writers are writing many articles.
7. The man obtains blessings.
8. The devotees obtain blessings.
9. Ganesh eats modaks.
10. The devotees do namaskaar to the Lord.
11. The women tolerate unhappiness.
12. The boy touches the horse.
13. I touch the horse.
14. The horse sees me.
15. The horse sees you.
16. The student goes to the village.
17. The men go to the village.
18. The girl falls.
19. The girls fall.
20.The beggar begs for wealth.
21. The girl stands.
22. The girls stand.
23.The teacher asks a question.
24.The king drinks the milk.
25. The mother gives food.
26.The father sells grain.
27. The volunteer does the work.
28.The volunteers do the work.
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Lesson 42 B. Answers to Lesson 42 A.

1. The boy is eating a fruit.
V"p“@¡# U¡“z A"pQ{O"$
The fruit is being eaten by the boy.
V"p“@u¡S" U¡“z A"püO"u$
2. The woman is wearing a saree.
X"{`“p ðpp{J>@¡pz R"pZY"{O"$
The saree is being worn by the woman.
X"{`“Y"p ðpp{J>@¡p R"pY"êO"u$
3. The girl is reading two books.
V"p{“@¡p T"s_O"@u¡ T"K>{O"$
Two books are being read by the girl.
V"p{“@¡Y"p T"s_O"@u¡ T"K÷uO"u$
4. The writer is writing many articles.
“uA"@¡# “uA"pS"o {“A"{O"$
Many articles are being written by the writer.
“uA"@u¡S" “uA"p# {“AY"SO"$
5. The writers are writing many articles.
“uA"@¡p# “uA"pS"o {“A"[SO"$
Many articles are being written by the writers.
“uA"@v¡# “uA"p# {“AY"SO"u$
6. The two writers are writing many articles.
“uA"@¡pv “uA"pS"o {“A"O"#$
Many articles are being written by the two writers.
“uA"@¡pWY"pz “uA"p# {“AY"SO"u$
7. The man obtains blessings.
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T"sà^"# ìpðpr\"pêQpS"o “W"O"u$

Blessings are being obtained by the man.
T"sà^"uNp ìpðpr\"pêQp# “WY"SO"u$
8. The devotees obtain blessings.
W"◊¡p# ìpðpr\"pêQpS"o “W"SO"u$
Blessings are being obtained by the devotees.
W"◊v¡# ìpðpr\"pêQp# “WY"SO"u$
9. Ganesh eats modaks.
BpNpuðp# X"puQ@¡pS"o A"pQ{O"$
The modaks are being eaten by Ganesh.
BpNpuðpuS" X"puQ@¡p# A"püSO"u$
10. The devotees do namaskaar to the Lord.
W"◊¡p# Qu\"z \"SQSO"u/S"X"[SO"$
The Lord is being done namaskaar to by the devotees.
W"◊v¡# Qu\"# \"SüO"u/S"XY"O"u$
11. The women tolerate unhappiness.
X"{`“p# Ql#A"z _"`SO"u$
Unhappiness is being tolerated by the women.
X"{`“p{W"# Ql#A"z _"åO"u$
12. The boy touches the horse.
V"p“@¡# ìÄ"z _T"wðp{O"$
The horse is being touched by the boy.
V"p“@u¡S" ìÄ"# _T"wðY"O"u$
13. I touch the horse.
ì`X"o ìÄ"z _T"wðpp{X"$
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The horse is being touched by me.

X"Y"p ìÄ"# _T"wðY"O"u$
14. The horse sees me.
ìÄ"# X"pz T"ðY"{O"$
I am being seen by the horse.
ìÄ"uS" ì`z ªðY"u$
15. The horse sees you.
ìÄ"# O\"pz T"ðY"{O"$
You are being seen by the horse.
ìÄ"uS" O\"z ªðY"_"u$
16. The student goes to the village.
F>pe"# BpøpX"z BpEF>{O"$
The village is being gone to by the student ( yipes!!!)
F>pe"uNp BpøpX"# BpXY"O"u$
17. The men go to the village.
T"sà^"p# BpøpX"z BpEF>[SO"$
The village is being gone to by the men.
T"sà^"v# BpøpX"# BpXY"O"u$
18. The girl falls.
V"p{“@¡p T"O"{O"$
It is being fallen by the girl. ( oh dear.)
V"p{“@¡Y"p T"OY"O"u$
19. The girls fall.
V"p{“@¡p# T"O"[SO"$
It is being fallen by the girls.

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V"p{“@¡p{W"# T"OY"O"u$
20. The girl stands.
V"p{“@¡p {O"Î>{O"$
It is being stood by the girl.
V"p{“@¡Y"p _P"rY"O"u$
21. The girls stand.
V"p{“@¡p# {O"Î>[SO"$
It is being stood by the girls.
V"p{“@¡p{W"# _P"rY"O"u$
22.The teacher asks a question.
ìRY"pT"@¡# T"øðS"z T"wEF>{O"$
A question is being asked by the teacher.
ìRY"pT"@u¡S" T"øðS"# T"wEØY"O"u$
23.The king drinks the milk.
S"wT"# QlBR"z {T"V"{O"$
The milk is being drunk by the milk.
S"wT"uNp QlBR"z T"rY"O"u$
24. The mother gives food.
X"pO"p W"puG"S"z Y"EF>{O"$
The food is being given by the mother.
X"pe"p W"puG"S"z QrY"O"u$
25. The father sells grain.
{T"O"p R"pSY"z +¡rNpp{O"$
The grain is being sold by the father.
{T"e"p R"pSY"z +¡rY"O"u$
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26.The volunteer does the work.

_\"Y"z_"u\"@¡# @¡pY"| @¡Zpu{O"$
Work is being done by the volunteer.
_\"Y"z_"u\"@u¡S" @¡pY"| {+¡Y"O"u$
27.The volunteers do the work.
_\"Y"z_"u\"@¡p# @¡pY"| @s¡\"ê[SO"$
Work is being done by the volunteers.
_\"Y"z_"u\"@v¡# @¡pY"| {+¡Y"O"u$

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Lesson 43. Passive Constructions in “puJo “@¡pZ$

There seem to be no need of instructions since all have been given in Lesson
42. i must ask you to have a look at some of our shlokas from the Shiva, Devi
and the Guru Poojans where passive constructions in “puJo> “@¡pZ are quite
apparent. Just read through, i do not expect that the shlokas will be
completely clear. But i do want you to notice how the same shloka can be
used by any person or by any number of people simply because the passive
voice has been used and the "by whom" has not been specified.
For recognition ONLY.
Devi Poojan
ìp_"S" -
_"Qp{ðp\"pŠ¡- _"z_P"pS"u _"\"pêR"pZu X"`uÄ"qZ$
_"\"êO"O\"X"Y"z {Q\Y"X"p_"S"z T"ø{O"BpwåO"pX"o:
_S"pS" -
_"pR\"rS"pX"BpøO"puBpNY"u _"pR"s_"û-_"X"pªO"u$
_"\"êO"rP"êX"Y"z O"puY"z _S"pS"pP"| T"ø{O"BpwåO"pX"o:
BpSR" -
@¡T"êtZpBpà_"zY"s×O"z @¡T"p{“T"øpNpS"p{Y"@u¡$
@¡_O"tZr{O"“@z¡ BpSR"z _"\"pêŒu T"ø{O"BpwåO"pX"o:
O"pXV"t“X"o -
O"pXV"t“-X"s[×O"@¡pE"tNpê-@¡T"êtZp{Q-_"X"[S\"O"X"o$
{G"ˆp-G"pL÷puEF>uQ@¡Zz {e"T"sZu T"ø{O"BpwåO"pX"o:
T"øpP"êS"pT"t\"ê@¡ b"X"pT"S" -
ìc"pS"pQo{\"_X"wO"uZoW"øpêSOY"p Y"SSY"tS"X"{R"@z¡ @w¡O"X"o$
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O"O_"\"| b"XY"O"pz Qu{\" T"ø_"rQ T"ZX"uÄ"qZ:

Shiva Poojan:
S"v\"uü-
S"v\"uüz ^"L~>_"puT"uO"z {\"^"pðpS" C"wO"p[S\"O"X"o$
X"R"sb"rZpT"tT"Y"s×O"z BpwåO"pz _"puX"ðpuA"Z :
O"pXV"t“ -
S"pBp\"„rQ“v# T"tBpv# S"pS"pE"tNpvêÆ" _"zY"sO"X"o$
S"pBpuSç`pZ O"pXV"t“z X"sA"pX"puQz E" BpwåO"pX"o:
Q{b"Npp -
R"S"Qp{R"T" Qu\"uðp Q{b"Nppç\Y"X"sf"X"X"o$
Y"P"pðp[×O" X"Y"p Qf"z BpwåO"pz \"w^"W"R\"G":
T"øpP"êS"pT"t\"ê@¡ b"X"pT"S"X"o -
Y"Qb"Zz T"Qz W"øÍ>z X"pe"p`rS"z E" Y"¬\"uO"o$
O"O_"\"| b"XY"O"pz Qu\" T"ø_"rQ T"ZX"uÄ"Z:
Guru Poojan:
_S"pS" -
_"\"êðpp®X"Y"z O"puY"z _"Qp{S"X"sê×O"@¡ÚX"^"$
d«pS"üp# _"X"pS"rO"z _S"pS"pP"| T"ø{O"BpwåO"pX"o:
\"® -
X"pY"p{E"e"T"J>pEF>SS"{S"G"BpsåpuàO"uG"_"u$
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X"X"d«pW"[×O"\"p_"Y"sBX"z Qu{ðp@¡ BpwåO"pX"o:

E"SQS"- ìb"O"-
X"`p\"p×Y"puOP"{\"c"pS"z-BpSR"pM÷z O"pT"X"puE"S"X"o$
{\"“uT"S"z BpsàduÎ> E"SQS"z T"ø{O"BpwåO"pX"o:
O"pXV"t“-Q{b"Npp-
G"r\"V"øÏ"v×Y"{\"c"pS"-O"wTO"pY"BpsàX"tO"êY"u$
G"r\"S"X"s[×O"_"sA"p@¡pZz O"pXV"t“z T"ø{O"BpwåO"pX"o:
Passive sentences can thus be created in every tense and mood. We could
have devoted the next three weeks to the past tense, the future and the
vidhilin...but it will only amount to an intellectual exercise of sorts. The
passive structure in the past tense and the vidhilin can be done in a much
simpler manner... and that which is constantly in use in conversational
Sanskrit. This is done by the use of Participles.
But before we get into that, we need to learn the noun declensions of X"àO"o
and W"Bp\"O"o which will help us to handle the "Participle Lesson."

So next week... X"àO"o and W"Bp\"O"o $

*********

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Lesson 43 A. Exercises with . Passive Constructions in “puJo> “@¡pZ$

Translate, first into the @¡O"êqZ and then into the @¡X"ê{Np$ One has been done
for you. ( Sentences 1 -6 and 10...imagine addressing this to any one of
these: O\"X"o, W"\"pS"o, W"\"O"r )
1. See the bird. A"Bpz T"ðY"O"s$

Let the bird be seen. A"Bp# ªðY"O"pX"o$

2. Accept this gift.
3. Eat the meal.
4. Write the letter.
5. Write the two letters.
6. Write the many letters.
7. You, read the book. (use BpøSP" M)

8. All of you, read the book. (use BpøSP" M)

9. The two of you, read the book. (use BpøSP" M)

10. Cook the food.
11. You, drink the milk.
12. (He ) Drink the milk.
13. (The two of them) Drink the milk.
14. (All of them)Drink the milk.
15. (I) Beg for knowledge.
16. (The two of us )Beg for knowledge.
17. (All of us) Beg for knowledge.
18. (I ) See you.
19. (You)See me.
20. Give me the book. (use BpøSP" M) ( Note: the other vibhaktis in the
active remain the same in the passive. Only the object and the subject
jump around.)
21. (You) Give me the book.
22.(He) Give me the book.
23.(They) Give me the book.
24.(All of you) Give me the book.
25.(The two of them) Give me the book.
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26.(The two of you) Give me the book.

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Lesson 43 B. Answers to Lesson 43A.

1. See the bird.
A"Bpz T"ðY"O"s$
Let the bird be seen.
A"Bp# ªðY"O"pX"o$
2. Accept this gift.
ïO"Qo íT"`pZz Bpw`pNp/ BpwÞNppO"s$
Let this gift be accepted.
ï^"# íT"`pZ# BpwÞY"O"pX"o$
3. Eat the meal.
W"puG"S"z A"pQ / A"pQO"s$
Let the meal be eaten.
W"puG"S"z A"püO"pX"o$
4. Write the letter.
T"e"z {“A" / {“A"O"s$
Let the letter be written.
T"e"z {“AY"O"pX"o$
5. Write the two letters.
T"e"u {“A" / {“A"O"s$
Let the two letters be written.
T"e"u {“AY"uO"pX"o$
6. Write the many letters.
T"e"p{Np {“A" / {“A"O"s$
Let the many letters be written.
T"e"p{Np {“AY"SO"pX"o$
7. You, read the book.
O\"z BpøSP"z T"K>$
Let the book be read by you.
O\"Y"p BpøSP"# T"K÷O"pX"o$
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8. All of you, read the book.

Y"tY"z BpøSP"z T"K>O"$
Let the book be read by all of you.
Y"s^X"p{W"# BpøSP"# T"K÷O"pX"o$
9. The two of you, read the book.
Y"s\"pz BpøSP"z T"K>O"pX"o$
Let the book be read by two of you.
Y"s\"pWY"pz BpøSP"# T"K÷O"pX"o$
10. Cook the food.
W"puG"S"z T"E" / T"E"O"s$
Let the food be cooked.
W"puG"S"z T"EY"O"pX"o$
11. You, drink the milk.
O\"z QlBR"z {T"V"$
Let the milk be drunk by you.
O\"Y"p QlBR"z T"rY"O"pX"o$
12. (He ) Drink the milk.
_"# QlBR"z {T"V"O"s$
Let the milk be drunk by him.
O"uS" QlBR"z T"rY"O"pX"o$
13. (The two of them) Drink the milk.
O"pv QlBR"z {T"V"O"pX"o$
Let the milk be drunk by the two of them.
O"pWY"pz QlBR"z T"rY"O"pX"o$
14. (All of them) Drink the milk.
O"u QlBR"z {T"V"SO"s$
Let the milk be drunk by all of them.
O"v# QlBR"z T"rY"O"pX"o$
15. (I) Beg for knowledge.

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ì`z {\"üpz Y"pE"v$

Let knowledge be begged for by me.
X"Y"p {\"üp Y"pEY"O"pX"o$
16. (The two of us ) Beg for knowledge.
ìp\"pz {\"üpz Y"pE"p\"`v$
Let knowledge be begged for by the two of us.
ìp\"pWY"pz {\"üp Y"pEY"O"pX"o$
17. (All of us ) Beg for knowledge.
\"Y"z {\"üpz Y"pE"pX"`v$
Let knowledge be begged for by all of us.
ì_X"p{W"# {\"üp Y"pEY"O"pX"o$
18. (I ) See you.
ì`z O\"pz T"ðY"p{S"$
Let you be seen by me.
X"Y"p O\"z ªðY"_\"$
19. (You) See me.
O\"z X"pz T"ðY"{_"$
Let me be seen by you.
O\"Y"p ì`z ªðY"v$
20. Give me the book.
X"åz BpøSP"z QQpO"s$
Let me be given the book.
X"åz BpøSP"# QrY"O"pX"o$
21. (You) Give me the book.
O\"z X"åz BpøSP"z Qu{`$
Let me be given the book by you.
O\"Y"p X"åz BpøSP"# QrY"O"pX"o$
22.(He) Give me the book.
_"# X"åz BpøSP"z QQpO"s$
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Let me be given the book by him.

O"uS" X"åz BpøSP"# QrY"O"pX"o$
23.(They) Give me the book.
O"u X"åz BpøSP"z QQO"s$
Let me be given the book by them.
O"v# X"åz BpøSP"# QrY"O"pX"o$
24.(All of you) Give me the book.
Y"tY"z X"åz BpøSP"z Qf"$
Let me be given the book by all of you.
Y"s^X"p{W"# X"åz BpøSP"# QrY"O"pX"o$
25.(The two of them) Give me the book.
O"pv X"åz BpøSP"z Qf"pX"o$
Let me be given the book by the two of them.
O"pWY"pz X"åz BpøSP"# QrY"O"pX"o$
26.(The two of you) Give me the book.
Y"s\"pz X"åz BpøSP"z Qf"X"o$
Let me be given the book by the two of you.
Y"s\"pWY"pz X"åz BpøSP"# QrY"O"pX"o$

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Summing up Month 9.

By the end of Month 9, you would know:

1. The future tense conjugations in both P.P. and A.P.
2. The study and the construction of sentences in the Passive voice.
3. Passive voice sentence constructions in both the Present tense and
the Imperative mood..

Much as our list seems rather tiny, we have studied a very important area in
Sanskrit Grammar. As you move over the next few weeks, you will see what i
mean. Please do get in touch with us if ever you feel the need to clarify a
learning point.

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Lesson 44. Takaarant words.

Here is a list of O"@¡pZpSO" words. To help you decline them, Supplement 36 is

up on the site too.
Masculine and feminine words that are declined in the same manner:
X"àO"o wind M, W"tW"wO"o king/ mountain M, {QS"@w¡O"o day M , W"Bp\"O"o The Lord M,
`S"sX"O"o Hanumaan M, W"\"O"o Thou M, _"qZO"o river F, Y"pu{^"O"o a young woman F,
{\"üsO"o lightening F.
Neuter words are declined like jgt! world N......ivyt! sky N ,b&ht! big,

There are a few adjectives like

X"`O"o big/great, BpsNp\"O"ofull of good qualities, R"S"\"O"o rich,V"s{«X"O"o intelligent,
R"rX"O"o intelligent, drX"O"o rich/one with prosperity, auspiciousness etc,
ìpY"s^X"O"o long lived one, and other adjectives like @¡”Y"O"o how much, òY"O"o
this much,Y"p\"O"o as much, O"p\"O"o that much.... are declined likeW"Bp\"O"o if

Masculine , likeG"BpO"o if N and like S"Qr if Feminine. The feminine forms would

be X"`O"r, BpsNp\"O"r, R"S"\"O"r,V"s{«X"O"r, R"rX"O"r, drX"O"r,ìpY"s^X"O"r,

@¡”Y"O"r, òY"O"r, Y"p\"O"r, O"p\"O"r$

The three forms W"Bp\"O"o , G"BpO"o and S"Qr are extremely important. You
need to memorize them. Please do make an attempt to do so.

Two words that you will constantly in your conversation are W"\"pS"o and W"\"O"r,
They mean "you" but are the you forms of respect as in the Hindi "ìpT" " or

the English " Thou." Though they mean "you" they are not put into the X"RY"X"

T"sà^"$ Instead they take the T"øP"X" T"sà^" and you will be making sentences
like.... W"\"pS"o BpEF>{O"$ W"\"O"r BpEF>{O"$ W"\"pS"o X"puQ@z¡ A"pQO"s$ W"\"O"r G"“z

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{T"V"O"s$ W"\"pS"o ìBpEF>O"o$ W"\"O"r {T"V"uO"o$W"\"pS"o T"{K>^Y"{O"$ W"\"O"r @¡pY"|

@¡qZ^Y"{O"$
i hope that i have been able to put that idea across clearly. Over to the
exercises.

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Lesson 44 A. Exercises with Takaarant words.

Translate using W"\"O"o $

1. Are you a doctor?
2. What is your name?
3. All of you, please sit down.
4. This book is being read by you.
5. She will not be angry with you.
6. Does the teacher have faith in you?
7. I think that he is afraid of you.
8. Who is Shekhar amongst you?
9. He will tell you tomorrow.
10. She sees you.
Translate:
1. The rich man is going to the market with the intelligent man.
2. Ramesh is going to school with the Ones who have good qualities.
3. The water of the river is clean.
4. The world is beautiful.
5. The big building's name is "Laxmi Narayan Sadan."
6. The great river flows fast.
7. The clever people's meeting is here in this auditorium.
8. The big book is on the table. ( Use both BpøSP" M and T"s_O"@¡ N)
9. I will tell you a great story.
10. The Himalayas are the greatest among the mountains in the world.

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Lesson 44 B Answers to Lesson 44 A.

Translate using W"\"O"o$

1. Are you a doctor?
W"\"pS"o \"vü# {@¡X"o?
2. What is your name?
W"\"O"# S"pX" {@¡X"o?
3. All of you, please sit down.
W"\"SO"# @w¡T"Y"p íT"{\"ðpSO"s$
4. This book is being read by you.
ïO"z T"s_O"@z¡ W"\"O"p T"K÷O"u$
5. She will not be angry with you.
_"p W"\"O"u S" @s¡TY"{O"$
6. Does the teacher have faith in you?
ìRY"pT"@¡_Y" {\"Ä"p_"# W"\"{O" ì[_O" {@¡X"o?
7. I think that he is afraid of you.
ì`z {E"SO"Y"p{X" Y"O"o _"# W"\"O"# W"Y"X"o ìS"sW"\"{O"$
8. Who is Shekhar amongst you?
W"\"O_"s @¡# ðpuA"Z#?
9. He will tell you tomorrow.
_"# W"\"O"u Ä"# @¡{P"^Y"{O"$
10. She sees you.
_"p W"\"SO"z T"ðY"{O"$
Translate:
1. The rich man is going to the market with the intelligent man.
R"S"\"pS"o V"s{«X"O"p _"` ìpT"Npz BpEF>{O"$
2. Ramesh is going to school with the Ones who have good qualities.
ZX"uðp# BpsNp\"{¬# _"` T"pK>ðpp“pz BpEF>{O"$
3. The water of the river is clean.

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_"qZO"# G"“z _\"EF>X"o ì[_O"$

4. The world is beautiful.
G"BpO"o _"sSQZX"o ì[_O"$
5. The big building's name is "Laxmi Narayan Sadan."
X"`O"# W"\"S"_Y" S"pX" “bX"r-S"pZpY"Np-_"QS"X"o$
6. The great river flows fast.
X"`O"r _"qZO"o ðprC"øz \"`{O"$
7. The clever people's meeting is here in this auditorium.
V"s{«X"O"pz _"XX"u“S"X"o ìe" ïO"[_X"S"o _"W"pBpw`u ì[_O"$
8. The big book is on the table. ( Using both BpøSP" M and T"s_O"@¡X"o N)
X"`O"o T"s_O"@¡X"o íOT"r{K>@¡pY"p# íT"qZ / íOT"r{K>@¡pY"pX"o íT"qZ ì[_O"$
X"`pS"o BpøSP"# íOT"r{K>@¡pY"p# íT"qZ / íOT"r{K>@¡pY"pX"o íT"qZ ì[_O"$
9. I will tell you a great story.
ì`z W"\"O"u X"`O"rë @¡P"pz @¡P"{Y"^Y"p{X"$
10. The Himalayas are the greatest among the mountains in the world.
G"Bp{O" W"tW"wO_"s {`X"p“Y"p# X"`pSO"#$

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Lesson 45. The Study of Active Past Participles.

Over the last few months, our study of nouns and verbs has brought out a
very important point: A root word can only be used in a sentence IF a suffix
has been added. A suffix = T"øOY"Y"#$
The T"øOY"Y" is one which if added to a R"pO"s changes the R"pO"s into a noun, an
adjective or an indeclinable.
One of the T"øOY"Y" s is called the @w¡QSO" T"øOY"Y"$
You are already familiar with 2 of the 5 @w¡QSO" T"øOY"Y" , though they have so

far not been introduced as so. The O\"pSO"/ÚY"V"SO" and O"sX"SO" avyayas are

@w¡QSO" s.
Let's appointT"Ko> as our guinea pig. Through the use of this dhaatu, let's try
and understand how the participle works. We can then apply it to all the
other dhaatus.
T"Ko> has 5. @w¡QSO" forms.
1. The O\"pSO"/ÚY"V"SO" .. T"{K>O\"p, _"zT"K÷$ Gerund

2. The O"sX"SO".. T"{K>O"sX"o Infinitive

3. The Past Participle, both Active and Passive.
4. The Potential Participle.
5. The Present Participle both Active and Passive.
Don't let these terms scare you. We'll concentrate on each one in turn and
get the boogeyman out of them.
You know Points 1 and 2. You also know the active and the passive sentence
constructions ....now let's see how the use of Point 3, helps us simplify
sentence structures in the Past tense. First a quick recall of what we already
know:
T"Ko> $ To read/study
_"# ìT"K>O"o$ He read. (Past tense, active)
_"# T"pK>X"o ìT"K>O"o$ He read a lesson. (Past tense, active)
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O"uS" T"pK># ìT"K÷O" $ A lesson was read by him. (Past tense, passive)...please
make sure you have understood the formation of passive sentences before
you continue any further.
In the above three sentences, the dhaatu T"Ko> is in the form of a verb. When
used as a participle, it becomes an adjective and follows the noun in three
areas... gender {“Œ, number \"E"S" , and declension {\"W"[×O"$
T"Ko> as a participle, takes the root past participle form: T"{K>O"$ Supplement
37. gives you the root past participle forms of the dhaatu to help you
further form the Active Past Participle AND the Passive Past Participle. You
have already seen how the Gerund and the Infinitive of that root form is
formed.... T"{K>O\"p,T"{K>O"sX"o$ These forms are avyayas. Let's study the past
participle in sections:
The Active Past Participle:
The same root form T"{K>O" , is used as the The Active Past Participle AFTER
the T"øOY"Y" "\"O"o " or "\"O"r" is further added to it. The root form for T"Ko> as

the active past participle becomes T"{K>O"\"O"o$ NOW, it is an adjective. It is

declined in the three genders as a Takaarant word.

M= T"{K>O"\"O"o declined like W"Bp\"O"o$

F= T"{K>O"\"O"r declined like S"Qr$

N= T"{K>O"\"O"o declined like G"BpO"o$

So, instead of saying _"# ìT"K>O"o , O\"X"o ìT"K>#, ì`X"o ìT"K>X"o i simply say
_"# T"{K>O"\"pS"o, O\"z T"{K>O"\"pS"o, ì`z T"{K>O"\"pS"o if all of us are men. Since
_"#, O\"z and ì`z are all T"øP"X"-{\"W"[×O" , i have to use the same for the
T"{K>O"\"O"o which is now an adjective.

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If we are dealing with women, it becomes: _"p T"{K>O"\"O"r, O\"z T"{K>O"\"O"r,

ì`z T"{K>O"\"O"r$
If there are two men involved, the sentences would become: O"pv/V"p“@¡pv
T"{K>O"\"SO"pv$ Y"s\"pz T"{K>O"\"SO"pv$ ìp\"pz T"{K>O"\"SO"pv$
If there are two women involved, the sentences would become: O"u/V"p{“@u¡
T"{K>O"\"OY"pv$ Y"s\"pz T"{K>O"\"OY"pv$ ìp\"pz T"{K>O"\"OY"pv$
Many men: O"u/V"p“@¡p# T"{K>O"\"SO"#$ Y"tY"z T"{K>O"\"SO"#$ \"Y"z T"{K>O"\"SO"#$

Many women: V"p{“@¡p# T"{K>O"\"OY"#$ Y"tY"z T"{K>O"\"OY"#$ \"Y"z T"{K>O"\"OY"#$

Supplement 37. gives you the participle root forms of the dhaatu to help you
form the Active Past Participle.
Let's work on only the T"øP"X"p {\"W"[×O" forms this week to help build our
foundation. A few examples are given below:
1. The boy read a book. V"p“@¡# T"s_O"@z¡ T"{K>O"\"pS"o$
2. The girl read a book. V"p{“@¡p T"s_O"@z¡ T"{K>O"\"O"r$

3. The teacher (M) taught a lesson. ìRY"pT"@¡# T"pK>z T"p{K>O"\"pS"o$

4. The teacher (F) taught a poem. ìRY"p{T"@¡p @¡{\"O"pz T"p{K>O"\"O"r$

5. The two men saw a bird. X"S"s^Y"pv A"Bpz ªÍ>\"SO"pv$

6. The two women saw a bird. X"{`“u A"Bpz ªÍ>\"OY"pv$

7. The many boys played with a ball. V"p“@¡p# @¡SQl@u¡S" +¡r{L>O"\"SO"#$

8. The many girls prayed to the Lord. V"p{“@¡p# Qu\"z S"O"\"OY"#$

And with that you can, with the help of Supplement 37, try out the
exercises in Lesson 45 A.

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Lesson 45 A. Exercises with the Active Past Participle.

Nouns/Pronouns Verbs Avyayas Adjectives.

“pu@¡Y"pS"_P"pS"@¡ bus-stop. N
T"øX"pNpT"e" certificate N
òSçE"pT" rainbow N
\"×O"w speaker M
{\"c"pS" Science N
Translate:
1. The priest worshipped the Lord.
2. The boy went.
3. The men stood near the bus-stop.
4. The women wore sarees.
5. The volunteers did the work.
6. The two girls wrote the lessons in their books.
7. The student obtained the certificate from the president of the work-
place.
8. When the mother called, the boys got up and sat on the bed.
9. The mother told the daughter a story.
10. The father cleaned the floor with a clean cloth.
11. The two boys ate the fruits.
12. The two girls ate the bananas.
13. The cloud thundered in anger during the rainy season.
14. Saarika sang a song for the people.
15. The man sat under a tree and thought.
16. The girl gave a book to the teacher.
17. The people saw the rainbow in the sky.
18. The Rishi meditated on the Lord in the morning.
19. The cook cooked the meal quickly.
20. The students studied before the exam.
21. The speaker spoke about Science.
22. The father placed the books on the table.

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23. The people laughed when they heard the speaker's speech.
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Lesson 45 B. Answers to Lesson 45 A.

1. The priest worshipped the Lord.

T"sZpu{`O"# Qu\"X"o ì{E"êO"\"pS"o$
2. The boy went.
V"p“@¡# BpO"\"pS"o$
3. The men stood near the bus-stop.
S"Zp# “pu@¡Y"pS"_P"pS"@¡_Y" _"X"rT"z [_P"O"\"SO"#$
4. The women wore sarees.
X"{`“p# ðpp{J>@¡p# R"wO"\"OY"#$
5. The volunteers did the work.
_\"Y"z_"u\"@¡p# @¡pY"| @w¡O"\"SO"#$
_\"Y"z_"u{\"@¡p# @¡pY"| @w¡O"\"OY"#$
6. The two girls wrote the lessons in their books.
V"p{“@u¡ O"Y"pu# T"s_O"@¡Y"pu# T"pK>pS"o {“{A"O"\"OY"pv$
7. The student obtained the certificate from the president of the work-
place.
F>pe"# @¡pY"pê“Y"_Y" ìRY"b"pO"o T"øX"pNpT"e"X"o ìpTO"\"pS"o/T"øpTO"\"pS"o$
8. When the mother called, the boys got up and sat on the bed.
Y"Qp X"pO"p ìp`mO"\"O"r,O"Qp V"p“@¡p# í[OP"O"\"SO"# X"IE"u íT"{\"Í>\"SO"# E"$
9. The mother told the daughter a story.
X"pO"p T"seY"v @¡P"pz @¡{P"O"\"O"r$
10. The father cleaned the floor with a clean cloth.
{T"O"p O"“z _\"EF>uS" \"_e"uNp b"p{“O"\"pS"o$
11. The two boys ate the fruits.
V"p“@¡pv U¡“p{S" A"p{QO"\"SO"pv$
12. The two girls ate the bananas.
V"p{“@u¡ @¡Q“rU¡“p{S" A"p{QO"\"OY"pv$
13. The cloud thundered in anger during the rainy season.

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X"uC"# \"^"pê@¡p“u @¡puT"uS" Bp{G"êO"\"pS"o$

14. Saarika sang a song for the people.
_"pqZ@¡p G"S"uWY"# BprO"z BprO"\"O"r$
15. The man sat under a tree and thought.
T"sà^"# \"wb"_Y" ìR"# íT"{\"Í>\"pS"o {E"[SO"O"\"pS"o E"$
16. The girl gave a book to the teacher.
V"p{“@¡p ìRY"pT"@¡pY" T"s_O"@z¡ Qf"\"O"r$
17. The people saw the rainbow in the sky.
G"S"p# ìp@¡pðpu òSçE"pT"z ªÍ>\"SO"#$
18. The Rishi meditated on the Lord in the morning.
h¡{^"# T"øpO"#@¡p“u Qu\"z RY"pO"\"pS"o$
19. The cook cooked the meal quickly.
_"tQ# W"puG"S"z ðprC"øz T"×O"\"pS"o$
20. The students studied before the exam.
F>pe"p# T"Zrb"pY"p# T"øp@o¡ T"{K>O"\"SO"#$
F>pe"p# T"Zrb"pY"p# T"øp@o¡ T"{K>O"\"OY"#$
21. The speaker spoke about Science.
\"×O"p {\"c"pS"{\"^"Y"u í×O"\"pS"o$
22. The father placed the books on the table.
{T"O"p íOT"r{K>@¡pY"p# íT"qZ T"s_O"@¡p{S" _P"p{T"O"\"pS"o$
23. The people laughed when they heard the speaker's speech.
Y"Qp G"S"p# \"×O"s# W"p^"Npz dsO"\"SO"# O"Qp O"u `{_"O"\"SO"#$

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Lesson 46. The Active Past Participle. Part 2.

Read Only Series.

We have worked with the T"øP"X"p {\"W"[×O" of the Active Past Participle.
Let's see how else it is used in the other vibhaktis.
Naturally the Past talks about an action that has already been done and is
complete: I saw the boy who went.
How would i translate this? Since the boy is the object here, i use the
{ŸO"rY"p {\"W"[×O". Naturally i must use the object form of the word BpO"\"O"o
which is BpO"\"SO"z, so that i may ensure that the adjective matches the noun.

ì`X"o ìT"ðY"z BpO"\"SO"z V"p“@¡X"o$

ì`z ªÍ>\"pS"o BpO"\"SO"z V"p“@¡X"o$
ì`z ª^J>\"O"r BpO"\"SO"z V"p“@¡X"o$
How does one translate sentences like: I saw the boy who had been going? I
saw the boy who was going? I saw the boy who had gone?

First of all let's recall the English terms of Grammar.

1. Gone= simple past tense.
2. Has gone / Had gone = perfect past tense.
3. Was going = past continuous tense.
4. had been going = past perfect continuous tense.

Now, to get back to the topic on hand, Classical Sanskrit does not have
separate verbs for the above four kinds of verbs. Continuous and perfect
actions are represented by the simple tense itself.
For example, all the above past actions are translated in exactly the same
way:
ì`X"o ìT"ðY"z BpO"\"SO"z V"p“@¡X"o$
ì`z ªÍ>\"pS"o BpO"\"SO"z V"p“@¡X"o$
ì`z ª^J>\"O"r BpO"\"SO"z V"p“@¡X"o$
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If you remember our very first few lessons: ì`z BpEF>p{X" is translated
both as " I am going" and " I go."
_"# íT"{\"Í>\"O"p V"p“@u¡S" _"` T"{K>O"\"pS"o$ He studied with the boy who was
sitting / He studied with the boy who had been sitting / He studied with the
boy who sat./ He studied with the boy who had sat.
í×O"\"OY"p# “u{A"@¡pY"p# S"pX" ðY"pX"“p$ Shyamala is the name of the writer
who was talking/ talked /who had been talking/ had talked.

Now let's have a look at something else:

I am talking to the girl who has spoken.

The 'has spoken" gives you the impression that the action has already been
completed EVEN though the word " has" is in the sentence. Therefore it is
translated as: ì`X"o í×O"\"O"rë V"p{“@¡pz \"Qp{X"$
_"# +¡rL>SO"z V"p“@z¡ O"p{L>O"\"pS"o$ He hit the boy who played.
_"p `{_"O"\"OY"p# V"p{“@¡pY"p# X"sA"z ªÍ>\"O"r$ She saw the face of the girl who
laughed.

You can well imagine the forms the participle will take in the various
vibhaktis, numbers and genders.

Having understood that, let's take a look at how Sanskrit, influenced by

other languages, has developed over time to accommodate the perfect tense.
This is done with the help of the ì_"o R"pO"s ( We can deal with the
continuous action only after we have done the Present Participles.)

So effectively we NOW have:

1. He saw a bird: _"# A"Bpz ªÍ>\"pS"o$
2. He had seen a bird: _"# A"Bpz ªÍ>\"pS"o ìp_"rO"o$

3. He has seen a bird: _"# A"Bpz ªÍ>\"pS"o ì[_O"$

4. She ate a fruit: _"p U¡“z A"p{QO"\"O"r$

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5. She has eaten a fruit: _"p U¡“z A"p{QO"\"O"r ì[_O"$

6. She had eaten a fruit: _"p U¡“z A"p{QO"\"O"r ìp_"rO"o$

7. I read a book: ì`z BpøSP"z T"{K>O"\"O"r / T"{K>O"\"pS"o$

8. I had read a book: ì`z BpøSP"z T"{K>O"\"O"r / T"{K>O"\"pS"o ìp_"X"o$

9. I have read a book: ì`z BpøSP"z T"{K>O"\"O"r / T"{K>O"\"pS"o ì[_X"$

Naturally, these stunts are possible by combining a verb with the participle.
It would sound preposterous if i tried a ì`z BpøSP"z ìT"K>X"o ì[_X"$ or a ì`z
BpøSP"z T"K>p{X" ìp_"X"o$
There is no need for exercises with this lesson. When we are through with
our study of participles, we can go over all of it at one go and translate an
entire story to see how they are all used. Please do go over the last three
lessons again though. Then do write to me if you find that the topic needs
re-teaching.
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Lesson 47. The study of Passive Past Participles.

Trust that you are now comfortable with the Active Past Participles. Shall
we do a quick recall?
ì`z V"p“@z¡ ªÍ>\"O"r$ I saw the boy.
(Please note that in this lesson, i plan to handle just the participles NOT the
verb forms...)
Now let's first see how the passive structure reads:
The boy was seen by me.
Here the \"O"o T"øOY"Y" CANNOT be used . Its presence suggests the past
tense BUT in ACTIVE sentence constructions.
If you recall, we added the \"O"o T"øOY"Y" to the root past participle form...a
list of which is up in Supplement 37....to form the Active Past Participle. We
use the same root form but NOW add a visarga OR an ìp X"pe"p OR a X"o , to
denote M, F and N respectively.
The masculine forms will be declined in all the vibhaktis, and numbers as ZpX"
The feminine forms will be declined in all the vibhaktis, and numbers asX"p“p

The neuter forms will be declined in all the vibhaktis, and numbers as \"S"$
To make it clearer....
BpO" becomes BpO"#, BpO"p, BpO"X"o$
ªÍ> becomes ªÍ># , ªÍ>p , ªÍ>X"o$
THESE, then become the passive past participle forms.
So i would translate "The boy was seen by me" as
V"p“@¡# X"Y"p ªÍ#$
Let's analyze this sentence a bit.
Recall: In a passive sentence, the object now falls into the T"øP"X"p {\"W"[×O"$
The subject falls into the O"wO"rY"p {\"W"[×O"$The verb NOW follows the
"object turned subject." Here, the participle "see" now has to follow the
"object turned subject." ( The participle acts as a verb, does it not? So it
MUST follow the same rules the verb does.)
Our Active sentence would have given you a clue to what gender "I" am.

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ªÍ>\"O"r is feminine. Now in our Passive construction, since the participle

HAS to follow the new subject, it becomes masculine and the sentence
reads: V"p“@¡p# X"Y"p ªÍ>#$ Please recall that our participles are like
adjectives and can be M, F or N.
Let's have a look at a few more sentences:
I wrote an article.ì`z “uA"z {“{A"O"\"O"r/{“{A"O"\"pS"o$
An article was written by me. X"Y"p “uA"# {“{A"O"#$

He wrote a story. _"# @¡P"pz {“{A"O"\"pS"o$

A story was written by him. O"uS" @¡P"p {“{A"O"p$

She wrote a poem. _"p @¡p\Y"z {“{A"O"\"O"r$

A poem was written by her. O"Y"p @¡p\Y"z {“{A"O"X"o$

What is the advantage in using the past passive participle?
Well, since the participle follows the subject, it doesn't matter who the
"actual" doer is..... that doer ALWAYS falls into the trutiya vibhakti and has
nothing to do with the participle or the verb. Let's look at another example,
this time using the verb form along with the participle to see how much
easier the participle usage is.
She ate a fruit. _"p U¡“X"o ìA"pQO"o$
A fruit was eaten by her. O"Y"p U¡“X"o ìA"püO"$ Here we need to remember

the A.P. forms of the past tense . Why not a very simple: O"Y"p U¡“z

A"p{QO"X"o?
1. He worshipped the Lord. _"# Qu\"X"o ì{E"êO"\"pS"o$

The Lord was worshipped by him. O"uS" Qu\"# ì{E"êO"#$

2. She worshipped the Lord. _"p Qu\"X"o ì{E"êO"\"O"r$

The Lord was worshipped by her. O"Y"p Qu\"# ì{E"êO"#$

3. He worshipped the Devi. _"# Qu\"rX"o ì{E"êO"\"pS"o$

The Devi was worshipped by him. O"uS" Qu\"r ì{E"êO"p$

4. She worshipped the Devi. _"p Qu\"rX"o ì{E"êO"\"O"r$

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The Devi was worshipped by her. O"Y"p Qu\"r ì{E"êO"p$

What happens to a sentence like : "The mother gave a book to the girl?"
Here is how you would make both Active and Passive sentences:
ìXV"p V"p{“@¡pY"v BpøSP"z Qf"\"O"r$
ìXV"Y"p V"p{“@¡pY"v BpøSP"# Qf"#$ ONLY the PRINCIPAL object and subject
jump vibhaktis.....the participle naturally follows the "object turned subject"
AND the rest of the words in the sentence remain as they are.
From the dwitiya onwards, these past participles take on the form of simple
adjectives in active voice sentences. Here are a few examples...... see how i
have used the various tenses....
1. It is written here.
ìe" {“{A"O"X"o ì[_O"$
2. I will place the cleaned vessels on the table.
ì`z T"øb"p{“O"p{S" T"pe"p{Np íOT"r{K>@¡pY"pz _P"pT"{Y"^Y"p{X"$
3. The bloomed lotus was white.
{\"@¡{_"O"z @¡X"“z Ä"uO"X"o ìp_"rO"o$
4. He gave the grain to the irritated brahmin.
_"# @s¡{T"O"pY" V"øpÏ"NppY" R"pSY"z Qf"\"pS"o/ìY"EF>O"o$
The exercises will deal with converting the active into the passive. Lesson 47
C should help you see how the past participles in the rest of the vibhaktis
are used.
Honestly, with what we have done this month, it's been a giant leap forward
in our understanding of Sanskrit. Next month will be just as enlightening.

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Lesson 47 A. Exercises with the Past Passive Participle.

Translate the sentences first( use the Active Past Participle....for further
practice, you may try this exercise using the verb forms as well) and THEN
convert them into the passive voice using the Past Passive Participle.
1. I remember the story.
2. Sheela sang a song.
3. Kishore saw the tree.
4. I received the news.
5. The students (M) understood the lessons.
6. The boys saw the movie.
7. The women cooked the meal.
8. The men washed the dishes.
9. The people watched television.
10. The girls asked the teacher questions.
11. The wealthy man gave the beggar a bag.
The next few sentences, since we have no specific subject in the Active
sentences are best translated ONLY in the passive...you'll be surprised at
how simple these translations really are.
12. Understood? (my most favourite one-worder....my students hear it all
the time.)
13. Read the lesson?
14. Has the newspaper arrived?
15. Eaten your meal?
16. Seen this movie?
17. Has the bus gone?
18. Is the speech over?
19. Is the pooja over?
20.Is the lesson over?
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Lesson 47 B. Answers to Lesson 47 A.

1. I remember the story.

ì`z @¡P"pz _X"wO"\"pS"o / _X"wO"\"O"r$
The story was remembered by me.
X"Y"p @¡P"p _X"wO"p$
2. Sheela sang a song.
ðpr“p BprO"z BprO"\"O"r$
A song was sung by Sheela.
ðpr“p BprO"z BprO"X"o$
3. Kishore saw the tree.
{@¡ðppuZ# \"wb"z ªÍ>\"pS"o$
The tree was seen by Kishore.
{@¡ðppuZuNp \"wb"# ªÍ>#$
4. I received the news.
ì`z \"pO"p| T"øpTO"\"O"r / T"øpTO"\"pS"o$
The news was received by me.
X"Y"p \"pO"pê T"øpTO"p$
5. The students (M) understood the lessons.
F>pe"p# T"pK>pS"o ì\"BpO"\"SO"#$
The lessons was understood by the students.
F>pe"v# T"pK>p# ì\"BpO"p#$ ( the participle follows the "object turned
subject" in number, gender and vibhakti.)

6. The boys saw the movie.

V"p“@¡p# {E"e"T"J>z ªÍ>\"SO"#$
The movie was seen by the boys.

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V"p“@v¡# {E"e"T"J>z ªÍX"o$

7. The women cooked the meal.
X"{`“p# W"puG"S"z T"×O"\"OY"#$
The meal was cooked by the women.
X"{`“p{W"# W"puG"S"z T"×O"X"o$
8. The men washed the dishes.
T"sà^"p# T"pe"p{Np T"øb"p{“O"\"SO"#$
The dishes were washed by the men.
T"sà^"v# T"pe"p{Np T"øb"p{“O"p{S"$
9. The people watched television.
G"S"p# QmZQðpêS"z ªÍ>\"SO"#$
Television was watched by the people.
G"S"v# QmZQðpêS"z ªÍ>X"o$
10. The girls asked the teacher questions.
V"p{“@¡p# ìRY"pT"@z¡ T"øðS"pS"o T"wÍ>\"OY"#$
Questions were asked by the girls to the teacher.
V"p{“@¡p{W"# ìRY"pT"@z¡ T"øðS"p# T"wÍ>p#$ ( the "principal" object becomes
the subject... the other objects in the sentence do not change.)

11. The wealthy man gave the beggar a bag.

R"{S"@¡# Y"pE"@¡pY" _Y"tO"z Qf"\"pS"o$
The beggar was given a bag by the wealthy man.
R"{S"@u¡S" Y"pE"@¡pY" _Y"tO"# Qf"#$
12. Understood?
c"pO"X"o?
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13. Read the lesson?

T"pK># T"{K>O"#?
14. Has the newspaper arrived?
\"wf"T"e"X"o ìpBpO"X"o?
15. Eaten your meal?
W"puG"S"z A"p{QO"X"o?
16. Seen this movie?
ïO"O"o {E"e"T"J>z ªÍ>X"o?
17. Has the bus gone?
“pu@¡Y"pS"z BpO"X"o?
18. Is the speech over?
W"p^"Npz _"X"pTO"X"o?
19. Is the pooja over?
T"tG"p _"X"pTO"p?
20.Is the lesson over?
T"pK># _"X"pTO"#?

***********

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Summing Up Month 10.

By the end of Month 10, you would have achieved the following:
1. Learnt the O"@¡pZpSO" words….. you will be able to speak to and refer to
people with the respectful W"\"pS"o and W"\"O"r$
2. Learnt how to use the Active Past Participle. You would have
recognized the simplicity of using these words instead of the Actual
Past tense verb forms.
3. Learnt the use of the Past Passive Participle. Again, you will recognize
how simple to use they are.
Next month will be our first few lessons in Sandhi. Trust you will enjoy
those.

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Lesson 48. Introduction to Sandhi.

Ever tried to say T"ø{O" and ï@¡ together as FAST as your tongue will allow ?
No? Well, try it. What did you get? T"øOY"u@¡!!! My dears, what you have just

done is a _"[SR"$
Classical Sanskrit came up with Sandhi and Samaas as a natural development
of the spoken language.
Sandhi brings words together in the manner described above.
Here is how Samaas emerged.......What with every word having to be
vibhaktiofied before being used, people felt that if root words were put
together (without first adding the vibhakti) the whole worrisome effort of
having to remember the vibhaktis could ( almost but not quite) be dispensed
with. For example, instead of saying ZpX"_Y" W"øpO"p for Ram's brother, why
not just say ZpX"W"øpO"p ?
Also, they were sure that people were smart enough to figure out the
resultant new word. For example i could describe someone's doe eyed
beauty by simply saying X"wBp“puE"S"r instead of a long and winding
X"wBp_Y" “puE"S"u ò\" “puE"S"u Y"_Y"p# _"p$
Do you see how simple it can really be? The difficulty is in breaking the
Samaas and Sandhi to make words of sense. THAT, my dears, requires
practice and we shall begun right now.
Sandhi and Samaas are HUGE topics to be covered all in one go. So it's
easier on the brain, our one and only intellectual faculty, if we do a little bit
at a time.

Let's handle just a little Sandhi today.

Sandhi is combining words arithmetically. You take the last letter of the
first word and ADD it to the first letter of the next word to form a single
word.
Naturally, the letters may be either vowels_\"Z s or consonants \Y"ý"S" s.
If you combine two swaras, you have a _\"Z_"[SR"#$

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If you combine two vyanjanas, you have a \Y"IG"S"_"[SR"#$

And if a visarga is involved in the matchmaking, you have a {\"_"Bpê_"[SR"#$
Each sandhi is further divided into "sub" sandhis.
i wish to handle only the _\"Z_"[SR"# in the next few lessons. \Y"IG"S"_"[SR"#
can be covered later.

_\"Z_"[SR"#
Have a look at the swaras:

ì ìp ò òê í î¡ h¡ †¼ “w “% ï ïu ìpu ìpv$
Some of these are pronounced with very little effort. They take about a
second to be spoken aloud. These are called ã_\"_\"Zp# and are... ì, ò, í,
h¡, “w$
Those that need two seconds to be pronounced are called QrC"ê_\"Zp# and
are... ìp, òê, î¡, †¼, “%, ï, ïu, ìpu and ìpv$
Sometimes, it is required to pronounce swaras three times longer than the
ã_\"_\"Zp# and they are then called T“sO"_\"Zp#$
These are how they are represented: ì3 , ò3 , í3 , h¡3 , “w3 , ï3 , ïu3 ,

ìpu3 and ìpv3 ,

ìp is actually a longer pronunciation of ì , In that
You will now see how

sense they become _"\"Npê .....letters of the same kind/type.

ƒ and ƒÄ , „ and … , † and †¼ , “w and “% , each pair is a _"\"Npê$

Having understood this, we are in a position to study one form of _\"Z_"[SR"#

called the _\"NpêQrC"ê_"[SR"#$
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1. _\"NpêQrC"ê_"[SR"#
These are the rules to follow:

First word ending in Next word beginning with Results in

1. ‚/‚þ + ‚/‚þ = ‚þ
2. ƒ/ƒÄ + ƒ/ƒÄ = ƒÄ
3. „/… + „/… = …
4. †/ †¼ + †/ †¼ = †¼

Now let's work with examples ;

1. R"X"ê + ìP"ê# = R"X"pêP"ê#$

Do you remember that R"X"ê R"o + ì + Zo + X"o + ì ? Go back to
is actually a

Lesson 2 for a quick revision. The ì in R"X"ê adds to the ì in ìP"ê# to give

the ìp and arrives at the final word R"X"pêP"ê#$

\"uQ + ìSO"# = \"uQpSO"#$

E" + ì{T" = E"p{T"$
QY"p + ìpS"SQ = QY"pS"SQ$
{\"üp + ìP"rê = {\"üpP"rê$
Qu\" + ìp“Y" = Qu\"p“Y"$
2. X"s{S" + òSç# = X"sS"rSç#$
`qZ + òêðp# = `Zrðp#$
“bX"r + òêÄ"Z# = “bX"rÄ"Z#$
X"`r + òSç# = X"`rSç#$
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3. Similarly you will have Bpsà + íT"Quðp# = Bpsá¡T"Quðp#$

4. {T"O"w + h¡NpX"o = {T"O"%NpX"o$
Shall we move onto our exercises?

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 Step by Step Sanskrit Learning Programme – Month 11

Lesson 48 A. Exercises with _\"NpêQrC"ê_"[SR"#$

Do the Sandhi of the following:
1. ðpŠ¡Z + ìpdX" =
2. ˆ¼Å«µþ + ‚þ›þ›¸: =
3. ¬þ¸þ + ‚þ›þ›¸: =
4. ¹−Ÿþ + ‚þ¥þ¡þ: =
5. ¹Šþ¹£ + ƒÄªþ: =
6. dr + ƒÄªþ: =
7. œþþ¨þÄ·þú + ƒÄâþ·ø =
8. Šþø¸þ¨þ£ú + ƒ¹·þ =
9. W"pS"s + „¸¡þ: =
10. Ÿþšé + „¥¥ø‰þ: =
11. {T"O"w + †µþ: =
12. X"pO"w + †ˆÅþ£: =

Do the _"[SR"{\"EF>uQ# of the following. One has been done for you:

{BpZrÄ"Z# = {BpqZ + òêÄ"Z#

1. _"sR"rSç#
2. {_"z`p_"S"u
3. ZpG"pS"sE"Z#
4. {`X"p“Y"#
5. @¡T"rðp#

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Lesson 48 B. Answers to Lesson 48 A.

_"[SR"#
1. ðpŠ¡Z + ìpdX"# = ðpŠ¡ZpdX"#$
2. ˆ¼Å«µþ + ‚þ›þ›¸: = @w¡^NppS"SQ#$
3. ¬þ¸þ + ‚þ›þ›¸: = _"QpS"SQ#$
4. ¹−Ÿþ + ‚þ¥þ¡þ: = {`X"p“Y"#$
5. ¹Šþ¹£ + ƒÄªþ: = {BpZrðp#$
6. dr + ƒÄªþ: = drðp#$
7. œþþ¨þÄ·þú + ƒÄâþ·ø = T"p\"êO"rb"O"u$
8. Šþø¸þ¨þ£ú + ƒ¹·þ = BppuQp\"Zr{O"$
9. W"pS"s + „¸¡þ: = W"pS"tQY"# ,
10. Ÿþšé + „¥¥ø‰þ: = X"R"t„uA"#$
11. {T"O"w + †µþ: = {T"O"%Np#$
12. X"pO"w + †ˆÅþ£: = X"pO"%@¡pZ$

_"[SR"{\"EF>uQ#
1. _"sR"rSç# = _"sR"r + òSç#$

2. {_"z`p_"S"u = {_"z` + ìp_"S":

3. ZpG"pS"sE"Z# = ZpG"p + ìS"sE"Z#$

4. {`X"p“Y"# = {`X" + ìp“Y"#$

5. @¡T"rðp# = @¡{T" + òêðp#$

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Lesson 49. BpsNp_"[SR"# $

In this sub-section of _\"Z_"[SR"# , we find an addition of swaras that are not
_"\"Npê $
These are the rules to follow:

First word ending in Next word beginning with Results in

1. ‚/‚þ + ƒ/ƒÄ = ï
2. ‚/‚þ + „/… = ìpu
3. ‚/‚þ + †/ †¼ = ìZo
4. ‚/‚þ + “w = ì“o
Here are examples for each of them:

1. Qu\" + òSç# = Qu\"uSç# $

2. _"tY"ê + íQY"# = _"tY"puêQY"# $
3. _"Ê" + h¡{^"# = _"Ê"{^"ê# $
4. O"\" + “w@¡pZ# = O"\"Ú@¡pZ# $
Shall we try our hand at BpsNp_"[SR"# in Lesson 49 A?

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Lesson 49 A. Exercises with BpsNp_"[SR"# $

Do the Sandhi for the following:
1. Ÿþ−þ + ƒÄªþ: =
2. £Ÿþþ + ƒÄªþ: =
3. ›þ + ƒ¹·þ =
4. Ÿþ−þ + ƒÄæþ£: =
5. ¡þŸé›þþ + „¸ˆÅŸþà =
6. BpEF> + „œþ¹£ =
7. ¹−·þ + „œþ¸½ªþ: =
8. E"Sç + „¸¡þ: =

9. Ÿþ−þ + †¹«þ: =
10. ZpG"p + †¹«þ: =

11. ˆ¼Å«µþ + †¹Ö: =

12. ¨þ«þþÄ + h¡O"s# =

13. X"p“p + ¥þ¼ˆÅþ£: =

Do the _"[SR"{\"EF>uQ# of the following.
íT"uSç#
O"\"pu{X"ê
V"øÏ"{^"ê
X"`puQY"#
BpŒpuQ@¡X"o
E"SçpuQY"#
Y"X"sS"pu{X"ê
S"Zuðp#
R"X"uêSç#
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 Step by Step Sanskrit Learning Programme – Month 11

T"sà^"puf"X"#

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 Step by Step Sanskrit Learning Programme – Month 11

Lesson 49 B. Answers to Lesson 49 A.

_"[SR"#
1. Ÿþ−þ + ƒÄªþ: = X"`uðp# $
2. £Ÿþþ + ƒÄªþ: = ZX"uðp#$
3. ›þ + ƒ¹·þ = S"u{O"$
4. Ÿþ−þ + ƒÄæþ£: = X"`uÄ"Z#$
5. ¡þŸé›þþ + „¸ˆÅŸþà = Y"X"sS"puQ@¡X"o$
6. BpEF> + „œþ¹£ = BpEF>puT"qZ$
7. ¹−·þ + „œþ¸½ªþ: = {`O"puT"Quðp#$
8. E"Sç + „¸¡þ: = E"SçpuQY"#$
9. Ÿþ−þ + †¹«þ: = X"`{^"ê#$
10. ZpG"p + †¹«þ: = ZpG"{^"ê#$
11. ˆ¼Å«µþ + †¹Ö: = @¡w^Np{«ê#$
12. ¨þ«þþÄ + h¡O"s# = \"^"êO"sê#$
13. X"p“p + ¥þ¼ˆÅþ£: = X"p“Ú@¡pZ#

_"[SR"{\"EF>uQ#
1.íT"uSç# = íT" + òSç#$
2. O"\"pu{X"ê = O"\" + í{X"ê#$
3. V"øÏ"{^"ê# = V"øÏ"p + h¡{^"#$
4. X"`puQY"# = X"`p + íQY"#$
5. BpŒpuQ@¡X"o = BpŒp + íQ@¡X"o$
6. E"SçpuQY"# = E"Sç + íQY"#$
7. Y"X"sS"pu{X"ê = Y"X"sS"p + í{X"ê#$
8. S"Zuðp# = S"Z + òêðp#$
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 Step by Step Sanskrit Learning Programme – Month 11

9.R"X"uêSç# = R"X"ê + òSç#$

10. T"sà^"puOO"X"# = T"sà^" + íOO"X"#$

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 Step by Step Sanskrit Learning Programme – Month 11

Lesson 50. \"w{«_"[SR"#$

Here we go a step further. We add ‚/‚þ to the BpsNp to give us a \"w{«$
These are the rules to follow:

First word ending in Next word beginning with Results in

1. ‚/‚þ + ï / ïu = ïu
2. ‚/‚þ + ìpu / ìpv = ìpv
Here are examples for each of them:

1. ï@¡ + ï@¡X"o = ï@v¡@¡X"o$

2. O"_Y" + ìpuQS"# = O"_Y"pvQS"#$
The exercises with the \"w{«_"[SR"# are in Lesson 50 A.

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Lesson 50 A. Exercises with the \"w{«_"[SR"#$

_"[SR"#
1. ‚°þ + ‡«þ: =
2. œþª¡þ + ïO"O"o =
3. BpEF> + ‡ˆÅ°þ =
4. Ÿþ›é«¡þ + ‡½Æ¡þŸþà =
5. ¬þ¸þ + ‡¨þ =
6. ¬þ¸þ + ìpuG"[_\"O"p =
7. O"P"p + ‡¨þ =
8. ¸½¨þ + ‚ù¸þ¡þÄŸþà =
9. ˆÅþ¡þÄ + ìpv{E"OY"X"o =
10. ¸ºŠšþ + ‚ø¸›þŸþà =
11. X"p + ï\"X"o =
12. @w¡^Np + ìpvO@¡NK÷X"o =
13. ìü + ï\" =

_"[SR"{\"EF>uQ#
1. O"\"vÄ"Y"êX"o

2. BpŒpvR"#

3. X"X"pv^"R"X"o

4. X"`vÄ"Y"êX"o

5. X"`pvO_"s×Y"X"o

6. O"e"v@¡Qp

7. Y"Qv\"

8. S"v\"

9. ªÍo>\"vO"O"o

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10. Zp^J~>v×Y"X"o

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Lesson 50 B. Answers to Lesson 50 A.

_"[SR"#
1. ‚°þ + ‡«þ: = ìe"v^"#$
2. œþª¡þ + ïO"O"o = T"ðY"vO"O"o$

3. BpEF> + ‡ˆÅ°þ = BpEF>v@¡e"$

4. Ÿþ›é«¡þ + ‡½Æ¡þŸþà = X"S"s^Y"v×Y"X"o$

5. ¬þ¸þ + ‡¨þ = _"Qv\"$

6. ¬þ¸þ + ìpuG"[_\"O"p = _"QpvG"[_\"O"p$

7. O"P"p + ‡¨þ = O"P"v\"$

8. ¸½¨þ + ‚ù¸þ¡þÄŸþà = Qu\"pvQpY"êX"o$

9. ˆÅþ¡þÄ + ìpv{E"OY"X"o = @¡pY"pvê{E"OY"X"o$

10. ¸ºŠšþ + ‚ø¸›þŸþà = QlBR"pvQS"X"o$

11. X"p + ï\"X"o = X"v\"X"o$

12. @w¡^Np + ìpvO@¡NK÷X"o = @w¡^NppvO@¡NK÷X"o$

13. ìü + ï\" = ìüv\"$

_"[SR"{\"EF>uQ#
1. O"\"vÄ"Y"êX"o = O"\" + ïuÄ"Y"êX"o$

2. BpŒpvC"# = BpŒp + ìpuC"#$

3. X"X"pv^"R"X"o = X"X" + ìpv^"R"X"o$

4. X"`vÄ"Y"êX"o = X"`p + ïuÄ"Y"êX"o$

5. X"`pvO_"s×Y"X"o = X"`p + ìpvO_"s×Y"X"o$

6. O"e"v@¡Qp = O"e" + ï@¡Qp$

7. Y"Qv\" = Y"Qp + ï\"$

8. S"v\" = S" + ï\"$

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 Step by Step Sanskrit Learning Programme – Month 11

9. ª^ÌvO"O"o = ª^Ìp + ïO"O"o$

10. ZpÍ~>v×Y"X"o = ZpÍ~> + ïu×Y"X"o$

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 Step by Step Sanskrit Learning Programme – Month 11

Summing Up Month 11.

This is probably the shortest summing up yet:

By the end of Month 11, you will know
1. Most of the Swara Sandhi.

Told you.

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 Step by Step Sanskrit Learning Programme – Month 12

Lesson 51. Y"Np_"[SR"#$

We have been dealing with the ‚/‚þ so far. The rest of the swaras can't
wait to be discussed as well.
These are the rules to follow:

First word Next word

ending in beginning with Results in
1. ò/òê followed any other swara but for = ò/òê changing to
by ò/òê Y"o
2. í/î¡ followed any other swara but for = í/î¡ changing to
by í/î¡ \"o
3. h¡/h ¡w followed any other swara but for = h¡/h ¡wchanging
¡
by h¡/h ¡w to Zo

4. “w/“% followed any other swara but for = “w/“%changing to

by “w/“% “o

Then the changed swara of the first word gets added to the swara of the
next word AGAIN to form a new letter.

Here are examples for each of them:

1.T"ø{O" + ï@¡X"o
T"øO"o + Y"o + ï@¡X"o = T"øOY"u@¡X"o $
2. X"S"s + ìS"SO"ZX"o
X"S"o + \"o + ìS"SO"ZX"o = X"S\"S"SO"ZX"o $
3. {T"O"w + òEF>p
{T"O"o + Zo + òEF>p = {T"{e"EF>p $

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 Step by Step Sanskrit Learning Programme – Month 12

4.C"_“w + ìpQuðp#
C"_"o + “o + ìpQuðp# = C"_“pQuðp# $
The exercises with the Y"Np_"[SR"# are in Lesson 51 A.

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Lesson 51 A. Exercises with the Y"Np_"[SR"# $

_"[SR"#
1. œÏ¹·þ + ‚þ− =
2. ‚›é + ‚¡þ: =
3. ƒ¹·þ + ‚þ¹¸ =
4. Ÿþþ·þ¼ + ‚þ£¹·þ: =
5. ¹œþ·þ¼ + ‚þ±þþ =
6. Ÿþšé + ‚¹£: =
7. O"s + ‚˜þøÄ=
8. ‚−¹›þ + ‚−¹›þ =
9. ¬é + ‚þŠþ·þŸþà =
10. ˆÅþ«Úþ¹›þ + ìpS"uO"sX"o =

11. ‚¹œþ + ‚¹¬·þ =

12. ¥þ¼ + ìp@w¡{O"# =

_"[SR"{\"EF>uQ# $
1. Y"ü{T"
2. {T"e"zðp#

3. _"p[R\"QX"o

4. _X"ZpXY"`X"o

5. \"®pNY"sOT"pQY"{O"

6. òOY"{T"

7. R"pe"zðp#

8. X"R\"qZ#

9. ìOY"sOO"X"#

10. T"p\"êOY"R"sS"p

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 Step by Step Sanskrit Learning Programme – Month 12

11. òOY"p{b"Ê"#
12. W"\"O\"R"sS"p

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 Step by Step Sanskrit Learning Programme – Month 12

Lesson 51 B. Answers to Lesson 51 A.

_"[SR"#
1. œÏ¹·þ + ìp`# = T"øOY"p`# $

2. ‚›é + ‚¡þ: = ìS\"Y"# $

3. ƒ¹·þ + ‚þ¹¸ = òOY"p{Q $

4. Ÿþþ·þ¼ + ‚þ£¹·þ: = X"pe"pZ{O"# $

5. ¹œþ·þ¼ + ‚þ±þþ = {T"e"pc"p $

6. Ÿþšé + ‚¹£: = X"R\"qZ# $

7. O"s + ‚˜þøÄ= O\"P"puê $

8. ‚−¹›þ + ‚−¹›þ = ì`SY"`{S" $

9. ¬é + ‚þŠþ·þŸþà = _\"pBpO"X"o $

10. ˆÅþ«Úþ¹›þ + ìpS"uO"sX"o = @¡pÎ>pSY"pS"uO"sX"o $

11. ‚¹œþ + ‚¹¬·þ = ìTY"[_O" $

12. ¥þ¼ + ìp@w¡{O"# = “p@w¡{O"# $

_"[SR"{\"EF>uQ# $
1. Y"ü{T" = Y"{Q + ì{T" $
2. {T"e"zðp# = {T"O"w + ìzðp# $
3. _"p[R\"QX"o = _"pR"s + òQX"o $
4. _X"ZpXY"`X"o = _X"Zp{X" + ì`X"o $
5. \"®pNY"sOT"pQY"{O" = \"®p{Np + íOT"pQY"{O" $
6. òOY"{T" = ò{O" + ì{T" $
7. R"pe"zðp# = R"pO"w + ìzðp# $
8. X"R\"qZ = X"R"s + ìqZ $
9. ìOY"sOO"X"# = ì{O" + íOO"X"# $

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10. T"p\"êOY"R"sS"p = T"p\"êO"r + ìR"sS"p $

11. òOY"p{b"Ê"# = ò{O" + ìp{b"Ê"# $
12. W"\"O\"R"sS"p = W"\"O"s + ìR"sS"p $

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 Step by Step Sanskrit Learning Programme – Month 12

Lesson 52. Yaantavaantaadesha-sandhi.

Y"pSO"\"pSO"pQuðp_"[SR"# $
First word Next word
ending in beginning with Results in
1. ï followed any swara = ï changing to
by
ìY"o
2. ïu followed any swara = ïu changing to
by
ìpY"o
3. ìpu followed any swara = ìpu changing to
by
ì\"o
4. ìpv followed any swara = ìpv changing to
by
ìp\"o

Then the changed swara of the first word gets added to the swara of the
next word AGAIN to form a new letter.

Here are examples for each of them:

1. `Zu + ïO"O"o
`Zo + ìY"o + ïO"O"o = `ZY"uO"O"o

2. S"v + ì@¡#
S"o + ìpY"o + ì@¡# = S"pY"@¡#

3. {\"^Nppu + ïO"O"o
{\"^Npo + ì\"o + ïO"O"o = {\"^Np\"uO"O"o

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4. T"pv + ì@¡#
T"o + ìp\"o + ì@¡# = T"p\"@¡#

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Lesson 52 A. Exercises with the Y"pSO"\"pSO"pQuðp_"[SR"# $

Do the sandhi for the following:
1. `Zu ï
2. O"_X"v òQX"o

3. BpsZpu ìp{Qðp

4. V"p“@¡pv ìpBpO"pv

5. \"v ò`

6. @¡J>u íT"\"uðpS"X"o

7. U¡“u òEF>p

8. {Ÿðpp\"`v ìp{O"êX"o

9. @¡Zpv ïO"pv

10. W"pS"pu ò`

11. S"Zpv íQpZpv

12. O"pv ï@¡Qp

_"[SR"{\"EF>uQ#
1. Bpsà\"sO_"p`#
2. V"p“p\"puG"[_\"S"pv
3. G"S"Y"sO@¡NK>p
4. U¡“{Y"EF>p
5. F>pe"p\"\"BpO"\"SO"pv

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 Step by Step Sanskrit Learning Programme – Month 12

Lesson 52 B. Answers to lesson 52 A.

1. `Zu + ï = `ZY"u
2. O"_X"v + òQX"o = O"_X"p{Y"QX"o
3. BpsZpu + ìp{Qðp = BpsZ\"p{Qðp
4. V"p“@¡pv + ìpBpO"pv = V"p“@¡p\"pBpO"pv
5. \"v + ò` = \"p{Y"`
6. @¡J>u + íT"\"uðpS"X"o = @¡J>Y"sT"\"uðpS"X"o
7. U¡“u + òEF>p = U¡“{Y"EF>p
8. {Ÿ^"p\"`v + ìp{O"êX"o = {Ÿ^"p\"`pY"p{O"êX"o
9. @¡Zpv + ïO"pv = @¡Zp\"uO"pv
10. W"pS"pu + ò` = W"pS"{\"`
11. S"Zpv + íQpZpv = S"Zp\"sQpZpv
12. O"pv + ï@¡Qp = O"p\"u@¡Qp

_"[SR"{\"EF>uQ#
1. BpsZ\"sO_"p`# = BpsZpu + íO_"p`#
2. V"p“p\"puG"[_\"S"pv = V"p“pv + ìpuG"[_\"S"pv
3. G"S"Y"sO@¡NK>p = G"S"u + íO@¡NK>p
4. U¡“{Y"EF>p = U¡“u + òEF>p
5. F>pe"p\"\"BpO"\"SO"pv = F>pe"pv + ì\"BpO"\"SO"pv

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Lesson 53. A Glimpse of Vyanjan Sandhi.

When consonants join the joining bandwagon, we get, what you call, Vyanjan
Sandhi.....\Y"IG"S" _"[SR"#$ One of the most frequently used sandhi is the
G"ðO\"_"[SR" , We can do the rest of the \Y"IG"S" _"[SR"# at a later date.
G"ðO\"_"[SR" (1 ) Go by these rules:
If a word ends with the first \Y"IG"S" of the five ¨þŠþÄ s ( that is : either ˆÃÅ,
E"o, Jo>, O"o or œþà ) and is the followed by a word beginning with any swara
then that \Y"IG"S" of the first word gets transformed into the third \Y"IG"S"
of the same ¨þŠþÄ.
That is :
ˆÃÅ + any swara becomes ŠþÃ
E"o + any swara becomes G"o
Ù + any swara becomes ÛÃ
·þà + any swara becomes ¸Ã
œþà + any swara becomes V"o

Then it gets added to the swara of the next word again to form a new letter.

Try the exercises in 53 A.

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Lesson 53 A. Further exercises with Sandhi.

1. Do the sandhi of the following:
1. ¨þþˆÃÅ + ƒÄªþ: =
2. ¹¸ˆÃÅ + ìXV"Z# =
3. ìE"o + ìSO"# =
4. _"O"o + ìpE"pZ# =
5. G"BpO"o + ƒÄªþ: =
6. ·þ·þÃ + ‚þ›þ¡þ =
7. Ÿþ·þà + ìŠu¡ =
8. ¬éœþà + ‚›·þ: =

2. Write the present and the past tense œÏ˜þŸþœé²«þ ï@¡\"E"S" forms of these
R"pO"s s + the upasargas.
A good idea would be to go through the upasarga lesson again before you
attempt to do this exercise.
This exercise will help you figure out how the sandhi rules are applied with
the past tense of a dhatu with an upasarga .
Do remember, the ì is added to the root dhatu. That means that you will
be adding upasarga + ì + dhatu for the past tense. One has been done for
you.
( Try and repeat the entire ¹ÇÅ¡þþœþ¸ table to yourself just to hear what the
words sound like....that will help you identify the words whenever you next
hear them.)
The list is long, but for those of you who would like to improve your
vocabulary, it is a treasure trove!

1. œÏ¹·þ + ¨þ¸Ã ( to reply) T"ø{O"\"Q{O" , T"øOY"\"QO"o (T"ø{O" +ì +\"Qo )

2. ‚›é + E"Zo ( to imitate)
3. ‚›é + ·þœþà ( to repent)
4. ¹¨þ + −£Ã ( to wander)
5. ¬þŸþà + −£Ã ( to kill)
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6. ‚›é + ›þ¡þà ( to cajole)

7. „œþ + ›þ¡þà ( to wear the sacred thread)
8. ‚þ + ›þ¡þÃ ( to bring)
9. ¹›þ£Ã + ›þ¡þà (use it as µþ¡þà decide)
10. ì{W" + ›þ¡þÃ ( to act)
11. œþ¹£ + ›þ¡þà ( use it as µþ¡þà to wed.)
12. œþ¹£ + œþ·þà (to wander)
13. œÏ +¹›þ + œþ·þà (to salute)
14. ‚›é + W"t (W"\"{O") to experience.
15. „¸Ã + W"t to rise
16. œþ£þ + W"t to defeat
17. œþ¹£ + W"øX"o to make a journey.
18. ¬þŸþÃ + W"øX"o to be in a fix.
19. ‚¹šþ+ ¨þ¬þà to live.
20. ¹¨þ + ¨þ−à to marry
21. ¬þŸþ + ¨þ−Ã to massage.
22. œÏ + ¬þ¸Ã ( ¬þú¸¹·þ = sit ) to be pleased.
23. ¬þŸþà + ¬Ÿþ¼ ( ¬Ÿþ£¹·þ) to recall carefully.
24. ¹¨þ + ¬Ÿþ¼ to forget.
25. ‚›é + ˆ¼Å (@¡Zpu{O") to imitate.
26. ‚¹šþ + ˆ¼Å to take possession.
27. ‚œþ + ˆ¼Å to act against someone.
28. „œþ + ˆ¼Å to help
29. T"ø{O"+ ˆ¼Å to decorate.
30. ¹›þ£Ã +‚þ + ˆ¼Å to remove.
31. ‚¨þ + ŠþŸþà ( to understand)
32. „¸Ã + ŠþŸþà to rise.
33. ‚þ + ŠþŸþÃ to come
34. „œþ + ŠþŸþà to approach

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35. ‚›é + ŠþŸþà to follow

36. ¬þŸþ + ‚þ + ŠþŸþÃ to come together.
37. ¹›þ£Ã + ŠþŸþà to go away.
38. œÏ¹·þ + ŠþŸþà to go towards.
39. œÏ¹·þ + ‚þ + ŠþŸþà to return.

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Lesson 53 B Answers to Lesson 53 A.

1. Do the sandhi of the following:
1. ¨þþˆÃÅ + ƒÄªþ: = \"pBprðp# $
2. ¹¸ˆÃÅ + ìXV"Z# = {QBpXV"Z# $
3. ìE"o + ìSO"# = ìG"SO"# $
4. _"O"o + ìpE"pZ# = _"QpE"pZ# $
5. G"BpO"o + ƒÄªþ: = G"BpQrðp# $
6. ·þ·þÃ + ‚þ›þ¡þ = O"QpS"Y" $
7. Ÿþ·þà + ìŠu¡ = X"QŠu¡ $
8. ¬éœþà + ‚›·þ: = _"sV"SO"# $
2. The present and the past tense œÏ˜þŸþœé²«þ ï@¡\"E"S" forms of these
R"pO"s s + the upasargas.

1. œÏ¹·þ + ¨þ¸Ã ( to reply) T"ø{O"\"Q{O"

, T"øOY"\"QO"o (T"ø{O" +ì +\"Qo )
2. ‚›é + E"Zo ( to imitate) ìS"sE"Z{O", ìS\"E"ZO"o $

3. ‚›é + ·þœþà ( to repent) ìS"sO"T"{O", ìS\"O"T"O"o $

4. ¹¨þ + −£Ã ( to wander) {\"`Z{O", \Y"`ZO"o $

5. ¬þŸþà + −£Ã ( to kill) _"z`Z{O", _"X"`ZO"o $

6. ‚›é + ›þ¡þà ( to cajole) ìS"sS"Y"{O", ìS\"S"Y"O"o $

7. „œþ + ›þ¡þà ( to wear the sacred thread) íT"S"Y"{O", íT"pS"Y"O"o $

8. ‚þ + ›þ¡þÃ ( to bring) ìpS"Y"{O", ìpS"Y"O"o $

9. ¹›þ£Ã + ›þ¡þà (use it as µþ¡þà decide) {S"NpêY"{O", {S"ZNpY"O"o

10. ì{W" + ›þ¡þÃ ( to act) ì{W"S"Y"{O", ìWY"S"Y"O"o $

11. œþ¹£ + ›þ¡þà ( use it as µþ¡þà to wed.) T"qZNpY"{O", T"Y"êS"Y"O"o $

12. œþ¹£ + œþ·þà (to wander) T"qZT"O"{O", T"Y"êT"O"O"o $

13. œÏ +¹›þ + œþ·þà (to salute) T"ø{NpT"O"{O", T"øNY"T"O"O"o $

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14. W"t (W"\"{O") to experience. ìS"sW"\"{O", ìS\"W"\"O"o $

‚›é +
15. „¸Ã + W"t to rise íQoW"\"{O", íQW"\"O"o $

16. œþ£þ + W"t to defeat T"ZpW"\"{O", T"ZpW"\"O"o $

17. œþ¹£ + W"øX"o to make a journey. T"qZW"øX"{O", T"Y"êW"øX"O"o $

18. ¬þŸþÃ + W"øX"o Ato be in a fix. _"XW"øX"{O", _"X"W"øX"O"o $

19. ‚¹šþ+ ¨þ¬þà to live. ì{R"\"_"{O", ìRY"\"_"O"o $

20. ¹¨þ + ¨þ−à to marry {\"\"`{O", \Y"\"`O"o $

21. _"X"o + ¨þ−Ã to massage. _"z\"`{O", _"X"\"`O"o $

22. œÏ + ¬þ¸Ã (¬þú¸¹·þ = sit ) to be pleased. T"ø_"rQ{O", T"øp_"rQO"o $

23. ¬þŸþà + ¬Ÿþ¼ (¬Ÿþ£¹·þ) to recall carefully. _"z_X"Z{O", _"X"_X"ZO"o $

24. ¹¨þ + ¬Ÿþ¼ to forget. {\"_X"Z{O", \Y"_X"ZO"o $

25. ‚›é + ˆ¼Å (@¡Zpu{O") to imitate. ìS"s@¡Zpu{O", ìS\"@¡ZpuO"o $

26. ‚¹šþ + ˆ¼Å to take possession. ì{R"@¡Zpu{O", ìRY"@¡ZpuO"o $

27. ‚œþ + ˆ¼Å to act against someone. ìT"@¡Zpu{O", ìT"p@¡ZpuO"o $

28. „œþ + ˆ¼Å to help íT"@¡Zpu{O", íT"p@¡ZpuO"o $

29. T"ø{O"+ ˆ¼Å to decorate. T"ø{O"@¡Zpu{O", T"øOY"@¡ZpuO"o $

30. ¹›þ£Ã +‚þ + ˆ¼Å to remove. {S"Zp@¡Zpu{O", {S"Zp@¡ZpuO"o $

31. ‚¨þ + ŠþŸþà ( to understand) ì\"BpEF>{O", ì\"pBpEF>O"o $

32. „¸Ã + ŠþŸþà to rise. íÿEF>{O", íQBpEF>O"o $

33. ‚þ + ŠþŸþÃ to come ìpBpEF>{O", ìpBpEF>O"o $

34. „œþ + ŠþŸþà to approach íT"BpEF>{O", íT"pBpEF>O"o $

35. ‚›é + ŠþŸþà to follow ìS"sBpEF>{O", ìS\"BpEF>O"o $

36. ¬þŸþ +‚þ +ŠþŸþÃ to come together. _"X"pBpEF>{O", _"X"pBpEF>O"o $

37. ¹›þ£Ã + ŠþŸþà to go away. {S"BpêEF>{O", {S"ZBpEF>O"o $

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38. œÏ¹·þ + ŠþŸþà to go towards. T"ø{O"BpEF>{O", T"øOY"BpEF>O"o $

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Summing Up Month 12.

Who said Month 11 had the shortest Summing Up? Month 12 does.

1. Some more Sandhis. Easy too. The difficult ones for much later.

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 Step by Step Sanskrit Learning Programme – Month 13

Lesson 54. This lesson should be done by everyone!

Absolutely. Without a doubt. The use of the words, which will be introduced
in today's lesson, will open up myriad forms of expression.

Please take a look at Supplement 38. These words are "take-offs" to the
{\"{R"{“Do> . They express what ought to be done BUT in the passive

voice….and that too, only if you wish to use the T"øP"X"p {\"W"{◊¡. In the other
vibhaktis , they are used as adjectives EVEN in the active voice.
You may use any of the three options given in the supplement.
Here are a few examples….

1. This work ought to be done. ïO"O"o @¡pY"| @¡ZNprY"X"o/@¡O"ê\Y"X"o/@¡pY"| $

(O"uS", ì_X"p{W"#, O"Y"p, W"\"O"p …… it doesn't matter by whom the
person/people the work ought to be done by… i needn't be so specific. By
using the passive voice, i have saved myself the need to remember the
million forms of the ivixil'! to go with each subject.)

2. _"# Çpu@¡# _X"ZNprY"#/_X"O"ê\Y"#/_X"pY"ê# $ That shloka ought to be

memorized/ remembered/ recalled. ( You needn't specify by whom.)

3. ïO"p# @¡P"p# “u{A"O"\Y"p#/“uA"S"rY"p#/“uAY"p# $ These stories ought to

be written .

Do you see how these words follow the object turned subject in gender and
number ? How much simpler than having to say, …for example :
O"u @¡pY"| @s¡Y"sê# $ ì`z Çpu@z¡ _X"ZuY"X"o $ O\"z @¡P"pz {“A"u# $
If you find this confusing, i suggest you go over Lessons 42, 43, 44, 45, 46
and 47. This should help you revise your passive voice constructions and help
you understand how to work on this lesson.

Let's move ahead….

How do we use the words in the other vibhaktis as adjectives?
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Well,
1. I do namaskar to my Gurudev Who ought to be worshipped( who is
worthy of being worshipped.) ì`z T"tGY"z BpsàQu\"z S"X"p{X" $ If you recall :
since The Guru is {S"OY" V"`l\"E"S", ideally the sentence should be: ì`z

T"tGY"pS"o BpsàQu\"pS"o S"X"p{X" $

2. Place those clothes that ought to be washed in the bathroom. O"p{S"

b"p{“O"\Y"p{S" \"®p{Np _S"pS"Bpw`u _P"pT"Y"O"s $

3. These fruits ought to be placed in the refrigerator. ïO"p{S" U¡“p{S"

ðprO"T"u{J>@¡pY"pz _P"pT"S"rY"p{S" $
4. The priest offers the water which is worthy of being used for bathing
to the Lord Who is worthy of being praised.
T"sZpu{`O"# _S"pS"rY"z G"“z _O"puO"\Y"pY" Qu\"pY" ìT"êY"{O" $
Shall we try out the exercises in Lesson 54 A ?

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Lesson 54 A.

Translate the following:

1. These lessons ought to be studied for the examination.
2. On Guru Poornima Day, the pooja of Veda Vyas , who is worthy of
being saluted, is performed.
3. That news, that is there in the newspaper, ought to be forgotten.
4. Yes, that is possible.
5. Go to Your Guru Who is worthy of being served and offer your
pranams.
6. Place those eatables on the plate.
7. Look at that lovely scene which is worthy of being seen.
8. Two beautiful songs have been written by her which are worthy of
being sung.
9. He ought to come tomorrow. ( Passive)
10. Sanskrit ought to be taught in every school.

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Lesson 54 B.

Translate the following:

1. These lessons ought to be studied for the examination.

ïO"u T"pK>p# T"Zrb"pY"p# @w¡O"u T"K>S"rY"p# $
2. On Guru Poornima Day, the pooja of Veda Vyas , who is worthy of
being saluted, is performed.
BpsàT"t{NpêX"p{Q\"_"u \"SQS"rY"_Y" \"uQ\Y"p_"_Y" T"tG"p W"\"{O" $
3. That news that is there in the newspaper ought to be forgotten.
Y"p \"pO"pê _"X"pE"pZT"e"u ì[_O" _"p {\"_X"ZNprY"p $
4. Yes, that is possible.
ìpX"o $ O"O"o ðp×Y"X"o $
5. Go to Your Guru Who is worthy of being served and offer your
pranams.
W"\"pS"o W"\"O"# _"u{\"O"\Y"pS"o Bpsà\"Y"pêS"o T"ø{O"BpEF>O"s T"øNppX"p# ìT"êY"O"s E" $
6. Place those eatables on the plate.
O"p{S" A"püT"QpP"pê{S" _P"p{“@¡pY"pz _P"pT"Y"O"s $
7. Look at that lovely scene which is worthy of being seen.
O"O"o _"sSQZz QðpêS"rY"z ªðY"z T"ðY"O"s $
8. Two beautiful songs have been written by her which are worthy
of being sung.
O"Y"p _"sSQZu BpuY"u BprO"u {“{A"O"u _O"# $

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9. He ought to come tomorrow. ( Passive)

O"uS" Ä"# ìpBpSO"\Y"X"o
10. Sanskrit ought to be taught in every school.
T"øOY"u@¡[_X"S"o {\"üp“Y"u _"z_@w¡O"z {ðp{b"O"\Y"X"o $

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 Step by Step Sanskrit Learning Programme – Month 14

Lesson 55. Continuing with the Shatr ðpO"w.

Present Continuous Participles.

A quick note:
I have to apologise for my long silence. One and a half years of not giving you
something new to study is criminal on my part. But my excuse is valid. We
have finally finished designing our 3, 6-month courses… ìpZpR"S"p, _"pR"S"p
and R"pZNpp and now am absolutely free to work on our web lessons. But since
students have not written to me asking for help with their lessons, I assume,
no one's missing me too much and therefore I don't feel guilty!

It is amazing indeed how language adapts itself to the changing times.

Classical Sanskrit did not feel the need to express the continuous tense as
something different. "The boy goes…. V"p“@¡# BpEF>{O" " represented both,
the present tense and the continuous.
Then other languages made their presence felt. Sanskrit now had to figure
out how to differentiate, for the people who questioned, between
1) The boy goes and 2) The going boy.

1) Is what you are already familiar with… the use of the “Jo> “@¡pZ. The
sentence would therefore be… V"p“@¡# BpEF>{O" $
2) This sentence would need to be translated with the help of a continuous
participle. You need to use the continuous participle in sentences like …' The
walking girl is looking at the eating boy.'

So what are these continuous participles?

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They are words formed out of R"pO"s s. Retaining their ability to convey an
action taking place, they become adjectives and follow the noun in three
ways: {“Œ, {\"W"[×O" and \"E"S" $
Let me give you simple examples and then I'll teach you how to form these
words.
The boy studies.
The boy eats a mango.
The studying boy, eats a mango.
The "studying" is the continuous participle. If the root word is T"Z_X"vT"QX"o ,
you add the ðpO"w T"øOY"Y" and create a ðpO"w form. If the root word is
ìpOX"S"vT"QX"o, you add the ðppS"E"o T"øOY"Y" and create a ðppS"E"o form.
Let's concentrate on the ðpO"w forms first.

Step 1. ( M/ N forms)
Pick the “Jo> “@¡pZ T"øP"X" T"sà^" form of the P.P. dhaatu you have chosen.
Let's take T"Ko> as an example. T"K>[SO" is the “Jo> “@¡pZ T"øP"X" T"sà^" V"`l\"E"S"
form.

Step 2. ( M/ N forms)
NOW… remove the ò from the end and the S"o from the middle of the word

T"K>[SO" - ò - S"o = T"K>O"

Step 3. ( M/ N forms)
THEN add a o to the last letter to form O"@¡pZpSO" M/N forms that are
declined as W"Bp\"O"o M and as G"BpO"o N. (Please check Supplement 36. Month
10)
T"K>O" + o = T"K>O"o M/N

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There is a small difference here. The T"øP"X"p {\"W"[×O" ï@¡\"E"S" form of

W"Bp\"O"o is W"Bp\"pS"o . Don't add the ìp@¡pZpSO" to the word. The usable form
becomes T"K>S"o and not T"K>pS"o $

So now we have a sentence that says V"p“@¡# T"K>S"o $ This is not a complete

sentence because the word T"K>S"o is not accepted as a verb but as a

participle….a verb cum adjective. To complete the picture you have to add
Step 4.

Step 4.
Add the appropriate form of the ì_"o dhaatu in the tense that you wish to
convey. That is : Add the ì_"o “Do> “@¡pZ to give you an effect of a
continuous action taking place in the past.
V"p“@¡# T"K>S"o ìp_"rO"o $
Add the ì_"o “Jo> “@¡pZ to give you an effect of a continuous action taking

place in the present. V"p“@¡# T"K>S"o ì[_O" $

Ditto for the future. V"p“@¡# T"K>S"o W"{\"^Y"{O" $

( Note: Classical Sanskrit prefers to use the ACTUAL verb forms here
V"p“@¡# ìT"K>O"o, V"p“@¡# T"K>{O", V"p“@¡# T"{K>^Y"{O" $ And would use the
continuous participle purely as adjectives. So that would mean that another
action would be required here to complete the picture…
T"K>S"o V"p“@¡# A"pQ{O" $ The studying/reading boy is eating.
T"K>S"o V"p“@¡# ìpX"øz A"pQ{O" $ The studying/reading boy is eating a mango.

Step 5.
Use all the vibhaktis now….
T"K>S"o V"p“@¡# A"pQ{O" $
ì`z T"K>SO"z V"p“@z¡ T"ðY"p{X" $
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ì`z T"K>O"p V"p“@u¡S" _"` T"pK>ðpp“pz BpEF>p{X" $ and so on and so forth.

To form Feminine words:

Step 1.
Same as in M and N

Step 2.
1. DO NOT remove the S"o from the middle of the word ( from 1, 4, 6, 10

dhaatus. If the dhaatus are from the other BpNp s, THEN alone does
one remove the S"o from the middle of the word. .... Easy Way, if
there is an ì _\"Z before the {O" T"øOY"Y" (T"ø. T"s. ï. \".) , then n!

stays , otherwise, the S"o does not. This holds true in most cases and
can be used as an 'emergency technique.' )

2. Convert the ò into an òê

T"K>[SO" (after having looked at T"K>{O" )- ò + òê = T"K>SO"r F that is declined
as S"Qr $ ( 1 P.P.)

@s¡\"ê[SO" (after having looked at @¡Zpu{O") - S" - ò + òê = @s¡\"êO"r F that is

declined as S"Qr $ ( 8 P.P.)

Step 3.
Add the appropriate form of the ì_"o dhaatu in the tense that you wish to
convey …. ( Please re- read Step 4 …M and N forms)

***

Now let's look at a few examples:

1. _"# T"K>S"o ì[_O" $ He is reading.
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2. _"# T"K>S"o ìp_"rO"o $ He was reading.

3. _"p T"K>SO"r ì[_O" $ She is reading.
4. _"p T"K>SO"r ìp_"rO"o $ She was reading.
5. X"X" {X"e"z T"K>O"o ì[_O" $ My friend is reading.
6. ì`z {“A"S"o ì[_X" $ I am writing. M
7. ì`z {“A"SO"r ì[_X" $ I am writing. F
8. O\"z T"K>S"o/T"K>SO"r ì{_" $ You are reading.
This is the simplest form of a sentence that you can create with these
forms. Now let's look at how they are actually used. (Step four and five have
already highlighted this.)

These words are participles. Participles= Adjectives. They MUST MUST

MUST match the noun/pronoun in three ways: {“Œ, {\"W"[×O" and \"E"S" $
( No, I'm not senile. I know I'm repeating myself but I'll do so till you never
ever forget those instructions. So you better be patient with me… I can be
as stubborn as a mule in some matters. Look out for similar repetitions in the
next few lessons.)

Since I can form the entire {\"W"×O"r table with these words, how will I use

the rest of the {\"W"[×O" s ? Place Supplement 39 before you while you study
the rest of the lesson.
Watch carefully now:
1. BpEF>S"o V"p“@¡# U¡“z A"pQ{O" $ The going boy is eating a fruit.
2. BpEF>SO"r V"p{“@¡p U¡“z A"pQ{O" $ The going girl is eating a fruit.
3. The talking girl is watching the eating boy. \"QSO"r V"p{“@¡p A"pQSO"z

V"p“@z¡ T"ðY"{O" $
4. The girl who is going with the boy who is going. is also eating a fruit

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BpEF>O"p V"p“@u¡S" _"` BpEF>SO"r V"p{“@¡p ì{T" U¡“z A"pQ{O" $

( Yipes!)

5. Give the studying boy milk. T"K>O"u V"p“@¡pY" QlBR"z Y"EF> $

And I could have gone on giving you examples but it is time now that you do
the work and I rest.

Do have a look at Supplement 39. to give you the Present Continuous forms
of the dhaatu BpX"o . And to form the S"T"sz forms, check Supplement 36. the

feminine forms go like S"Qr, so that should not cause a problem.

***

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Lesson 55A. Exercises with the ðpO"w T"øOY"Y".

Translate the following sentences.
1. The woman is washing clothes.
2. The two boys are playing in the field .
3. The two girls are eating fruits.
4. The mother who is reading is also listening to songs .
5. The man who is going is holding his son's hand.
6. The lions who are growling slowly are watching the deer who are
running towards the lake.
7. The father is telling a story to his daughter who is listening with
attention.
8. Radha was drinking milk when her friend was entering her house.
9. Mohan, who is walking with Shyam who was talking, is looking at the
scene around them.
10. The girls who are studying will be successful in the examination.

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Lesson 55 B. Answers to Lesson 55 A.

1. The woman is washing clothes.

X"{`“p \"®p{Np T"øb"p“Y"{O" $
X"{`“p \"®p{Np T"øb"p“Y"SO"r ì[_O" $
2. The two boys are playing in the field .
V"p“@¡pv b"ue"u +¡rL>O"# $
V"p“@¡pv b"ue"u +¡rL>SO"pv _O"# $
3. The two girls are eating fruits.
V"p{“@u¡ U¡“p{S" A"pQO"# $
V"p{“@u¡ U¡“p{S" A"pQSO"pv _O"# $
4. The mother who is reading is also listening to songs .
T"K>SO"r ìXV"p BprO"p{S" ì{T" Ü"wNppu{O" $
T"K>SO"r ìXV"p BprO"p{S" ì{T" Ü"wN\"SO"r ì[_O" $
5. The man who is going is holding his son's hand.
BpEF>S"o T"sà^"# T"se"_Y" `_O"z R"Z{O" $
BpEF>S"o T"sà^"# T"se"_Y" `_O"z R"ZS"o ì[_O" $
6. The lions who are growling slowly are watching the deer who are
running towards the lake.
ðpS"v# BpG"êSO"# {_"z`p# O"L>pBpz T"ø{O" R"p\"O"# X"wBppS"o T"ðY"[SO" $
ðpS"v# BpG"êSO"# {_"z`p# O"L>pBpz T"ø{O" R"p\"O"# X"wBppS"o T"ðY"SO"# _"[SO" $
7. The father is telling a story to his daughter who is listening with
attention.
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{T"O"p ì\"R"pS"uS" Ü"wN\"SOY"v T"seY"v @¡P"pz @¡P"Y"{O" $

{T"O"p ì\"R"pS"uS" Ü"wN\"SOY"v T"seY"v @¡P"pz @¡P"Y"S"o ì[_O" $
8. Radha was drinking milk when her friend was entering her house.
ZpR"p QlBR"z ì{T"V"O"o Y"Qp O"_Y"p# _"A"r O"_Y"p# Bpw`z T"øp{\"ðpO"o $
ZpR"p QlBR"z ì{T"V"O"o Y"Qp O"_Y"p# _"A"r O"_Y"p# Bpw`z {\"ðpSO"r ìp_"rO"o $
9. Mohan, who is walking with Shyam who is talking, is looking at the
scene around them.
\"QO"p ðY"pX"uS" _"` E"“S"o X"pu`S"# O"pv ì{W"O"# ªðY"z T"ðY"{O" $
\"QO"p ðY"pX"uS" _"` E"“S"o X"pu`S"# O"pv ì{W"O"# ªðY"z T"ðY"S"o ì[_O" $
10. The girls who are studying will be successful in the examination.
T"K>SOY"# V"p{“@¡p# T"Zrb"pY"pX"o íOO"rNppê W"{\"^Y"[SO" $

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Lesson 56. A.P. Continues with the Shaanach.

ðppS"E"o
A.P. dhaatus need the ðppS"E"o T"øOY"Y" to indicate the continuous tense. You

have to add the X"pS" to the A.P. root dhaatu..... which will be declined like

ZpX", X"p“p and \"S" for the M, F and N respectively. Then the ì_"o dhaatu in
the appropriate tense is added to the sentence if required. Let's take the
dhaatu Y"pE"o ( to beg ) as an example.
He is begging. _"# Y"pE"X"pS"# ì[_O" / _"# Y"pE"O"u $
She is begging. _"p Y"pE"X"pS"p ì[_O" / _"p Y"pE"O"u $

It is begging. O"O"o Y"pE"X"pS"X"o ì[_O" / O"O"o Y"pE"O"u $

He was begging. _"# Y"pE"X"pS"# ìp_"rO"o / _"# ìY"pE"O" $

She was begging. _"p Y"pE"X"pS"p ìp_"rO"o / _"p ìY"pE"O" $

It was begging. O"O"o Y"pE"X"pS"X"o ìp_"rO"o / O"O"o ìY"pE"O" $

I see the man who is begging. ì`z Y"pE"X"pS"z T"sà^"z T"ðY"p{X" $

I see the woman who is begging. ì`z Y"pE"X"pS"p X"{`“pz T"ðY"p{X" $

The kind man gives the boy who is begging, a fruit. QY"p“s T"sà^"#

Y"pE"X"pS"pY" V"p“@¡pY" U¡“z Y"EF>{O" $

The man who is begging goes with the woman who is begging, to the
river.
Y"pE"X"pS"# T"sà^"# Y"pE"X"pS"Y"p X"{`“Y"p _"` S"Qrë BpEF>{O" $

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You will probably just have to go through our previous lessons just to revise

which dhaatus are the P.P. and which the A.P. ones.

Shall we work on a few translations? Over to Lesson 56 A.

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Lesson 56 A. Working with the ðppS"E"o T"øOY"Y" $

Note : Be sure to add the X"pS" / X"pS"p to the conjugated form of the

verb after you have removed the O"u $

Translate:
1. He is feeling/becoming happy. X"sQo (X"puQO"u)
2. You were present yesterday for the president's speech. {\"Qo ({\"üO"u)
3. The man performing the yajna is my father. Y"G"o (Y"G"O"u)
4. Vikramaditya is the king's name who is waging a war. Y"sR"o (Y"sRY"O"u)

5. Do not be angry with the two girls who are serving. _"u\"o (_"u\"O"u)

6. The child (ìT"OY" N ) went to the temple with the women who were

praying. \"SQo (\"SQO"u)

7. I see the children who are happy. X"sQo (X"puQO"u)

8. The princess accepted the flowers from the priest who was
worshipping. W"G"o (W"G"O"u)
9. I have faith in the people who are tolerant. _"`o (_"`O"u)
10. The police are beating the thieving men with a stick. E"sZo (E"puZY"O"u)
( Trip up alert.)

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Lesson 56 B. Answers to Lesson 56 A.

1. He is feeling/becoming happy. X"sQo (X"puQO"u)

_"# X"puQO"u $
_"# X"puQX"pS"# ì[_O" $
2. You were present yesterday for the president's speech. {\"Qo
({\"üO"u)
å# ìRY"b"_Y" W"p^"NppY" O\"X"o ì{\"üP"p# $
å# ìRY"b"_Y" W"p^"NppY" O\"z {\"üX"pS"#/{\"üX"pS"p ìp_"r# $
3. The man performing the yajna is my father. Y"G"o (Y"G"O"u)
Y"G"X"pS"# T"sà^"# X"X" {T"O"p ì[_O" $
4. Vikramaditya is the king's name who is waging a war. Y"sR"o
(Y"sRY"O"u)
Y"sRY"X"pS"_Y" S"wT"_Y" S"pX" {\"+¡X"p{QOY"# ì[_O" $
5. Do not be angry with the two girls who are serving. _"u\"o (_"u\"O"u)
_"u\"X"pS"pWY"pz V"p{“@¡pWY"pz X"p @s¡TY"O"s $
6. The child went to the temple with the women who were praying.
\"SQo (\"SQO"u)
ìT"OY"z \"SQX"pS"p{W"# X"{`“p{W"# _"` X"[SQZX"o ìBpEF>O"o $
7. I see the children who are happy. X"sQo (X"puQO"u)
ì`z X"puQX"pS"p{S" ìT"OY"p{S" T"ðpY"p{X" $
8. The princess accepted the flowers from the priest who was
worshipping. W"G"o (W"G"O"u)
ZpG"@s¡X"pZr W"G"X"pS"pO"o T"sZpu{`O"pO"o T"s^T"p{Np ìBpw†pO"o $
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9. I have faith in the people who are tolerant. _"`o (_"`O"u)

_"`X"pS"u^"s G"S"u^"s X"X" {\"ð\"p_"# ì[_O" $
10. The police are beating the thieving men with a stick. E"sZo
(E"puZY"O"u)
S"BpZZb"@¡p# E"puZY"X"pS"pS"o T"sà^"pS"o QNL>uS" O"pL>Y"[SO" $
S"BpZZb"@¡p# E"puZY"X"pS"pS"o T"sà^"pS"o QNL>uS" O"pL>Y"SO"# _"[SO" $

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Lesson 57/ 57 A.
More of Shatr and Shaanach.

ðpO"w - ðppS"E"o
A quick recap:
Having given you an idea on how theðpO"w - ðppS"E"o work, I must tell you
something. Classical authors DO NOT use the ðpO"w - ðppS"E"o with the ì_"o

dhaatu. As far as they are concerned, the ðpO"w - ðppS"E"o are adjectives and
must be used as such.
The boy is going' is translated as V"p“@¡# BpEF>{O". The need to do a V"p“@¡#
BpEF>S"o ì[_O" is to help co-relate this with English grammar.
Let's look at how the ðpO"w - ðppS"E"o are used "classically.'

V"p“@¡# BpEF>{O" $
BpEF>S"o V"p“@¡# U¡“z A"pQ{O" $
ì`z BpEF>SO"z V"p“@z¡ T"ðY"p{X" $
BpEF>O"p V"p“@u¡S" _"`, V"p{“@¡p ì{T" BpEF>{O" $
BpEF>O"u V"p“@¡pY" F>e"z QQpO"s $
BpEF>O"# V"p“@¡pO"o T"s_O"@z¡ “W"u $
BpEF>O"# V"p“@¡_Y" `_O"pO"o U¡“z T"O"{O" $
BpEF>{O" V"p“@u¡ X"X" {\"ð\"p_"# ì[_O" $
V"p“@¡# W"G"O"u $
W"G"X"pS"# V"p“@¡# RY"pS"z @¡Zpu{O" $
W"G"X"pS"z V"p“@z¡ ì`z S"X"p{X" $
W"G"X"pS"uS" V"p“@u¡S" _"` ì`X"o ì{T" RY"pS"z @¡Zpu{X" $
W"G"X"pS"pY" V"p“@¡pY" U¡“z QQp{X" $
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W"G"X"pS"pO"o V"p“@¡pO"o T"øuZNppz “W"u $

W"G"X"pS"_Y" V"p“@¡_Y" S"pX" {ðp\"# ì[_O" $
*********

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57 A
You have been with me for quite sometime now. I must stop 'spoon-feeding'
you. I'll provide you with answers only if I think you'll need that kind of
assurance.
As worksheets, convert the above given sentences into their dual and plural
forms. AND THEN convert all the above sentences into the neuter ( ìT"OY"z
child.) and the feminine ( V"p{“@¡p girl)… yup, singular, dual and plural.
Use BpEF>[SO"/W"G"X"pS"p (T"øP"X"p {\"W"[×O") for the feminine and

BpEF>O"o/W"G"X"pS"z (T"øP"X"p {\"W"[×O") for the neuter.

You will need only the complete {\"W"[×O" table for the neuter… G"BpO"o $
Check out our supplements in Month 14.
Next week's lesson is a complete mind bender. I'm looking forward to
teaching it.
*********

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Lesson 58.
Shatr and Shaanach, their passive forms.
I hope you have had a chance to do those exercises that I set you in Lesson
57,57A. It should give you sufficient practice to handle today's lesson.
Do you remember how the passive forms of a verb are formed? Let's do a
quick revision. (For such practice sessions I shall always take the T"øP"X" T"sà^"#
ï@¡\"E"S"X"o “Jo> “@¡pZ# as an example. That is what has been practiced
from time immemorial. Use that form as a guide line to arrive at the other
lkar s.)
A.
1. Take the root form of the verb. For example: BpX"o / “W"o
2. Add to it a Y" ; that would make it BpXY" / “WY"
3. Add the ìpOX"S"uT"Q - T"øOY"Y" and you finally land up with

BpXY"O"u/“WY"O"u $
4. These are passive forms of the verb. They change only according to
the T"sà^"# and \"E"S"X"o of the "object turned subject."
B.
Well, exactly the same thing happens when you make a passive form of the
ðpO"w - ðppS"E"o $ Let's do it again point wise. The difference is in point 4.

1. Take the root form of the verb. For example: BpX"o/“W"o

2. Add to it a Y" ; that would make it BpXY"/“WY"
3. Add the ìpOX"S"uT"Q - T"øOY"Y" and you finally land up with

BpXY"X"pS"/“WY"X"pS"
4. These are participles and follow the noun/pronoun in three ways:
{“Œ, \"E"S", {\"W"[×O" $ Therefore you will have: BpXY"X"pS"z,
BpXY"X"pS"#, BpXY"X"pS"p and all the other forms in all the {\"W"[×O" s.
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5. Study the examples that follow and then you will understand what the
words mean:
A"pQS"o V"p“@¡# = the boy who is eating
A"püX"pS"# V"p“@¡# = the boy who is being eaten ( by something)
Similarly {“A"S"o will be talking about the "boy who is writing." and the

{“AY"X"pS" will qualify "whatever the boy is writing."

{“A"S"o V"p“@¡# {“AY"X"pS"z T"pK>X"o íOT"r{K>@¡pY"p# íT"qZ _P"pT"Y"{O"$
The boy who is writing, places the lesson which is being written ( by
him or by whoever) on the table.
Trust this example will iron out all the wrinkles that have dared to come on
your forehead.
Back to further explanations:
Verbs that you create with A. are used in the @¡X"ê{Np \"p×Y" ZE"S"p $
V"p“@u¡S" BpøSP"# T"K÷O"u $ ( Please refer to our lessons on the passive
construction in case you have forgotten how I've arrived at this.)
Words that we create with B. are purely adjectives.
Remember:
( It doesn't matter if you think I'm repeating myself. I'll repeat myself till
I'm hoarse….)
ALL PARTICIPLES ARE ADJECTIVES and follow the noun/pronoun in three
ways: {“Œ, \"E"S", {\"W"[×O" $
Now let's look at how the B. words are used:
The boy is eating a fruit.
V"p“@¡# U¡“z A"pQ{O" $
The fruit is in the boy's hand.
U¡“z V"p“@¡_Y" `_O"u ì[_O" $
The fruit which is being eaten ( by the boy) falls from the boy's hand.
(V"p“@u¡S") A"püX"pS"z U¡“z V"p“@¡_Y" `_O"pO"o T"O"{O" $
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Do you see how I've used the passive form but in a @¡O"êqZ- \"p×Y"- ZE"S"p ?
Let's look at another example: ( Look out for how I've changed the
participle in the different tenses and moods. Also pay attention to the fact
that those words marked bold are the object forms and therefore are in the
{ŸO"rY"p {\"W"[×O"# $ Let go of the idea at this point in time that the passive

voice insists that the object must be picked from the T"øP"X"p {\"W"[×O"# $
When Passive Participles are used in Active constructions, they are purely
adjectives and must be chosen from the {\"W"[×O"# that the sentence
demands.)
The poem which is being read by me is on the table. ( use of passive ðpO"w)
X"Y"p T"K÷X"pS"p @¡{\"O"p íOT"r{K>@¡pY"p# íT"qZ ì[_O" $
Please place this poem which is being read by me on the table.
@w¡T"Y"p X"Y"p T"K÷X"pS"pz @¡{\"O"pX"o íOT"r{K>@¡pY"p# íT"qZ _P"pT"Y"O"s $
The food which has been made is tasty. (use of passive ×O" )

@w¡O"z W"puG"S"z à{E"@¡ZX"o ì[_O" $

Please accept the tasty food which has been made by me. (use of passive
×O" )
X"Y"p @w¡O"z à{E"@¡Zz W"puG"S"z @w¡T"Y"p _\"r@¡ZpuO"s $
The modak which should be eaten by her is still on the plate. (use of passive
Y"O"o/O"\Y"O"o/ìS"rY"Zo )
O"Y"p A"pü# / A"p{QO"\Y"# / A"pQS"rY"# X"puQ@¡# ìR"sS"p ì{T" _P"p{“@¡pY"p#
íT"qZ ì[_O" $
Give that modak which should be eaten to the boy waiting outside the
house.
O"z A"pQS"rY"z X"puQ@z¡ Bpw`pO"o V"{`# {O"Î>O"u V"p“@¡pY" QQpO"s $

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What is most important is to set your mind free….. spend a little time with
these words and you will see how very flexible they are. Don't feel so bound
to grammar rules that you are unable to bring creativity into your thoughts.
Let's try out a few worksheets to help break free!
**************

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Lesson 58 A.
Exercises with the Passive and Active Participles.
A) Translate:
Please do not try word for word translations. Try get the general meaning of
the sentences though.
1. The Guru who is being served is Shrimat Sadyojat Shankarashrama.
( use plural for respect.)
2. To that Guru worthy of being served, salutations.
3. When you come to my house, bring that book written by Rabindranath
Tagore, with you.
4. Is there some milk to give to this cat which is sitting here?
5. Those memorised shlokas have increased my peace of mind. ( not
difficult…..think!!!!!)
6. Devi Bhuvaneshwari, these flowers which have been brought by me
must be accepted by you.
7. I place the fruit of the japa done by me at the feet of the Lord.
8. There is the capacity to work in the intelligent boys who are present
here.
9. The monkeys who took Lanka were Rama's devotees.
10. With these lessons that have been studied by me, I'll certainly
become Panini !!
11. Here is water for those flowers you brought. ( translate with…accept
this water…)

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Lesson 58 B.
Exercises with the Passive and Active Participles.

1. The Guru who is being served is Shrimat Sadyojat Shankarashrama.

( use plural for respect.)
_"u\Y"X"pS"p# BpsZ\"# drX"Qo-_"üpuG"pO"-ðpŠ¡ZpdX"p# _"[SO" $
2. To that Guru worthy of being served, salutations.
S"X"# _"u\Y"X"pS"uWY"# BpsàWY"# $
3. When you come to my house, bring that book written by Rabindranath
Tagore, with you.
Y"Qp W"\"O"r / W"\"pS"o X"X" Bpw`X"o ìpBpEF>{O", O"Qp Z{V"SçS"pP"-J>pBppuZuNp
{“{A"O"z T"s_O"@z¡ W"\"OY"p / W"\"O"p _"` ìpS"Y"O"s $
4. Is there some milk to give to this cat which is sitting here?
ïO"_X"v ìe" íT"{\"ðpO"u X"pG"pêZpY" QpO"sz {@¡{ú"O"o QlBR"X"o ì[_O" {@¡X"o ?
5. Those memorised shlokas have increased my peace of mind.
O"v# _X"wO"v# ð“pu@v¡# X"X" X"S"ðpp[SO"# ì\"R"êO" $
6. Devi Bhuvaneshwari, these flowers which have been brought by me
must be accepted.
Qu{\" W"s\"S"uÄ"qZ, X"Y"p ìpS"rO"p{S" ïO"p{S" T"s^T"p{Np BpwåO"pX"o $
7. I place the fruit of the japa done by me at the feet of the Lord.
X"Y"p @w¡O"_Y" G"T"_Y" U¡“z Qu\"_Y" T"pQY"pu# _P"pT"Y"p{X" $
8. There is the capacity to work in the intelligent boys who are present
here.
@¡pY"pêP"êz _"pX"PY"zê E"O"sZu^"s \"O"êX"pS"u^"s V"p“@u¡^"s ì[_O" $
9. The monkeys who took Lanka were Rama's devotees.
“Š¡pz Bpw`rO"\"SO"# @¡T"Y"# ZpX"_Y" W"×O"p# $
10. With these lessons that have been studied by me, I'll certainly
become Panini himself !!
ïO"v# T"{K>O"v# T"pK>v# {S"ðY"E"Y"uS" ì`z T"p{Np{S"# W"\"p{X" $
11. Here is water for those flowers you brought.
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W"\"OY"p / W"\"O"p O"uWY"# ìpS"rO"uWY"# T"s^T"uWY"# G"“z _\"r@¡ZpuO"s $

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 Step by Step Sanskrit Learning Programme – Month 15

Lesson 59.
In-karaant words.
òSS"SO" ðpVQp# $
Just watch the capacity of Sanskrit to create new words….

Here I am with a book in my hand. "I possess a book."

You do not know my name but you can describe me…. T"s_O"{@¡S"o $
The elephant uses his trunk like I would my hand. He possesses a hand. An
elephant is therefore also known as @¡qZS"o $
An elephant possesses tusks. He is therefore a Q[SO"S"o $
A student possesses the desire (ìP"ê) for knowledge({\"üp). He is a

{\"üp{P"êS"o $
Refer to Supplement 41 to learn how to decline these words. The feminine
S"Qr $ T"s_O"{@¡S"r, {\"üp{P"êS"r
will go like etc. Do you now see why the

woman of the house is called a Bpw{`Npr ?

Go to lesson 59. A for your worksheets.

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Lesson 59. A
Exercises with In-karaant words.
òSS"SO" ðpVQp# $

elephant @¡qZS"o forthcoming ìpBpp{X"S"o man/ G"[SX"S"o

creature
elephant Q[SO"S"o classmate _"`pRY"p{Y"S"o conjurer X"pY"p{\"S"o
road T"{P"S"o lion @u¡_"qZS"o Shiva( his {T"S"p{@¡S"o
( is declined ( the one bow is
slightly who has a called
differently. mane) {T"S"p@¡#)
Check Supp.
41.)
witness _"p{b"S"o horse @u¡_"qZS"o Shiva G"J>pR"pqZS"o
( the one
who has a
mane)
suspicious ðp{Š¡S"o charioteer Z{P"S"o Vishnu/ E"{+¡S"o
person Krishna
tree ( having T"„{\"S"o noble Bps{NpS"o
young shoots) person
fish (having @¡NJ>{@¡S"o fish (having ðp@¡{“S"o fish G"“E"qZS"o
bones) scales)
fish ( one who {\"_"pqZS"o Moon ð\"uO"\"p{G"S"o Moon ðp{ðpS"o
possesses the ( drawn by ( marked
capacity to go white like a hare
forth and horses) or a
spread all rabbit.)
over.)
fisherman G"p{“S"o Moon ( Qðp\"p{G"S"o Moon @v¡Z{\"S"o
drawn by ( like the
X"O_Y"R"pqZS"o ten horses.) white
lotus
flower
that
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blooms
only at
night.)
( also
possessing
moonlight.
)
Sun ( @¡X"ê_"p{b"S"o Sun ( {@¡ZNpX"p{“S"o Yogi ( one Y"pu{BpS"o
Beholder of garlanded who is
the world's with rays.) establishe
deeds.) d in Yog)
One who O"T"[_\"S"o
performs
austeritie
s

Translate: ( use your heads here!)

1. When the elephant saw the man with a bow, he entered the forest.
2. There are many trees on both sides of this road.
3. The fisherman brings the fish to the market.
4. I'll perform Krishna's pooja next week.
5. You must behave well ( with love) with your classmates.
6. Salutations to all noble people!
7. Shiva must be worshipped by all men.
8. I'll eat my food after I've seen the moon.
9. These fruits are for those Yogis and those Tapasvis.
10. From the Sun, I receive inspiration.

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Lesson 59. B.
Answers to Lesson 59 A.

Translated:

1. When the elephant saw the man with a bow, he entered the forest.
Y"Qp @¡Zr E"p{T"S"X"o ìT"ðY"O"o O"Qp _"# \"S"z T"øp{\"ðpO"o $
E"p{T"S"z ª^Ìp @¡Zr \"S"z T"øp{\"ðpO"o $
2. There are many trees on both sides of this road.
T"SP"pS"X"o íW"Y"O"# T"„{\"S"# _"[SO" $
3. The fisherman brings the fish to the market.
X"O_Y"R"pZr @¡NJ>{@¡S"# {\"T"NprX"o ìpS"Y"{O" $
4. I'll perform Krishna's pooja next week.
ì`z @w¡^Np_Y" T"tG"pX"o ìpBpp{X"{S" _"TO"p`u @¡qZ^Y"u / @¡qZ^Y"p{X" $
ìpBpp{X"{S" _"TO"p`u ì`z @w¡^Npz T"tG"{Y"^Y"p{X" $
5. You must behave well with your classmates.
_"`pRY"p{Y"{W"# _"` T"ørOY"p ìpE"ZO"s $
6. Salutations to all noble people!
Bps{NpWY"# S"X"# $
7. Shiva must be worshipped by all men.
G"[SX"{W"# {ðp\"# T"tGY"# / T"tG"S"rY"# / T"t{G"O"\Y"# $
8. I'll eat my food after I've seen the moon.
ðp{ðpS"z ª^Jo>\"p ì`z W"puG"S"z A"pQp{X" / A"p{Q^Y"p{X" $
9. These fruits are for those Yogis and those Tapasvis.
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ïO"p{S" U¡“p{S" O"uWY"# Y"pu{BpWY"# O"T"[_\"WY"# E" $

10. From the Sun, I receive inspiration.
@¡X"ê_"p{b"S"# ì`z T"øuZNppz “W"u $

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Lesson 60.
Discovering Numbers.

Take a deep breath my dears, our Number Lesson will encompass quite a
huge area. We need to learn:

1. The names of numbers : as in one, two, three etc. also known as

Cardinals or _"Do>AY"p\"pE"@¡ |
2. The Ordinal form of numbers: as in first, second, third etc. They are
called +¡X"\"pE"@¡ |
3. How to say once, twice thrice etc.
4. How to say double, triple, four times
5. How to say " one way of doing something " "two ways ...", " three
ways..." etc.
6. How to say "one kind of ..., " "two kinds of..." etc.
7. How to read dates
8. How to read page numbers.
9. How to say how old you are,( though it is impolite to ask that of a
lady.)
10. How to talk "fractions,"
And
11. How to read time.
But as is the most sensible thing to do when faced with a " How to.." list
as long as this, we will begin at the very beginning.

New Concept:
Numbers in Sanskrit, are adjectives. They will follow our noun as faithfully
as they know how.
The first four numbers: 1, 2, 3 and 4 have different names for the three
genders.
All the rest have a single name for the three genders.

Inference that you will make:

So the 1 in 1 boy, 1 girl and 1 fruit will be written differently?
( Yup!)
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Ditto for the 2, 3 and 4 in two, three and four boys, girls and fruits? ( Yup!)
Five onwards, the number name for the boys, girls and fruits as in the " 5 "
in 5 boys, 5 girls and 5 fruits remains the same? ( Yup!)
If numbers are adjectives, would it mean that in a sentence like... Rain fell
on the seven boys' head.... since the boys' would be taken from the «þ. ¹¨þ ,
so would the number seven? That numbers ALSO have {\"W"[×O" s ????? (
Yup!)

Good news:
It's not as bad as it looks. In fact, it's fairly simple. All we have to do is go
forward step by step.

Understanding the Cardinals or _"Do>AY"p\"pE"@¡ $

Step 1.
• Place your Number List in front of you.
• Let's just concentrate on the first 10 numbers.
• The natural combinations ( in the œÏ˜þŸþþ {\"W"[×O" ) would be:
T"sz{„Œ S"T"sz_"@¡{„Œ ®r{“Œ
‡ˆÅ: V"p“@¡# ‡ˆ¿Å ûÅ¥þŸþà ‡ˆÅþ V"p{“@¡p
×ù V"p“@¡pv ×½ ûÅ¥ø ×½ V"p{“@u¡
°þ¡þ: V"p“@¡p# °þú¹µþ ûÅ¥þþ¹›þ {O"¾# V"p{“@¡p#
E"O\"pZ# V"p“@¡p# E"O\"pqZ U¡“p{S" E"O"¾# V"p{“@¡p#
T"IE" V"p“@¡p# T"IE" U¡“p{S" T"IE" V"p{“@¡p#
«þÙÃ V"p“@¡p# «þÙÃ ûÅ¥þþ¹›þ «þÙÃ V"p{“@¡p#
_"TO" V"p“@¡p# _"TO" U¡“p{S" _"TO" V"p{“@¡p#
‚«Ù/ V"p“@¡# ‚«Ù/ ‚«Ùù ûÅ¥þþ¹›þ ‚«Ù/ ‚«Ùù V"p{“@¡p#:
›þ¨þ V"p“@¡p#: ›þ¨þ ûÅ¥þþ¹›þ ›þ¨þ V"p{“@¡p#
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¸ªþ V"p“@¡p# ¸ªþ ûÅ¥þþ¹›þ ¸ªþ V"p{“@¡p#

Naturally even if the '1' does have three gender names AND it does have
{\"W"[×O" s, since it is singular, we can have only the ï@¡\"E"S" forms.

Naturally, even if the '2' does have three gender names AND it does have
{\"W"[×O" s, since it is dual, we can have only the {Ÿ\"E"S" forms.
Naturally the rest ( upto number 18 ) even if they do have {\"W"[×O" s, since

they are plural, we can have only the V"`l\"E"S" forms.

Step 2.
• Place the {\"W"[×O" tables of all the three "1 's" in front of you.

Read the following sentences to see how the {\"W"[×O" table is used.
(To make things easy, let's work on each {\"W"[×O" table gender wise.)

• ‡ˆÅ: V"p“@¡# O"e" ‚¹¬·þ |

• ‚−Ÿþà ‡ˆ¿Å V"p“@z¡ œþª¡þþ¹Ÿþ |
• ‡ˆ½Å›þ V"p“@u¡S" ¬þ− ‚−¿ ¹¨þÔþþ¥þ¡þ¿ BpEF>p{X" |
• ‡ˆÅ¬Ÿù V"p“@¡pY" ¬þ: œé¬·þˆ¿Å Y"EF>{O" |
• ï@¡_X"pO"o V"p“@¡pO"o ¬þþ W"Y"X"o ìS"sW"\"{O"$
• ‡ˆÅ¬¡þ V"p“@¡_Y" ¬¡ê·þ: ‚°þ ‚¹¬·þ |
• ‡ˆÅ¹¬Ÿþ›þà V"p“@u¡ ¹¨þæþþ¬þ: ‚¹¬·þ |

Step 3.
Use the same principle to form sentences for the S"T"sz_"@¡{„Œ and the

®r{“Œ .
Step 4.
• Use the given {\"W"[×O" tables for the numbers 2, 3 and 4 in exactly
the same manner.
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Step 5.
• Numbers 5 to 18 have only V"`l\"E"S" forms. The numbers 10- 18 are
all declined like the number 10.

Step 6.
• Numbers 19- 99 are feminine: If you notice all the numbers that end
in the ¹·þ: for example ¹¨þ¿ªþ¹·þ: or‚ªþú¹·þ:, will naturally be declined
like Ÿþ¹·þ: BUT the declensions 19 onwards are all in the SINGULAR
form because the word Ÿþ¹·þ: is singular. Gottitt?
Example: I see 83 birds = ì`z eY"ðpr{O"z ‰þŠþþ›þà œþª¡þþ¹Ÿþ |

She goes with 24 girls to the cinema. = ¬þþ E"O"s{\"|ðOY"p V"p{“@¡p{W"# ¬þ−
{E"e"T"J>Bpw`z BpEF>p{X"$
Though the numbers themselves are feminine, the same form is used for
all three genders: Ÿp{\"zðp{O"# V"p“@¡p#, ×þ¹¨þ¿ªþ¹·þ: ûÅ¥þþ¹›þ , ×þ¹¨þ¿ªþ¹·þ:
V"p{“@¡p#, are all correct.
Step 7.
• The O"@¡pZpSO" number groups, {e"zðpO"o, E"O\"pqZzðpO"o, T"ú"pðpO"o are all

declined like the feminine word ¬þ¹£·þÃ |

Step 8. ( Doesn't it sound very much like Stop it?)
• The words ªþ·þŸþÃ, ¬þ−èþŸþÃ, ‚¡é·þŸþÃ, ¥þâþŸþÃ, ¹›þ¡é·þŸþÃ, œÏ¡é·þŸþÃ, etc are
all S"T"sz_"@¡{„Œ words and are declined like ¨þ›þŸþà in the ï@¡\"E"S"
forms.
• ˆÅø¹Ù: is declined like Ÿþ¹·þ:|

Step 9.
• New concept: Numbers are read and spoken about BACKWARDS.
• The numbers 101 onwards upto 200 are created by adding the word
‚¹šþˆÅ to the root number. For example:
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101 = ‡ˆÅþ¹šþˆ¿Å ðpO"X"o , 102= סþþ¹šþˆ¿Å ðpO"X"o ,

103 = °þ¡þþ¹šþˆ¿Å ðpO"X"o
OR
The word „îþ£ is added ....
101 = ï@¡puf"ZðpO"X"o , 102= ŸY"puf"ZðpO"X"o , 103 = °þ¡þøîþ£ªþ·þŸþÃ
OR
Simply say
101 = ‡ˆÅªê›¡þ‡ˆÅ 102= ¹×ªê›¡þ‡ˆÅ 103 = ¹°þªê›¡þ‡ˆÅ
( naturally since the first four numbers have genders, I have left the
‡ˆÅ without a visarga ( : ) or a Ÿþà or its feminine
forms.....Gottitt??)

The third option makes reading of dates quite simple.

• The numbers 200 to 900 can be written by either first writing the
root number and then the word ªþ·þú OR by first writing ªþ·þ and
then adding סþŸþà , °þ¡þŸþà etc.
For example: 200 = ¹×ªþ·þú or ªþ·þסþŸþà | 300 = ¹°þªþ·þú or ªþ·þ°þ¡þŸþà |
Naturally the first, ¹×ªþ·þú or ¹°þªþ·þú is declined like ›þ¸ú and the
ªþ·þסþŸþà or ªþ·þ°þ¡þŸþà , like ¨þ›þŸþà |

Numerals to the power of 10.

Here is a lovely verse that lists the numerals to the power of ten....

ï@z¡ Qðp ðpO"z E"v\" _"`¾X"Y"sO"z O"P"p $

“b"z E" {S"Y"sO"z E"v\" @¡pu{J>ZV"sêQX"u\" E" $
\"wSQz A"\"puê {S"A"\"êÆ" ðpDo>A"# T"èÆ" _"pBpZ# $
ìSOY"z X"RY"z T"ZpR"| E" Qðp\"w«÷p Y"P"p+¡X"X"o :

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And here it is.

‡ˆÅŸþà 1
¸ªþ 10
ªþ·þŸþÃ 100
¬þ−èþŸþÃ 1000
‚¡é·þŸþÃ 10000
¥þâþŸþÃ 100000
¹›þ¡é·þŸþÃ 1000000
ˆÅø¹Ù: 10000000

ìV"sêQX"o 100000000

¨þ¼›¸Ÿþà 1000000000
‰þ¨þÄ: 10000000000
¹›þ‰þ¨þÄ: 100000000000

ðpDo>A"# 1000000000000

œþÐþ: 10000000000000
¬þþŠþ£: 100000000000000
‚›·¡þŸþÃ 1000000000000000
Ÿþš¡þŸþÃ 10000000000000000
œþ£þšþÄŸþà 100000000000000000

Fractions
Again, just the list....
1/4 œþþ¸: 1/2 ‚šþÄ: 3/4 œþþ¸ø›þ: 1¼ ¬þœþþ¸: 1½ ¬þþšþ¾ÄˆÅ:
150 _"pR"vê@¡ðpO"X"o ( Gottitt?)

The Ordinals. +¡X"\"pE"@¡ forms.

When you express numbers in the forms first, second, third , fourth,
hundredth etc, you are using the ordinal forms of numbers.
In Sanskrit, they are called +¡X"\"pE"@¡ forms.
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Since numerals are adjectives, each number has its own gender, number and
vibhakti that you will have to use when using them with nouns.
Let me first give you the list from 1 to 10 in all its three genders. THEN,
let's set about trying to figure out HOW to use them.

Ordinals. T"sz{„Œ _e"r{“Œ S"T"sz_"@¡{“Œ

First œÏ˜þŸþ: œÏ˜þŸþþ œÏ˜þŸþŸþÃ
Second ¹×·þú¡þ: ¹×·þú¡þþ ¹×·þú¡þŸþÃ
Third ·þ¼·þú¡þ: ·þ¼·þú¡þþ ·þ¼·þú¡þŸþÃ
Fourth E"O"sP"ê# E"O"sP"rê E"O"sP"êX"o
Fifth T"IE"X"# T"IE"X"r T"IE"X"X"o
Sixth «þ«Ú: «þ«Úú «þ«ÚŸþÃ
Seventh ¬þœ·þŸþ: ¬þœ·þŸþú ¬þœ·þŸþŸþÃ
Eighth ‚«ÙŸþ: ‚«ÙŸþú ‚«ÙŸþŸþÃ
Ninth ›þ¨þŸþ: ›þ¨þŸþú ›þ¨þŸþŸþÃ
Tenth ¸ªþŸþ: ¸ªþŸþú ¸ªþŸþŸþÃ

• Naturally the T"sz{„Œ ordinals will be declined like £þŸþ , the ®r{“Œ like
›þ¸ú ( except for the first three which go like Ÿþþ¥þþ ) and the S"T"sz_"@¡{“Œ
like ¨þ›þŸþÃ |
Therefore we have a sentence like : I study in the ninth class . ‚−¿ ›þ¨þŸ¡þþ¿
ˆÅâþþ¡þþ¿ œþÚþ¹Ÿþ |
The eight book's name is " Nala Damayanti." ‚«ÙŸþ¬¡þ T"s_O"@¡_Y" ›þþŸþ "›þ¥þ
¸Ÿþ¡þ›·þú |"
I pray to the eighth avatara of Lord Vishnu. ‚−¿ ¹¨þ«µþø: ‚«ÙŸþŸþà ‚¨þ·þþ£¿
›þŸþþ¹Ÿþ |
• All these forms are declined in singular, dual and plural. How else would
we be able to say,
" The first fruits of the season are sweet?" h¡O"pu# œÏ˜þŸþþ¹µþ ûÅ¥þþ¹›þ Ÿþšé£þ¹µþ |
The first two books are mine. œÏ˜þŸø ×½ T"s_O"@u¡ ŸþŸþ|
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So on and so forth.
• The numbers 11- 18 are declined in the same manner..... the T"sz{„Œ
ordinals will be declined like £þŸþ , the ®r{“Œ like ›þ¸ú and the
S"T"sz_"@¡{“Œ like ¨þ›þŸþà |
• The numbers 19 onwards ..... to this group you need to add ·þŸþ:, ·þŸþú or
·þŸþŸþÃ to convert them into ordinals. For example:
Twentieth ¹¨þ¿ªþ¹·þ·þŸþ: , ¹¨þ¿ªþ¹·þ·þŸþú , ¹¨þ¿ªþ¹·þ·þŸþŸþÃ
Thirtieth ¹°þ¿ªþîþŸþ:, ¹°þ¿ªþîþŸþú, ¹°þ¿ªþîþŸþŸþÃ,
Hundredth ªþ·þ·þŸþ:, ªþ·þ·þŸþú, ªþ·þ·þŸþŸþÃ |
• The numbers that are in the "twenty group" ....those with the word ¹¨þ¿ªþ¹·þ
in them can also be written without the ¹·þ to convert them into Ordinals.
For example: ( and they become adjectives....)
Twentieth ¹¨þ¿ªþ
Twenty-first ‡ˆÅ¹¨þ¿ªþ
Twenty-second ×þ¹¨þ¿ªþ

Collective nouns in the Neuter Gender Singular form are formed as follows –

Stick the root numeral as a suffix to the noun and convert it into a
SINGULAR NEUTER FORM to convey a group. For example: T"s_O"@¡e"Y"X"o
is a group of three books. E"^"@¡ðpO"X"o is a group of 100 cups.
You should be saying T"s_O"@¡e"Y"X"o ‚°þ ‚¹¬·þ and not T"s_O"@¡e"Y"X"o ‚°þ ¬þ¹›·þ
| Gottit??
Some more Number ideas.

Here is what we will learn in this lesson:

1. How to say once, twice, thrice etc.
2. How to say double, triple, four times
3. How to say " one way of doing something " "two ways ...", " three
ways..." etc.
4. How to say "one kind of ..., " "two kinds of..." etc.
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5. How to ask " who or which of many" as in : By which road did Mohan
go? To which girl did you give the book?
6. How to read dates .
7. How to say how old you are
And
8. How to read page numbers.

Step by step as usual.

Group 1 and 3 are actually avyayas. They have already been dealt with in our
special lesson on avyayas. But I personally prefer to have all details of a
particular concept in one area.....never mind if a few ideas have to be dealt
with more than once.

1. How to say once, twice, thrice etc.

Add the word ¨þþ£Ÿþà to the root number and hey presto these avyayas
convey the meaning once, twice, thrice etc.
‡ˆÅ¨þþ£Ÿþà , ¹×¨þþ£ŸþÃ, ¹°þ¨þþ£ŸþÃ, E"O"s\"pêZX"o, V"`l\"pZX"o |
‚−¿ T"ø{O"{QS"z ¹×¨þþ£¿ ¬›þþ›þ¿ ˆÅ£ø¹Ÿþ |
2. How to say double, triple, four times. Adjective.
Add the word Šéµþ:, Šéµþþ, ŠéµþŸþÃ |
¹×Šéµþ , ¹°þŠéµþ , E"O"sBpsêNp$
¹×Šéµþ¿ W"puG"S"z @w¡O\"p ‚šé›þþ ‚−¿ ˆ½Å¨þ¥þ¿ ¹›þÍþ¿ @¡O"sêX"o òEF>p{X"$

3. How to say " one way of doing something " "two ways ...", " three ways..."
etc. Add the word šþþ |
E"O"sR"pê , V"`lR"p (many
‡ˆÅšþþ , ¹×šþþ / ×½šþþ / ×¾šþŸþà , ¹°þšþþ / °øšþþ / °ùšþŸþà ,
ways of doing something) ‚›øˆÅšþþ ( different ways....) @¡{O"R"p (how many
different ways...)
F>pe"u^"s ï@¡O"p ì[_O"....¬þ¨øÄ ‡ˆÅšþþ ˆÅþ¡þô @s¡\"ê[SO"$
4. How to say "one kind of ..., " "two kinds of..." etc. Add the word ¹¨þšþ |
This makes it into an adjective, following gender, number and vibhakti.
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‡ˆÅ¹¨þšþ: , ‡ˆÅ¹¨þšþþ, ‡ˆÅ¹¨þšþŸþÃ

¹×¹¨þšþ, ¹×¹¨þšþþ, ¹×¹¨þšþŸþÃ
¹°þ¹¨þšþ:, ¹°þ¹¨þšþþ, ¹°þ¹¨þšþŸþÃ
‚«Ùþ¹¨þšþþ¹›þ œé«œþþ¹µþ O"[_X"S"o Û¥þˆ½Å _"[SO"$ ( Û¥þˆÅŸþà basket.)

5. How to ask " who or which of many" as in : By which road did Mohan go? To
which girl did you give the book? From which book did you get this picture?
Use the adjective: @¡O"X"_"o - @¡O"X"p - @¡O"X"X"o
@¡O"X"_"p ŸþþŠøĵþ Ÿþø−›þ: Šþ·þ¨þþ›þà ?
@¡O"X"pY"v V"p{“@¡pY"v T"s_O"@z¡ W"\"O"r ìY"EF>O"o ?
@¡O"X"O"# T"s_O"@¡pO"o O\"X"o ïO"z {E"e"X"o ì“W"# ?
6. How to read dates. (Adjectives)
Numbers are read backwards in Sanskrit.

1971 would be read as ï@¡_"TO"S"\"ï@¡ OR ï@¡_"TO"f"sZS"\"Qðp_"O"X"o (ï@¡_"TO"{O"

íOO"Z S"\"QðpðpO"X"o) Much like reading 2050 as Two thousand and fifty OR
Twenty fifty.... people read numbers in different ways.

The first option ï@¡_"TO"S"\"u@¡ is a far easier method of reading out the
dates. So let's make life easy , shall we?

In 1971 I went to Nagpur.... ï@¡_"TO"S"\"u@¡O"X"u or ï@¡_"TO"S"\"T"øP"X"\"^"uê ì`z

S"pBpT"sZX"o ìBpEF>X"o |
In 2003. ¹°þªê›¡þªê›¡þ¹×·þŸø or ¹°þªê›¡þªê›¡þ¹×·þú¡þ¨þ«øÄ
On the 1st of January 2003. {e"ðptSY"ðptSY"{ŸO"rY"\"^"uê G"Á›þ¨þ£úŸþþ¬þ¬¡þ œÏ˜þŸþ¹¸›þþŒÃˆ½Å
On the 19th of January .... G"Á›þ¨þ£úŸþþ¬þ¬¡þ ›þ¨þ¸ªþ¹¸›þþŒÃˆ½Å ...

On the 16th of March.... X"pE"êŸþþ¬þ¬¡þ «þøÛ«þ¹¸›þþŒÃˆ½Å ....

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7. How to say how old you are.

Use the words ¨þ«þúÄ¡þ: and ¨þ«þúÄ¡þþ and make sentences like
‚−¿ T"IE"pðpO"o ¨þ«þúÄ¡þ: Ÿþ›é«¡þ: |
‚−¿ {e"zðpO"o ¨þ«þúÄ¡þþ Ÿþ−ú¥þþ |

8. How to read page numbers.

A page is œþ¼«ÚŸþà |
Look at page twenty nine.... ï@¡puS"{e"zðpO"z œþ¼«Ú¿ œþª¡þ·é |
The answer is on page twelve..... „îþ£¿ ×þ¸ªø œþ¼«Ú½ ‚¹¬·þ |
The answer is on the fortieth page..... „îþ£¿ E"O\"pqZðpf"X"u œþ¼«Ú½ ‚¹¬·þ |

*******

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Lesson 60 A
Exercises with Numbers

Working with the Cardinals

Translate:
1. The father goes with two sons to the market.
2. The mother was angry with her four daughters.
3. The teacher loves her hundred students.
4. Krishna received fruits and flowers from the five Pandavas.
5. The cat spoke to the eight dogs.
6. Around the twelve lakes are sixteen mountains.
7. Salutations to the ten avatars of Vishnu.
8. The cowherd is sitting near twenty five cows.
9. The naughty monkey jumped on a champa tree, a parijat tree and a
banana.
10. The thin man likes a mango, six chapatis , one and a half bananas and
two teaspoonsful of sugar at 3:00 o'clock in the morning.

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Working with the Ordinals.

Name/ Pronouns Verbs Avyayas Adjectives.

œþ¼«ÙŸþà page. œþ£: - œþ£¿ -
œþ£þ others.
ˆ¼Å«µþœþâþ: dark
fortnight
ªéÆ¥þœþâþ: bright
fortnight
Ÿþþ¬þ: month.
œþø¹¥þˆÅþ chapati

Translate the following.

1. The teacher gave a gift to that girl who stood first amongst all the
others.
2. The ninth boy is Madhav.
3. This is the sixth chapati that I am eating.
4. Call the first four boys here.
5. I do not want to ask him again a second time. ( trip up alert!)
6. I fast on the eleventh day of the bright fortnight of every month.
7. Bring the book from the tenth table in the classroom.
8. The fifth group of children is coming in the evening.
9. The twenty-fifth day of June is a Saturday.
10. I go to the library every eighth day.

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Lesson 60 B
Answers to 60 A

Working with the Cardinals

Translate:
1. The father goes with two sons to the market.
G"S"@¡# ŸpWY"pz T"se"pWY"pz _"` {\"T"Nprë BpEF>{O" $
2. The mother was angry with her four daughters.
X"pO"p E"O"_"wWY"# T"se"rWY"# ì@s¡TY"O"o $
3. The teacher loves her hundred students.
ìRY"p{T"@¡p ðpO"u F>pe"u^"s [_S"å{O" $
4. Krishna received fruits and flowers from the five Pandavas.
@w¡^Np# T"ú"WY"# T"pNL>\"uWY"# U¡“p{S" T"s^T"p{Np E" T"øpTO"\"pS"o/ì“W"O"o $
5. The cat spoke to the eight dogs.
X"pG"pêZ# ìÍ>/ìÍ>pv @s¡×@s¡ZpS"o ì\"QO"o $
6. Around the twelve lakes are sixteen mountains.
ŸpQðp O"L>pBppS"o ì{W"O"# ^"puL>ðp T"\"êO"p# _"[SO" $
7. Salutations to the ten avatars of Vishnu.
{\"^Nppu# QðpWY"# ì\"O"pZuWY"# S"X"# $
8. The cowherd is sitting near twenty five cows.
BppuT"p“# T"ú"{\"zðpOY"p# R"uS"sS"pz _"X"rT"X"o íT"{\"ðp{O" $
9. The naughty monkey jumped on a champa tree, a parijat tree and a
banana.
T"øO"rT"# \"pS"Z# ï@¡[_X"S"o E"XT"p\"wb"u, ï@¡[_X"S"o T"pqZG"pO"\"wb"u,
ï@¡[_X"S"o @¡Q“rU¡“u E" ì@t¡QêO"o $
10. The thin man likes a mango, six chapatis , one and a half bananas and
two teaspoonsful of sugar at 3:00 o'clock in the morning.
T"øpO"#@¡p“u {e"\"pQS"u @w¡ðppY" X"S"s^Y"pY" ï@¡X"o ìpX"øz, ^"Jo> T"pu{“@¡p#,
_"pR"vê@z¡ @¡Q“rU¡“z, E"X"_"ŸY"T"tNppê ðp@ê¡Zp E" ZpuE"SO"u $

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Working with the Ordinals.

Translate the following.

1. The teacher gave a gift to that girl who stood first amongst all the
others.
Y"p V"p{“@¡p ìSY"p_"s T"øP"X"X"o 슡X"o ì“W"O", O"_Y"v V"p{“@¡pY"v
ìRY"p{T"@¡p íT"`pZX"o ìY"EFO"o $
2. The ninth boy is Madhav.
S"\"X"# V"p“@¡# X"pR"\"# $
3. This is the sixth chapati that I am eating.
ï^"p O"s ^"Î>r T"pu{“@¡p, Y"pX"o ì`z A"pQp{X" $
ì`z ïO"pz ^"Î>rë T"pu{“@¡pz A"pQp{X" $
4. Call the first four boys here.
T"øP"X"pS"o E"O"sZ# V"p“@¡pS"o ìe" ìpˆY"/ìpˆY"O"s $
5. I do not want to ask him again a second time. ( trip up alert!)
ì`z O"z {ŸO"rY"\"pZz T"øÍs>z S" òEF>p{X" $
6. I fast on the eleventh day of the bright fortnight of every month.
T"øOY"u@¡_Y" X"p_"_Y" ðps±¡T"b"_Y" ï@¡pQðY"pX"o {O"P"pv /ï@¡pQðpX"u {QS"u
ì`X"o íT"\"p_"z @¡Zpu{X" $
7. Bring the book from the tenth table in the classroom.
@¡b"pY"pz QðpXY"p# íOT"r{K>@¡pY"p# T"s_O"@¡X"o ìpS"Y"/ìpS"Y"O"s $
8. The fifth group of children is coming in the evening.
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V"p“@¡pS"pz T"ú"X"# _"X"t`# _"pY"Š¡p“u ìpBpEF>{O" $

9. The twenty-fifth day of June is a Saturday.
G"tS"X"p_"_Y" T"ú"{\"zðp{O"O"X"# {QS"# ðp{S"\"p_"Z# $
10. I go to the library every eighth day.
T"øOY"u@¡[_X"S"o ìÍ>X"u {QS"u ì`z BpøSP"p“Y"z BpEF>p{X" $

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 Step by Step Sanskrit Learning Programme – Month 16

Lesson 61.
Swara Sandhi and Visarga Sandhi.
_\"Z_"[SR"#/{\"_"Bpê_"[SR"#
In my early days of enthusiastic Sanskrit studies, I picked up the
Panchatantra to 'improve' my language skills. One look at the text… a long
never ending word that filled 25 lines (if I exaggerate, it is only for
effect….believe me, I do not lie. Ever.) and I figured that I had to get my
Sandhi rules firmly understood first.
Sandhi is the joining of two words into a single word. The last letter of a
word and the first letter of the adjoining word form one letter.
Sandhi-vicheda, _"[SR"{\"EF>uQ# , describes the process by which one
letter ( whether single or cojoined) is broken to form two words. Part of
the broken letter remains as the last letter of the first word and part of
the letter forms the first letter of the next letter.
Over time I still find it easier to break words than to join them but here
are a few tips that have kept me in good stead either way:
1. Sandhis take place whenever there is a presence of a swara….a
vowel ; the presence of a consonant WITH a halanta ( for example
@o¡); the presence of a visarga (for example @¡# )
2. Siren's on!! Trip up alert:
Whenever I see a Y"o, \"o, ï, ïu, ìpu, ìpv, _"o, ðpo, ^"o, Zo, & in a "more
or less" long word, my antennae go up. Chances are that I have a Sandhi
staring at me in the face. I always potter around these letters to help me
decide whether the occasion has presented itself to break two words.

The more I read, the more I was convinced that there were a trillion
sandhi rules to follow. But ever so slowly it began to filter in that
amongst those trillion rules a few are oft repeated and they are the only
ones that one need really remember to follow Sanskrit classical texts.
Buy a book that lists all sandhi rules so that you can refer to it if you
come across an occasional sandhi that I have not dealt with. But for all
practical purposes, these are enough. Lesson 61 will deal with 1) a revision
of swara sandhi rules plus a few more new ones AND 2) with visarga
sandhi rules. A tabular column works well for reference.
Swar Sandhi.
Level 1 - Month 16 Lessons 61 382/390
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The name of The first The second Result Example

the sandhi word word should of the
should end begin with: sandhi
in:
1. QrC"ê ì or ìp ì or ìp ìp {`X" + ìp“Y"# = {`X"p“Y"#$
_"[SR" {\"üp + ìP"rê = {\"üpP"rê$
ò or òê ò or òê òê @¡{\" + òSç# = @¡\"rSç# $
dr + òêðp# = drðp# $
í or î¡ í or î¡ î¡ W"pS"s + íQY"# = W"pS"tQY"# $
\"R"t + íQY"# = \"R"tQY"# $
2. BpsNp ì or ìp ò or òê ï _"sZ + òêðp# = _"sZuðp# $
_"[SR" ZX"p + òêðp# = ZX"uðp# $
ì or ìp í or î¡ ìpu _"tY"ê + íQY" = _"tY"puQê Y"
BpŒp + í{X"ê# = BpŒpu{X"ê# $
ì or ìp h¡ or h¡w ìZo X"`p + h¡{^"# = X"`{^"ê# $
ì or ìp “w ì“o O"\" + “w@¡pZ# = O"\"Ú@¡pZ# $
3. \"w{« ì or ìp ï or ïu ïu X"X" + ï@¡# = X"X"v@¡# $
_"[SR" Qv\" + ïuÄ"Y"êX"o = Qv\"vÄ"Y"êX"o $
ì or ìp ìpu or ìpv ìpv í^Np + ìpuQS"X"o = í^NppvQS"X"o$
X"`p + ìpv^"R"X"o = X"`pv^"R"X"o$
ì or ìp h¡ or h¡w¡ ìpZo íT" + h¡EF>{O" ( to go, to
(íT"_"Bpê a become difficult ) =

prefix ) íT"pEF>ê{O" $
ì or ìp “w ìp“o íT" + “w@¡pZ# = íT"pÚ@¡pZ#$
(íT"_"Bpê a

Level 1 - Month 16 Lessons 61 383/390

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prefix )

4. Y"Npo ò or òê vowel that is Y"o ò{O" + ìp{Q = òOY"p{Q

_"[SR" not an ò or òê
í or î¡ vowel that is \"o \"R"t + ìpBpO"p = \"R\"pBpO"p $
not an í or î¡
h¡ or h¡w¡ vowel that is Zo {T"O"w + ìpc"p = {T"e"pc"p
not an h¡ or
h¡w¡
“w vowel that is “o “w + ìp@w¡{O" = “p@w¡{O"$
not “w
5. ìY"p{Q ï any vowel ìY"o `Zu + ï = `ZY"u
(except for
_"[SR" ì if the ï \"O"êSO"u + ò{O" = \"O"êSO"{Y"{O" /
ending is that \"O"êSO" ò{O"$
of a declined
noun.
ïu any vowel ìpY"o S"v + ì@¡# = S"pY"@¡# $
O"_X"v + ì{T" = O"_X"pY"{T"$
ìpu any vowel ì\"o T"pu + ìS"# = T"\"S"#$
(except for ì W"pS"pu + òQX"o = W"pS"{\"QX"o /
if the ìpu W"pS" òQX"o$
ending is that
of a declined
noun.
ìpv any vowel ìp\"o T"pv + ì@¡# = T"p\"@¡#$
íW"pv + ì{T" = íW"p\"{T" /
íW"p ì{T"$
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6. T"t\"êá¡T" A declined ì & @¡\"Y"u + ìe" = @¡\"Y"u&e"$

noun ending
_"[SR" in anï
instea _"pR"pu + ìe" = _"pR"pu&e"
d of
or an ìpu ì
7. T"Zá¡T" a prefix a conjugated ì is ì\" + ï{` = ì\"u{`
ending in an verb beginning
_"[SR" ì with an ï or elided. íT" + ìpu^"{O" = íT"pu^"{O"$
an ìpu
8. T"ø@w¡{O"W"p\" {Ÿ\"E"S" {Ÿ\"E"S" word Sandhi @¡{\" + ïO"pv = @¡{\" ïO"pv
does
_"[SR" words where its first
not Bpsà + òX"pv = Bpsà òX"pv
ending in letter is a
take
òê,í,ï vowel.
place

Indeclinabl vowel Sandhi ì`pu ìe"

es ( ì\Y"Y" does
W"\"pS"o
not
s) ending in
an an Aa or
take ìp ï\"z S"s X"SY"_"u
place
an Aae

I came across very peculiar sandhis during the course of my study.

Unfortunately, I have not been able to find a rule in grammar texts that
authenticates such sandhis. However, I'll place them before you and if
you do come across references regarding this please let me know so that
I may share it with others.
1. Words that end in ì/ìp and when combined with words beginning
with ì/ìp have sometimes been written like this:
O"P"p + ì{T" = O"P"p&{T"
O"e" + ì{T" = O"e"p&{T"
O"sÍ>p + ìe" = O"sÍ>p&e"
Level 1 - Month 16 Lessons 61 385/390
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The occurrence of two ì\"Bpø` s (&& ) together tell you that an ìp is

present at that point.

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Visarga Sandhi:
Before we do the Visarga Sandhi, it is important to have a table that
differentiates the soft consonants from the hard ones.

ˆÃÅ ‰þà Šþà ‹þà ŒÃ

E"o Fo> G"o H"o ØþÃ
ÙÃ ÚÃ ÛÃ Mo> µþÃ
·þà ˜þà ¸Ã šþà ›þÃ
œþà ûÃÅ V"o W"o ŸþÃ

¡þà £Ã ¥þà ¨þÃ

ªþÃ «þÃ ¬þÃ −Ã

The shaded consonants are the @¡K>puZ- \Y"ý"S"p{S" - hard consonants.

The rest are X"wQl - \Y"ý"S"p{S" - soft consonants.

The following table should be helpful

visarga preceded by followed by results in

ì any soft coalesces into ìpu (for
consonant OR ì a soft consonant) OR
ìpu& (for an ì )
@¡# + ì{T" = @¡pu&{T"
An indeclinable any vowel OR any is replaced by Zo
(ì\Y"Y") ending in soft consonant
T"sS"# + ìe" = T"sS"Ze"$
an ì
except for Z
T"sS"# + BpEF>{O" =
T"sS"BpêEF>{O"$
An indeclinable Z visarga is dropped and
( ì\Y"Y" ) ending in the ì becomes ìp
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an ì T"sS"# + ZX"O"u = T"sS"p

ZX"O"u$
The vocative case, any vowel OR any changes to Zo
_"XV"puR"S" , of a h¡ soft consonant
{T"O"# + \"SQu =
ending noun
{T"O"\"êSQu$
ì any vowel except is elided
ì @¡# + í\"pE" = @¡
í\"pE"$
ìp any vowel OR is elided
any soft V"p“p + ìe" = V"p“p
consonant
ìe"$
O"p# + BpEF>[SO" = O"p
BpEF>[SO"$
any vowel except any vowel OR any changes into Zo
ì , ìp soft consonant
X"s{S"# + ò{O" = X"s{S"qZ{O"$
except Zo
any short vowel Z the short vowel
except ì becomes long
W"tT"{O"# + ZpG"O"u = W"tT"O"r
ZpG"O"u$
any vowel changes into
E"o,Fo>, ðpo,
Jo>,Ko>, ^"o,
O"o,P"o, _"o$
ðpo, ^"o, _"o ðpo, ^"o, _"o$
ì @o¡, T"o _"o
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S"X"# + @¡Zpu{O" =
S"X"_@¡Zpu{O"$
T"sZ_@¡Zpu{O"$
ï^"# / Any consonant or elision of the visarga.

_"#
vowel except for _" BpEF>{O"$
ì
Name of visarga follow effect example
the preceded ed by
sandhi by
1. íO\" ì# Z ìpuZ X"S"# + ZP"# = X"S"puZP"#$
ì# {“ ìpu {“ @¡# + {“A"{O" = @¡pu {“A"{O"$
ì# \" ìpu \" F>pe"# + \"Q{O" = F>pe"pu \"Q{O"$
ì# Bp ìpu Bp Y"ðp# + BppS"X"o = Y"ðppu BppS"X"o$
ì# R" ìpu R" O"uG"# + R"S"X"o = O"uG"pu R"S"X"o
ì# ì ìpu& @¡# + ì{T" = @¡pu&{T"$
_"# + ì{T" = _"pu&{T"$
2. _"O\" ì# O"o ì_O"o S"X"# + O"u = S"X"_O"u$
ì# Jo> ìÍo> ZpX"# + J>r@¡O"u = ZpX"Í>r@¡O"u$
ì# E"o ìÆ" @¡# + {E"O"o = @¡{Æ"O"o

3. àO\" í# ì íZo ì W"pS"s# + ìY"X"o = W"pS"puZY"X"o$

í# ` í`ê ðpe"s# + `[SO" = ðpe"s`ê[SO"$
ò# Bp òBpê X"s{S"# + BpO"# = X"s{S"BpêO"#$
4. “puT" ì# ìp ì ìp X"pu`S"# + ìpBpEF>{O" = X"pu`S"
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ìpBpEF>{O"$
ì# ò ì ò ZpX"# + òEF>{O" = ZpX" òEF>{O"
ì# í ì í @¡# + í\"pE" = @¡ í\"pE"$
ìp# ìp ìp ìp S"Zp# + ìpY"p[SO" = S"Zp ìpY"p[SO"$
V"p“p# + ìpBpEF>[SO" = V"p“p
ìpBpEF>[SO"$
ìp# Bp ìp Bp Qu\"p# + ìpBpEF>[SO" = Qu\"p
BpEF>[SO"$

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Lesson 62.
The Alphabet
\"Npê - {\"E"pZ#
A) Evolution of Sound.

As Sadhakas, let us introduce ourselves to the world of sounds.... ðpVQT"øT"ú"$ The cause of the
world of things.... ìP"êT"øT"ú" .... is T"ZX"uÄ"Z. In the context of sound, T"ZX"uÄ"Z is ðpVQV"øÏ"S"o$ The

entire world is said to be born of ðpVQ ... ðpVQT"øpW"\"$ Evolution is the result of the self

movement _T"SQS" of Shiva-Shakti. The line of evolution is from the subtle to the gross. There
are five stages to the emanation of sound.
1. The first is T"Zp which is absolutely supreme and subtle. This can best be described as
the storehouse from which inspirations would first emerge.
2. The second is T"ðY"SO"r which is less subtle but is still undifferentiated. This would be
the inspiration that would eventually give rise to a thought or an idea.
3. The third is X"RY"X"p which is grosser and undifferentiated, though not articulate. This is
actual thought process which goes into concretizing the idea.... a plan of action.
4. Articulate sound is called \"vA"Zr which further takes two forms: subtle and gross. It is
from that that all the letters \"Npê, words T"Q and sentences \"p×Y" are manifested. The
subtle forms of these letters are the mantras. The gross takes the form of the
language we use.
\"Npê# is that form of sound which cannot be broken up further into smaller parts. It is

ìb"ZX"o$ S" b"Z{O" ò{O" ìb"ZX"o$ S"pQ or R\"{S" ....sound .....can never be
therefore also called

destroyed. That ìb"ZX"o, when it is in a written form is called the \"Npê#$ Over a period of time
both words have now become interchangeable.
ìb"Z s, when put together to intelligently express thoughts and feelings is called the T"Q$ A
group of T"Q s form a \"p×Y" ; and \"p×Y" s put together so that another may understand what

one wishes to express, then becomes language W"p^"p$ The Sanskrit script, is called Qu\"S"pBpZr$

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B) \"Nppê#
Let's go over the list of \"Nppê# again. The divisions that you see below have been made by Panini
and described in his 'Ashtadhyayi.' We need to study this so that we are better able to
understand how Panini worked at his grammar.
_\"Zp#
ì, ò, í, h¡, “w (ã_\"_\"Zp#) are pronounced in one matra ( a measure of time almost equal
to one second )
ìp, òê, î¡, h¡w¡, “%, ï, ïu, ìpu, ìpv (QrC"ê_\"Zp#) are pronounced in two matras
ì3, ò3, í3, h¡3, “w3, ï3, ïu3, ìpu3, ìpv3 (T“sO"_\"Zp#).... used when calling out to
someone and take more than two matras to be pronounced.

ìY"puBp\"p`p# so named by Panini.

ìz (ìS"s_\"pZ)
ì# ({\"_"Bpê#)
(I've spent about a trillion hours trying to find a symbol that looks like two smilies put
together, one on top of the other, the top looking like a smile and the one below looking like a
frown in the place of the visargas for the four alphabets listed below. Sorry. Don't have the
software to create an image even. But I'm sure you'll be able to figure out what I mean. If any
of you has; and can create an image, please will you send it to me at 'Queries' so that I may
replace these four visargas with those? )
: @¡ : A" ({G"ˆpX"t“rY"#)
: T" : U¡ (íT"RX"pS"rY"#)

\Y"ý"S"p{S"
\"BprêY"\Y"ý"S"p{S"
1 2 3 4 5
@s¡ ò{O" T"p{Np{S"# (@¡\"Bpê) @o¡ A"o Bpo C"o Do>
E"s ò{O" T"p{Np{S"# (E"\"Bpê) E"o Fo> G"o H"o I"o
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Js> ò{O" T"p{Np{S"# (J>\"Bpê) Jo> Ko> Lo> Mo> Npo

O"s ò{O" T"p{Np{S"# (O"\"Bpê) O"o P"o Qo R"o S"o
T"s ò{O" T"p{Np{S"# (T"\"Bpê) T"o Uo¡ V"o W"o X"o
(Secret revealed: It is good to remember the above 25 \Y"ý"S"p{S" column-wise too. For
example @o¡ E"o Jo> O"o T"o etc. )

ì\"BprêY"\Y"ý"S"p{S"
Y"o, Zo, “o, \"o (ìSO"#_P"p# )
ðpo, ^"o, _"oo,`o (í^X"pNp#)
ao, b"o
ao, b"o and “% are not included in Panini's work, who dealt with only the language in use and not
what is originally in the Vedas. But we shall keep them in anyway.... just so that we do not
forget them.

í‚"pZNpX"o
Your teacher will help you pronounce the _\"Zp#, ìY"puBp\"p`p#, and the \Y"ý"S"p{S" ,
I'll just supply a table that you can refer to. The beauty here is that this classification works
in various ways. It helps making and breaking sandhis, writing out words with ìS"sS"p{_"@¡ s
and understanding the relationships of each "family group" ... how one letter can be
substituted for another and ideas like that…. For example, you would have often seen both O"O"o
and O"Qo $ It also helps us understand why Parama Poojya Swamiji pronounces eY"XV"@¡X"z
Y"G"pX"`u the way He does.
\"Nppê# íOT"[OO"_P"pS"p{S" _P"pS"G"SY"\"NpêS"pX"p{S"
ì ìp ì3 @¡NK> @¡NK÷#
@¡ A" Bp C" D>
` {\"_"Bpê (#) b"
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ò òê ò3 O"p“s O"p“\Y"#
E" F> G" H" I"
Y" ðp
h¡ h¡w h¡3¡ X"tR"pê X"tR"êSY"#
J> K> L> M> Np
Z ^" a
“w “% “w3 QSO"p# QSOY"#
O" P" Q R" S"
“ _"
í î¡ í3 ìpvÎ>pv ìpvÎ>÷
T" U¡ V" W" X"
íT"RX"pS"rY"# (:T" : U¡ )
( actually the two smilies I've
mentioned earlier)
D> I" Np S" X" S"p{_"@¡p @¡NK÷p{Q# ìS"sS"p{_"@¡#
ï ïu @¡NK>O"p“s @¡NK>O"p“\Y"#
ìpu ìpv @¡NK>puÍ>X"o @¡NK>puÎ>÷
\" QSO"puÎ>X"o QSO"puÎ>÷
{G"ˆpX"t“rY"# (:@¡ : A") {G"ˆpX"t“rX"o {G"ˆpX"t{“Y"#
( smilies again.)
ìS"s_\"pZ# S"p{_"@¡p -

b" is a \"Npê# that has been given a position of equal standing in the \"NpêX"p“p in the Vedas.
Sanskrit grammar, whether modern or classical, visualizes it as @o¡ + ^"o and you will therefore

find it in the dictionary in the @o¡ section.

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However, we have retained all the \"Nppê# that are in the original \"NpêX"p“p$
This has an important effect on pronunciations.
The {\"_"Bpê carries forward the sound of the letter just before it.

\"Npê# is pronounced \"Npê`, \"Nppê# is pronounced \"Nppê`p, \"Npvê# is pronounced \"Npvê{`

Bpsà# is pronounced Bpsà`l and so on and so forth.
When the {\"_"Bpê is followed by a @o¡¡, A"o, T"o
Uo¡ the {\"_"Bpê is forcefully expressed.
or a

Going by this, if the {\"_"Bpê were to be followed by b"o which, according to grammar a @o¡ + ^"o

the {\"_"Bpê should have been forcefully expressed. But it is not. In this case, the {\"_"Bpê does
what it is supposed to do....it carries forward the sound of the letter just before it.

C) Maheshwar Sutras.

X"p`uÄ"Z-_"te"p{Np
X"`{^"ê# T"p{Np{S"# _"z_@w¡O"\Y"p@¡ZNp_Y" T"øR"pS"pE"pY"ê$ T"p{NpS"u# T"t\"êX"{T" ìS"u@u¡ \"vY"p@¡ZNpp# ìp_"S"o$
{@¡SO"s O"u^"pz BpøSP"p# ìüO\"u ìc"pO"p# ì“VR"pÆ"$ “WY"X"pS"u^"s BpøSP"u^"s X"`pX"sS"u# T"p{NpS"u# BpøSP"#
T"øpE"rS"O"X"#$
T"p{Np{S"# V"pÚY"@¡p“u X"`pX"SQV"s{«# ìp_"rO"o ò{O" X"SY"O"u$ V"p“@¡# _"# {\"üpG"êS"pY" @¡X"{T"
ìpE"pY"êX"o íT"pBpEF>O"o$ {@¡SO"s ì{E"Zz _"# ìpE"pY"êBpw`pO"o {S"^@¡p{_"O"# ìW"\"O"o$ O"uS" ìT"X"pS"uS"
ìO"r\" Ql#{A"O"# T"p{Np{S"# ìZNY"z BpO\"p @¡K>puZpz O"T"_Y"pX"o ì@¡ZpuO"o$ O"e" ìSY"u @u¡E"S"
{_"«T"sà^"p# W"Bp\"O"# ðpŠ¡Z_Y" íT"p_"S"pz @s¡\"ê[SO" _X"$ O"u^"pz _"\"uê^"pz O"T"_Y"Y"p _"SO"sÍ># X"`pQu\"#
ìp{\"W"êY" _"\"uêWY"# \"ZY"pE"S"pY" ì@¡P"Y"O"o$ T"øOY"u@z¡ O"T"_\"r _\"@¡”Y"z X"S"puZP"z SY"\"uQY"O"o$ _"\"uê^"pz
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X"S"puZP"z ï@¡_"pP"| T"tZ{Y"O"sz X"`uÄ"Z# E"O"sQêðp\"pZz L>X"àX"o ì\"pQY"O"o$ T"p{Np{S"# E"O"sQêðp\"pZz

L>X"àS"pQz Ü"wO\"p E"O"sQêðp _"te"p{Np ìZE"Y"O"o$ T"øOY"u@z¡S"pQ# ì ò í Npo òOY"p{Q _"te"á¡T"uNp O"_Y"
@¡Npê@s¡`Zz T"ø{\"Í>#$ O"p{S" _"te"p{Np X"p`uÄ"Z-_"te"p{Np \"p @¡PY"SO"u$ ïO"p{S" _"te"p{Np \Y"p@¡ZNp_Y"
ìp{Q_"te"p{Np X"SY"SO"u$
¡¡
1. ì ò í Npo

2. h¡ “w @o¡

3. ï ìpu Do>

4. ïu ìpv E"o

5. ` Y" \" Z Jo>

6. “ Npo

7. I" X" D> Np S" X"o

8. H" W" I"o

9. C" M> R" ^"o

10. G" V" Bp L> Q ðpo

11. A" U¡ F> K> P" E" J> O" \"o

12. @¡ T" Y"o

13. ðp ^" _" Zo

14. ` “o$

Panini has based his entire grammatical work on these sutras. To avoid a detailed recital of the
letters, he used what is called the T"øOY"p`pZ . It is very much what you would see advertised in
a shop window " A-Z available here." Rather than list what he has, the shopkeeper, in his A-Z,
has conveyed the fact that he stores all that you need.
Similarly, when Panini wished to list only the _\"Zp# , he just said ìE"o and no more. Look at

the sutras again. Which sutra has the ì ? The first. Which sutra ends in E"o ? The fourth.
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Ignore every \"Npê with the `“SO" . They are called òO"o \"Nppê# and are only indicatory letters
which disappear the minute the purpose of indication has been fulfilled.
List all the letters that are in the four sutras and hey presto, you have a list of all the _\"Zp#$
Let's take another example. H"ðpo would be all the \"Npê s in the 3rd and 4th column. Gottitt??
The peculiarity of the T"øOY"p`pZ s is that they can start from any \"Npê$ They may begin with a

\"Npê coming from the middle of the group, but they must end with an òO"o \"Npê#$
Panini then worked on 41 such T"øOY"p`pZ s in his ìÍ>pRY"pY"r$ Npo comes twice as an òO"o \"Npê#$

Whenever you have to choose the first, (1) will be written against the T"øOY"p`pZ$ Whenever you

have to choose the second, (2) will be written against that T"øOY"p`pZ. Shall we try work with

T"øOY"p`pZ s as a home assignment? Please refer to Lesson 62 A.

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D) BpsNp, \"w{«, QrC"ê, _"XT"ø_"pZNp changes.

You would have heard of _"sSQZX"o and it's relative _"pvSQY"êX"o. It is apparent that the í and ìpv
are connected. What has happened here is a \"w{« . It is often difficult to remember these

terms…. BpsNp, \"s{« , QrC"ê, _"XT"ø_"pZNp$ So here is a list you can refer to when foxed by

sandhis. The idea is to see the correlation amongst alphabets.

_\"Z ì ò í h¡ ì ï ïu ìpu ìpv

ìp òê î¡ h¡w¡
QrC"ê ìp òê î¡ h¡w¡ - - - - -

BpsNp ì ï ìpu ìZo ì“o ï - ìpu -

\"w{« ìp ïu ìpv ìpZo ìp“o ïu ïu ìpu ìpv
Y"Npo _"[SR"# - Y"o \"o Zo “o
ìY"p{Q _"[SR"# - - - - - ìY"o ìpY"o ì\"o ìp\"o
_"XT"ø_"pZNp Y"o ò \"o í Zo h¡ “o “w

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Lesson 62 A B
Exercises with the Maheshwara-Sutrani
Worksheets

List all the \"Nppê# in the T"øOY"p`pZ s below.

1. ìNpo (1)
2. ì@o¡

3. ò@o¡

4. í@o¡

5. ïDo>

6. ìE"o

7. òE"o

8. ïE"o

9. ïuE"o

10. ìJo>

11. ìNpo (2)

12. òNpo

13. Y"Npo

14. ìX"o

15. Y"X"o

16. I"X"o

17. D>X"o

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18. Y"I"o
19. H"^"o

20. ìðpo

21. `ðpo

22. \"ðpo

23. G"ðpo

24. H"ðpo

25. V"ðpo

26. F>\"o

27. Y"Y"o

28. X"Y"o

29. A"Y"o

30. E"Y"o

31. Y"Zo

32. H"Zo

33. A"Zo

34. E"Zo

35. ðpZo

36. ì“o

37. `“o

38. \"“o

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39. Z“o
40. H"“o

41. ðp“o

You do not need answers for this worksheet, do you? That's why the lesson is named 62 A B.

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Lesson 63
\Y"ý"S"-_"[SR"#
Vyanjan Sandhi.

"Sandhi's not my cuppatea," was my refrain…. till I realized that a sandhi was exactly what I

had done with both, 'Sandhi is' and a 'cup-pa-tea.'

O.K…. so if it is such a common thing in speech, couldai find egzamples a plenty? Butsurely you

betcha bottondollar I could! Not only in English but in every language as well.

Just have a look at this….

Shuddup = Shut up. ( Vocabulary of the Younger Generation, not mine.)

An example of H"“pz G"ðppu&SO"u $

It's just that us Indians love to study and have therefore made a science of something as

natural as sandhi. What happens is that a student who studies the science first becomes quite

dizzy with all the information, so I have here tried to provide the smelling salts.

It's not so bad….. I've survived and so will you. Let's tagjust one

stepatatime.

Is the combination of a consonant with another consonant, a vowel

To make \Y"ý"S"-_"[SR"# easy to memorize and recall at a later date, let's go over how the
consonants are classified again.

ˆÃÅ ‰þà Šþà ‹þà ŒÃ

E"o Fo> G"o H"o ØþÃ
ÙÃ ÚÃ ÛÃ Mo> µþÃ
·þà ˜þà ¸Ã šþà ›þÃ
œþà ûÃÅ V"o W"o ŸþÃ

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¡þà £Ã ¥þà ¨þÃ

ªþÃ «þÃ ¬þÃ −Ã

The shaded consonants are the @¡K>puZ-\Y"ý"S"p{S"$ The hard consonants.

The rest are X"wQl-\Y"ý"S"p{S" $ The soft consonants.
Please note that for our grammar study, we will work with the consonants specified by Panini.
Make sure that you are familiar with lesson 62. It will help you tremendously.
Sandhi is a vast topic of study. Rather than do the whole lot, it seems practical to just go over
a few. (To give you an idea, we categorized sandhis into 40 sections of which we plan to do just
9). The table given below gives you examples of the ones you will see most often. Use it as a
guide while you are studying specific details of the sandhis given after the table on page 8 of
this lesson. There are plenty of examples, especially from the Bhagavad Gita, for you to work
with.
\Y"ý"S"-_"[SR"# @¡pY"êX"o íQp`ZNpX"o
Name of the Effect Example
sandhi
1. Æ"sO\"
a (_O"pu# Æ"sS"p Æ"s# ) _"o / O"s in close ðpo
proximity
with ðpo /E"s E"s(Y"P"p_"‹*÷X"o
..respectively)
Concrete _"o E"o Æ" X"S"_"o + E"“{O" =
examples…
X"S"Æ"“{O"$
_"o ðpo ððp ZpX"_"o + ðpuO"u =
ZpX"ððpuO"$
O"o E"o ‚" _"O"o + E"qZe"X"o =
_"‚"qZe"X"o$
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Qo G"o ƒ" _"O"o + G"S"# =

_"ƒ"S"#$
S"o G"o ý" ðpp{BpêS"o + G"Y"# =
ðpp{Bpêý"Y"#
b ðpðF>pu&{J> H"Y"o followed by ðpo ðpo optionally
first four of a converts into Fo>
\"Bpê if it is a O"o / Qo

converts into E"o

concrete O"o ðpo EF> drX"O"o+
examples…
ðpŠ¡ZpdX"p# =
drX"EF>Š¡ZpdX"p#
2. Ís>O\"
^Js>S"pÍs># _"o / O"s in close ^"o
proximity
with ^"o / Js> Js> (Y"P"p_"‹*÷X"o
..respectively)
concrete _"o ^" ^^" ZpX"_"o + ^"Î># =
examples…
ZpX"^^"Î>#$
_"o Jo> Í> ZpX"_"o + J>r@¡O"u =
ZpX"Í>r@¡O"u
O"o Jo> ™> O"O"o + J>r@¡p =
O"™>r@¡p
^"o O" Í> ò^"# + O"# = òÍ>#
^"o O" Í> @w¡^"o + O"# = @w¡Í>#
^"o S" ^Np @w¡^"o + S"# = @w¡^Np#
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3. G"ðpO\"
a H"“pz G"ðppu&SO"u$ H"“o ( all the any _\"Z or a corresponding

This generally consonants minus X"wQl \Y"ý"S" G"ðpo

happens between the
two different ìS"sS"p{_"@¡\Y"ý"
words.
S"p{S" Y"o Zo “o
and \"o)
Concrete @o¡ òê Bpr \"p@o¡ + òêðp# =
examples…
\"pBprðp#
E"o ì G" ìE"o + ìSO"# =
ìG"SO"#
Jo> ìp L>p ^"Jo> + ìpS"S"# =
^"L>pS"S"#
O"o ìp Qp ïO"O"o + ìpQpY" =
ïO"QpQpY"
O"o òê Qr G"BpO"o + òêðp# =
G"BpQrðp#
O"o R"o «o c"pS"pO"o + RY"pS"z=
c"pS"p«÷pS"z
b H"“pz G"ðpo H"{ðp$ H"“o ( all the a X"wQl \Y"ý"S" corresponding

This generally consonants minus G"ðpo

happens in the the
middle of the ìS"sS"p{_"@¡\Y"ý"
word.
S"p{S" Y"o Zo “o
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and \"o )
Concrete W"o R"o VR"o “W"o + R"# = “VR"#
examples…

R"o R"o «o V"sR"o + {R"# =

V"s{«#$
4. E"O\"ê
A"qZ E"$ H"“o ( all the @¡K>puZ \Y"IG"S" corresponding

consonants minus E"Zo ( first five

the of each \"Bpê# + ðpo
ìS"sS"p{_"@¡\Y"ý" ^"o _"o )
S"p{S" Y"o Zo “o
and \"o)
Concrete Qo _"o O_"o ìpT"Qo + _"s =
examples…
ìpT"O_"s
Qo O"o f"o F>uQo + O"p = F>uOO"p
Qo O"o OO"o W"uQo + O"p= W"uOO"p
5 O"pu{“ê O"s “o O"\"Bpê is

replaced by “o
S"o “o S"o is replaced by
a nasal “o$
concrete O"o “o “o QvSY"pO"o + “puW"# =
examples…
QvSY"p„puW"#
S"o “o nasal “o d«p\"pS"o + “W"O"u
= d«p\"py„W"O"u$
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6 ìS"sS"p{_"@¡_"[SR"#
a Y"Zpu &S"sS"p{_"@u¡ Y"Zo includes all followed by a Is replaced by
nasal its own
&S"sS"p{_"@¡pu \"p$ the consonants (I"o,X"o,Do>,Npo,S"o ) corresponding
excepting `o $ nasal, optionally.
Y"Zo occurring at
the end of a T"Q
Concrete O"o X"o SX"o +¡puR"pO"o + X"pu`# =
examples…
+¡puR"pSX"pu`# /
+¡puR"pQo X"pu`#
b T"øOY"Y"u W"p^"pY"pz Y"Zo T"øOY"Y" ending in is replaced by
its own
{S"OY"X"o X"o corresponding
nasal,
compulsorily
concrete Qo T"øOY"Y"pS"sS"p{_"@¡# ìS"sS"p{_"@¡# {E"Qo + X"Y"X"o =
examples…
{E"SX"Y"X"o
7. ìS"s_\"pZ
No need for a
tabular note. All
details at the end
of this Sandhi
chapter.

Reminders… X"o \" `qZX"o +\"SQu =

`qZz \"SQu

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X"o T" T"pK>X"o +T"K>{O" =

T"pK>z T"K>{O"$
8 S"ðF>\Y"T"øðppS"o S"o occurring at followed by a is replaced by

the end of a T"Q F>\"o (Fo> Ko> P"o

Jo> O"o ) and then
by an ìX"o

(_\"Zp# + `o Y"o
\"o Zo “o +
ìS"sS"p{_"@¡p#$
concrete S"o E"o /Fo> ðpyo / ðpzo O"pS"o + E" = O"pyÆ"
examples…
/ O"pzÆ"
S"o Jo> / Ko> ^"yo / ^"zo O"pS"o + K>Š¡pZpS"o =
O"pyÎ>Š¡pZpS"o/
O"pzΊ¡pZpS"o>
S"o O"o / R"o _"yo / _"zo ì_X"pS"o + O"pZY"
= ì_X"py_O"pZY"/
ì_X"pz_O"pZY"
ìT"\"pQ# T"øðppS"o _"[SR"# S" W"\"{O" T"øðppS"o + O"S"pu{O"
This rule does = T"øðppS"o O"S"pu{O"$
not apply to
T"øðppS"o

1) Æ"sO\" _"[SR"#

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a) ( _O"pu# Æ"sS"p Æ"#)

_"o and a \"Npê belonging to O"s, in close proximity with ðpo and a \"Npê belonging to E"s are replaced
by ðpo and a \"Npê belonging to E"s,

Whenever there is a combination of _"o or O"o \"Bpê (O"o, P"o, Qo, R"o, S"o) WITH (either before or

after) ðpo or with the E"\"Bpê (E"o, Fo>, G"o, H"o I"o ) the _"o changes into ðpo and the O" \"Bpê

changes into its corresponding E" \"Bpê (Y"P"p_"‹X"o ….that is respectively.) ,

BpøpX"pO"o + E"{“O"# = BpøpX"p‚"{“O"#$

_"Qo + G"S"# = _"ƒ"S"#$
O"pS"o + G"Y"{O" = O"pý"Y"{O"$
Here are a few examples:

1.S" {` T"øT"ðY"p{X" X"X"pT"S"süp-

üEF>pu@¡X"sEF>pu^"Np{X"[SçY"pNppX"o $
ì\"pTY" W"tX"p\"_"T"Ñ"X"w«X"o
ZpGY"z _"sZpNppX"{T" E"p{R"T"OY"X"o : Bpr0 2-8:

X"X"pT"S"süp-üEF>pu@¡X"sEF>pu^"Np{X"[SçY"pNppX"o
X"X" ìT"S"süpO"o Y"O"o ðppu@¡X"o íO"o - ðppu^"NpX"o ò[SçY"pNppX"o ( To figure out why ðpo has become Fo>
, look at the next sandhi… ðpðF>pu&{J> $)

2. c"pS"z O"u&`z _"{\"c"pS"{X"Qz \"bY"pXY"ðpu^"O"# $

Y"Gc"pO\"p S"u` W"tY"pu&SY"Gc"pO"\Y"X"\"{ðp^Y"O"u :Bpr0 7-2:
Y"O"o c"pO\"p S" ò` W"tY"# ìSY"O"o c"pO"\Y"X"o ì\"{ðp^Y"O"u
3. ìpÆ"Y"pêOT"ðY"{O" @¡{Æ"QuS"-
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X"pÆ"Y"ê\"ŸQ{O" O"P"v\" E"pSY"# $

ìpÆ"Y"ê\"‚"vS"X"SY"# ÜpwNppu{O"
ÜpwO\"pTY"uS"z \"uQ S" E"v\" @¡{Æ"O"o :Bpr0 2-29:
ìpÆ"Y"ê\"‚" = ìpÆ"Y"ê\"O"o E"

4. duY"pu {` c"pS"X"WY"p_"pGc"pS"p«÷pS"z {\"{ðp^Y"O"u$

RY"pS"pO@¡X"êU¡“OY"pBp_OY"pBppEF>p[SO"ZS"SO"ZX"o : Bpr0 12-12:
ìWY"p_"pGc"pS"p«÷pS"z = ìWY"p_"pO"o c"pS"pO"o
b) ðpðF>pu&{J> $
Fully stated, H"Y"# ðp# F># ì{J>$ Here, in this sutra, the H"Y"# is drawn from a previous sutra.

If H"Y"o (first four of a \"Bpê ) is followed by ðpo then that ðpo is optionally replaced by Fo>$

If the ðpo is followed by ìJo> , then if the H"Y"o \"Npê is a Qo , it will be converted into a G"o (_O"pu#

Æ"sS"p Æ"s# ) and then that G"o is converted into a E"o (A"qZ E" ....Refer to Sandhi No. 4 ). If it is
a O"o , then it is replaced by E"o (_O"pu# Æ"sS"p Æ"s#) $

In O"s + ðpo , the O"s changes to E"s and the ðpo changes to Fo> OR remains ðpo$

drX"O"o + ðpŠ¡ZpdX"# = drX"EF>Š¡ZpdX"#$

X"`O"o + ðp@¡J>X"o = X"`EF>@¡J>X"o$
1.S" {` T"øT"ðY"p{X" X"X"pT"S"süp-
üEF>pu@¡X"sEF>pu^"Np{X"[SçY"pNppX"o $
ì\"pTY" W"tX"p\"_"T"OS"X"w«X"o
ZpGY"z _"sZpNppX"{T" E"p{R"T"OY"X"o : Bpr0 2-8:

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X"X"pT"S"süp-üEF>pu@¡X"sEF>pu^"Np{X"[SçY"pNppX"o
X"X" ìS"sT"üpO"o Y"O"o ðppu@¡X"o íO"o - ðppu^"NpX"o ò[SçY"pNppX"o
This could have been written as
X"X"pT"S"süp-üEðppu@¡X"sEðppu^"Np{X"[SçY"pNppX"o

2. duY"pu {` c"pS"X"WY"p_"pGc"pS"p«÷pS"z {\"{ðp^Y"O"u $

RY"pS"pO@¡X"êU¡“OY"pBp_OY"pBppEF>p[SO"ZS"SO"ZX"o :Bpr0 12-12:
OY"pBppEF>p[SO" = OY"pBppO"o ðpp[SO"
2) Ís>O\" _"[SR"#

Ís>S"pÍs>#
Fully stated, _O"pu# Ís>S"pÍs>#$ Here, in this sutra, the _O"pu# is drawn from a previous sutra.
_"o and a \"Npê belonging to O"s, in close proximity with ^"o and a \"Npê belonging Js> are replaced by ^"o
and a \"Npê belonging to Js>$

Whenever there is a combination of _"o or O" \"Bpê (O"o, P"o, Qo, R"o, S"o ) WITH ^"o or with the J>
\"Bpê (Jo>, Ko>, Lo>, Mo>, Npo ) the _"o changes into ^"o and the O" \"Bpê changes into its corresponding J>
\"Bpê$
ZpX"_"o + ^"Î># = ZpX"^^"Î>#
ò^"o + O"# = òÍ>#$
{\"^"o + S"s# = {\"^Nps#
@w¡^"o + S"# = @w¡^Np#

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3) G"ðpO\" _"[SR"#
a) H"“pz G"ðppu&SO"u $
Fully stated, T"Q_Y" ìSO"u H"“pz G"ðp# $

Whenever there is a combination of H"“o ( all the consonants {minus the ìS"sS"p{_"@¡\Y"IS"p{S" },

Y"o Zo “o and \"o ) WITH any _\"Z or a X"wQl \Y"ý"S", it changes into its corresponding G"ðpo ( the
third \"Npê of each \"Bpê ) , This happens only if the sandhi taking place is between two different

words. If the sandhi is in the word itself then H"“pz G"ðpo H"{ðp is followed. (Basically it is the
same sandhi but given a different name.)

`o having the same place of utterance as @¡ \"Bpê (@¡NK> ) will be replaced with that
corresponding \"Npê$

ðpo having the same place of utterance as E" \"Bpê (O"p“s ) will be replaced with that
corresponding \"Npê $

^"o having the same place of utterance as J> \"Bpê (X"tR"pê ) will be replaced with that corresponding
\"Npê$
_"o having the same place of utterance as O" \"Bpê (QSO"p# ) will be replaced by that corresponding
\"Npê$
{Q@o¡ + ìXV"Z# = {QBpXV"Z#$
1. S" {` T"øT"ðY"p{X" X"X"pT"S"süp-
üEF>pu@¡X"sEF>pu^"Np{X"[SçY"pNppX"o $
ì\"pTY" W"tX"p\"_"T"OS"X"w«X"o
ZpGY"z _"sZpNppX"{T" E"p{R"T"OY"X"o : Bpr0 2-8 :
X"X"pT"S"süpüEF>pu@¡X"sEF>pu^"Np{X"[SçY"pNppX"o $
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X"X" ìT"S"süpO"o Y"O"o ðppu@¡X"o íO"o ðppu^"NpX"o ò[SçY"pNppX"o $

2. X"S"s^Y"pNppz _"`¾u^"s @¡{Æ"üO"{O" {_"«Y"u $

Y"O"O"pX"{T" {_"«pS"pz @¡{Æ"SX"pz \"u[OO" O"OO\"O"# : Bpr0 7-3 :
@¡{Æ"üO"{O" = @¡{Æ"O"o Y"O"{O"

3. ìpÆ"Y"pêOT"ðY"{O" @¡{Æ"QuS"-
X"pÆ"Y"ê\"ŸQ{O" O"P"v\" E"pSY"# $
ìpÆ"Y"ê\"‚"vS"X"SY"# ÜpwNppu{O"
dsO\"pTY"uS"z \"uQ S" E"v\" @¡{Æ"O"o : Bpr0 2-29 :
@¡{Æ"QuS"X"o = @¡{Æ"O"o ïS"X"o
ìpÆ"Y"ê\"ŸQ{O" = ìpÆ"Y"ê\"O"o \"Q{O"

4. Y"O@¡Zpu{^" Y"QðS"p{_" Y"ƒ"s`pu{^" QQp{_" Y"O"o $

Y"OO"T"_Y"{_" @¡pvSO"uY" O"O@s¡à^\" X"QT"êNpX"o : Bpr0 9-27 :
Y"QðS"p{_" = Y"O"o ìðS"p{_"
Y"ƒ"s`pu{^" = Y"O"o G"s`pu{^"
X"QT"êNpX"o = X"O"o ìT"êNpX"o
5. duY"pu {` c"pS"X"WY"p_"pGc"pS"p«÷pS"z {\"{ðp^Y"O"u $
RY"pS"pO@¡X"êU¡“OY"pBp_OY"pBppEF>p[SO"ZS"SO"ZX"o : Bpr0 12-12 :
c"pS"p«÷pS"z = c"pS"pO"o RY"pS"z
b) H"“pz G"ðpo H"{ðp $
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Whenever there is a combination of H"“o (\Y"ý"S"X"o) WITH any H"ðpo

(X"wQl\Y"ý"S"X"o ) it changes into its corresponding G"ðpo ( third consonant) , This generally
happens in the middle of the word.
V"sR"o + {R"# = V"s{«# $
“W"o + R"# = “VR"# $

4) E"O\"ê _"[SR"#
A"qZ E" $
Fully stated, A"qZ T"Zu H"“pz E"Zo $ Here, in this sutra, the E"Zo (first consonant of each \"Bpê# +
ðpo, ^"o, _"o) is drawn from a previous sutra.
Whenever there is a combination of H"“o WITH a @¡K>puZ \Y"ý"S",

it changes into its corresponding E"Zo $

ìpT"Qo + _"s = ìpT"O_"s $

1. ìpÆ"Y"pêOT"ðY"{O" @¡{Æ"QuS"-
X"pÆ"Y"ê\"ŸQ{O" O"P"v\" E"pSY"# $
ìpÆ"Y"ê\"‚"vS"X"SY"# ÜpwNppu{O"
dsO\"pTY"uS"z \"uQ S" E"v\" @¡{Æ"O"o : Bpr0 2-29 :
ìpÆ"Y"pêO"o + T"ðY"{O" = ìpÆ"Y"pêOT"ðY"{O" $ (O"o does not get converted into Qo because it is

followed by a @¡K>puZ\Y"ý"S"X"o )

2. Y"O@¡Zpu{^" Y"QðS"p{_" Y"ƒ"s`pu{^" QQp{_" Y"O"o $

Y"OO"T"_Y"{_" @¡pvSO"uY" O"O@s¡à^\" X"QT"êNpX"o : Bpr0 9-27 :
Y"O@¡Zpu{^" = Y"O"o @¡Zpu{^"
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Y"OO"T"_Y"{_" = Y"O"o O"T"_Y"{_"

O"O@s¡à^\" = O"O"o @s¡à^\"
3. duY"pu {` c"pS"X"WY"p_"pGc"pS"p«÷pS"z {\"{ðp^Y"O"u $
RY"pS"pO@¡X"êU¡“OY"pBp_OY"pBppEF>p[SO"ZS"SO"ZX"o :Bpr0 12-12:
RY"pS"pO@¡X"êU¡“ = RY"pS"pO"o @¡X"êU¡“

5) O"pu{“ê
Fully stated, O"pu# (^"J÷SO" O"s ) {“ (“@¡pZu T"Zu ) T"Z_"\"Npê# $
A consonant of O"\"Bpê followed by “o is replaced by one homogenous with the latter - T"Z_"\"Npê -

in this case, “o $

QvSY"pO"o “puW"# - QvSY"pÚ“puW"# $

ìpV"øÏ"W"s\"S"p„pu@¡p# - W"s\"S"pO"o „pu@¡p# $
S"o is replaced by a nasal “o $
d«p\"py„W"O"u c"pS"X"o - d«p\"pS"o “W"O"u$,
1.X"tM> G"`r{` R"S"pBpX"O"w^Nppz @s¡à _"¨l{«z X"S"{_" {\"O"w^NppX"o $
Y"„W"_"u {S"G"@¡X"puêT"pOO"z, {\"OO"z O"uS" {\"S"puQY" {E"OO"X"o $ (W"G" Bppu{\"SQX"o -2)
Y"„W"_"u = Y"O"o “W"_"u
6) ìS"sS"p{_"@¡_"[SR"#
a) Y"Zpu &S"sS"p{_"@u¡ &S"sS"p{_"@¡pu \"p $
Fully stated, T"QpSO"_Y" Y"Z# ìS"sS"p{_"@u¡ T"Zu ìS"sS"p{_"@¡# \"p $

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Y"Zo includes all the consonants excepting `o $

Y"Zo occurring at the end of a T"Q followed by a nasal (I"o, X"o, Do>, Npo, S"o) is replaced by its
own corresponding nasal, optionally.

+¡puR"pO"o X"pu`# = +¡puR"pSX"pu`# / +¡puR"pQo X"pu`# $

ïO"SX"u _"zðpY"z @w¡^Np = ïO"O"o X"u / ïO"Qo X"u $
{Q@o¡ + S"pBp# = {QDo>S"pBp# / {QBS"pBp# $
Zo remains as it is, it has no corresponding nasal.
T"sS"Zo X"pu`# - T"sS"X"puê`# $
1. Y"_X"pSS"pu {ŸG"O"u “pu@¡pu “pu@¡pSS"pu{ŸG"O"u E" Y"# $
`^"pêX"^"êW"Y"puŸuBpvX"sê◊¡pu Y"# _" E" X"u {T"øY"# : Bpr0 12-15 :
Y"_X"pSS"pu = Y"_X"pO"o S"pu
“pu@¡pSS"pu = “pu@¡pO"o S"pu
b) T"øOY"Y"u W"p^"pY"pz {S"OY"X"o : (\"p{O"ê@¡)
The rule Y"Zpu &S"sS"p{_"@u¡ &S"sS"p{_"@u¡ \"p is compulsory if the T"øOY"Y" that is added ends in X"o $
{@¡Y"O"o + X"pe"X"o = {@¡Y"SX"pe"X"o - of little value.
7) ìS"s_\"pZ _"[SR"# $
a) X"pu&S"s_\"pZ# $
Fully stated, X"# ìS"s_\"pZ# `{“ T"Zu - (`{“ is drawn from a previous _"te" ) - X"o, at the end of

a T"Q is :

1 ) replaced by an ìS"s_\"pZ if it is followed by a consonant.

2) when it appears at the end of a T"Q or at the end of a sentence, it remains as it is.
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1.X"tM> G"`r{` R"S"pBpX"O"w^Nppz @s¡à _"¨l{«z X"S"{_" {\"O"w^NppX"o $

Y"„W"_"u {S"G"@¡X"puêT"pOO"z, {\"OO"z O"uS" {\"S"puQY" {E"OO"X"o $ (W"G" Bppu{\"SQX"o -2)
2. {@z¡ O"QoV"øÏ" {@¡X"RY"pOX"z {@z¡ @¡X"êT"sà^"puOO"X" $
ì{R"W"tO"z E" {@z¡ T"øpu◊¡X"{R"Qv\"z {@¡X"sEY"O"u : ( Bpr0 8-1 )
b) \"p T"QpSO"_Y" $
At the end of a T"Q, the ìS"s_\"pZ can be replaced by an ìS"sS"p{_"@¡ \"Npê which is homogenous

to the \"Npê which follows it.

{@z¡ @¡Zpu{^" / {@¡Š¡Zpu{^" $ E"Sçz T"ðY"{O" / E"SçXT"ðpY"{O" $

c) S"Æ"pT"QpSO"_Y" H"{“ $
S"o and X"o not at the end of a T"Q are replaced by an ìS"s_\"pZ when followed by

H"“o - Y"ðppz{_" $
d) ìS"s_\"pZ_Y" Y"{Y" T"Z_"\"Npê# $
When ìS"s_\"pZ is followed by a Y"Y"o \"Npê it is replaced by an ìS"sS"p{_"@¡ which is homogenous
to the latter. T"Š¡G"# $ _"{ú"O"# $ @¡NK> $ @¡pSO"p $

8) S"ðF>\Y"T"øðppS"o $ (Cracked it!!!! Here's why it is @¡[_X"z{Æ"O"o and not @¡[_X"{ú"O"o !!!!)
S"o occurring at the end of a T"Q is replaced by à if followed by a F>\"o and then by an ìX"o $
This rule does not apply to T"øðppS"o ( an avyaya meaning "tranquil") , ( Please have a look at the
table for clear examples.)

• ìe"pS"sS"p{_"@¡# T"t\"ê_Y" O"s \"p $ AÇanunaisk> pUvRSy tu va ,

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The\"Npê preceding à is optionally nasalised.

• ìS"sS"p{_"@¡pOT"Zpu& S"s_\"pZ# $
When it is not nasalised an ìS"s_\"pZ is added.

Thus
@¡[_X"S"o {E"O"o @¡[_X"Zo {E"O"o $ S"ðF>\Y"T"øðppS"o $
=

= @¡[_X"yZo {E"O"o $ ìe"pS"sS"p{_"@¡# T"t\"ê_Y" O"s \"p $

or = @¡[_X"zZo {E"O"o $ ìS"sS"p{_"@¡pOT"Zpu& S"s_\"pZ# $

This Zo is replaced by the {\"_"Bpê and later by _"o $ Then the _"[SR"# rules are followed to give

either a @¡[_X"y{Æ"O"o $

or a @¡[_X"z{Æ"O"o $

Similarly, W"\"pS"o E"Z{O" = W"\"pZo E"Z{O"

= W"\"pyZo E"Z{O" / W"\"pzZo E"Z{O"

= W"\"pyÆ"Z{O" / W"\"pzÆ"Z{O" $

T"øpNppz_OY"×O\"p -T"øpNppS"o OY"×O\"p : Bpr0 1-33 :

T"øc"p\"pQpzÆ" W"p^"_"u - T"øc"p\"pQpS"o E" : Bpr0 2-11 :
But not in the case of T"øðppS"o {O"Î>{O" $

1. ìðppuEY"pS"S\"ðppuE"_O\"z T"øc"p\"pQpzÆ" W"p^"_"u $

BpO"p_"tS"BpO"p_"tzÆ" S"pS"sðppuE"[SO" T"[NL>O"p# : Bpr0 2-11 :
T"øc"p\"pQpzÆ" = T"øc"p\"pQpS"o E"
ìBpO"p_"tzÆ" = ìBpO"p_"tS"o E"
***
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You may not require to know any more sandhis than the ones listed in this lesson. If you do
come across undecipherable ones, please write. We'll respond to individual requests.

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Lesson 64.
_"X"p_"-{\"E"pZ#
Samas Vichar.

A long long time ago, everything that needed to be passed from generation to generation
was done in the form of verse. Verse was the only means of ensuring that knowledge was
protected. It may have been years since we've left school, but who has forgotten 'Jack and
Jill'? Prose, on the other hand, has been relegated to the back alleys of our mind.

In the midst of all this poetic creativity, a natural problem reared its head. Sanskrit is the
only language in the classical world which makes use of T"øOY"Y". The use of T"øOY"Y"s helps every
single word to have an identity and a meaning of its very own. But fitting the word + T"øOY"Y" into
a metre in verse form was a difficult task indeed. "What to do?" asked a poet. "No problem!
Let's create a shortcut," said another. And _"X"p_" came into being. _"X"p_", _" X" _" was the
original SMS… Short Message Service. Be proud guys, we created it!!!!!!

I kid you not. There does exist such a verb: ì`z _"X"_Y"p{X" does indeed mean 'I am creating a
synopsis…. or in our layman terms… a shortcut.'
_"X"p_" allows a person to string two words together to form one single word. And "ishortcut
ishtyle" the first word is written without an appropriate T"øOY"Y". For example instead of saying

T"ø Zpc"# T"se"# I'd say ZpG"T"se"# and still make complete sense.
Why does Devdas have to romance his love with a long drawn out, "You have such a beautiful
face just like the moon!" All he'd do is say " ì{Y" E"SçX"s{A"" Devdas too, by the way, is a
_"X"p_" word. Qu\"_Y" Qp_"#, Qu\"Qp_"# $ The difference between a _"[SR"# and a _"X"p_"# would be
that in the former, two letters combine to form a single whole letter or a conjoined letter(
either in the middle of a word or between two words to form a single word) and in the latter,
two words are placed side by side (without the need for a _"[SR"# to take place) to form a
single word.

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In a _"X"p_"# , the _"X"_O"T"Q is the compound word… Qu\"Qp_"# $ {\"Bpø` is when you break it up

into its components….. Qu\"_Y" Qp_"# $

Naturally, it is with time that you will figure out in which combinations these work out, for
example Qp_"Qu\"# would not be correct. And it is with time that you will figure out which words
can be made a _"X"p_" of. For example, \"S"T"øpTO"# is allowed and NOT \"S"T"øpTO"\"pS"o $ Not to
worry. In this case at least …Time will wait for the Sanskrit enthusiast!

Note:
This lesson is to help you figure out what _"X"p_" words mean whenever you come across them
in your course of reading. You also now have the wherewithal to form your own combination
words intelligently.
Another thing to remember is that people are all made differently. Many a time you will find
that someone may have formed a _"X"p_" in one way and you may prefer another. Both may be
correct. So just relax and enjoy learning something new.

_"X"p_" can be divided into 6 classes according to the sense that they convey when dissolved.
ŸSŸpv {ŸBpsZ{T" E"p`z X"QoBpu`u {S"OY"X"\Y"Y"rW"p\"# $
O"OT"sà^" @¡X"êR"pZY" Y"uS"p`z _Y"pz V"`l\"ør{`# :
For our convenience, I have divided them into 9 groups. I have been better able to retain the
information with a wider classification like that.

1. ì\Y"Y"rW"p\"# A word which conveys a meaning, is a part of the _"X"p_" which,

after the combination of the two words, becomes an ì\Y"Y" $ For example:
add _"s to indicate _"pvW"pBY" 'lots of goodness.' _"sX"Œ“X"o = X"Œ“pS"pz _"X"w{«#
lots of auspiciousness.

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2. O"OT"sà^"# _"X"p_", the second word of the _"X"p_" is given importance.

In this

For example: Qu\"Qp_"# = Qu\"_Y" Qp_"# $ The first part of the word is simply an

apt description of the second. We are talking about the Qp_"# here and not the

Qu\"#$
3. @¡X"êR"pZY"# In this _"X"p_", one word is an adjective of the other. It is a part of
the O"OT"sà^"# but we shall list it separately for convenience's sake. For

example: S"r“puOT"“X"o = S"r“X"o íOT"“X"o $

4. {ŸBps# In this _"X"p_", which is a part of the @¡X"êR"pZY"# the first word is a

number; how many in a collection of things. For example : T"ú"\"J>r = T"ú"pS"pz

\"J>pS"pz _"X"p`pZ# $
5. ŸSŸ# Be sure to look out for the E" between words in the {\"Bpø`# of this
_"X"p_"# !!! For example: `qZ`ZBpsZ\"# / `qZBpsà`Zp# = `qZÆ" `ZÆ" BpsàÆ" $
6. V"`l\"ør{`# When two words are put together to imply something totally
different, V"`l\"ør{`# is what you see. For example: E"SçX"pv{“# = E"Sç# X"pv“pv

Y"_Y" _"# $ Here, we are neither giving importance to the moon or to the
forehead but the Person who is adorned so: Shiva.

7. ì“s@o¡_"X"p_"# _"X"p_"# $ Whenever, two words are put

is not really a different

together and the {\"W"{◊¡ of the first word remains intact, then _"X"p_"# takes

place. Depending on the _"X"p_"# itself, it can be any of the above _"X"p_"# $ For

example: Y"s{R"{Î>Z# = Y"s{R" [_P"Z# $

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8. S"I"o_"X"p_"# _"X"p_"# $ Whenever you wish to convey

is not really a different

'the absence' of something, this _"X"p_"# is used. For example: ì{\"CS"# = S"

{\"CS"# $
9. íT"T"Q_"X"p_"# see how the noun is described here.. ìW"Y"Š¡Z# = ìW"Y"z @¡Zpu{O"
ò{O" $
_"X"p_"# is a vast topic. Sorry, I made a mistake, a VAST TOPIC. We need to be practical
about such things. We can't handle it all at this stage. Let's go over a few details to help us
decode what we may most often come across. A tabular column will help.

1. ì\Y"Y"rW"p\"_"X"p_"# $
You will recognize the ì\Y"Y"rW"p\"_"X"p_"# in words

1. Where the first part of the word is an ì\Y"Y" or a {S"T"pO" ({S"T"pO"p# are particles which
possess no gender and number and the case termination after which is dropped or
elided. For exampleE"pQY"# (E" and others) and T"øpQY"# (T"ø and others)
2. The second part of the word is a noun (_"Ic"p).

3. The combined word is an ì\Y"Y" and is S"T"sz.ï@¡\"E"S"X"o $

4. The combined word _"X"_O"T"QX"o is different from the {\"Bpø`#, because the conveys a

ì\Y"Y" special meaning to the noun.

Addition of ì\Y"Y" to _"X"_O"T"QX"o {\"Bpø`#
mean

ì{R" in, on ì{R"`qZ `Zpv ò{O"_"

íT" closeness íT"@w¡^NpX"o @w¡^Np_Y" _"X"rT"X"o
{S"_"o or {S"Zo absence {S"G"êS"X"o G"S"pS"pX"o ìW"p\"#
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ìS"s behind/ following ìS"sZP"X"o ZP"_Y" T"Æ"pO"o

T"ø{O" every T"ø{O"{QS"X"o {QS"z {QS"X"o
Y"P"p in that manner Y"P"pðp[×O" no spelling error ðp[×O"X"S"{O"+¡XY"
here. There is no visarga. All
these words are ì\Y"Y" s
remember?
_" with/ resembling _"G"S"@¡X"o G"S"@u¡S" _"`/ G"S"@¡_Y"
_"pªðY"X"o
ìp beyond / upto ìp{`X"p“Y"X"o ìp {`X"p“Y"pO"o
({E"S"Quðp#)
ìpX"s[×O" ìp X"s×O"u# (X"s[×O" O"@¡,
ìpV"p“\"w«X"o X"s[×O" @u¡ T"t\"ê )
a life span ( !! )
V"{`# outside V"{`BpøpêX"X"o BpøpX"pO"o V"{`#
ìS"s near/ towards ìS"s@t¡“X"o
towards the bank
T"ø{O" a) away from T"ø{O"@t¡“X"o against the bank

(opposite of the meaning

in the above row)
b) repetition T"ø{O"{QS"X"o {QS"u {QS"u
_"s abundance, prosperity _"sX"çX"o X"çpNppz _"X"w{«#
QlZo adversity, poverty QlY"ê\"S"X"o Y"\"S"pS"pz \Y"w{«#
ì{O" destruction, end of ì{O"{`X"X"o {`X"_Y" ìOY"Y"#
ì{O" inappropriate ì{O"{S"çX"o {S"çp _"XT"ø{O" S" Y"sGY"O"u
ò{O" utterance of sound ò{O" `qZ `qZðpVQ_Y" T"ø@¡pðp#

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ìp a) starting from ìpG"SX"

a) a)G"SX"S"# ìpZWY"
b) uptil b) ìpX"ZNpX"o b) X"ZNpT"Y"êSO"X"o

2. O"OT"sà^"_"X"p_"# $
O"OT"sà^"_"X"p_"# is that _"X"p_"# wherein the first word-part's {\"W"[×O"-T"øOY"Y" is dropped.
Depending on which {\"W"[×O"-T"øOY"Y" that first part would have taken if broken into it's

{\"Bpø`# , the O"OT"sà^"_"X"p_"# is given that particular name. For example: {ŸO"rY"pO"OT"sà^"# $
Go over the short explanation of O"OT"sà^"_"X"p_"# at the very beginning of this lesson.
Note: The word O"OT"sà^"# itself will help you remember what _"X"p_"# this involves. O"_Y" T"sà^"# =
O"OT"sà^"# !!

_"X"_O"T"QX"o {\"Bpø`#
{ŸO"rY"pO"OT"sà^"# ðpZNppBpO"# ðpZNpX"o ìpBpO"#
Ql#A"pO"rO"# Ql#A"X"o ìO"rO"#
@w¡^Npp{dO"# @w¡^NpX"o ìp{dO"#
BpøpX"T"øpTO"# BpøpX"z T"øpTO"#
ðppu@¡T"{O"O"# ðppu@z¡ T"{O"O"#
X"uC"pOY"_O"# X"uC"X"o ìOY"_O"#
W"Y"X"pT"SS"# W"Y"X"o ìpT"SS"#
BpøpX"BpX"r BpøpX"z BpX"r
ìSS"V"sW"sb"s# ìSS"z V"sW"sb"s#
O"wO"rY"pO"OT"sà^"# V"pNpp`O"# V"pNpuS" ìp`O"#
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A"Lo>Bp`O"# A"Lo>BpuS" ìp`O"#

{ðp\"pe"pO"# {ðp\"Y"p e"pO"#
{ðp\"e"pO"# {ðp\"uS" e"pO"#
{\"üp`rS"# {\"üY"p `rS"#
c"pS"ðptSY"# c"pS"uS" ðptSY"#
X"pO"w_"ªðp# X"pe"p _"ªðp#
{T"O"wO"sÚY"# {T"e"p O"sÚY"#
`qZe"pO"# `qZNpp e"pO"#
O"O@w¡O"X"o O"uS" @w¡O"X"o
@¡p{“Qp_"Z{E"O"X"o @¡p{“Qp_"uS" Z{E"O"X"o
X"p_"T"t\"ê# X"p_"uS" T"t\"ê#
W"øpO"w_"X"# W"øpe"p _"X"#
R"pSY"puS"X"o R"pSY"uS" î¡S"X"o
R"pSY"u{\"@¡“X"o R"pSY"uS" {\"@¡“X"o
\"p×@¡“`# \"pE"p @¡“`#
ìpE"pZ@s¡ðp“# ìpE"pZuNp @s¡ðp“#
ðp@ê¡Zp{X"dX"o ðp@ê¡ZY"p {X"dX"o
BpsL>Y"s×O"X"o BpsL>uS" Y"s×O"X"o
@s¡™>S"ð“b"NpX"o @s¡™>S"uS" ð“b"NpX"o
X"p_"p\"Z# X"p_"uS" ì\"Z#
And that is the sole reason why you cannot have QNL>uO"p{L>O"\"pS"o as a O"wO"rY"pO"OT"sà^"#$
O"p{L>O"\"pS"o is a Present active participle and doesn't fit with the rules stated above. Instead,
you may have a QNL>O"p{L>O"#$ Gottit?

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_"X"_O"T"QX"o {\"Bpø`#
E"O"sP"rêO"OT"sà^"# @s¡NL>“{`ZNY"X"o @s¡NL>“pY" {`ZNY"X"o
Y"tT"Qpà Y"tT"pY" Qpà
@s¡XW"X"w[OO"@¡p @s¡XW"pY" X"w[OO"@¡p
{ŸG"pP"ê# {ŸG"pY" ìY"X"o
for eg: _"tT"#

F>pe"pP"pê F>pe"pY" òY"X"o

for eg: Y"\"pBpt#

{ðpð\"P"êX"o {ðpðp\"u òQX"o

for eg: QlBR"X"o

W"tO"V"{“# W"tO"uWY"pu V"{“#

Bppu{`O"X"o Bp\"u {`O"X"o

Note:
The compound BpsàQ{b"Npp cannot be separated into BpsZ\"u Q{b"Npp$ The {\"Bpø`# has to be BpsZpu#
Q{b"Npp$
_"X"_O"T"QX"o {\"Bpø`#
T"ú"X"rO"OT"sà^"# E"puZW"Y"X"o E"puZpO"o W"Y"X"o
\"w@¡W"r{O"# \"w@¡pO"o W"r{O"#
\Y"pC"øW"rO"# \Y"pC"øpO"o W"rO"#
ìY"ðppuW"r# ìY"ðp_"# W"r#
BpøpX"{S"BpêO"# BpøpX"pO"o {S"BpêO"#
ìR"X"êG"sBpsT_"s# ìR"X"pêQo G"sBpsT_"s#
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_\"BpêT"{O"O"# _\"BppêO"o T"{O"O"#

T"pT"X"s×O"# T"pT"pO"o X"s×O"#
Exceptions ì[SO"@¡pQpBpO"# ì[SO"@¡pO"o ìpBpO"# (ì[SO"@¡)
QmZpQpBpO"# QmZpO"o ìpBpO"#( QmZ)
_O"pu@¡pSX"s×O"# _O"pu@¡pO"o X"s×O"# ( _O"pu@¡)
_"X"_O"T"QX"o {\"Bpø`#
^"Î>rO"OT"sà^"# ZpG"T"sà^"# Zpc"# T"sà^"#
Qu\"T"tG"@¡# Qu\"_Y" T"tG"@¡#
òêÄ"ZW"×O"# òêÄ"Z_Y" W"×O"#
Qu\"p“Y"# Qu\"_Y" ìp“Y"#
_"\"êX"`pS"o _"\"uê^"pz X"`OO"Z#
_"\"êÄ"uO"# _"\"uê^"pz Ä"uO"O"Z#
Exceptions - ìSS"_Y" T"pE"@¡# ( ì@¡
T"øOY"Y"#)
- R"S"_Y" `O"pê (O"wE"o T"øOY"Y"# )
- G"BpO"# ¾Í>p (O"wE"o T"øOY"Y"#)
- C"J>_Y" @¡O"pê ( O"wE"o T"øOY"Y"#)
- V"øpÏ"Np_Y" @¡O"ê\Y"X"o (O"\Y"
T"øOY"Y"# )
- V"øpÏ"Np_Y" @w¡O\"p (ì\Y"Y")
- Zpc"pz T"t{G"O"# (×O" T"øOY"Y"#
added to T"tG"o)

_"TO"X"rO"OT"sà^"# \"rNppT"ø\"rNp# \"rNppY"pz T"ø\"rNp#

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\"uQT"[NL>O"# \"uQu T"[NL>O"#

@¡p\Y"@s¡ðp“# @¡p\Y"u @s¡ðp“#
ðpp®{S"T"sNp# ðpp®u^"s {S"T"sNp#
@¡pY"êE"T"“# @¡pY"uê E"T"“#
G"““rS"# G"“u “rS"#
G"“X"BS"# G"“u X"BS"#
@¡pY"êE"O"sZ# @¡pY"uê E"O"sZ#
_P"p“rT"×\"# _P"pÚY"pz T"×\"#

_"X"_O"T"QX"o {\"Bpø`#
T"øp{Q O"OT"sà^"# T"øpE"pY"ê# T"øBpO"# ìpE"pY"ê#
T"ø{T"O"pX"`# T"øBpO"# {T"O"pX"`#
ì{O"X"Y"pêQ# ì{O"+¡pSO"# X"Y"pêQX"o
T"øOY"b"# T"ø{O"BpO"# ìb"X"o
íŸu“# íÿO"# \"u“pX"o
{S"Bpêw`# {S"BpêO"# Bpw`pO"o

3. @¡X"êR"pZY"_"X"p_"# $
This one is really simple. Whenever two words, one which is an adjective of the other, are
combined, you have a @¡X"êR"pZY"_"X"p_"#$ So you will have a combination of a {\"ðpu^"Np and a
{\"ðpu^Y", an íT"X"pS" and an íT"X"uY" , Since one is a {\"ðpu^"Np of the other, naturally, when a
{\"Bpø`# is formed, both the words will be in the same {\"W"[×O"# $

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You may see the words E" ì_"pv, ò\", ï\", in the {\"Bpø`# to reinforce the relationship
between the two words.
_"s meaning "beautiful/ good" and @s¡ (@s¡[O_"O") meaning "bad" are added to words to form a
@¡X"êR"pZY"_"X"p_"#$

Note:
Why has this particular _"X"p_"# been called @¡X"êR"pZY" ? Simple.
Let's look at an example… S"r“puOT"“X"o$ íOT"“z S"r“\"Np| R"pZY"p{O"$ S"r“z becomes the object in

the sentence.
Similarly, BpsàQu\"# $ Bpsà# Qu\"_Y" T"Qz R"pZY"{O"$ Alternatively it could be: Qu\"# BpsZpu# àT"z
R"pZY"{O"$ If you look at the examples in the tabular column, you'll begin to see how one of the
words "becomes" the object of the other.
Even if that may not be an authentic explanation, why must we reject it if it helps us
remember what the @¡X"êR"pZY"_"X"p_"# is?!!
@¡X"êR"pZY"_"X"p_"# _"X"_O"T"QX"o {\"Bpø`#
X"`pQu\"# X"`pS"o E" ì_"pv Qu\"#
@w¡^Np_"T"ê# @w¡^Np# _"T"ê#
S"r“puOT"“X"o S"r“X"o íOT"“X"o
QrC"êZGG"s# QrC"pê ZGG"s#
@s¡_"sX"@¡puX"“X"o @s¡_"sX"X"o ò\" @¡puX"“X"o
E"SçX"sA"X"o E"Sç ò\" X"sA"X"o
X"sA"T"èX"o X"sA"z T"èX"o ò\"
X"sA"@¡X"“X"o X"sA"z @¡X"“X"o ò\"
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T"sà^"{_"z`# T"sà^"# {_"z`# ò\"

@w¡^NpÄ"uO"# @w¡^NpÆ" Ä"uO"Æ" (both are
adjectives)
_S"pO"pS"s{“TO"# _S"pO"Æ" ìS"s{“TO"Æ" (×O"
T"øOY"Y"pSO" {\"ðpu^"Nps)
E"ZpE"ZX"o E"Zú" ìE"Zú" (opposites)
BpsàQu\"# Bpsà# ï\" Qu\"#
{\"üpR"S"X"o {\"üp ï\" R"S"X"o
O"T"puR"S"X"o O"T"# ï\" R"S"X"o
\"uQ_"XT"O"o \"uQ# ï\" _"XT"O"o
ìY"puRY"pS"BpZr ìY"puRY"p ò{O" S"BpZr
ìpX"ø\"wb"# ìpX"ø ò{O" \"wb"#
@s¡T"se"# @s¡[O_"O"# T"se"#
@s¡X"pO"p @s¡[O_"O"p X"pO"p
_"sT"sà^"# ðppuW"S"# T"sà^"#
_"sG"S"# ðppuW"S"# G"S"#
_\"pBpO"X"o ðppuW"S"X"o ìpBpO"X"o

4. {ŸBps_"X"p_"# $
_"X"p_" with numbers!! Just the examples themselves will help you figure out what is what!

{ŸBps_"X"p_"# _"X"_O"T"QX"o {\"Bpø`#

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T"ú"Bp\"X"o T"ú"pS"pz Bp\"pz _"X"p`pZ#

T"ú"T"pe"X"o T"ú"pS"pz T"pe"pNppz _"X"p`pZ#
{e"W"s\"S"X"o e"Y"pNppz W"s\"S"pS"pz _"X"p`pZ#
E"O"sY"sêBpX"o/E"O"sY"sêBpr E"O"sNpp| Y"sBppS"pz _"X"p`pZ#
_"TO"p`# _"TO"pS"pX"o ìÞS"pz _"X"p`pZ#
S"\"Zpe"X"o / S"\"Zpe"r S"\"pS"pz Zpe"rNppz _"X"p`pZ#
{e"“pu@¡” e"Y"pNppz “pu@¡pS"pz _"X"p`pZ#
(ì@¡pZpSO"-“pu@¡-@u¡\"“z-
®r{“Œu)
T"ú"X"t“r T"ú"pS"pz X"t“pS"pz _"X"p`pZ#
(ì@¡pZpSO"-X"t“-@u¡\"“z
®r{“Œu)
T"ú"\"J>r T"ú"pS"pz \"J>pS"pz _"X"p`pZ#
(ì@¡pZpSO"-\"J>-@u¡\"“z
®r{“Œu)
ðpO"pVQr ðpO"pS"pX"o ìVQpS"pz _"X"p`pZ#
^"NX"pO"sZ# ^"NNppz X"pO"%NppX"o ìT"OY"X"o
ŸvX"pO"sZ# ŸY"pu# X"pe"pu# ìT"OY"X"o
T"ú"Bp\"R"S"# T"ú" Bpp\"# R"S"z Y"_Y" _"#
T"ú"A"Jo>\"r / T"ú"A"Jo>\"X"o T"ú"pS"pz A"Jo>\"pS"pz _"X"p`pZ#
(ìp@¡pZpSO"-A"Jo>\"p)

5. ŸSŸ_"X"p_"# $
Just take a look at the examples. Easy.

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Between every word, be sure to add the E" . A compound of two words will be dual and a
compound of more than two will be in the plural. A point to be noted is that words beginning
with a vowel and words ending in ì@¡pZpSO" should come first.

_"X"_O"T"QX"o {\"Bpø`#
`qZ`Zpv `qZÆ" `ZÆ" (ò@¡pZpSO" words before ì@¡pZpSO")
òêðp@w¡^Nppv òêðpÆ" @w¡^NpÆ"
ìÄ"ZP"uSçp# / òSçpÄ"ZP"p# ìÄ"Æ" ZP"Æ" òSçÆ"
{ðp\"@u¡ðp\"pv {ðp\"Æ" @u¡ðp\"Æ"
Bpør^X"\"_"SO"pv Bpør^X"Æ" \"_"SO"Æ"
`uX"SO"{ðp{ðpZ\"_"SO"p# `uX"SO"Æ" {ðp{ðpZÆ" \"_"SO"Æ"
X"pO"p{T"O"Zpv X"pO"p E" {T"O"p E"
T"p{NpT"pQX"o T"p{Np E" T"pQpv E" ïO"u^"pz _"X"p`pZ#
Z{P"@¡pÄ"pZpu`X"o Z{P"@¡pÆ" ìÜ\"pZpu`pÆ" ïO"u^"pz _"X"p`pZ#
@¡p@¡pu“t@¡X"o @¡p@¡Æ" í“t@¡Æ" ìS"Y"pu# _"X"p`pZ#
T"se"T"pve"X"o T"se"Æ" T"pve"Æ" ìS"Y"pu# _"X"p`pZ#
Qp_"rQp_"X"o Qp_"r E" Qp_"Æ" ìS"Y"pu# _"X"p`pZ#

ï@¡pðpu^"# a part of the ŸSŸ_"X"p_"# $

When similar things are put together and the entire compound is described by just one of the
words, either in the dual or plural, ï@¡pðpu^"# is seen.

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_"X"_O"T"QX"o {\"Bpø`#
\"wb"pv \"wb"Æ" \"wb"Æ"
{T"O"Zpv X"pO"p E" {T"O"p E"
W"øpO"Zpv W"øpO"p E" _\"_"p E"
T"se"pv T"se"Æ" Ql{`O"p E"
`z_"pv `z_"Æ" `z_"r E"
O"pv _" E" ZpX"Æ"
Y"pv _" E" Y"Æ"
W"\"SO"# W"\"SO"Æ" W"\"SO"Æ"
\"Y"X"o Y"tY"z E" \"Y"z E"
ZpX"pv ZpX"Æ" ZpX"Æ"

6. V"`l\"ør{`#
Read our simple explanation again of this particular _"X"p_"# (given at the beginning of the

lesson) then let's move on. You'll find either both the words of the {\"Bpø`# in the same
{\"W"[×O"# or they may be in different {\"W"[×O"#s.
Since we are talking about someone else altogether, you need to describe the compound by
adding a Y"z _"#, Y"uS" _"#, Y"_Y"p# _"p and the like.
In other cases you'll see compounds formed by a combination of _"` with the O"wO"rY"p
{\"W"[×O"# $

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Note:
The word V"`l\"ør{`# itself means "a person who has plenty of rice". In other words, a wealthy
man. A long time ago, parents would give their daughter in marriage to Mr. V"`l\"ør{`# who
would have the capacity to look after their child well. It won't be difficult now to connect this
word to what the _"X"p_"# implies.
_"X"_O"T"QX"o {\"Bpø`#
same {\"W"[×O"#
T"øTO"puQ@¡# T"øpTO"X"o íQ@z¡ Y"z _"$
`O"ðpe"s# (ZpG"p) `O"p ðpe"\"# Y"uS" _"#$
@w¡O"W"puG"S"# @w¡O"z W"puG"S"z Y"uS" _"#$
ìR"rO"@¡p\Y"p ìR"rO"z @¡p\Y"z Y"Y"p _"p$
R"wO"T"s^T"p R"wO"p{S" T"s^T"p{Np Y"Y"p _"p$
QSO"W"puG"S"X"o QOO"z W"puG"S"z Y"_X"v _"#$
({W"b"s@¡#)

í«O"pvQS"p(_P"p“r) í«O"# ìpuQS"# Y"_Y"p# _"p$

T"{O"O"T"Npê# (\"wb"#) T"{O"O"p{S" T"Nppê{S" Y"_X"pO"o _"#$
Bp{“O"T"s^T"p (“O"p) Bp{“O"p{S" T"s^T"p{Np Y"_Y"p# _"p$
á¡T"\"¬pY"ê# á¡T"\"O"r W"pY"pê Y"_Y" _"#$
BpŒpW"pY"ê# BpŒp W"pY"pê Y"_Y" _"#
ªM>pW"[×O"# ªM>p W"[×O"# Y"_Y" _"#$
similarly : T"rO"XV"Z#,

QðppS"S"#, E"O"sZpS"S"
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E"O"sX"sêA"#, T"èY"pu{S"#
\"rZT"sà^"# (BpøpX"#) \"rZp# T"sà^"p# Y"[_X"S"o _"#$

Different
{\"W"[×O"#s .
BpQpT"p{Np# BpQp T"pNppv Y"_Y" _"#$
BpLs>@¡NK># BpLs># @¡NK>u Y"_Y" _"#$
W"p“E"Sç# W"p“u E"Sç# Y"_Y" _"#$
E"SçX"pv{“# E"Sç# X"pv“pv Y"_Y" _"#$
{\"^"@¡NK># {\"^"z @¡NK>u Y"_Y" _"#$
@¡NK>u@¡p“# @¡NK>u @¡p“# Y"_Y" _"#$
with _"` _"T"se"#/_"`T"se"# T"se"uNp _"` \"O"êO"u ò{O"
(T"se"uNp _"{`O"# )

_"@s¡Js>XV"#/_"`@s¡Js>XV"# @s¡Js>XV"uS" _"` \"O"êO"u ò{O"$

_"@¡X"ê@¡# @¡X"êNpp _"` \"O"êO"u ò{O"$
_"“puX"@¡# “puXS"p _"` \"O"êO"u ò{O"$
X"`pY"ðp_@¡#/X"`pY"ðpp# X"`O"o Y"ðp# Y"_Y" _"# (@¡T"o is added because
no other rule is applied to Y"ðpo when

forming the compound)

íQpOO"X"S"_@¡#/íQpOO"X"S"p# íQpOO"z X"S"# Y"_Y" _"# (@¡T"o is added
because no other rule is applied to X"S"_"o

when forming the compound)

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@¡T"o is also added òêÄ"Z@¡O"sê@¡# òêÄ"Z# @¡O"pê Y"_Y" _"# (h¡@¡pZpSO" T"s.)
when the last word
is a h¡@¡pZpSO" in
any gender, or is an
òê@¡pZpSO" or
í@¡pZpSO" ®r{“Œ
word
_"sðpr“X"pO"w@¡# _"sðpr“p X"pO"p Y"_Y" _"# (h¡@¡pZpSO" ®r.)
ìSS"R"pO"w@¡# ìSS"z R"pO"w Y"_Y" _"# (h¡@¡pZpSO" S"T"s.)
_"sSQZ\"R"t@¡# _"sSQZr \"R"t# Y"_Y" _"# (î¡@¡pZpSO" ®r.)
á¡T"\"O_e"r@¡# á¡T"\"O"r ®r Y"_Y" _"# (òê@¡pZpSO" ®r.)
7. ì“s@o¡ _"X"p_"# $
In cases where the {\"W"[×O" remains in the _"X"_O"T"QX"o, ì“s@o¡ _"X"p_"# is seen. It can be any
of the ones that we have studied in detail.

_"X"_O"T"QX"o {\"Bpø`#
Y"s{R"{Î>Z# Y"s{R" [_P"Z# _"TO"X"rO"OT"sà^"#
QlZpQpBpO"# QlZpO"o ìpBpO"# T"ú"X"rO"OT"sà^"#
Qp_"rT"se"# Qp_Y"p# T"se"# ^"Î>rO"OT"sà^"#
Bpu`uðptZ# Bpu`uðptZ# _"TO"X"rO"OT"sà^"#
T"Z_X"vT"QX"o T"Z_X"v T"QX"o E"O"sP"rêO"OT"sà^"#
ìpOX"S"uT"QX"o ìpOX"S"u T"QX"o E"O"sP"rêO"OT"sà^"#
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@¡NK>u@¡p“# @¡NK>u @¡p“# \Y"{R"@¡ZNpV"`l\"ør{`

\"S"uE"Z# \"S"u E"Z# íT"T"Q_"X"p_"#

8. S"I"o_"X"p_"# $
Add an ì if it is followed by a \Y"ý"S"X"o and an ìS" if followed by a _\"Z# $
_"X"_O"T"QX"o {\"Bpø`# ìP"ê
ì_"SQu`# S" _"SQu`#
ì{\"CS"# S" {\"CS"#
ìS"Ä"# S" ìÄ"#
ìS"pBpX"S"X"o S" ìpBpX"S"X"o
ì{\"\"pQ# S" {\"\"pQ#
ìT"Js># S" T"Js>#
ìS"sT"“[VR"# S" íT"“[VR"#
ìT"SP"p#/ìT"SP"X"o S" T"SP"p#
ìT"se"# ì{\"üX"pS"# T"se"# Y"_Y" _"#
ìS"T"OY"# ì{\"üX"pS"X"o ìT"OY"z Y"_Y" _"#
ìT"se"r@¡# ì{\"üX"pS"p T"se"r Y"_Y" _"#
ìT"øG"p# ì{\"üX"pS"# T"øG"p Y"_Y" _"#
ìX"uR"p# ì{\"üX"pS"p X"uR"p Y"_Y" _"#

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ì_"`pY"# S" {\"üO"u _"`pY"# Y"_Y" _"#

ìS"T"OY"p S" {\"üO"u ìT"OY"z Y"_Y"p# _"p
ìS"wNp# S" ì[_O" h¡Npz Y"_Y" _"#

9. íT"T"Q_"X"p_"#
This is a _"X"p_"# with íT"T"Qs. Here the word íT"T"Q stands for any noun.
_"X"_O"T"QX"o {\"Bpø`# ìP"ê
@s¡XW"@¡pZ# @s¡XW"z @¡Zpu{O" ò{O"
{S"ðpp@¡Z# {S"ðppz @¡Zpu{O" ò{O"
O"sSQT"qZX"wG"# O"sSQz T"qZX"p{Í>ê ò{O"
í^NpW"puG"r í^Npz W"sDo>×O"u ò{O"
_"puX"Y"pG"r _"puX"uS" òÍ>\"pS"o ò{O"
ðpp®@w¡O"o/ðpp®@¡pZ# ðpp®z @¡Zpu{O" ò{O"
W"p^Y"@¡pZ#/W"p^Y"@w¡O"o W"p^Y"z @¡Zpu{O" ò{O"
{T"øY"z\"Q# {T"øY"z \"Q{O" ò{O"
W"Y"Š¡Z# W"Y"z @¡Zpu{O" ò{O"
\"zðp\"Q# \"zðpz \"Q{O" ò{O"
ìW"Y"Š¡Z# ìW"Y"z @¡Zpu{O" ò{O"
R"S"Q# R"S"z QQp{O" ò{O"

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_"pX"Bp# _"pX" BppY"{O" ò{O"

T"[NL>O"X"SY"#/T"[NL>O"X"pS"r T"[NL>O"X"o (ìpOX"pS"z) X"SY"O"u
ò{O"$

Worksheets.

Just try and understand this:

_"X"p_" W"Bp\"ÿrO"p ŸpQðppuRY"pY"#

ï\"z _"O"O"Y"s×O"p Y"u W"×O"p_O\"pz T"Y"sêT"p_"O"u $

Y"u E"pTY"b"ZX"\Y"×O"z O"u^"pz @u¡ Y"puBp{\"OO"X"p# :1:

1) S" b"ZX"o - ìb"ZX"o$ (S"I"o O"OT"sà^")

2) S" \Y"×O"X"o - ì\Y"×O"X"o $ (S"I"o O"OT"sà^")
3) Y"puBpu {\"OO"X"p# - Y"puBp{\"OO"X"p# $(_"TO"X"r O"OT"sà^")

_"[SS"Y"XY"u[SçY"BpøpX"z _"\"êe" _"X"V"s«Y"# $

O"u T"øpTS"s\"[SO" X"pX"u\" _"\"êW"tO"{`O"u ZO"p# : 4 :

1) _"X"p V"s{«# Y"u^"pz O"u - _"X"V"s«Y"# $ (V"`l\"ør{`)

2) _"\"uêWY"# {`O"X"o - _"\"ê{`O"X"o, O"[_X"S"o - _"\"êW"tO"{`O"u $ (E"O"sP"rê O"OT"sà^")

ìP"vO"QTY"ðp×O"pu&{_" @¡O"s| X"üpuBpX"p{dO"# $

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_"\"ê@¡X"êU¡“OY"pBpz O"O"# @s¡à Y"O"pOX"\"pS"o : 11 :

1) X"X" Y"puBpX"o - X"üpuBpX"o $ (^"Î>r O"OT"sà^")

X"üpuBpX"o ìp{dO"# - X"üpuBpX"p{dO"# $ ({ŸO"rY"p O"OT"sà^")
2) _"\"pê{Np @¡X"pê{Np - _"\"ê@¡X"pê{Np $ (@¡X"êR"pZY")
_"\"ê@¡X"pêNppz U¡“p{S" - _"\"ê@¡X"êU¡“p{S" $ (^"Î>r O"OT"sà^")
_"\"ê@¡X"êU¡“pS"pz OY"pBp# - _"\"ê@¡X"êU¡“OY"pBp#, O"X"o - _"\"ê@¡X"êU¡“OY"pBpX"o $(^"Î>r O"OT"sà^")
ìŸuÍ>p _"\"êW"tO"pS"pz X"ve"# @¡àNp ï\" E" $
{S"X"êX"pu {S"Z`Š¡pZ# _"X"Ql#A"_"sA"# b"X"r : 13 :

1) _"\"uê W"tO"p# - _"\"êW"tO"p#, O"u^"pX"o - _"\"êW"tO"pS"pX"o $ (@¡X"êR"pZY")

2) {S"BpêO"z X"X"O\"z Y"_X"pO"o _"# - {S"X"êX"# $ (T"øp{Q V"`l\"ør{`)
3) {S"BpêO"z ì`Š¡pZ# Y"_X"pO"o _"# - {S"Z`Š¡pZ# $ (T"øp{Q V"`l\"ør{`)
4) Ql#A"z E" _"sA"z E" - Ql#A"_"sA"u $ (ŸSŸ#)
_"X"# Ql#A"_"sA"Y"pu# Y"# _"# - _"X"Ql#A"_"sA"# $ (V"`l\"ør{`)

_"SO"sÍ># _"O"O"z Y"puBpr Y"O"pOX"p ªM>{S"Æ"Y"# $

X"YY"{T"êO"X"S"puV"s{«Y"puê X"¬×O"# _" X"u {T"øY"# : 14 :

1) ªM># {S"Æ"Y"# - ªM>{S"Æ"Y"# $ (@¡X"êR"pZY")

ªM>{S"Æ"Y"# Y"_Y" _"# - ªM>{S"Æ"Y"# $ (V"`l\"ør{`)
2) X"S"# E" V"s{«# - X"S"puV"s{« $(ŸSŸ)
ì{T"êO"z X"S"puV"s{« Y"uS" _"# - ì{T"êO"X"S"puV"s{«# $ (V"`l\"ør{`)

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Y"_X"pSS"pu{ŸG"O"u “pu@¡pu “pu@¡pSS"pu{ŸG"O"u E" Y"# $

`^"pêX"^"êW"Y"puŸuBpvX"sê×O"pu Y"# _" E" X"u {T"øY"# : 15 :

1) `^"ê# E" ìX"^"ê# E" W"Y"z E" íŸuBp# E" - `^"pêX"^"êW"Y"puŸuBpp# $ (ŸSŸ)
`^"pêX"^"êW"Y"puŸuBpv# X"s×O"# Y"# _"# - `^"pêX"^"êW"Y"puŸuBpvX"sê×O"p# $ (V"`l\"ør{`)

ìS"T"ub"# ðps{E"Qêb" íQp_"rS"pu BpO"\Y"P"# $

_"\"pêZXW"T"qZOY"pBpr Y"pu X"¬×O"# _" X"u {T"øY"# : 16 :

1) S" {\"üO"u ìT"ub"p Y"[_X"S"o _"# - ìS"T"ub"# $ (V"`l\"ør{`)

2) BpO"p \Y"P"p Y"_X"pO"o _"# - BpO"\Y"P"# $ (V"`l\"ør{`)

Y"pu S" â^Y"{O" S" Ÿu{Í> S" ðppuE"{O" S" @¡pDo>b"{O" $

ðpsW"pðpsW"T"qZOY"pBpr W"[×O"X"pSY"# _" X"u {T"øY"# : 17 :

1) ðpsW"z E" ìðpsW"z E" - ðpsW"pðpsW"u $ (ŸSŸ)

ðpsW"pðpsW"Y"pu# T"qZOY"pBpr Y"# _"# - ðpsW"pðpsW"T"qZOY"pBpr $ (V"`l\"ør{`)

_"X"# ðpe"pv E" {X"e"u E" O"P"p X"pS"pT"X"pS"Y"pu# $

ðprO"pu^Np_"sA"Ql#A"u^"s _"X"# _"Œ{\"\"{G"êO"# : 18 :

1) X"pS"# ìT"X"pS"# E" - X"pS"pT"X"pS"pv, O"Y"pu# - X"pS"pT"X"pS"Y"pu# $ (ŸSŸ)

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2) ðprO"z E" í^Npz E" _"sA"z E" Ql#A"z E" - ðprO"pu^Np_"sA"Ql#A"u^"s $ (ŸSŸ)
3) _"Œz {\"\"{G"êO"z Y"uS" _"# - _"Œ{\"\"{G"êO"# $ (V"`l\"ør{`)

O"sÚY"{S"SQp_O"s{O"X"pvêS"r _"SO"sÍ>pu Y"uS" @u¡S"{E"O"o $

ì{S"@u¡O"# [_P"ZX"{O"W"ê[×O"X"pSX"u {T"øY"pu S"Z# : 19 :

1) [_P"Zp X"{O"# Y"_Y" _"# - [_P"ZX"{O"# $ (V"`l\"ør{`)

***

Please do write in case you have any questions regarding this lesson. Hesitate not and thy
doubts shall be gone with the wind!

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Lesson 65.
íT"@¡pZ@¡/@¡pZ@¡ - {\"W"[×O"#
{ŸO"rY"p {\"W"[×O"#
Level 2. The second vibhakti.

It is time that we take our study of Sanskrit to Level 2. You would have
developed quite a bit of understanding of the language by now. However,
when reading texts or when attempting to translate subhashitas, you might
find yourself wondering why a particular vibhakti has been used and not
another more 'logical' one. The answer is quite simple actually…. grammar
rules. And how!
I'll take you through each vibhakti and list out the words that compel you to
use a particular vibhakti. Explanations/examples follow after the list.
Let's understand a few technical terms first.

• The relationship between a noun and a verb is called @¡pZ@¡ $

Therefore any relationship between words that are not connected to a
verb cannot be called a @¡pZ@¡ $
• There are six kark s in Sanskrit. @¡O"pê @¡X"ê @¡ZNp _"XT"øQpS" ìT"pQpS"
and ì{R"@¡ZNp ie, all the vibhaktis except the sixth.
• The sixth connects to another noun in a sentence and not to a verb
and therefore is not categorized as a @¡pZ@¡ $ For exmple: {ðp\"_Y"
T"se"# BpNpuðp#$ {ðp\"_Y" connects to T"se"# $
• Certain indeclinables, ì\Y"Y"s , are used with certain vibhaktis. For

example when ever you use ì{W"O"# , which means 'all around', you

need to use the second vibhakti. ìRY"pT"@¡X"o ì{W"O"# F>pe"p#

íT"{\"ðp[SO" $ The students sit all around the teacher.

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• Vibhaktis which are thus governed by indeclinables are called

íT"T"Q{\"W"[×O" s.
• Similarly, we have vibhaktis which are governed by verbs. For example,
whenever you use the verb Qp in any form, the person that the gift is
given to is always'chosen' from the fourth vibhakti. ì`z ZpX"pY" T"s^T"z

QQp{X" $ I give Rama a flower.

• These verb-governed vibhaktis are called @¡pZ@¡{\"W"[×O" s.

Now let's get to the job on hand:

Whenever you use the following words, you must use the {ŸO"rY"p {\"W"[×O"#
You've already done a few in Level 1. This is the complete list.
The first vibhakti is used only to identify the subject and the number and
gender of the subject. It is not an íT"T"Q{\"W"[×O"# or a @¡pZ@¡{\"W"[×O"# $

{ŸO"rY"p {\"W"[×O"#>
ì\Y"Y"# 1. ‚›·þ£þ (between)
2. ‚›·þ£½µþ (without, excepting, with
reference to, regarding)
3. ì{W"O"#
4. íW"Y"O"#
5. œþ¹£·þ:
6. œÏ¹·þ
7. ¹¨þ›þþ
8. ¬þ¨þÄ·þ:
9. ¹›þˆÅ«þþ (near)
10. _"X"Y"p (near)

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11. −þ (woe be to)

12. ¹šþˆÃÅ (sometimes used with the nominative
or vocative.)
13. íT"Y"sêT"qZ,ìR"pu&R"#,ìRY"{R" (when nearness is
indicated otherwise use the «þ«Úú )

T"Q/R"pO"s# 1. @¡X"ê
2. Verbs signifying " to name", "to choose",
"to make" " to appoint" " to call" " to know"
" to consider" govern the accusative.
G"pS"p{X" O\"pz T"ø@w¡{O"T"sà^"X"o$ I know thee to be
the chief person.
3. BpX"o and all verbs that mean 'to go.'
(greater detail is given in the explanation)
4. T"ø{\"ðpo (also with the. _".{\". , and in the
^".{\". if ìSO"Z is used)
5. {\"ðpo (also with the. _".{\". , and in the
^".{\". if ìSO"Z is used)
6. T"øpT"o (destination)
7. ì{R" + ðpr ( General rule to follow: when
intransitive verbs are preceded by an
upasarga, they are governed by the
Accusative: ìS"s + \"wO"o = ìS"s\"O"êO"u to follow,
act according to; ìp + à`o = ìpZpu`{O"
ascend; ìS"s + R"p\"{O" = ìS"sR"p\"{O" to run
behind )
8. ì{R" + _P"p
9. ì{R" + ìp_"o
10. íT"- ìS"s- ì{R"- ìp- \"_"o

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11. Y"G"o
12. words denoting duration of space and time
are put in the Accusative.
13. T"ø{NpT"O"o , T"øNpX"o ( also dative)
14. QðpêY"{O" ( also dative)
15. the secondary object with the root , to
think, takes accusative when contempt is
NOT to be shown.
16. d«p governs the accusative. Other words
implying belief and confidence govern the
Locative.

@¡X"êT"ø\"E"S"rY"X"o 1. ìS"s after, in consequence of, being

prepositions indicated by, resembling, imitating.
used as 2. ì{W" before, in
separate
3. íT" near, inferior to
words NOT
as 4. ì{O" superior to
upasargas. 5. ìS"s the side of, along, inferior

Let's look at each one in greater detail:

ì\Y"Y"#
• ‚›·þ£þ (between)
ìSO"Zp O"z E" O"pz BpøSP"#$ There is a book between him and her.

• ‚›·þ£½µþ (without, excepting, with reference to, regarding)

O\"pX"o ìSO"ZuNp ì`z S" Bp{X"^Y"p{X"$ I will not go without you.

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O"X"o ìSO"ZuNp @¡pY"| @¡# @¡O"s| ðp×S"pu{O"? Who can do the work except for
him?
ZpX"pY"NpX"o ìSO"ZuNp ï\" ì`z ïO"Qo ð“pu@z¡ \"Qp{X"$ I say this shloka with
reference to the Ramayana.
ma< ANtre[ tSy k> ivcar> , What is his opinion regarding me?

• ì{W"O"#
g&hm! Ai_at> v&]a> vtRNte , There are trees all around the house.

• íW"Y"O"#
g&hm! íW"Y"O"# v&]a> vtRNte , There are trees on both sides of the house.

• œþ¹£·þ:
g&h< œþ¹£·þ: v&]a> vtRNte , There are trees all around the house.

• œÏ¹·þ
AXyapk< àit Ahm! AgCDm! , I went towards the teacher.

• ¹¨þ›þþ
Tva< ivna s> iv*aly< gNtu< n #CDit , Without you he does not desire to go
to school.

• ¬þ¨þÄ·þ:
¢am< svRt> pvRta> siNt , There are mountains all around the village.

• ¹›þˆÅ«þþ (near)
mm g&h< ink;a @k> tfag> vtRte , There is a pond near my house.
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• smya (near)

mm g&h< smya @k> tfag> vtRte , There is a pond near my house.

• −þ (woe be to)
ha Alsm! ! Woe be to laziness!

• ¹šþˆÃÅ (sometimes used with the nominative or vocative.)

caer< ixk! , Fie upon the thief!

• %pyuRpir, Axae=x>, AXyix (when nearness is indicated otherwise use the

«þ«Úú )
v&]m! %pyuRpir / AXyix me"> , The cloud is just above the tree.

v&]Sy %pyuRpir / AXyix me"> , The sun is far above the tree.

me"m! Axae=x> v&]> , The tree is just below the cloud.

me"Sy Axae=x> v&]> , The tree is far below the cloud.

pd / xatu>
• kmR
The object in a sentence is always picked from the second vibhakti.
balk> og< pZyit , The boy sees the bird.

• Verbs signifying 'to name', 'to choose', 'to make', 'to appoint', 'to
call', 'to know', 'to consider' govern the accusative.
janaim Tva< àk&itpué;m! , I know thee to be the chief person.

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• gm! and all verbs that mean 'go'

When physical motion is indicated, the place to which it is directed is
either accusative or dative. s> ¢am< / ¢amay gCDit ,
Mental motion is indicated, the place to which it is directed is accusative.
hir ìjit ,

• àivz! (also with the. s. iv. , and in the ;. iv. if ANtr is used)

• ivz! (also with the. s. iv. , and in the ;. iv. if ANtr is used)

sa g&h</ g&he àivzit / ivzit , She enters the house.

• àap! (destination)

ten ¢am< àaPt< , The village was reached by him ( he arrived at the village)

• Aix + zI ( General rule to follow: when intransitive verbs are

preceded by an upasarga, they are governed by the Accusative:
Anu + v&t! = AnuvtRte to follow, act according to; Aa + éh! Aaraehit ascend;

Anu + xav! = Anuxavit to run behind)

og> zaoa< Aixzete , The bird sleeps upon the branch.

• Aix + Swa

s> AasNd< Aixit:Qit , He occupied ( stood upon) the chair.

• Aix + Swa

s> AXyaSte g&hm! , He sits in the house.

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• %p- Anu- Aix- Aa- vs!

All these upasargas when added to vs! retain the original meaning of the

word 'to stay'. Without the upasarga, vs! is used with the s. iv

izv> kElasm! %p-Anu-Aix-Aa-vsit , Shiva lives in Kailasa.

izv> kElase vsit , Shiva lives in Kailasa.

• yj! the person to whom the sacrifice is offered is put in the

Accusative and the means or the thing by which the sacrifice is made is
put in the instrumental. pzuna éÔ< yjte He sacrifices a bull to Rudra.

• Words denoting duration of space and time are put in the Accusative.
³aez< kuiqla ndI The river runs winding for two miles.

n vv;R v;aRi[ Öadz dzzta]> The thousand eyed Indra did not 'rain' for
twelve years.

• ài[pt! , à[m! ( also dative)

Ah< gué< / gurve à[maim / ài[ptaim , I bow to the Guru.

• dzRyit ( also dative)

yzaeda k&:[< sUyR< dzRyit , Yashoda shows Krishna the sun.

yzaeda k&:[ay sUyR< dzRyit , Yashoda shows Krishna the sun.

• The secondary object with the root, to think, takes accusative when
contempt is NOT to be shown.
]Mytam! Ah< Tva< k&:[< mNye, I'm sorry, I thought you were Krishna.
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• ïÏa governs the accusative. Other words impying belief and

confidence govern the Locative.
k> ïÏaSyit _aUtawRm! ? Who will believe the real state of things?

mm ivñas> izve AiSt , My faith is in Shiva.

kmRàvcnIym!

• Anu (after, in consequence of, being indicated by, resembling,

imitating.)
jpm! Anu Av;Rt! , It rained after japa.

• Ai_a (before, in)

_aKt> devm! Ai_a it:Qit , The devotee stands before the Lord.

• %p (near, inferior to)

%p sUrj< Zyam> , Shyam is inferior/near to Suraj.

• Ait (superior to)

Ait devan! izv> , Shiva is superior to all the Gods.

• Anu (the side of, along, inferior)

Anu hir< sura> , The gods are inferior to Hari.

And that's that. We'll work on the third vibhakti next.

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Lesson 66.
%ppd/kark- iv_aiKt>

t&tIya iv_aiKt>
Level 2. The third vibhakti.

Let me give you the list first. Then we'll work on each word in turn just as
we've done for the second vibhakti.

t&tIya iv_aiKt>

AVyy> 1. ‚¥þ¿
2. @w¡O"z
3. ¹¨þ›þþ
4. ¬þŸþ¿
5. ¬þ−
6. ¬þþšþô

7. ik< - kayR<, AwR>, àyaejnm! ,

1. Agent.
pd / xatu>
2. Manner of doing an action.
3. Attribute characterizing a noun.
4. The price at which a thing is bought.
5. Conveyance.
6. That on which a thing is carried or placed.
7. Direction of route followed to go to a particular
place.
8. In whose name an oath is taken.
9. Words denoting resemblance.
10. Words expressing "likeliness" or equality."
11. Words denoting space and time when the
accomplishment of the desired object is
expressed.
12. Object or purpose.
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13. Defect of the body.

14. Indicating the existence of a particular condition
by which one is recognized.
15. When a noun denotes the cause or motive of a
thing or action.

AVyy>
• ‚¥þ¿ enough of
Al< zynen ! Enough of sleeping!

• @w¡O"z .
k&tm! Añen Away with the horse!

• ¹¨þ›þþ
pQnen ivna iv*a kw< l_yte ? How can knowledge be received without
studying?

• ¬þŸþ¿ / ¬þ− / ¬þþšþô

ten ¬þŸþ¿ / ¬þ− / ¬þþxRm! Ahm! %*anm! AgCDm! , I went to the garden with him.

• ik< - kayR<, AwR>, àyaejnm! ,

zaeken ik< kayR< / k> AwR> / ik< àyaejnm! ? What's the point in lamenting?

pd / xatu>

• Agent
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s> hSten oadit , He eats with his hand.

• Manner of doing an action

sa mxure[ vdit , She speaks sweetly.

• Attribute characterizing a noun

àk&Tya saxu> / dzRnIy> , By nature he is good.

àk&Tya dzRnIy> , By nature he is worthy of being seen.

gaeÇe[ maQr> AiSm , I am a Matara by clan.

• The price at which a thing is bought

ikyta mULyen ³It< puStkm! ? At what price was this book bought?

• Conveyance
s> ivmanen gCDit , He travels by airplane.

• That on which a thing is carried or placed

SkNxen vhit , He carries…. upon his shoulder

sevk> _at&Rra}a< mUXnaR Aaday ..... , The servant, having accepted his master's
command 'upon his head'…

• Direction of route followed to go to a particular place.

vam_aagen sa AgCDt! , He went to the left.

• In whose name an oath is taken

jIivtenEv zpaim te ... , I swear to thee by my very life!!

• Words denoting resemblance

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Svre[ ram_aÔmnuhrit resembles Rama in his voice.

• Words expressing "likeliness" or equality."

xnden smSTyage equal to Kubera in generosity.

• Words denoting space and time when the accomplishment of the desired
object is expressed.
Öadzv;ER> Vyakr[< ïUyte ... , grammar is learnt in twelve years.

• Object or purpose
AXyynen vsit , Lives (somewhere) for the sake of studying.

• Defect of the body

neÇe[ ka[> , Blind in one eye.

• Indicating the existence of a particular condition by which one is

recognized.
jqai_a> taps> , Recognized as an ascetic because of his hair.

• When a noun denotes the cause or motive of a thing or action

ten kar[en s> n gCDit , For that reason he does not go.

guraE _aKTya àItaiSm te , I am pleased with thee with thy devotion to thy
preceptor.

We'll work on the fourth vibhakti next. That list is rather long, but we'll
survive, not to worry.

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Lesson 67.
%pkark/kark- iv_aiKt>

ctuwIR - iv_aiKt>
Level 2. The fourth vibhakti.

Here is the list of words for the fourth.

ctuwIR - iv_aiKt>

AVyy> 1. ‚¥þ¿
2. ›þŸþ:
3. ¬¨þ¹¬·þ
4. ¬¨þþ−þ
5. ¬¨þšþþ
6. ¨þ«þÙÃ

7. Svagtm!

pd / 1. sMàdan

xatu> 2. ³ux! , kup!, kw!, da, ApR!, %pidz!, invedy, Ôuh!, $:yR!, AsUy!

3. éc!

4. Sp&h!

5. xary! owe

6. Kl&p! kLpte (haena, ke il@ ),

7. àit +ïu, Aa +ïu (to promise)

8. That which is foreboded by a significant
phenomenon is placed in the dative, the fourth
vibhakti
9. ài[pt! , à[m! ( also accusative, the second vibhakti)
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10.ihtm!

11. suom!

12._aÔ<

13.kuzlm!
14.Verbs meaning to despatch or send
15.dzRyit ( also accusative.)
16. the secondary object with the root , to think, takes
either the dative or accusative when contempt is
to be shown
17.When physical motion is indicated, the place to
which is directed is either accusative or dative.
18.The person who is propitiated or to whom questions
regarding welfare or good fortune are asked.

AVyy>
• ‚¥þ¿ a match for; sufficient

Air_y> _aIm> Alm! , Bheema is a match for the enemies.

When ‚¥þ¿ means 'enough' it is used with the truyiya.

‚¥þ¿ oadnen! Enough of eating!

• ›þŸþ: salutations
nm> izvay , Salutations to Shiva.

But when ›þŸþ: is used in combination with the k& xatu> , then the second
vibhakti is used.
s> dev< nmSkraeit , He salutes the Lord.

dev< nmSk&Ty s> AXyyn< kraeit , Having saluted the Lord, he studies.
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• ¬¨þ¹¬·þ (A blessing)
SviSt tu_ym! , May auspiciousness be upon you!

• ¬¨þþ−þ / ¨þ«þÙà This term is used when offering oblations to the gods.

• ¬¨þšþþ This term is used when offering oblations to one's ancestors.

• Svagtm! welcome

Svagt< tu_ym! ! Welcome to you!

pd / xatu>
• sMàdan

ten devay pu:p< dTtm! , The Lord was offered a flower by him.
The person who is given something is 'chosen' from the fourth vibhakti.

• ³ux! , kup!, kw!, da, ApR!, %pidz!, invedy, Ôuh!, $:yR!, AsUy! , Oya, z<s,! c]!
The person towards whom the above actions (and other verbs
conveying the same meanings) are directed , is picked from the fourth
vibhakti:

³ux! , kup!, To be angry. mata puÇay kuPyit , The mother is angry with her
son.
Ôuh!, To cause injury.

( Note: When ³ux! and Ôuh! are prefixed with an %psgR> then the person
towards whom the anger and the injury is directed is in the second

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vibhakti- mata puÇm! Ai_a³uXyit , The mother is angry with her son.

tm! Ai_aÔuý s> plaiytvan! , Having injured him, he ran away.)

$:yR!, AsUy! To feel malice/ hatred/jealousy/envy

kw! , invedy , Oya , z<s! , c]! To tell.

da , ApR, To give. ( Note: yj! - to sacrifice or give as in a sacrifice, the

person to whom the sacrifice is offered is in the second vibhakti and the
offered gift is in the third.)

%pidz!, To guide, to direct one to the right course/path.

• éc! – to like. The person who likes is placed in the dative and the
object that is liked is placed in the first vibhakti, the nominative case
in the case of the éc! xatu> and other verbs that convey a similar
meaning.
g[ezay maedk< raecte , g[ezay maedk< Svdte , Ganesha likes modak ( a sweet)

• Sp&h! – to like. The opposite holds true here and only in the case of

Sp&h!, The person who likes is in the nominative case and the object
that is liked is placed in the fourth, the dative case.
g[ez> maedkay Sp&hyit , Ganesha likes modak.

• x& (10th g[) to owe. The person, to whom one owes something, is in
the fourth vibhakti.

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ram> devdTtay zt< xaryit , Rama owes Devadutta a hundred rupees.

• Kl&p! kLpte (haena, ke il@ ), jn!, sMpd!, _aU verbs having a similar sense as
in 'adequate for', tends to',' brings about'…. the result or the end
product is placed in the fourth vibhakti
iv*a }anay kLpte sMp*te jayte va , Knowledge tends to lead to /brings
about wisdom.

• àit + ïu, Aa + ïu (to promise..... the person to whom a thing is promised

is in the dative.)
ram> k&:[ay puStk< àitïu[aeit , Ram promises to give Krishna a book.

• That which is foreboded by a significant phenomenon is placed in the

dative.
vatay kipla iv*ut! ... , the tawny lightening forebodes a hurricane.

• ài[pt! , à[m! ( also accusative)

Ah< dev< / devay ài[ptaim / à[maim , I bow to the Lord.

• ihtm! ( also used with the sixth vibhakti and the vocative case if it

means 'good in or to' ) / suom! good

äaü[ay ihtm! / suom! , This is good for a Brahmana.

• _aÔ< / kuzlm! / suom! greeting, blessing. ( also used with the sixth
vibhakti)
devdTtay _aÔ< / kuzlm! / suom! , May auspicious be upon Devadutta!

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• Verbs meaning to despatch or send.... the person one sends something

to is in the dative and the thing which is sent and the place it is sent
to is in the accusative.
balk> AMbayE pÇ< àe;yit , The boy sends his mother a letter.

n&p> sevk< ¢am< àe;yit , The king sends the servant to village.

• dzRyit ( also accusative.)

yzaeda k&:[< sUyR< dzRyit , Yashoda shows Krishna the sun.

yzaeda k&:[< sUyR< dzRyit , Yashoda shows Krishna the sun.

• The secondary object with the root ' to think', takes either the
dative or accusative when contempt is to be shown. (Note: it takes
the accusative alone, when contempt is NOT to be shown.)
Ah< Tva< t&[ay t&[< va mNye , I consider you as worthless as grass.

• When physical motion is indicated, the place to which is directed is

either accusative or dative.
k&:[> ¢am< ¢amay va gCDit , Krishna goes to the village.

• The person who is propitiated or to whom questions regarding welfare

or good fortune are asked...
rax! ( raXyit ) propitiate

$]! ( $]te ) to look to the welfare of anyone.

k&:[ay raXyit $]te va ggR> , Garga propitiates Krishna.

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• When the infinitive, tumNt, is suppressed in a sentence then the

object of the tumNt is placed in the fourth vibhakti.

s> iv}an< piQtu< iv*aly< gCDit , He goes to school to study science.

s> iv}ay iv*aly< gCDit , He goes to school to study science.

• The dative of an abstract noun is used to express the purpose of the

root of that noun.
s> xEyaRy pUjyit #:qm! , To become courageous, he worships his chosen
deity.

• The price at which a person is employed is put in the instrumental or

the dative----the third or the fourth vibhakti.
sa ztÖyen ztÖyay pir³Ita , She is employed for two hundred rupees.

Let's move over to the fifth.

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Lesson 68.
%ppd/kark- iv_aiKt>

pÂmI-iv_aiKt>
Level 2. The fifth vibhakti.

Here is the list of words for the fifth.

pÂmI iv_aiKt>

AVyy> 1. ANy, pr>, #tr> other than different from.

2. ‚þ till, as far as, from.
3. ‚þ£þ·þÃ near/ far.
4. …š¨þô after
5. h¡O"u without
6. œþ£¿
7. T"øW"w{O"
8. Aar_y

9. œÏþˆÃÅ / pUvRm!

10. actual directions. ¢amt! pUvR< east, %Ttr> north,

di][a south, àak! east, àTyg! , piím> west

11. V"{`#
12. ¹¨þ›þþ , p&wg! , nana

13. dUr<

14. smIpm!

15. AnNtrm!
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pd / 1. Apadan
2. A noun in the ablative case frequently denotes
xatu>
cause of an action or phenomenon and has the
same sense of … on account of, for, by reason
of.
3. The place where an action is performed
4. Comparison
5. Words denoting abhorrence, cessation and
swerving
6. The teacher from whom something is learnt,
7. The prime cause in the case of jn! to be born

and the source in the case of _aU are put in the

ablative case.
8. Verbs denoting ' to be born' are sometimes
used in the Locative.
9. In words implying fear and protection from
danger that from which the fear proceeds is
put in the ablative.
10. That from which one is warded off.
11. In the case of the root jI with pra, meaning
unbearable, that which is unbearable is put in
the ablative.
12. The point of space or time from which distance
in space or time is measured is put in the
ablative case. The word denoting the distance in
space is either in the Nominative or Locative
and the word denoting the distance in time is in
the Locative.
13. inlIyte

kmRàv- àit in the sense of "representative" or "in

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cnIym! exchange for" à*uMn> k&:[at! àit , Pradyumna is

Krishna's representative. itle_y> àityCDit

ma;an! , exchanges Urad dal for sesame seeds.

AVyy>
• ANy, pr, #tr> other than, different from.

k&:[at! ANy k> mm Aaïy> ? Other than Krishna, who else is my refuge?

• ‚þ till, as far as, from.

‚þ X"t“pO"o dpuO"sX"o òEF>p{X"$ I wish to hear this from its source.
AakElasat! as far away as Kailas.

• ‚þ£þ·þÃ near/ far.

ŠÏþŸþþ·þà ‚þ£þ·þà ·þÛþŠþ: ‚¹¬·þ The pond is near/far from the village.

• …š¨þô after...
Ÿé−»·þþÄ·þà …š¨þô Šþ¹Ÿþ«¡þþŸþ: | We will go in a moment.

• h¡O"u without.
c"pS"pO"o h¡O"u @s¡O"# X"pub"# ? How is liberation possible without wisdom?

• œþ£¿ / AnNtrm!
_aaejnat! œþ£¿ / AnNtr< inÔa AavZykI , Sleep is necessary after a meal.
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• T"øW"w{O"
V"pÚY"pO"o T"øW"w{O" _"# _"pR"s#$ He has been a good person from childhood itself.

• Aar_y

@tSmat! ][at! Aar_y Ah< s<Sk&t< vdaim , I will speak in Sanskrit from this
moment onwards.

• œÏþˆÃÅ / pUvRm!

W"puG"S"pO"o œÏþˆÃÅ / pUvRm! −¬·þù œÏâþþ¥þ¡þ | Wash your hands before a meal.

• Actual directions. ¢amat! pUvR< east %Ttr> north, di][a south, àak! east,

àTyg! , piím> west

¢amat! pUvR< miNdrm! AiSt , There is a temple to the east of the village.

• V"{`#
Bpw`pO"o V"{`# ¨þ¼âþ: ‚¹¬·þ | There is a tree outside the house.

• ¹¨þ›þþ , p&wg! , nana .....

£þŸþ½µþ ¹¨þ›þþ ‚−¿ œþþÚªþþ¥þþ¿ ›þ BpEF>p{X"$ I will not go to school without Rama.

• dUr<

¢amat! dUr< miNdrm! AiSt , There is a temple far from the village.

• smIpm!
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¢amat! smIpe miNdrm! AiSt , There is a temple close to the village.

pd / xatu>
• Apadan
That from which separation takes place is put in the fifth vibhakti
p[R< v&]at! ptit , The leaf falls from the tree.

• a noun in the ablative case frequently denotes cause of an action or

phenomenon and has the same sense of .. on account of, for, by reason
of. ( So does the instrumental case, the trutiya vibhakti)
tSmat! kar[at! sa n AagCDit , Because of that/ For that reason, she
does not come.

ten kar[en sa n AagCDit , Because of that/ For that reason, she does
not come.

• The place where an action is performed

¢amat! ma< s> sUcyit , He keeps me informed when (staying) in his village
itself.

• Comparison
k&:[at! ram> ctur> , Rama is more clever than Krishna.

• Words denoting abhorrence, cessation and swerving

xinke_y> juguPste , shrinks from the rich.

AsTyvcnat! ivrmtu , desist from speaking a lie.

Svaixkarat! ivclit / àmTt> , swerves from his duty.

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lae_aat! inv&iTt> , refraining from greed.

• The teacher from whom something is learnt, the prime cause in the
case of jn! to be born and the source in the case of _aU are put in the
ablative case.
%paXyayat! pQit , Learns from the teacher.

v;eR_y> sSyain jayte , Crops grow on account of the rains.

ihmalyat! g¼a à_avit , Ganga arises from the Himalayas.

• Verbs denoting 'to be born' are sometimes used in the Locative.

tSya> ùid ké[a Ajayt , Compassion arose in her heart.

• In words implying fear and protection from danger that from which
the fear proceeds is put in the ablative.
Ah< mm iptu> ³aexat! n _aIta , I am not afraid of my father's anger.

tIú[vcne_y> %iÖjte , is afraid of ( shrinks from ) severe words.

du>zasnat! ÔaEpdI< Çatu< k&:[> s_aag&h< àivzit , To save Draupadi from

Duhshasana, Krishna enters the assembly hall.

• That from which one is warded off.

k&;k> m&gan! ]eÇat! invaryit , The farmer wards off the deer from the
field.

• In the case of the root jI with pra, meaning unbearable, that which is
intolerable is put in the ablative.
Alsat! prajyte , finds laziness intolerable.

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• The point of space or time from which distance in space or time is

measured is put in the ablative case. The word denoting the distance
in space is either in the Nominative or Locative and the word denoting
the distance in time is in the Locative.
g&hat! paQzala cTvair yaejnain ctu;Ru yaehne;u va , The school is four yojanas
from the house.
ïav[at! _aaÔpd> mase Bhadrapad is a month away from Shravan.

• inlIyte to indicate concealment.

The person from whom one wishes to conceal oneself is placed in the
fifth vibhakti.
devI _aKtat! inlIyte , The Goddess conceals Herself from the devotee.

kmRàvcnIym!
• àit in the sense of "representative" or "in exchange for"
k&:[> pa{fve_y> àit , Krishna is the Pandavas' representative.

duGxay àityCDit )lm! , exchanges fruit for milk.

And this takes us to the sixth.

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Lesson 69.
%ppdiv_aiKt>

;:QIiv_aiKt>
Level 2. The sixth vibhakti.

Here is a list of words for the sixth vibhakti, the Genitive case. Since verbs
are not connected to this vibhakti, it is not a karkiv_aiKt> , And wherever
verbs do come into the picture, grammarians tell us that we ought to
consider those verbs and the sixth vibhakti as having a 'relation'. (Sounds
confusing… but let's leave it at that.) However there are several words and
ideas best expressed with the Genitive.

;:QIiv_aiKt>

AVyy> 1. „œþ¹£
2. ‚šþ:
3. @w¡O"u
4. œé£:, œé£·þ: ,‚ŠÏ½,‚ŠÏ·þ:
5. œþ¼«Ú½ , œþ¼«Ú·þ:
6. ¨þþŸþ·þ:
7. ¸¹âþµþ·þ:
8. ¸»£ŸþÃ
9. ¬þŸþúœþŸþÃ

10. Ape]ya

11. AnNtrm!

12. ANte

13. mXye
• Indicates a relationship...called the Genitive case.
pd/
• Represents 'of'.
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• It denotes the one who possesses.

xatu>
• To denote the whole of which a part is taken
(called the Partitive Genitive.)
• The Partitive Genitive is also found used with
ordinals and pronouns or adjectives implying
number.
• The Partitive Genitive is also used with
superlatives.
• Sometimes the word is used with the Genitive in
the sense of 'of' or ' among.'
• When a time frame elapses after the occurence of
an action, the word expressing the occurence is put
in the Genitive.
• Words having the sense 'dear to' or the opposite.
• When using the words ivze;> and AnNtrm! signifying
'difference.'
• In the case of potential passive participles, the
agent of the action is put in either the Genitive or
the instrumental.
• Words meaning 'for what reason', 'for the sake
of.'
• ihtm! , suom!, _aÔm!, kuzlm!, AwR>, mÔm!, Aayu:ym! ,
• When the Past participles are used, if the present
tense is intended, then the Genitive is used. If the
past is intended, then the Instrumental alone is
used.
• When the past participles are used as abstract
neuter nouns, only the Genitive is used.
• Verbs implying ' to be master of', 'to rule','to
pity', 'to take compassion upon', 'to remember
(with regret),' to think of' govern the object of
these actions in the Genitive.
Words having the sense of 'equal to', 'like' tuLy, sd¯z

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, sm, s<kaz ,
• Words denoting ' worthy of', 'proper', 'befitting.'

AVyy>
• „œþ¹£ Above
ŸþŸþ „œþ¹£ \Y"G"S"X"o ‚¹¬·þ | There is a fan above me.

• ‚šþ: Under
¨þ¼âþ¬¡þ ‚šþ: ˆÅøÙ£: ì[_O"$ There is a hole under (at the bottom of) the
tree.

• @w¡O"u For
V"p“@¡_Y" @w¡O"u X"pO"p W"puG"S"z T"E"{O"$ The mother cooks a meal for the child.

• œé£:, œé£·þ: ,‚ŠÏ½, ‚ŠÏ·þ: In front of

W"\"S"_Y" œé£·þ: ·þÛþŠþ: ‚¹¬·þ | There is a lake in front of the building.

• œþ¼«Ú½ , œþ¼«Ú·þ: Behind

Ÿþ¹›¸£¬¡þ T"wÎ>O"# ìE"ê@¡_Y" Šþ¼−Ÿþà ‚¹¬·þ | The priest's house is behind the
temple.

• ¨þþŸþ·þ: To the left

¹ªþ¨þ¬¡þ ¨þþŸþ·þ: ¸½¨þú ‚¹¬·þ | The Devi is to the left of Shiva.

• ¸¹âþµþ·þ: To the right

¸½¨¡þþ: ¸¹âþµþ·þ: ¹ªþ¨þ: ‚¹¬·þ | Shiva is to the right of the Devi.

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• ¸»£Ÿþà Far

¹¨þÔþþ¥þ¡þ¬¡þ / iv*alyat! ¸»£¿ œþ¨þÄ·þ: ‚¹¬·þ | The mountain is far from the
school. (¸»£Ÿþà also goes with the fifth vibhakti.)

• ¬þŸþúœþŸþà Near

¹¨þÔþþ¥þ¡þ¬¡þ / iv*alyat! ¬þŸþúœþŸþà „Ôþþ›þŸþà ‚¹¬·þ | The garden is close to the

school. (¬þŸþúœþŸþà also goes with the fifth vibhakti.)

• Ape]ya Instead of

saemvarSy Ape]ya Ah< m¼lvasre AagCDaim , I shall come on Tuesday

instead of Monday.

• AnNtrm! After

suoSyanNtr< du>o< du>oSyanNtr< suom! , Unhappiness arrives after

happiness. Happiness arrives after unhappiness. (AnNtrm! also goes with

the fifth vibhakti.)

• ANte End

_aa;[Sy ANte ][< ivrmtu , Rest for a moment after (your) speech.

• mXye middle

ngrSy mXye %*anm! AiSt , There is a garden in the middle of the city.

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pd / xatu>
• Indicates a relationship between two nouns in a sentence. It is called
the Genitive case.

• Represents 'of'.
izvSy puÇ> g[ez> , Ganesha is the son of Shiva.

• It denotes the one who possesses.

mm g&hm! , My house.

n*a> tqm! , The river's bank.

• To denote the whole of which a part is taken (called the Partitive

Genitive.)
jlSy ibNdu> , A drop of water.

puStkSy pÇm! , A page of a book.

ngra[a< ztshöai[ , Thousands of cities.

• The Partitive Genitive is also found used with ordinals and pronouns or
adjectives implying number.
Tvmev tasa< m¼la , You alone are the blessed one amongst them all.

ANyae> ANytra , One of these two (girls)

tasam! ANytma , One of those (girls)

• The Partitive Genitive is also used with superlatives

DaÇa[a< m¼ez> ïe:Q> , Mangesh is the best amongst the students.

• Sometimes the word is used with the Genitive in the sense of 'of' or

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'among.'
@te;a< mXye kae=ip gNtu< n #CDit , Amongst them no one is willing to go.

• When a time frame elapses after the occurence of an action, the word
expressing the occurence is put in the sixth vibhakti.
A* dzm> mas> sItaya> ivvahSy , It is the tenth month today since
Sita's marriage.

• Words having the sense 'dear to' or the reverse.

%*anivhar< tSy iàym! , Strolling in the garden is dear to him.

saemez> tSya> Aiày> , She dislikes Somesha.

• When using the words ivze;> and AnNtrm! signifying 'difference.'

@td! @v AiSt ivze;> Aavyae> , This alone is the difference between the
two of us.
• In the case of potential passive participles, the one who performs the
action is put in either the Genitive or the instrumental.
laekiht< mm kr[Iym! , I ought to do that which is beneficial to the
world/people.
mya piQtVyym! , I ought to study.

• Words meaning 'for what reason','for the sake of'

kSy hetae> kaep> ? For what reason is this anger?

balSy hetae> sa ¢amat! ngr< gNtum! #CDit , She wishes to go from her
village to the city for the sake of her child.

• Words are used in the Genitive or the Dative when a blessing is

intended.

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ihtm! , suom! , _aÔm!, kuzlm!, AwR>, mÔm!, Aayu:ym! ,

iz:yay ihtm! / suom! / _aÔm! / kuzlm! / AwR> / mÔm! / Aayu:ym! _avet! , May
good fortune be with the student.

• When the Past participles are used, if the present tense is intended,
then the Genitive is used. If the past is intended, then the Instrumental
alone is used.
Ahmev mt> mhIpte , I alone am regarded by the king.

pi{ftana< pUijt> , Is worshipped by the learned ones.

ten }atm! , It was understood by him.

• When the past participles are used as abstract neuter nouns only the
Genitive is used.
myUrSy n&Ttm! , The peacock's dance.

balkSy histm! , The child's laughter.

• Verbs implying ' to be master of', 'to rule','to pity', 'to take
compassion upon', 'to remember (with regret),' to think of' govern the
object of these actions in the Genitive.
yid s> à_aivtu< smwR> ivdezjnanam! , If he is capable of ruling/ being the
master of the people from another land.
_aKtSy dymana devI Avtrit , The Goddess, taking pity upon the devotee,
incarnates (before him).
zkuNtla du:yNtSy Sm&Tva ioNna jata , Shakuntala remembering
Dushyanta became unhappy.

(In sentences where regret is not to be conveyed, then the object of

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rememberance takes the Accusative.

s> zarda< Smrit , He remembers Sharada.)

• Words having the sense of ' equal to', 'like'

tuLy, sd¯z! , sm, s<kaz ,

k&:[Sy tuLy> k> naiSt , There is no one equal to Krishna.

• Words denoting ' worthy of',' proper', 'befitting.'

soe pu{frIk, nEtdnuêp< _avt> , Friend Pundarik, this is not worthy of you.

And now we will work with the seventh vibhakti, the Locative case.

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Lesson 70.
%ppd/kark- iv_aiKt>

sPtmIiv_aiKt>
Level 2. The seventh vibhakti.

sPtmIiv_aiKt>

AVyy>
1. The place in or on which an action takes place.
pd /
2. The Locative is used to denote the time when an action
xatu> has taken place.
3. The Locative also has the sense of 'towards', 'about',
'as to'.
4. With adjectives in the superlative degree.
5. Words expressing an interval in time or space is put in
either the Ablative or Locative.
6. Words in lexicons are expressed in this vibhakti to mean
'in the sense of.'
7. The Locative is sometimes used to denote the object or
purpose for which anything is done.
8. Words meaning 'to act', ' to behave', ' to deal with'.
9. Words signifying 'love', 'attachment', 'respect' such as
iSnh! govern the Locative of the person or thing for
whom or which the love is shown.
10. Words indicating a cause or effect are often put in the
Locative.
11. The root yj! and its derivatives in the sense of 'to' in
English.
12. Words expressing fitness and suitability with the nouns
regarding which the fitness is expressed are put into the
Locative or Genitive.
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13. The recipient to whom anything is entrusted or imparted

is in the Locative.
14. Words implying to 'seize' or 'strike' govern the Locative
of what is seized or struck.
15. Words like i]p!, muc!, As! having the sense of 'throwing'
or 'darting' govern the Locative of that against which
anything is thrown.
16. Words implying belief and confidence (except for ïÏa,
which governs the accusative) govern the Locative of
that which the belief is placed in.
17. Words like AxIitn! 'who has learned', g&hIitn! 'who has
comprehended', govern the Locative of that which forms
their object. And saxu and Asaxu of that towards whom
goodness or otherwise is shown.
18. Words like Vyap&t, AasKt, Vy¢, tTpr having the sense of

'engaged in', ' intent on' and kuzl, inpu[, zaE{f,pqu, àvI[,

pi{ft meaning 'skilfull' and xUtR, iktv meaning 'a rogue'

are used in the Locative.
19. The words àist and %Tsuk meaning 'greatly desirous of',
'longing for' govern the Locative or the Instrumental.
20. rax! + Ap in the sense of 'to offend' governs the
Locative and the Genitive.

pd / xatu>

• The place in or on which an action takes place.

vgeR DaÇa> pQiNt , The students study in class.
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• The Locative is used to denote the time when an action has taken
place
à_aate tSya> jpm! , Her japa is done in the morning.

• The Locative also has the sense of 'towards', 'about', 'as to'
miy ma tIú[a , Do not be severe towards me.

• With adjectives in the superlative degree

balke;u ram> ïe:Q> , Amongst the boys, Ram is the best.

• Words expressing an interval in time or space are put in either

the Ablative or Locative.
AiSmn! idne _auKTva s> idnÇyat! idnÇye oaid:yit , Having eaten today,
he will eat after three days.
AÇ %pivZy s> ³aezat! ³aeze va og< pZyit , Sitting here he sees the
bird at a distance of one Krosha.

• Words in lexicons are expressed in this vibhakti to mean 'in the

sense of.'
ba[ae bilsute zre (Amrkae;>) , Bana in the sense of 'the son of Bali'
and 'arrow.'

• The Locative is sometimes used to denote the object or purpose

for which anything is done.
cmRi[ iÖipn< hiNt dNtyaehRiNt kuÃrm! , keze;u cmrI< hiNt sIiMn pu:klkae

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ht> , Man kills the tiger for skin, the elephant for tusks, the
Chamari for hair and the musk deer for musk.

• Words meaning 'to act', ' to behave', ' to deal with'.

kw< s> miy Vyvhrit ! Oh! How does he deal with me!

• Words signifying 'love', 'attachment', 'respect' such as govern

the Locative of the person or thing for whom or which the love is
shown.
mata bailkaya< iSnýit , The mother loves the girl.

• Words indicating a cause or effect are often put in the Locative.

v&i:q> @v sm&Ï(a< kar[m! , Rain alone is the cause for prosperity.

• The root yj! and its derivatives in the sense of 'to' in English.

s> tm! AaïmxmeR inyuKte , He appoints him to the duties of the

ashram.

• Words expressing fitness and suitability with the nouns

regarding which the fitness is expressed are put into the Locative
or Genitive.
@td! kayR< Tviy yuKtm! , This job is suitable for you.

• The recipient to whom anything is entrusted or imparted is in

the Locative. (t& with iv is also used with the Dative.)

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ivtrit mata iv*a< balke;u , The mother imparts knowledge to the

children.

• Words implying to ' seize' or 'strike' govern the Locative of

what is seized or struck.
hSte g&hITva , seizing by the hand.

• Words like i]p!, muc!, As! having the sense of 'throwing' or

'darting' govern the Locative of that against which anything is
thrown.
³aEÂe;u pa;a[o{fain Ai]pt! , Threw stones at the cranes.

• Words implying belief and confidence (except for ïÏa, which

governs the accusative) govern the Locative of that which the
belief is placed in.
deve ivñisit kuÇ A_aKt> , When does a non-devotee ever believe in
God?

• Words like AxIitn! " who has learned", g&hIitn! "who has
comprehended" govern the Locative of that which forms their
object. And saxu and Asaxu of that towards whom goodness or
otherwise is shown.
AxItI vede;u , He who is well versed in the Vedas.

g&hItI s<Sk&tVyakr[e , He who has mastered Sanskrit grammar.

guraE saxu> Asaxu> va , Well behaved or ill behaved towards his Guru.
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• Words like Vyap&t, AasKt, Vy¢, tTpr having the sense of

'engaged in', ' intent on' and kuzl, inpu[, zaE{f, pqu, àvI[ pi{ft

meaning 'skilfull' and xUtR, iktv meaning 'a rogue' are used in the
Locative.
s> pUjaya< Vyap&t> / AasKt> / Vy¢ / tTpr> , He is absorbed in the
worship (of the Lord).
s> xnuivR*aya< kuzl> / inpu[> / zaE{f> / pqu> / àvI[> / pi{ft> , He is
skilfull in archery.
Vyvsaye s> xUtR> / iktv> , He is a rogue in matters relating to
business.

• The words àist and %Tsuk meaning 'greatly desirous of',

'longing for' govern the Locative or the Instrumental.
_aaejne _aaejnen va %Tsuk> ivïame ivïame[ va àist> c , Longing for a
meal and rest.

• rax! + Ap in the sense of 'to offend' governs the Locative and

the Genitive.
kiSmNnip pUjaheR Apraxa zkuNtla , Shakuntala has offended someone
deserving respect.

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ApraÏae=iSm tÇ_avt> k{vSy , I have offended Kanva.

And that covers all the vibhaktis.

Source of reference for lessons 65-70: Shri Vaman Shivram

Apte's 'A Student's guide to Sanskrit Composition.'

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Lesson 71.

sit sPtmI st> ;:QI c

The Locative and Genitive Absolutes.

"Let me sing you a song while you try and fall asleep."
"Even if you have been naughty, I love you."
How often would we have heard those beautiful words from the person we
loved most as children?

So far we've used the words yda / tda and y*ip / twaip to express these
kinds of ideas. Here's another way to do this….
Whenever we wish to put two different ideas or actions together in one
sentence (wherein one action is performed with reference to the other)
we use the sit sPtmI or the st> ;:QI ,

Whereas the latter is used only when one wishes to show contempt or
disregard, the former is used in both, a general sentence conveying
contempt and a simple straightforward idea. There are a few points that
we must keep in mind...

1. That part of the sentence which says…." While / when such and
such a thing was happening / had happened / will happen … "MUST"
contain a participle. The participle and the noun it qualifies must
both be in either the sPtmI or the ;:QI iv_aiKt> ,

When the sun shone, the birds sang. sUyeR àkaizte , oga> Agayn! ,

Aaèe pitte, ikzaer> Ahst! ,

Kishore laughed when the mango fell.

ˆÅþˆÅ: ˆ¼Å«µþ: ¹œþˆÅ: ˆ¼Å«µþ: ˆÅø W"uQ# ¹œþˆÅˆÅþˆÅ¡þø: |

¨þ¬þ›·þ¬þŸþ¡ø œÏþœ·ø ˆÅþˆÅ: ˆÅþˆÅ: ¹œþˆÅ: ¹œþˆÅ: ||

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ˆÅþˆÅ: The crow ˆ¼Å«µþ: (is) black ¹œþˆÅ: The cuckoo ˆ¼Å«µþ: (is) black
ˆÅø (ˆÅ:) what is W"uQ# the difference ¹œþˆÅˆÅþˆÅ¡þø: between the
cuckoo and the crow?
¨þ¬þ›·þ¬þŸþ¡ø œÏþœ·ø When Spring is obtained ( When it is Spring, the
difference becomes apparent) ˆÅþˆÅ: ˆÅþˆÅ: ¹œþˆÅ: ¹œþˆÅ: that the
crow is a crow and the cuckoo, a cuckoo.

2. That participle and noun which will be placed in the sPtmI or the

;:QI iv_aiKt> indicates the time that the second action is done. In
other words, the second action is done with reference to the
action placed in the sPtmI or the ;:QI iv_aiKt> , (When the child
cried, the mother came running).
ApTye ³iNdte mata xavNtI AagCDt! ,

3. The participle can be either past (gtvt!, gt), present (gCDt!,

gMyman) or the potential (gNtVy, gmnIy, gMy), depending on the

tense you wish to convey.

4. All the examples in sentences 1 and 2 have been with AkmRk-xatu s.

Naturally, I can use the participle of an AkmRk-xatu in the past and

the present tenses in the ktRir vaKy rcna , Naturally, the ktaR and

the participle will be in the sPtmI or the ;:QI iv_aiKt> ,

5. In the case of skmRk-xatu s, you can use two different

participles..... one in the active voice and the other in the passive.
For example,
"While the boy ate a modak, a mouse came in the classroom." I
could translate this in two ways:
balke maedk< oaidtvit (sPtmI of oaidtvan!) @k> mU;k> vgR< àaivzt! ,

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balken maedke oaidte @k> mU;k> vgR< àaivzt! ,

The kmR and the participle will be in sPtmI or the ;:QI iv_aiKt> if

you use the Kt àTyy ,

The ktaR and the participle will be in sPtmI or the ;:QI iv_aiKt> if

you use the Ktvtu àTyy ,

6. Since they are participles, they will work as adjectives…

(While he ate a modak / while a modak was being eaten by him:
tiSmn! maedk< oaidtvit / te maedke oidte ,
While she eats two modaks / while two modaks were being eaten by
her
tSya< maedke oadNTyam! / tya maedkyae> oa*manyae> ,
When many modaks will / should be eaten by it.
ten maedke;u oaidtVye;u / oadnIye;u / oa*e;u ,
The participle agrees with the noun in gender and number.

7. The participle here works as the verb for one part of the
sentence. Either a participle or an actual verb does the same job
for the rest of the sentence.
ten maedke oaidte sa tt> gtvtI / AgCDt! , While a modak was being
eaten by him, she went from there.

8. The subjects in the two ideas / actions you wish to talk about
MUST not be the same. In the example in sentence 1, one subject
is the sun, the second, the birds.

9. If the subjects were the same, the sit sPtmI or the st> ;:QI
can't be used.
Rama, after he had taken Lanka, returned to Ayodhya..... Here the
subject 'Rama' is the same in both the parts of the sentence. It

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would therefore be translated as l»a< g&hITva, ram> AyaeXya<

àTyagCDt! / punragt> ,
Rama, after the monkeys had taken Lanka, returned to Ayodhya.
With the first subject being 'Rama' and the second being
'monkeys' the sit sPtmI can be very artistically used. kip;u l»a<

g&hItvTsu ram> AyaeXya< àTyagCDt! / punragt> ,

10. A look at how the st> ;:QI is used.

The thieves stole the money even as the policeman was guarding
the house.
ngrr]kSy g&h< ri]tvt> caera> xnm! Acaeryn! ,
The thieves stole the money even as the house was being guarded
by the policeman.
ngrr]ke[ g&hSy ri]tSy caera> xnm! Acaeryn! ,

11. A look at how the three different participles are used:

While the boy watched T.V, the girl read a book.

balke dUrdzRn< d¯:qvit bailka ¢Nw< piQtvtI ,
While T.V. was being watched by the boy, the girl read a book.
balken dUrdzRne d¯:qe bailka ¢Nw< piQtvtI ,
While Vikramaditya is looking after the kingdom, the enemy cannot
do anything.
iv³maidTye raJy< palyit, irpv> ikmip ktuR< n zKnuviNt ,
If the teacher should enter, please sit quietly.
AXyapke àiv:qVye , k&pya tU:[Im! %pivzNtu ,

Note:

A) Use the st> ;:QI if you wish to suggest the following:

1. In spite of

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2. Notwithstanding
3. For all (For all / notwithstanding / in spite of the shopkeeper's
looking on, the rat steals the ladoo. Aapi[kSy pZyt> mU;k> maedk<

caeryit ,)

B) Use the sit sPtmI if you wish to suggest the following:

1. When
2. While
3. Since
(Since death is certain, why fear? m&TyaE iniíte _ayen ikm! ?)

C) Use the sit sPtmI with @v or maÇ or with maÇ with or without @v
attached to the participle if you wish to suggest the following:
1. As soon as
2. No sooner-than
3. Scarcely when
4. The moment that
(As soon as / no sooner / scarcely when / the moment that..... he
entered, the people cheered.
àiv:qmaÇ @v tiSmn! jna> jyjykaran! AkuvRn! ,)

Worksheets

A) Translate:..... Please try your hand at both the active and passive
participles in the same sentence whenever it is warranted.

st> ;:QI
1. In spite of your looking on, the cat will definitely steal the milk
from the vessel.
2. The people talked loudly, notwithstanding that the Guru was sitting
on the dais in the assembly hall.
3. For all her scolding, he does not study.
4. In spite of the child crying with hunger, the mother did not give it
milk.
5. Men commit misdeeds, though Gods see them.

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6. While the parents were sleeping, Siddharth ran away from the
palace.
7. Even if it should rain, the crops may not grow.
8. Inspite of the gardener protecting the garden, the old ladies took
away the flowers.
9. The thieves stole the car, notwithstanding the policemen walking on
the road.
10. Inspite of the Guru’s advice, the disciples were lazy.
11. Inspite of my looking on, the milk boiled over and fell onto the
kitchen platform.

sit sPtmI
1. The moment the food is ready, come and tell me.
2. When Rama had gone to the forest, Dasharatha breathed his last.
3. When Rama went in search of the golden deer, Ravana kidnapped
Sita.
4. No sooner was an arrow discharged, than the hunter heard
someone crying.
5. When the Sun rises in the East, the whole world is filled with light.
6. When man is besieged by calamities, even friends become enemies.
7. As soon as the lecture is over, the students will run out of the
school.
8. Who can trouble us, while God protects us?
9. The moment that the child cries, the mother picks it up.
10. Scarcely had the bus started to move, than there was a loud
explosion.
11. While the students were thus laughing, the teacher walked into the
class.

B) Read and understand:

sit sPtmI

1. ]I[e pu{ye mTyRlaek< ivziNt , (9 : 21)

2. Aæe;u xavTsu zzI xavn! #v d¯Zyte , (AaTmbaex)
3. #iNÔye;u Vyap&te;u AaTma VyaparI #v d¯Zyte , (AaTmbaex)
4. _aUte;u nZyTsu s> n nZyit , (8 : 20)
5. #iNÔye;u Sve;u Sve;u AweR;u vtRmane;u , yuKt> ” Ah< kraeim” #it n mNyte , (5
: 8, 9)

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6. %_ayae> senyae> yaeÏkame;u AviSwte;u, AjuRn> , tan! $i]tum! #CDit , (1: 22,
23)
7. pa{fve iv;Idit, maxv> tiSmn! àsIdit , (2: 10, 11)
8. miy it:Qit, kut> tv _aym!?
9. ïe:Qe pitte #tre Aip jna> ptiNt , (3: 21)
10. SÇI;u du:qasu va:[eRy jayte v[Rs»r> , (1: 41)
11. zu:ke nIre k> kasar>? (_aj gaeivNdm!)
12. vyis gte k> kamivkar>? (_aj gaeivNdm!)
13. ]I[e ivTte k> pirvar> ?/ ? (_aj gaeivNdm!)
14. }ate tTve k> s<sar>? (_aj gaeivNdm!)
15. kulxmeR;u %TsNne;u mnu:ya[a< nrke vas> _aiv:yit , (1: 44)
16. mhi;R;u Tva< StuvTsu, iviSmta> gNxvaR> Tva< vI]Nte , (11: 22)
17. tv dznaNtre;u ke;uict! cUi[Rte;u ANye keict! tv vKÇai[ ivziNt, (11: 27)
18. di][asu nIymanasu, nickets< du>om! Aaivvez , (kwaepin;d!)
19. cNÔzeore ma< r]it, ik< kir:yit vE ym>?
20. du>oe;u àaPte;u n tSy %ÖEg>, suoe;u àaPte;u n Sp&ha , (2: 56)

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Lesson 72.
Causal verbs.
àer[awRki³yaivcar>

Mohan cooked the rice.

Ramesh got the rice cooked by Mohan.

In both the cases, the person doing the action of cooking is Mohan. But in
the first case, he becomes the subject, the ktaR and in the second
Ramesh is the subject providing inspiration to Mohan to cook the rice.
maehn> Aaegn< pcit ,

rmez> maehnen Aaedn< pacyit ,

In the second sentence, the i[c! àTyy has been added to the xatu> ,
With that addition, the verb now changes its meaning. From an action
which is being done by someone, it now becomes a àer[awRki³ya, an action
which someone makes another (or himself) do. Please note that the actual
doer of the action needn't be different.

It must be observed that whenever the àer[awRk - xatu s are made use of,

the actual ktaR is always in the t&tIya iv_aiKt> and the object remains in

the iÖtIya as compared to the root sentence where the ktaR is in the

àwma iv_aiKt> and the object in the iÖtIya , Remember to match the

verb with the àwma iv_aiKt> at all times.

_a&Ty> kayR< kraeit , ..... the root sentence

devdTt> _a&Tyen kayR< karyit , àer[awRk

jna> _a&Tyen kayR< karyiNt , àer[awRk

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When is the i[c! àTyy used?

1. Whenever you wish to add the àer[a to a xatu, the i[c! àTyy is
added.
2. Sometimes, to convert an AkmRk xatu to a skmRk xatu, the i[jNt
is made use of.
pavRtI AhinRz< tpaei_a> Glpyit gaÇm! , Parvati, with her austerities
which she performs day and night, emaciates her (own) body. Here,
Glpyit is the i[jNt àyaeg of the AkmRk xatu ..... Glayit ,

How are these forms recognized?

1. Between the xatu and the àTyy, the i[c! (Ay!) ivkr[ is added and a

gu[ of the ÿSv Svr of the %pxa (except for A ) is made. Tyj! -

Tyajyit, k& - karyit ,

2. Generally AakaraNt xatu s (and those ending in @, @e, Aae which

become AakaraNt in the àer[awRk) have an extra p! attached after

the Aa , For example: da - dapyit, gE - gapyit, Sna - Snapyit ,

3. In ij, ma, im (à]ep[e), mI 9, dI, ³I too an extra p! is attached and

the #kar becomes an Aakar , japyit, mapyit, dapyit, ³apyit ,

4. Except for Am!, km!, cm!, zm!, ym!, in the other Am! ending xatu s,

v&iÏ of the Akar of the %pxa does not take place. For example: gm!

- gmyit but km! - kamyit ,

5. i[jNt forms are like the xatu s in the curaidg[ ,

6. i[jNt forms are generally %_aypdI ,

Here are examples g[ wise:

1. _aU _avit becomes _aavyit- te ,

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2. Ad! AiTt becomes Aadyit- te ,

3. hu juhaeit becomes havyit- te ,

4. idv! dIVyit becomes devyit- te ,

5. su sunaeit becomes savyit- te ,

6. tud! tudit becomes taedyit- te ,

7. éx! é[iÏ becomes raexyit- te ,

8. tn! tnaeit becomes tanyit- te ,

9. ³I ³I[ait becomes ³apyit- te ,

10. cur! caeryit becomes caeryit- te ,

And a few more that are often used :
1. #[! - gmyit ,

2. àit + # - àTyayyit ,

3. Aix + # - AXyapyit ,

4. ic - cayyit / capyit ,

5. jag& - jagryit ,

6. du;! - dU;yit / dae;yit ,

7. éh! - raehyit / raepyit ,

8. va (faelna) - vapyit / vajyit ,

9. hn! - "atyit ,

10. ha (Daefna) - hapyit ,

11. ÿI (ljana) - ÿepyit ,

12. AarM_a - AarM_ayit ,

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Generally, whenever you use the i[jNt forms, the person doing the

action falls into the t&tIya iv_aiKt ,

For example:
1. (rmez> dae;< Tyjit) - guué> rmeze[ dae;< Tyajyit,

2. (ram> marIc< hiNt) - sIta rame[ marIc< "atyit ,

3. (n&p> xn< ddait) - mNÇI n&pe[ xn< dapyit ,

4. (ipta ³Ifnk< ³I[ait) - bal> ipÇa ³Ifnk< ³apyit ,

5. (sumNÇ> ram< vn< nyit) - raja sumNÇe[ ram< vn< nayyit ,

There are 12 xatus in which the ktaR of the action is placed in the iÖtIya

iv_aiKt , Besides them, ù and k& are used in both, the iÖtIya and the

t&tIya ,

1. gmn - (pa{fva> vn< gCDiNt) - kaErva> pa{fvan! vn< gmyiNt ,

2. dzRn - (bal> cNÔ< pZyit) - mata bal< cNÔ< dzRyit ,

3. ïv[ - (n&p> gan< z&[aeit) - sa n&p< gan< ïavyit ,

4. àvez - (äücarI g&h< àivzit) - AacayR> äücair[< g&h< àvezyit ,

5. Aaraeh[ - (s> v&]m! Aaraehit) - k&:[> t< v&]m! Aaraehyit ,

6. tr[ - (naivk> g¼am! %Ttrit) - s> naivkm! g¼am! %Ttaryit ,

7. ¢h[ - (inxRn> _aaejn< g&Ÿait) - _aKt> inxRn< _aaejn< ¢ahyit ,

8. àaiPt - (bal> ngr< àaPnaeit) - ipta bal< ngr< àapyit ,

9. }an - (s> zaSÇ< janait) - guué> t< zaSÇ< }apyit ,

10. pQ! Aaid - (DaÇ> zaSÇm! AxIte) - guué> DaÇ< zaSÇm! AXyapyit ,

11. pan - (izzu> duGx< ipbit) - mata izzu< duGx< payyit ,

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12. _aaejn - (except for Ad!, oad!, _a]! where the àyaeJy-ktaR is in the

t&tIya iv_aiKt - mata izzuna im:QaNn< oadyit, Aadyit va ,) (k&:[>

ANn< _au'!Kte) - yzaeda k&:[m! ANn< _aaejyit ,

ù (_a&Ty> _aar< ¢am< hrit) s> _a&Ty< / _a&Tyen _aar< ¢am< haryit , (for nI,

vh! the àyaeJy-ktaR is only in the t&tIya iv_aiKt , s> _a&Tyen _aar< ¢am<

nayyit // vahyit va ,

k& - (sevk> kayR< kraeit) - SvamI sevken / sevk< kayR< karyit ,

jLp!, _aa;!, ivlp!, Aalp! and d¯z! - the àyaeJy- ktaR is only in the

iÖtIya iv_aiKt , dev> ram< sTy< jLpyit ,

Do remember that these forms are now completely new verbs and can be
conjugated in the 10 lkar s !

Worksheets

Translate:
1. The sun makes the lotuses bloom.
2. Vishwamitra got Rama and Janak's daughter, Sita, married.
3. I will get the tailor to stitch me some clothes.
4. The servant bathes his master who is troubled by the heat,
with cold water.
5. The villagers make the devotee tell them a story.
6. The singing-teacher got the girls to start singing.
7. Piyush got the servant to carry his books to school.
8. Radha fed Seeta some cold water.
9. Mother made Kumuda enter the temple.
10. He showed me his house.
Lesson 73.
iCvàyaeg

Once upon a time there was a forest. A peaceful dense forest with not a
man treading its hallowed precincts. One day a hunter chanced upon this

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natural beauty and proceeded to build a hut on its very edge. "I must let
my family know of this wonder. My cousins too would like a home here."
Alas, the hunter had converted the forest into a village!
k> @;< Vyax> y> tpaevn< Sva}ya ¢amIkraeit !

The word ¢amIkraeit is a iCvêpm! , Whenever you wish to bring into

AiStTv, into existence, something that was hitherto not present in an

object, the iCvàyaeg is available for your use.

Let's look at a few more examples before I explain to you how you can
form these words.

1. )er A£{f lVlI muo< xvlIkraeit ,

'Fair and Lovely' makes one's face fair.

2. matu> du>o< l"UktuR<, bailka tSya> k&te pu:pai[ Aanyt! ,

To lessen the unhappiness her mother was feeling, the girl bought her
flowers.

3. matu> du>o< l"Uk&Ty, bailka ³Ifa¼[m! AgCDt! ,

Having lessened her mother's unhappiness, the girl went to the
playground.

4. ga$f! #it icÇpqe devanNd> saxU_aUt> ,

In the film 'Guide', Dev Anand became a sadhu.

5. SvSy #CDa ten àkqIk&ta ,

He expressed his wish.

6. sveR kpaeta> @kicTtI_a&y %f!fyNt ,

All the pigeons flew as one.

How about just a few more words?

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sur_aIkraeit, g&hI_avit, zuKlI_aUt>, s)lI_aUta, AaE;xIktuRm!, cU[IR_aiv:yit,

Sp:qIkr[m! ,

So what's the common thread? Obviously the following…

1. The first part of the words ALL seem to end in either $ or % ,

2. The endings of the words can be ALL forms of the k& or the _aU

xatu,

Let's get into the basics now….

1. The beginnings of the words can be either nouns (nam) or

adjectives (ivze;[). For example, either g&h (nam) or zuKl (ivze;[).

2. Those nouns or adjectives are converted into either an $ or an ^

depending on whether the original word ended in an A, Aa or an % ,

¢am + k& = ¢amIkraeit , s)la + _aU = s)lI_aUta , saxu + _aU = saxU_aUt> ,

3. There can never be a TvaNt word, only a LybNt, simply because a

prefix has been added.
mUtIR_aUy and not mUtIR_aUTva ,

4. Though all forms of the k& or the _aU xatu> can be used, while forming

the past tense, the addition of the A before the xatu> can pose a

problem. (Pose?? IT DOES!!!! ) Circumvent this by using the Kt

àTyy , Then you must remember that with the k& xatu> which is

skmRk, you will need to use the kmRi[ construction. This is not

applicable to the _aU xatu>, simply because it is an AkmRk-xatu> ,

For example:
_ayen dmyNtI katrI_aUta ,

AXyapken k&:[)lk> zuKlIk&t> , Gotit?

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Practice time!

Worksheets

Translate the following. Convert the bold type into the iCvêpm! ,

1. Tarakasura treats (makes) the three worlds as grass. t&[

2. By the boon received from Brahma, he has become arrogant. gvR

3. The Devas and the people become unhappy. du>o

4. They express their unhappiness to Brahma. àkq

5. Brahma explains his idea. Sp:q

6. Parvati, having become Shiva's servant, serves Him with devotion.
dasI

7. Shiva, having made Madana into ash, sits in meditation. _aSm

8. Seeing her husband in such a state, Rati becomes very uneasy.
Vyakul

9. The Devas go to Shiva and then do pradakshina. àdi][a

10. "Tarakasura having become an enemy, troubles us," they say. vErI +

_aU
11. " To make us happy, forgive Madana and make Parvati a bride."
suo / vxU

12. Shiva's anger cools down. zItl

13. He accepts Parvati. A¼

14. " Madana will become Pradyuma and Rati too will become happy."
says Shiva. à*uMn / suo

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Try converting the same present-tense sentences into the past for
further practice. Remember to use the passive construction.

*****

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Lesson 74.
Nominal verbs
namxatu>

Have we often not heard someone say, "Look at that nut! Does he
think himself to be Amitabh Bachhan?" Wouldn't it be great to say
that in the Sanskrit?
That's when the namxatu> comes to the rescue.

It is quite similar to the iCvàyaeg and you will find that you can often
substitute one form for the other. Viva la options!!
The namxatu> doesn't make use of the k& or the _aU xatu , It uses the
root noun or adjective and converts it into a new verb altogether by
the addition of a y at the end of the noun / adjective and the àTyy ,

There are numerous kinds of namxatu> but we shall concentrate on only

two oft used forms..... examples…
A) géfayte

B) àasadIyit

The first is an A.P form …the AaTmnepdêpm! ,

The second is a P.P form …the prSmEpdêpm! , In this case, if the

original noun ends in an A, then it is necessarily converted into an $ ,

Though a completely new verb form has been created, generally only
the present tense form is seen used.
A) The first option is used when you want to say...
1. Someone believes himself to be / behaves like a particular thing.
Here the noun forms are used.
For example:
By adorning himself with a peacock feather, the crow thinks that he
is a peacock. myUripCDen Al'!k&t> kak> myUrayte ,
2. The adjectives add a new dimension to something.
For example:
Cool coals blackens the hand.

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zIt> A¼ar> kr< k&:[ayte ,

B) The second option, if used without an object, is used when you wish
to say someone desires something.
For example:
The farmer wishes for a palace.
k&;k> àasadIyit ,
The second option, if used with an object, is used when someone
considers somebody something.
The teacher treats his shishya as his own son.
AXyapk> iz:y< puÇIyit ,
Please note that a sentence like the one above requires an object.
If I had just said AXyapk> puÇIyit , I would have meant that the

teacher desires a son. Since the namxatu> itself has an $ at the end of
the noun, it would be difficult indeed to figure out if the teacher
wanted a son or a daughter. The solution is simple. Read the sentence
in context with the passage that you picked it from; and not in
isolation.
I could also say that one desires a son by using kaMy in the middle of

my word. For example: puÇkaMyit ,

Now let me add another problem to your lives:
The addition of y is not a hard and fast rule. There are words like

k&:[it which are also namxatu>s, which would mean that someone is like
Krishna. Whenever you come across a word which is a combination of a
noun/adjective with a verb ending, it might be a namxatu> , Read the
sentence and then try figure out what the word might mean.
There are several rules that define how a namxatu> can be created. As
and when my understanding of the subject grows, I'll pass that unto
you... till then I'm afraid, this lesson will have to suffice.

Sometimes I dare to wonder if the Harappan and Mohenjodaro script

may be easier to decipher.

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Let's look at a few sentences to see how these forms are used and as
homework, just try and translate them into English. These sentences
may be popular subhashitas, from our classics or are standard
sentences often used by teachers to teach this concept…
1. àasadizorSw> Aip kak> n géfayte ,

2. inrStpadpe deze @r{fae=ip Ôumayte ,

3. k[R> AjuRnayte ,

4. AapTsu stam! Aip mit> daelayte ,

5. ik»r> g&hIyit ,

6. duvaRsa> muin> ANyE muini_a> sh klhayte ,

7. _aae iÖj, icrayte tv puÇ> ,

8. g&ih[I seivka< soIyit ,

9. A¼Ik&tsuùTkayaR> sJjna> n kdaip mNdayte ,

10. du>oayte olu me ùdym! ,

11. sJjnmuoe dae;a> gu[ayNte dujRnmuoe tu gu[a> dae;ayNte ,

12. kainict! idVyain rTnain raÇaE dIpayNte ,

13. mUoR> }ankaMyit ,

14. Dede=ip cNdnté> sur_ayit muo< kuQarSy ,

15. bailka AMbait ,

16. sMpU[RkuM_a> zBd< n kraeit prNtu AxR> "q> zBdayte ,

17. jnNya àeM[a dIyman< py> Aip Am&tayte ,

18. dujRna> m*< pITva klhayNte ,

19. v&ÏSy zrIr< jIyRit prNtu tSy t&:[a té[ayte ,

20. pUi[Rmayam! %dix> )enayte ,

21. du>iotSy nrSy svaR> idz> ZyamayNte ,

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22. Aavei:qt< mhaspER> cNdn< n iv;ayte ,

23. dujRns¼ ASmak< mn> milnyit ,

24. nUnm! AnpTya ma< vTslyit #it du:yNt> AävIt! ,

25. Aaïme Xyanpra> \;y> tpSyiNt ,

This should be sufficient practice.

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Lesson 75.

#CDawRkêpai[

The very first line in the Bhagavad Geeta foxed me. What in the Good
Lord's name was yuyuTsv> ? It looked like a singular form of some noun but if

that was the case, then why smveta> ? Back to the drawing board. It MUST

be plural and therefore like gurv> , So the singular was naturally yuyuTsu> ,

The dictionary helped immensely. yuyuTsu> was 'a person desirous of fighting.'

(yaeÏum! #CDu>) , And when light entered this mind, more examples turned up.

One desirous of moksha: mumu]u> (maeKtum! #CDu>)

One desirous of knowing: ij}asu> (}atum! #CDu>)

One desirous of eating: bu_au]u> (_aaeKtum! #CDu>)

One desirous of hearing: zuïU;u> (ïaetum! #CDu>)

mumu]u> Xyan< kraeit ,

Ah< ij}asu< vNde ,

yuyuTsui_a> sh pa{fva> kué]eÇm! AgCDn! ,

bu_au]ve _aaejn< ddatu ,

Inference 1: Some letters were getting "doub-doubled."

Inference 2: If these were adjectives describing people, then there MUST
be noun form.
True enough. I got to hear about these:

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The desire to fight: yuyuTsa (yaeÏum! #CDa) ,

The desire for moksha: mumu]a (maeKtum! #CDa) ,

The desire to know: ij}asa (}atum! #CDa) ,

The desire for food: bu_au]a (_aaeKtum! #CDa) ,

The desire to listen: zuïu;a (ïaetum! #CDa) ,

yid miy ij}asa AiSt tihR piQtu< zKnaeim ,

vne piræmNt< balk< bu_au]a Vyakulm! Akraet! ,

sveR;a< ùid mumu]a n vtRte ,

vE*Sy zuïu;ya @v ASvSwSy mn> zaiNt< àaPnaeit ,

Inference 3: With this fantastic capacity of words to turn into anything and
everything, could there be verb forms too?
Naturally.
yuyuTste, mumu]it / mumu]te, ij}aste, bu_au]it / bu_au]te, zuïU;te ,

iz:y> ZlaekawR< ij}aste ,

¢I:mkale t&;atR> balk> jl< ippasit ,

k[R> AjuRn< yuyuTste ,

Inference 4: Whether the verbs would be prSmEpdm! or AaTmnepdm! depended

on whether it's basic xatu> was a prSmEpdm or an AaTmnepdm! or an %_aypdm!

xatu> ,

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Inference 5: The above possible permutations… adjective, noun, verb, must

be possible for all the 1943 basic xatu> , Yipes!!

How are these words created? There is the necessity of doubling the first
v[R> (or the addition of a related v[R> to the root first letter) in the xatu> to
convey "desire." So whenever you see that doubling, you may classify those
words as #CDawRkêpai[ , There is no need at the moment to figure out how
to create them. Let me, instead, give you an oft used list to help you identify
them in classical texts, our stotras and shlokas.

Note:
There is wonderful book that you can refer to for all your verb related
questions. It is called b&hÏatukusumakr> (caEoMba s<Sk&t àit:Qan / idLlI /

collected and edited by p<. hrekaNt imï>). It costs Rs 400/- . It gives you
every single form of every single verb in the universe (a slight exaggeration
but the books are worthy of such praise).
It's twin b&hCDBdkusumakr>, gives you declensions of every noun in the
universe. Cost price = Rs 200/-.

Now, our list:

Our xatu s are listed g[ wise.

xatu lq!. t&. pu / @. v. ivze;[ nam

ij 1. p. jItna ijgI;it ijgI;u ijgI;a

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_aU 1. p. haena bu_aU;it bu_aU;U> bu_aU;a

d¯z! 1. p. deona idd¯]te (have no idea idd¯]u> idd¯]a

why a prSmEpdm! has

become AaTmnepdm!
here.
Better to remember
just the form )
gE 1. p. gana ijgasit ijgasu> ijgasa

vNd! 1. Aa. vNdna ivviNd;te ivviNd;u> ivviNd;a

krna

pa 1. p. pIna ippasit ippasu> ippasa

yt! 1. Aa. àyTn iyyit;te iyyit;u> iyyit;a

krna

r]! 1. p. r][ irri];it irri];u> irri];a

krna

Svad! 1. Aa. Svad isSvaid;te isSvaid;u> isSvaid;a

lena

t © 1. p. tErna ittI;Rit ittI;uR> ittI;aR

³If! 1. p. oelna ic³Iif;it ic³Iif;u> ic³Iif;a

Aq! 1. p. _aqkna Aiqiq;it Aiqiq;u> Aiqiq;a

ºa 1. p. su'!"na ijºasit ijºasu> ijºasa

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nI 1. %. le jana innI;it/ innI;te innI;u> innI;a

i_a]! 1. Aa. ma~gna ibi_ai];te ibi_ai];u> ibi_ai];a

mud! 1. Aa. AanNd mumiud;te / mumaeid;te mumiud;u> mumiud;a

Anu_av krna

ù 1. %. le jana ijhI;Rit , ijhI;Rte ijhI;uR> ijhI;aR

éd! 2. p. raena ééid;it ééid;u> ééid;a

Sna 2. p. Snan isSnasit isSnasu> isSnasa

krna

vc! 2. p. baelna ivv]it ivv]u> ivv]a

ya 2. p. jana iyyasit iyyasu> iyyasa

_aI 3. p. frna ib_aI;it ib_aI;u> ib_aI;a

ha 3. p. )E<kna ijhasit ijhasu> ijhasa

da 3. p. dena idTsit, idTste idTsu> idTsa

xa 3. p. rona ixTsit, ixTste ixTsu> ixTsa

n&t! 4. p. nacna innitR;it innitR;u> innitR;a

yux! 4. Aa. lfna yuyuTste yuyuTsu> yuyuTsa

Aap! 5. p. àaPt $Psit $Psu> $Psa

haena

ïu 5. p. sunna zuïU;te zuïU;u> zuïU;a

k&;! 5. p. k;R[ ickI;Rit ickI;uR> ickI;aR

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krna

s&j! 6. p. %TpNn iss&]it iss&]u> iss&]a

krna

idz! 6. %. idoana idid]it , idid]te idid]u> idid]a

muc! 6. %. Daefna mumu]it , mumu]te mumu]u> mumu]a

_aÃ! 7. p. taefna ib_a'!]it ib_a'!]u> ib_a'!]a

iDd! 7. p. taefna iciCDTsit iciCDTsu> iciCDTsa

i_ad! 7. %. taefna ibi_aTsit , ibi_aTste ibi_aTsu> ibi_aTsa

_auj! 7. %. oana bu_au]it , bu_au]te bu_au]u> bu_au]a

k& 8. p. krna ickI;Rit ickI;uR> ickI;aR

k& 8. Aa. krna ickI;Rte ickI;uR> ickI;aR

bNx! 9. p. baNxna ib_aNTsit ib_aNTsu> ib_aNTsa

m&d! 9. p. crush, immidR;it immidR;u> immidR;a

destroy, kill,
sueeze.

¢h! 9. %. lena ij"&]it , ij"&]te ij"&]u> ij"&]a

³I 9. %. orIdna ic³I;it , ic³I;te ic³I;u> ic³I;a

pUj! 10. %. pUja pupUjiy;it , pupUjiy;te pupUjiy;u> pupUjiy;a

krna

icNt! 10. %. icicNtiy;it icicNtiy;u> icicNtiy;a

icNtn krna ,icicNtiy;te

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rc! 10. p. rcna irrciy;it irrciy;u> irrciy;a

m&g! 10. Aa. FU~Fna imm&giy;te imm&giy;u> imm&giy;a

Worksheets.

A.) A few exercises will help you put your understanding into action.
And the best kind will be if you can form sentences of all three forms for all
the nouns listed above.

B.) Read and understand:

1. yuyuTsv> kué]eÇe ikm! AkuvRt? (1: 1)

2. bu_au]v> DaÇa> ANn]eÇ< xaviNt ,

3. yaegm! Aaéé]ae> kmRyaeg> saxnm! , (6: 3)

4. yaegSy ij}asu> Aip %XvR< gCDit , (6: 44)

5. laeks'!¢h< ickI;uR> ivÖan! kmR kraeit , (3: 25)

6. AzuïU;ve n #d< vaCym! , (18: 67)

7. ivrKtSy mumu]ae> %pin;Tsu Aixkar> ,

8. mumu;aeR> ka (AiNtma) #CDa _avet! ?

9. AiSmn! Zlaeke kve> ka ivv]a Syat! ?

10. tTTvSy ivivid;ya keict! kmR s<NySyiNt ,

11. miy inÔam! #CDit , mzkana< rKtippasa ,

12. nickets> AaTmanm! %iÎZy bubuTsa ,

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13. kuM_ak[RSy (%iTwtSy) bu_au]a du:pUra ,

14. ivZvêp< idd¯]u> kaENtey> va:[eRy< àawRyte , (11: 3)

15. SvgR< ijgim;U[a< i³yasu @v AasiKt> , (2: 43)

16. maya< ittI;uR> $ñrmev àp*te , (7: 14)

17. vedan! ippiQ;u> guém! @v Ai_agCDet! ,

18. vedaNtan! VyaicOyasu> ïI z»r> ïI gaeivNdpadE> Anu}at> ,

19. iv*ePsu> suo< Tyjet!, suoePsu> iv*a< Tyjet! ,

20._aaegvStu;u ijhasa vEraGy< kWyte , (Vivekchudamani 21)

21. jgt! iss&]u äü tp> AtPyt ,

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Lesson 76.
_aavvack - s<}a ,
Abstract nouns

You are already familiar with abstract nouns and use them very often. This
lesson is a quick recap of what you know. With the new additions, I have
tried to add as many words as you might need to know about. Relax.....
whenever you wish to create an abstract noun and are not sure when to add
which àTyy , try your luck with all then cross-refer a dictionary to see
which word is accurate. The idea here is to be able to recognize the
_aavvack - s<}a when you see it.

5 different àTyy s tell you that these words are _aavvack - s<}a. They may
end in
1. Tvm!

2. ta

3. y

4. #mn!

You may add any one of these àTyy s to some words to create a _aavvack -

s<}a , To others only one of the above may apply. Let us not get too much
into the details of which of the two rules apply. Let's simply learn to
recognize them in texts. Eventually, we can cover the "hows and whys" in
special shibirs.

An addition of y / A to some words does not change the meaning of the

original word. Just a few examples for you to go by
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bNxu baNxv>

à} àa}>

r]s! ra]s!

ké[a kaé{ym!

ctuvR[R catuvR{yRm!

sena sENym!

smIp samIPym!

iÇlaek ÇElaeKym!

A few explanations:
1. and 2. The addition of Tvm! or Tva to the word makes the former a npu<

(g&hvt!) and the latter a SÇI (rmavt!) ,

l"u l"uTvm! l"uta

gué guéTvm! guéta

ivÖs! ivÖTvm! ivÖta

Do the same for: äaü[, ]iÇy, zUÔ, hIn, dIn, mUoR, ioNn, du:q, mht! ,

There is a small exception to the above rule. In dev the addition of ta does
not interfere with the original meaning of the word. And in the following
words, the addition of ta means a multitude.

¢am, jn, bNxu, shay, gj ,

¢amta = a multitude of villages.

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3. Addition of y . Make a v&iÏ of the first Svr and a laep of the ending A,

zUr zaEyRm!

suNdr saEdyRm!

xIr xEyRm!

suo saEOym!

ivÏs! vEdu:ym!

Do the same for: äaü[,ivdGx, kiv, mxur, ctur, inpu[,dIn, su_a, m¼l,

zuKl, k&:[, d¯F, c ;f!gu[ ,

4. Addition of #mn!.
Look at the example below and use it for all the other words listed.

To the root word, an adjective, make a laep of the ending Svr if there

is one. Add the #mn!. If there is a \ in the word, it gets converted into a

r! , The root word will be, for example, mihmn! , The àwma iv_aiKt> is

mihma and is always puiLl¼I ,

l"u li"mn! li"ma

gué girmn! girma

mht! mihmn! mihma

m&du èidmn! èidma

A[u Ai[mn! Ai[ma

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Do the same for: tnu, pqu, Svadu, d¯F, zIt, %:[, jf, mxur ,

5. Words ending in #, % or \, with a ÿSv Svr before those listed, need an A

added to them to convert them into _aavvack-s<}a s.

zuic zaEcm!

muin maEnm!

p&wu pawRvm!

6. Words ending in pit, puraeiht or the word rajn! by itself..... Do a v&iÏ of

the first Svr then add the y ,

senapit sEnapTym!

puraeiht paEraeihTym!

rajn! raJym!

6. àa[I, jaitvack, Aayuvack words, add an A ,

Añ Aañm!

kumar kaEmarm!

ikzaer kEzaerm!

yuvn! yaEvnm!

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Lesson 77.
ilq! lkar ,
The "unseen" past tense.

The Bhagavad Geeta is THE source for all our Sanskrit questions..... besides
being revered as a " mae]daykzaSÇm!" ,

ïI_agvan! %vac , You will have come across that form of the verb many a
time in the course of your study of the Geeta.

We have covered, so far, 5 different lkar s - lq!, laeq!, l'!, l&q!, ivixil'! ,

%vac, ilq! lkar is also known as prae]- _aUtkal> ,

It is used in the following situations:

1. You wish to talk about something that happened so long ago that you
have not seen it happen.
2. It may have been in the recent past but you personally have not seen
it.
3. The event may have happened even when you are around, but you have
been unaware of it.

I'd classify the %vac under point 2 here. Personally, I don't believe that we

will ever need to use these forms during sM_aa;[ , But since one of our
goals has been to be able to decipher shlokas and stotras, we need to be
familiar with what these words look like.

Just a list of a few words most commonly found in literature, will be enough.

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xatu ilq! t&[email protected] ilq! t&.pu. iÖ.v ilq! t&.pu.b.v

k& (p. p.) ckar c³tu> c³u>

k& (Aa. p.) c³e c³ate ci³re

_aU b_aUv b_aUvtu> b_aUvu>

As! b_aUv b_aUvtu> b_aUvu>

Aap! Aap Aaptu> Aapu>

# #yay $ytu> $yu>

kup! cukaep cukuptu> cukupu>

i]p! ic]ep ici]ptu> ici]pu>

on! coan contu> conu>

gd! talk jgad jgdtu> jgdu>

gm! jgam jGmtu> jGm>

nI innay inNytu> inNyu>

àCD! pàCD pàCDtu> pàCDu>

bux(p. p.) bubaex bubuxtu> bubux>u

bux(Aa. p.) bubuxe bubuxate bubuxu>

mn! mene menate meinre

muc! mumaec mumuctu> mumucu>

ya yyaE yytu> yyu>

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¢h! (p. p.) j¢ah jg&htu> jg&hu>

¢h! (Aa. p.) jg&he jg&hate jg&ihre

_aa;! 1 b_aa;e b_aa;ate b_aai;re

cr! ccar certu> ceé>

tu;! tutae; tutu;tu> tutu;u>

da ddaE ddtu> ddu>

da dde ddate didre

d¯z! ddzR dd¯ztu> dd¯zu>

NnNd! nnNd nnNdtu> nnNdu>

Nnm! nnam nemtu> nemu>

yux! yuyuxe yuyuxate yuyuixre

r_a! re_ae re_aate rei_are

Vm! reme remate reimre

éd! éraed éédtu> éédu>

l_a! le_ae le_aate lei_are

ilo! illeo ililotu> ililou>

vc! %vac ^ctu> ^cu>

vs! %vas ^;tu> ^;u>

vh! %vah ^htu> ^hu>

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v&x! vv&xe vv&xate vv&ixre

Some verbs are not declined in the manner above. They are formed
differently..... just as you would have done a zyn< kraeit, you can have the

following forms using the k& / _aU xatu , Add the p.p. k& / _aU xatu endings if the

xatu is p.p. Add the Aa.p.k& / _aU xatu endings if the xatu is Aa.p. This,
however, cannot be done with every verb. And it is impossible to present
everything here.

Our effort is simply to help you recognize these words when you come
across them.

xatu> ilq! t&[email protected] ilq! t&.pu. iÖ.v ilq! t&.pu.b.v

$]! (Aa.p.) $]a³e $]a³ate $]aÂi³re

$]aMb_aUv $]aMb_aUvtu> $]aMb_aUvu>

$]amas $]amastu> $]amasu>

Similarly:
kw! kwyaÂkar kwya³tu> kwya³u>

kwya³e kwya³ate kwyaÂi³re

kwyaMb_aUv kwyaMb_aUvtu> kwyaMb_aUvu>

kwyamas kwyamastu> kwyamasu>

pUj! pUjyaÂkar pUjya³tu> pUjya³u>

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pUjya³e pUjya³ate pUjyaÂi³re

pUjyaMb_aUv pUjyaMb_aUvtu> pUjyaMb_aUvu>

pUjyamas pUjyamastu> pUjyamasu>

à + AwR! àawRyaÂkar àawRya³tu> àawRya³u>

àawRya³e àawRya³ate àawRyaÂi³re

àawRyaMb_aUv àawRyaMb_aUvtu> àawRyaMb_aUvu>

àawRyamas àawRyamastu> àawRyamasu>

Worksheets.
Just read and understand:
ilq! lkar

1. k&:[ajuRnaE z'!oaE àdXmtu> , (1: 14)

2. ddah l'!ka maéit> , (ramay[)

3. AïUi[ mumaec jankI , (ramay[)

4. puÇan! ddzR pa{fv> , (1: 23)

5. pa{fva> kaErvaí kué]eÇe yuyuixre ,

6. %pin;d! - gae_y> gItaduGx< dudaeh gaepalnNdn> , (Xyanm!)

7. p àai[n> pÂTvm! Aapu> , (ivvekcufami[> 76)

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8. cukaep rav[> iv_aI;[ay ,

9. izvxnu> b_aà dazriw> ,

10. rwaepSwe s pa{fv> %pivvez du>iot> , (1: 47)

11. d¯:q!va mumaeh baNxvan! , (1: 37)

12. _a&gu> iptrm! %pssar , (Taittiriya Upanishad 3: 1)

13. d¯:q!va maeh< pa{fvSy jhas pué;aeTtm> , (2: 10)

14. ÔaEpdeya> z'!oan! dXmu> , (1: 18)

15. hir> _aItm! AjuRnm! Aañasyamas , (11: 50)

16. AiGn> vayu> #NÔí äü ivda<c³u> , (kenaepin;d! )

17. kwyamas s<vad< x&tra:q+ay sÃy> , (18: 74)

18. przurame purt> Aagte, ib_ayaÂkar dzrw> ,

19. bhu Syam! #it #CDt! @k< äü $]aÂkar ,

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Lesson 78
l&'! lkar ,
Wishful thinking

The l&'! lkar is a funny combination of the past and the future forms, just

as it's name suggests. Let's look at an example: A_aiv:yt! , See how it

begins with an A , has a future "bit" in the centre, :y / Sy, and has a past

tense ending t! / t ,

The l&'! lkar is used when you wish to convey the following ideas:
1) to denote "if such and such a thing had happened / might happen then
such and such a thing would have happened / will happen". This therefore
can be used to convey the past tense or the future. Many ivÖan! s prefer to

use the ivixil'! for the future and use the l&'! lkar only for the past.
For example: If she had taught well, I would have definitely passed the
examination.
sa sMyk! rITya ApaQiy:yt! cet! Ah< iníyen prI]ayam! %TtI[aR A_aiv:ym! ,

2) When there is a non-realization of an action and therefore there is a

presence of the characteristics of the conditional.
For example: If I were not blind, then I would have been able to appreciate
the beauty of the world.
yid Ahm! ANx> n A_aiv:ym! tihR p&iwVya> sveR;a< gu[ana< saENdyRm! AÔúym! ,

Naturally, you will need some reference material to see how the verbs are
conjugated in all the three pué;s. Plan on buying a zBdxatêpavlI that gives

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you all the 10 lkars , Just remember that the AaTmnepd-xatus will end in a

full t and not a t! ,

Read and understand:

l&'! lkar

1. yid gaepal> sNtr[kaEzLym! A}aSyt! tihR jlat! Na_ae:yt! ,

If Gopal knew how to swim then he would not be afraid of the water.
2. inzaíet! tmiSvNyae na_aiv:yn! kae nam cNÔmsae gu[< Vy}aSyt! ,
If the nights were not dark then who would know (appreciate) the
Moon's qualities?
3. yid raja du:qe;u d{f< naxariy:yt! tdavZy< te àja %papIfiy:yn! ,
If the king did not punish the wicked then they would surely trouble
the subjects.
4. Y"{Q Q{b"Npìp{Uø¡@¡p_P"p BppvZpŒp# ðpp_"@¡p# ìpG"SX"{_"«pS"{R"@¡pZpS"o
W"pZO"rY"uWY"pu&Qp_Y"S"o O"Qp ŸY"puG"pêOY"pu# ðppuW"S"pu {X"P"# _"XV"SR"pu&W"{\"^Y"O"o$
If the South African white government officials would give the
Indians their birthright then the mutual relationship between both
the races would be good.

********

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Lesson 79
Al»ar-ivcar> ,
Alankar-Vichara

How beautiful is the world, bedecked with a natural loveliness! How the
senses hunger for beauty! It is but natural that we appreciate magnificence
and splendour..... those which are attributes of the Divine. Devi Bhavani is
bejeweled with k[R_aU;[s, garlands, necklaces, bangles, anklets, etc. Her

beloved z»r, the Lord of the vEragIs is also adorned with the icta_aSm, spR-

mala, a crescent, and Ganga on His jqa , Lord Vishnu is ornamented with

z'!o, c³, gda, pÒ, vEjyNtI mala, iptaMbr , Our beloved guédev> also shines

with His divine ornaments of _aiKt, }an, ivvek, vEraGy, ké[a, etc. Similarly,

vaGdevI is also decorated with different literary ornaments when she

presents Herself in the form of literary compositions.

The poets treat literary compositions like a Goddess. As a Goddess is

beautified with ear-rings, bangles, necklace and other ornaments so is
poetry beautified with figures of speech which are called Al»ars. These

ornaments or Al»ar s are of two types-- zBdal»ar (figure of speech

relating to sound) and AwaRl»ar (figure of speech relating to the expression).

As ornaments enhance external beauty so also zBdal»ar s add to the beauty

of the language with attractive sounding words. However, just as true beauty
lies in grace and in one's inner qualities, one's language must be able to
express one's inner most feelings through it's richness of meaning.
Therefore both zBdal»ar s and AwaRl»ar s are equally held in high esteem in
Sanskrit literature.
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Let us study some figures of speech relating to sound (zBdal»ar s) and some

figures of speech relating to expression (AwaRl»ar s).

1. Anuàas> (Alliteration): In spite of different vowels, if consonants are

repeatedly used in a line, then it is called Anuàas> , You will find a lot
of them in Pujya Swamiji’s bhajans, Shankaracharya’s stotras and also
in the Deep-Namaskara we chant every evening. Let us see a few
examples :
• lIlalBx-Swaipt-luPtaiollaeka< laekatItEyaeRigi_arNtiír m&Gyam! ,

(gaErIdzkm!)

• _avanI_aavnagMya _avar{ykuQairka , (llItashönam)

• tartar trEreit raEit itiTtrI tIre tIre traE traE ,

• xraxrsutanaw xUjRqe xvlà_a , xUpmaºapyamIz dza¼< guGgulaiNvtm! , xUp<-

izvpUjnm! ,

• kLpadaE kmlasnae=ip klya ivÏ> kyaict! ikl , (_auvneñrImhaStaeÇm!)

• lIlalaeilt laecna< iSmtmuoIm! AabÏ kaÂIs&jm! ,

• _agvd!padytIñrcr[< _aa:ykaryaegeñrcr[m! , _aiKtrsam&tv;Rkcr[<

_aartxmRàvtRk cr[m! . (_ajn)

• jn> kae janIte jnnI jpnIy< jpivxaE , (deVyaprax]mapnStaeÇm!)

• ïIramramrameit rme rame mnaerme , shönamttuLy< ran nam vranne .

• zr[< tv cr[< _avhr[< mm ram .

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• iKl:qjns»:qnazk #:qvgRàdayk , A:qyaegsutu:qmans ïe:QmuinjnpUijt

, A:q_aavaiKl:qv&iTt iviz:qjnpirpalk , iz:qjnsNtui:qd ïIk&:[guévr

paihmam! .

2. ANTyanuàas> When a consonant having a vowel before it is also

repeated with it then it is called ANTyanuàas> For e.g.

• balStaviT³fa rKt> , té[StavTté[I sKt> .

v&ÏStavt! icNtamGn> , pre äüi[ kae=ip n lGn> . (_aj gaeivNdm!)

• d{f< gilt< pilt< mu{fm! , dznivhIn< jat< tu{fm! , (_aj gaeivNdm!)

3. ymk> When a group of letters is used to express one meaning which

can also mean something else if the verse is split differently, then it
is known as ymk> Eg.

k<s<j"an k&:[> , kazItlvaihnI g¼a ,

kedarpae;[rta> , k<blvNt< baxte zItm! ,

It may also be read in the following manner which alters the meaning
completely:
k< s<j"an k&:[> ? ka zItlvaihnI g¼a ?

ke darpae;[rta> ? k< blvNt< baxte zItm! ?

4. Zle;> When the words having more than one meaning are used in a

poetic composition, then it is called Zle;> , For example:

sumnsa sumnE> pUijt> $ñr> , may be translated as both:

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Ishwar is worshipped with flowers by the noble minded person OR

Ishwar is worshipped with flowers by Suman.

Here is similar sentence:

sumnsa sumnE> sumna> pUijta> ,
The noble minded people are worshipped with flowers by the noble
minded person OR
The noble minded people are worshipped with flowers by Suman.

Yet another example:

AÃilSwain pu:pai[ vasyiNt krÖym! ,

Ahae sumnsa< àIit> vamdi][yae> sma . may be translated as

Flowers held in the "Anjali" … one's folded palms, impart their
fragrance to both hands. Oh! See the love of the flowers given to
both hands equally.
The second line may also mean:
(Just as the) Noble minded people love both good and bad people
equally.

5. AitzyaeiKt> When any thing is expressed in an exaggerated manner,

then it is called as AitzyaeiKt> , E.g.:
v³e[aMb sdamuda ivkista ïI zardadevI te ,

sad¯Zy< shsaPtumev kml<taeye ivxte tp> . zardaStaeÇm! .

In order to possess a blissful face like yours, O Sharada, the lotus
seems to be performing penance in the water.

6. %pma> A quality in one thing is expressed with the help of an example

which possesses similar quality or when one thing is compared to

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another thing on account of some similar quality, it is called %pma. In

this Al»ar , the thing which is compared is called %pmeym!. The thing

with which it is compared is called %pmanm! and the quality which is

common in both %pmanm! and %pmeym!, is called samaNyxmR. The word

which is used to show the resemblance is called vackzBd and could be

any of the following: sm, #v, sd¯z, sman and other words with a
similar meaning.
• rakcNÔ smann ram ,
• %*Tzza»sd¯¯zCDvI yNn s* , (mih;aNtkrIsUKtm!)
• balaidTyïe[Isman*uitpuÃam! , (gaErIdzkm!)
• ja¢ÓaexsuxamyUoincyEraPlaVy.. .. .. h<sIv mNmanse , (_auvneñrImhaStaeÇm!)

7. êpk> When %pmeym! itself becomes an %pmanm! due to some common

quality, then it is called á¡T"@¡# , Here you will find that the vackzBd
describing the common quality are absent.
• vEraGytElsMpU[eR _aiKtvitRsmiNvte ,
ivvekpU[RpaÇeh< baexdIp< àdzRye . dIp< - guépUjnm! .
• A}anitimraNxSy }anaÃnzlakya ,
c]uéiNmilt< yen tSmE ïIgurve nm> .

And that is just to whet your appetite…..

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Lesson 80
Nyaya
Nyaya>
Sanskrit maxims
This lesson is something that you can keep as reference material. Often
you'll come across words in a subhashita or wherever which don't seem to
have any connection with the rest of the words in the sentence. But these
words convey a wealth of meaning if you know the underlying story. Put
two and two together and Hey Presto! It's all intelligible!
1. ANx-p'!gu-Nyay>
The maxim of the blind and the lame.
A lame man sits on the shoulders of a blind man, the former guiding
the latter. This maxim is used to show the interdependence amongst
men and the good that might result from cooperation and union.
2. ANx-dpR[-Nyay>
The maxim of the blind man and his mirror.
It is used in case of persons who possess things which can be of no
use to them.
3. ANx-gj-Nyay>
The maxim of the blind men and the elephant.
Certain blind men approached a tame and docile elephant in order to
get an idea of the creature. They began to quarrel with one another
over the description of the elephant, each considering his own to be
correct.
This maxim is used in cases where an imperfect, partial or one-sided
view of a thing is taken.
4. ANx-raedn-Nyay>
The maxim of crying in the wilderness.
This maxim is used in cases where a man seeks help and support from
a quarter from which they are not likely to come.

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5. ANx-prMpra-Nyay>
The maxim of the blind following the blind.
It is used in those cases where people blindly, thoughtlessly, or rashly
follow others, not caring to see whether their doing so would not be a
dangerous leap in the dark.
6. ANx-gaela'!gul-Nyay>
The maxim of the blind man and the bull's tail.
This maxim is based on the following anecdote: Once upon a time a
certain blind man started from his native village, intending to go to a
neighbouring big city. He had not plodded on far, when he met a
barber, fond of practical jokes. The latter accosted the former and
learnt from him, that he, the blind man, was traveling to town, where,
he thought, plenty of alms was to be had for the mere asking. The
barber, finding a sure victim of his jokes, told the blind man that he
would find him a guide. He thereupon took him to a field, where a
bullock was grazing, and let him catch his tail. He then said to him:
"My friend, here is a sure guide for you. Don't leave him whatever
happens, and in spite of all that wicked people might say to do you a
mischief." The blind man soon reached not the town, but the heart of
a thorny bush! This maxim is applied to cases where a man places his
trust on an object not worthy of trust.
7. A_a]-Nyay>
The maxim of living on water alone.
If it is said that Rama lives on water only, it is to be inferred that,
having water, He does not take any food or drink.
This maxim is used in those cases where by the use of particular
attributes to an object, its generic attributes are negated.
8. Azaekvinka-Nyay>
The maxim of the grove of Ashoka trees.
Why did Ravana keep Sita in the garden of Ashoka trees, when he
could keep her in any where else?..... Simply. No reason at all.

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9. AZmlae:qk-Nyay>
The maxim of the stone and clod of earth.
A clod of earth may be considered to be hard as compared with
cotton, but is soft as compared with a stone. So a person may be
considered to be very important when compared with his inferiors, but
sinks into insignificance when compared with his betters.
This maxim is used to denote the relative importance of two things.
10. Ajak&pai[-Nyay>
The maxim of the goat and the naked sword.
A goat was scratching its neck at the sharp edge of a naked sword and
cut it. One should not meddle with dangerous things.
11. AiGn-nyn-Nyay>
The maxim of asking to bring fire.
When a person is asked to bring some fire, it is implied that he is to
bring it in a pot or vessel. This maxim is used in those cases where
anything is not explicitly expressed, but implied.
12. AxR-Tyjit-pi{ft-#it-Nyay>
The maxim of saving one half.
When a man is likely to lose all, he ought to sacrifice one half in order
to save the other half.
13. A{f-kuKkuqI-Nyay>
The maxim of the hen and the eggs.
A hen used to lay one egg daily. Its owner thought that he would have
all the eggs that were in her at one time. Accordingly he ripped open
the abdomen of the hen with the result that might be imagined.
This maxim is used in cases where a person becomes a loser on
account of covetousness.
14. Añ-_atuR-Nyay>
The maxim of the horse and its owner.

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A man asked a hostler who was attending to a horse, "Whose horse is

this?"
The hostler replied, "His, whose servant I am." The man again asked,
"Whose servant are you, my good man?" The hostler replied readily,
"Why, his, whose horse this is!"
This maxim is applied to a person who argues in a circle, or gives
evasive answers.
15. AéNxtI-dzRn-Nyay>
The maxim of following the known to the unknown.
16. Aaèvn-Nyay>
The maxim of the mango grove.
In a mango grove, there may be some other trees, but still people call
it mango grove. This maxim is used to denote the forces of habit, or
the effect of a company or an association, good and bad.
17. Aayu>-"&tm!-#it-Nyay>
The maxim of long life and ghee.
Ghee is the cause of long life; for if one regularly takes at meals a
little pure ghee every day, one is healthier for it, and lives to a ripe
old age. This maxim is used to denote the relation of cause and effect.
18. #]uivkr[Nyay>
The maxim of the modifications of the sugar-cane.
Raw sugar-cane is first pressed and the juice extracted there-from.
The liquid juice is then boiled, and made into solid gur, which is then
refined and turned into fine, white crystallized sugar. This maxim is
used to denote gradual progress.
19. #]ursNyay>
The maxim of the juice of sugar-cane.
You cannot extract the juice out of sugar-cane without first crushing
it. So in order to obtain particular results in certain cases, you have to
assume a severe, stern, and unyielding attitude.

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20. #;uvegkzyn-Nyay>
The maxim of the ceasing of the impulse of a Discharged arrow.
Just as an arrow discharged from a bow flies on and on, till it pierces
the object aimed at, when it stops, so a worthy man toils day and
night, and stops not, unless and until he obtains his heart's desire,
when he puts his tools aside and joyfully takes rest.
21. %dkinmJjn-Nyay>
The maxim of sinking into water.
It is very difficult to find out a thing that has sunk into water.
The maxim is used to denote the difficulty experienced in attempting
a thing.
22. %:q+-k{qk-_a][-Nyay>
The maxim of a camel and a thorny plant.
The camel likes to eat the thorny leaves and bark of a certain plant
though it has to suffer much pain. It is used to denote that one would
be pleased to follow his own taste however inconvenient or undesirable
it may in reality be.
23. @kv&Ntagt)lÖym!-Nyay>
The maxim of two fruits in one stem.
As two fruits sometimes grow in one stem, so the same word may
sometimes be used in two senses.
24. @ksmsiNxdzRn-Nyay>
The maxim of association.
This maxim is used in cases where a thing reminds one of other things
with which it is associated or with which it has some resemblance.
25. k{qk-Nyay>
The maxim of thorn.
To draw out a thorn from any part of the body, the help or use of
another thorn is necessary. So, wicked means may be adopted for
putting down a wicked man.
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26. k{Qa_ar[-Nyay>
The maxim of the neck and the necklace.
One day a lady was anxiously engaged in search for her necklace,
though in fact she had it then round her neck. When she enquired of
another person about it, she was asked only to feel her neck.
It is used to denote the useless attempt of a person to obtain a thing
from somewhere else though in fact he is in possession of it, only he is
not aware of it.
27. krSwibLv-Nyay>
The maxim of a Bilwa fruit on the palm of hand.
As a Bilwa fruit may be fully well known on minute examination when it
is placed on the hand, so it is possible for man to acquire a thorough
knowledge of this world as he is always in direct contact with it.
28. ka<Sy_aaejn-Nyay>
The maxim of one eating on a bell-metal plate.
A disciple promised never to take his meal from a bell-metal plate. But
his Guru resolved to break that promise, and so he began to use bell-
metal plates at the dinner time. As it was binding on the part of the
disciple to eat the remainder of the food left by the Guru, he could
not but break his promise.
It is used to denote that in cases of mutual relations preference must
be given to him who is higher in position.
29. k)aei[-guf-Nyay>
The maxim of the elbow and molasses.
It is impossible for one to lick out the molasses which is stuck on his
elbow. It is used in cases where one is called upon to perform an
impossible task.
30. kaktalIy-Nyay>
The maxim of a crow and the palm fruit.
It takes its origin from the unexpected and sudden fall of a palm fruit
upon the head of a crow (so as to kill it) at the very moment of its
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sitting on a branch of that tree. It is used to denote an unexpected

and accidental occurrence, whether welcome or otherwise.
31. kakdix"qkNyay>
The maxim of a crow and a vessel of curd.
A vessel containing curd is placed by a man in charge of another with a
request to protect it carefully from the crow. Here though the man
mentions only a crow, he means that it should be properly taken care
of so that it might not be spoiled by any animal whatever.
It is used to denote that the intention of the speaker is to be marked
and given effect to, though his words may not clearly express it.
32. kakai]gaelk-Nyay>
The maxim of the crow's eye ball.
It originates from the supposition that the crow has but one eye, and
that it can move it, as occasion requires, from the socket on one side
into that of the other. This maxim is applied to a word or phrase
which though used only once in a sentence, may, if occasion requires,
serve two purposes.
33. kakdNt-prI]a-Nyay>
The maxim of searching for a crow's teeth.
It is used to denote any useless, unprofitable, or impossible task.
34. ikm!-A}anSy-du:krm!-#it-Nyay>
The maxim of nothing is impossible on the part of a fool.
A foolish and ignorant man is equal to any task.
35. kq_a&¼Nyay>
The maxim of a cockroach and a black-bee.
A cockroach was seized and carried away by a black-bee to its nest,
kept there in close confinement, and at last imagined itself into a
black-bee as an effect of its constant hearing of the buzzing of the
bees and being occupied with their thought.
The maxim denotes that mind acts powerfully upon the body.

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36. kuKkuq-Xvin-Nyay>
The maxim of crowing of a cock.
The crowing of cocks grows louder and louder by gradual steps. It is
used to denote the gradual course to be followed in the path of
improvement, which is brought about step by step and not by leaps and
bounds.
37. kuz"as-AvlMbn-Nyay>
The maxim of catching a straw.
As a ship-wrecked person in making struggles for saving his life,
catches hold of an even a straw that he comes across though quite in
vain, so a person in course of a debate, when he fails to gain his point
by a strong argument, takes recourse to a frivolous one, and thus
becomes only a butt of ridicule.
38. kUponnNyay>
The maxim of digging a well.
The object of the maxim is to denote that as in course of digging a
well the body of the worker becomes soiled with the dust, clay, etc.,
but these may be washed off again with the water of that well, so the
sins committed by one at first may be removed by the merits of the
virtuous acts done by him afterwards.
39. kUpNyay>
The maxim of a well.
There is water in the well, but it cannot be obtained without the help
of a jar and a rope, so the Shastras are store-houses of knowledge no
doubt, but they are inaccessible to those that are ignorant.
40. kUpm{fUkNyay>
The maxim of a frog in a well.
It is used to denote that a man of limited ideas, having experience
only of his own neighbourhood cannot make himself believe that there
can be anything better than what he himself knows.

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41. kUmaR¼Nyay>
The maxim of the movement of the limbs of a tortoise.
It originates from the fact that a tortoise projects its limbs, i.e., its
legs and neck, when it has to serve any purpose, and again it draws
them in, when that purpose is served, or any danger is apprehended.
It is used to denote that a sensible person will like a tortoise make an
exhibition of his power only when there is an opportunity or necessity
for it.
42. k&Tva icNtn-Nyay>
The maxim of doing an act after due consideration.
A sensible man will think twice before he undertakes to do anything.
But to do something in hot haste and then to consider the propriety or
otherwise about it, is the sign of foolishness.
43. kaENtey-raxey-Nyay>
The maxim of Kaunteya Radheya.
It has its origin in the fact that Karna, a hero of the Mahabharata,
was in reality the son of Kunti, but as he was brought up from his
infancy by a carpenter-woman named Radha, he was called Radheya.
This maxim is applied to the cases in which a fictitious appellation
gets currency in suppression of the real one.
44. oLvaq-ibLv-Nyay>
The maxim of a bald-headed man and the Bilva fruit.
It takes its origin from the story that one day at noon a bald-headed
man, tired of the excessive heat of the sun, took shelter under the
shadow of a Bilva tree. Unfortunately for the man a ripe Bilva fruit
fell down and struck him severely on the head.
It is used to denote that an unfortunate man is pursued by the evil
fate wherever he goes.
45. ol-mEÇ-Nyay>
The maxim of the friendship of a villain.

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It has its origin in the fact that a villain is at first very profuse in the
profession of his friendship. But as time rolls on its intensity gradually
diminishes. It is used to denote that the friendship of a mischievous
villain is as unreliable as a bund of sand.
46. ole-kpaet-Nyay>
The maxim of the barn of corn and the pigeons.
As all kinds of pigeons, young and old, go flying into a barn and help
themselves to the corn therein to their hearts' content, so this maxim
is used to denote that all kinds of men repair to a great man's place to
fulfill their own respective ends.
47. g[pitNyay>
The maxim of Ganapati.
This maxim has its origin in the custom of worshipping Ganapati first
on the occasion of the worship of the gods and goddesses whoever
they may be and is used to denote the first place to be assigned or
the highest respect to be shown to a person who deserves it.
48. gtanugitkaelaek-#it-Nyay>
The maxim of a blind follower.
This maxim is used to signify the tendency of imitation prevailing in
men. When any fashion becomes current many would follow it without
any judgment as to its propriety or importance.
49. gufijihkaNyay>
The maxim of the Molasses and the Nimba (a kind of bitter fruit).
The maxim takes its origin from the fact that when it is necessary for
a child to use Nimba fruit, he is at first given some molasses to taste
and then he can eat the nimba fruit.
It is used to denote when one feels reluctant to do a thing on account
of its very seeming difficult or which is uninteresting to him, he is
first given some easy and congenial task to prepare him gradually for
the difficult task.
50. gu[aeps<harNyay>
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The maxim of collecting or gathering virtues.

This maxim is used in overlooking the faults or defects and observing
and gathering merits in others.
51. dehlIdIpNyay>
The maxim of the lamp placed over the threshold.
It takes its origin from a lamp hanging over the threshold of a house,
which, by its peculiar position, serves to light both the house and the
path leading to it.
It is used to denote something which serves a two-fold purpose at the
same time.
52. gaemih:yaid-Nyay>
The maxim of the cow, buffalo, etc.
The maxim has its origin in this that the cows give milk, as well as the
buffaloes give milk, but there is a vast difference in the quality of
these two kinds of milk. It is used to denote that the individual
objects falling under one general class are not alike in every respect
but have many peculiarities special only to them.
53. "”-kuqI-Nyay>
The maxim of the octroi house in the morning.
The maxim has its origins in the story that one night a passenger with
a view to avoid payment of octroi duty proceeded to his destination by
a different way. But he walked throughout the whole night, and to his
great surprise found himself just before the octroi house when it was
morning.
It is used to denote that there is no avoiding the payment of the
dues. They must be satisfied sooner or later.
54. "qàdIpNyay>
The maxim of a lamp in a jar.
The maxim takes its origin from the fact that if a lamp is placed in a
jar, it will light only the inside of the jar and nothing else; and is used

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to denote that bright intelligence, if confined to a private place can

be of no use to others.
55. "u[a]rNyay>
The maxim of letters bored by an insect in wood.
It takes its origin from the unexpected and chance resemblance of an
incision in wood, or in the leaf of a book, made by an insect to the
form of some letter.
It is used to denote any fortuitous or chance occurrence.
56. cturvedivn!Nyay>
The maxim of one well versed in all the four Vedas.
It takes its origin from the story that an ignorant and unlettered man
heard that the possession of the knowledge of the four Vedas has the
effect of procuring wealth. Hearing this he went on proclaiming
himself fully conversant with the Vedas. But unhappily for him he got
no gold, on the other hand he became a laughing stock of all wherever
he went.
It is used to denote that by false representation no one can gain any
honour, rather thereby he lowers himself in the estimation of others.
57. cMpkp”vas-Nyay>
The maxim of the Champaka flower in the cloth.
The champaka flower leaves its fragrance in the piece of cloth in
which it is kept, even after the flower is taken away.
The maxim is used to denote that the virtues of a man continue to
exercise their genial influence upon others even after the man has
departed from this world.
58. cNÔciNÔka-Nyay>
The maxim of the moon and her lustre.
The maxim originates from the inseparable connection between the
moon and her pleasing lustre, and is used to denote that where there
is cause there is effect.
59. icÇpq-Nyay>
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The maxim of a painting.

It originates from the fact that the value of a picture consists only in
pleasing the eyes, and is used to denote the worthlessness of a person
who possesses only personal elegance and no other merits.
60. icÇam&t-Nyay>
The maxim of the word nectar.
It takes its origin from the impossibility on the part of one of
satisfying his desire for nectar merely by writing or reading the word
(nectar), and is used to denote that it would be useless to try to get a
thing from a quarter from which it can never be expected.
61. icNtami[< pirTyJy kacmi[¢h[-Nyay>
The maxim of accepting glass in preference to chintamani (a kind of
precious jewel.)
The maxim is used to denote that as it is foolish to prefer glass to
chintamani which is very precious, so it is likewise an act of
foolishness on the part of a man to consider an object valuable led
away only by its outward charm.
62. caerapraxe-ma{fVy-d{f-Nyay>
The maxim of Rishi Mandavya being punished for theft.
The maxim takes its origin from the story that one day a thief
committed theft in a Raja's house and being pursued by the police ran
away leaving the goods where Mandavya Rishi was engaged in devotion.
The police came up there and arrested the Rishi and took him to
court. The Rishi was punished for theft.
It is used to denote that sometimes honest and innocent men have to
suffer the consequences of the wicked conduct of villainous men.
63. DÇINyay>
The maxim of the persons with umbrella.
The maxim originates from a number of persons walking along a road
with their umbrellas spread overhead. There may be a master and his

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retinues in that number, but to an onlooker they are all known by the
same designation viz., the persons with umbrellas.
It is used to denote that things are not always what they seem.
64. jltuiMbka-Nyay>
The maxim of a gourd on the water.
It takes its origin from the fact of the gourd not sinking down when
thrown into water. It denotes that a light-minded person cannot dive
deep into a matter he may be called upon to be engaged in.
65. jlmNwn-Nyay>
The maxim of churning water.
It takes its origin from the fact that to churn water would be
productive of no good whatsoever, and is used to denote the
fruitlessness of spending labour on a thing from which no good can
result.
66. jlm&[alNyay>
The maxim of the lotus stalk.
It takes its origin from the growth of the stalk of a lotus with the
increase of water in a tank during the rains. Again when the dry
season comes and the surface of the water begins to sink, the stalk of
the lotus gets dry but it does not die away.
Similarly when a great man or nation by the freaks of fortune is
reduced to miserable condition he does not lose thereby his usual
nobleness of mind.
67. jlnyn-Nyay>
The maxim of bringing water.
It takes its origin from the fact that when a man is asked to bring
water he will get also the vessel containing water.
It is used to denote that an unimportant thing acquires importance
when connected with an important thing.
68. jl-%:[-Nyay>
The maxim of the hot water.
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It takes its origin from the fact that water is naturally cold, but when
heat is applied its nature is changed and it becomes hot. It is used to
denote that the nature of a person becomes altered by coming in
contact with a person of different character.
69. jamaÇawRk-sSysUpSyaitWyupkark-Nyay>
The maxim of the son-in-law and the dish prepared for him.
The dal prepared for the son-in-law will come to the use of other
guests that sit to dine with him. It is used to denote that a thing
though primarily intended for one may come to the benefit of many
others.
70. }anI-ivman-Nyay>
The maxim of the wise and the air-boat.
It takes its origin from the fact that a man walking on the field can
mark distinctly the height of a hill, the depth of a cave and the level
surface of a plateau, but when he soars high up by means of an air-
ship, these differences are not distinguishable to him; everything
below then appears to him to be of even surface.
It is used to denote that the consideration of the distinction of high
and low, great and small, good and bad, etc., acts in a man so long as he
is at the lowest step of the ladder of wisdom or knowledge, but when
he reaches the highest step, all the religious and sectarian
differences vanish away. To him then everything appears to be of
equal importance.
71. itiTt_a-Nyay>
The maxim of the bird Tittibha.
The maxim originates from the story that a bird called Tittibha lived
on the beach of a sea, one day the beach was washed away by a huge
wave of the sea. The eggs which the bird laid in the nest were also
washed away in consequence. Enraged at this the bird resolved to
ladle off the sea and began to throw away the water with its beak and
also with its wings, which it once dipped into the sea and then came up

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and shook them. Struck with wonder at the determination of the bird,
the sea returned its eggs.
It is used to denote that all sorts of difficulties, however
unsurmountable they may seem to be, melt away before firm
determination.
72. tpSvaXyayTyagae- äaü[-Nyay>
The maxim of a Brahmin who has given up his Sandhya prayer and
study of the Vedas.
The Brahmin who never says his prayer, and never reads the Vedas
becomes fallen thereby.
It is used to denote that the non-performance of the most essential
duties of life makes one quite degraded.
73. tm-%TpNn-Nyay>
The maxim of lighting darkness.
It is foolishness to go out in search of darkness with a lamp in hand,
for darkness is nothing but absence of light. It is used to express
foolishness on the part of one to go to perform a thing by employing a
means which is unsuitable for the purpose.
74. tal-spR-Nyay>
The maxim of the palm tree and a serpent.
A serpent dies if it climbs upon a palm tree. This maxim is used to
denote foolishness of the doer of thing.
75. tPt-przu- ¢h[-Nyay>
The maxim of heated axe.
When an axe is greatly heated it cannot be held in hand, and so
nothing can be done with it.
The maxim is used to denote that the means employed for the
performance of a work must be such as may be easily used by the
doer.
76. tu:ytu-#it-Nyay>
The Maxim of "please others."
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When the principle to be followed is to please others, then

everything, whether right or wrong, may be done.
77. t&[jlaEk-Nyay>
The maxim of the leech.
It takes its origin from the fact that a leech does not leave the grass
on which it sits until it can get hold of another.
It is used to denote that it would be unwise on the part of a man to
abandon the means he has in hand till another is secured.
A bird in hand is worth two in the bush.
78. d{f-c³-Nyay>
The maxim of the potter's rod, wheel and knife.
The rod, wheel, and knife of a potter are all the causes of an earthen
jar. It is used in cases in which a certain effect follows from several
causes together.
79. d{f-spRmar[-Nyay>
The maxim of the stick and the serpent.
The maxim originates from good care to be taken in beating a serpent
with a stick so that the serpent may be killed but at the same time
the stick may not be broken, and it is used to denote that a clever
man should conduct himself in such a way in performing a task that
the object in view may be accomplished without any injury either to
himself or to anybody else.
80. d{f-pUipka-Nyay>
The maxim of the stick and cakes.
When a stick and cakes are tied together, and one says that the stick
has been pulled down, we are naturally led to expect that the cakes
have also been pulled down, the two being so closely connected
together. So when one thing is closely connected with another in a
particular way, and we say something of the one, it naturally follows
that what is asserted of the one can, as a matter of course, be
asserted of the other.

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81. Ôivf-àa[ayam-Nyay>
The maxim of lengthened pranayama (regulation of breathing)."
The maxim takes its origin from the attempt made to catch hold of
the nose by moving the hand round the head; and is used to denote the
making a matter more difficult than what it ordinarily is.
82. xmR-vsNt-Aagmn-Nyay>
The maxim of virtue and advent of the spring.
It takes its origin from the nature assuming a charming appearance
with new leaves and flowers when the spring sets in, and similarly the
possession of virtue bringing wealth and happiness in its train.
It is used to denote the importance of virtue.
83. n:qañ-dGxrw-Nyay>
The maxim of the destroyed carriage and horse."
It takes its origin from the story that one day two persons went out
in their own respective carriages. In the way their carriages
accidentally caught fire. The consequence was that the carriage of
one and the horse of the other were destroyed. At last by mutual
agreement they got one carriage ready with what remained of their
carriages, and they returned home by that carriage. It is used to
denote that by united efforts we can make up our individual wants.
84. nih-k»[Sy-dzRnay-AadzaRpe]eit-Nyay>
The maxim of bracelet and a mirror.
It takes its origin from the fact that there is absolutely no necessity
of looking-glass for seeing the appearance of a bracelet worn on the
wrist as it is easily visible to the eye, and is used to denote that a
medium is quite unnecessary for doing a thing that can easily be
performed directly by one's own efforts.
85. nih-i_a]ukae i_a]ukimit-Nyay>
The maxim of a poor man's begging, not of a beggar.

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It takes its origin from the fact of a beggar's not asking alms of
another beggar. He would invariably go to one in affluence for the
satisfaction of his wants.
It is used to denote the tendency of human nature to seek help from
the quarter where it may be reasonably expected.
86. nih-ivvahanNtrm!-vrprI]a-i³yte -#it-Nyay>
The maxim of examining a bridegroom after marriage.
It takes its origin from the uselessness of minutely observing a
bridegroom after the marriage is over. This should be done before.
It is used to denote that the consideration of propriety or otherwise
of a course should be carefully made before it is adopted.
Afterthought in this concern is of no use whatever.
87. nairkel)laMbu-Nyay>
The maxim of the coconut-water.
It takes its origin from the difficulty of explaining how water could
exist inside a coconut fruit; and is used to denote that it is not in the
power of man to understand clearly the kind ways of providence.
88. inMnga-àvah-Nyay>
The maxim of the current of water.
It originates from the fact that the water of a stream always flows
downwards; and is used to denote that the thoughts of an ignorant
person have a downward tendency.
89. nIr-]Ir-Nyay>
The maxim of the milk mixed with water.
It takes its origin from the fact that when a swan is made to drink
milk mixed with water it will take only the milk and leave the water
behind; and is used to denote that in judging of another a truly wise
man will sift out his merits, and would leave the defects in him out of
consideration.
90. naE-naivk-Nyay>
The maxim of the boat and the boatman.
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It takes its origin from the fact that a boat cannot be steered
without the help of the boatman, and is used to denote that no act,
great or small, can be performed without the guidance of the principal
head.
91. pÃrmuKt-p]I-Nyay>
The maxim of the bird out of the cage.
It is used to denote the flight of the soul when the bonds of the body
are loosened after death, just as a bird in a cage flies away in the air
if it can get out of the cage anyhow.
92. praû-Daya-Nyay>
The maxim of the afternoon-shade.
The maxim denotes that the power and influence assumed at the fag-
end of life may be enjoyed only for a short time just as the shade of a
tree in the afternoon is very short-lived.
93. pvRtaixTyk-Nyay>
The maxim of a table-land.
The maxim takes its origin from the fact that a level tract of land at
the top of a mountain appears from a distance to be not very far off,
but in fact it is very difficult and troublesome to go there; and is used
to denote those happy prospects which from a distance looks very
fascinating, but their attainment costs much pain and trouble.
94. przu-¢h[-Nyay>
The maxim of raising the axe.
It is used in connection with infliction of heavy punishment for a
trifling offence.
95. pirsdNyay>
The maxim of a member of a community.
If a member of a community dies, his work becomes divided among the
rest so that the work does not suffer, and is used to signify that a
work for the performance of which many hands are engaged does not
suffer even if any one among workers dies or leaves the work.
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96. pa;a[-#i:qka-Nyay>
The maxim of stone and brick.
It is used to signify something done with the united efforts of all
kinds of persons, great and small, just as a house is built with the help
of stones and bricks.
97. ip:q-pe;[-Nyay>
The maxim of grinding flour.
It is used to denote a superfluous or unprofitable exertion like the
attempt of a man to grind pounded flour.
98. p»-à]aln-Nyay>
The maxim of washing off the mud.
Just as it is more advisable for one to avoid getting into mud than to
go into it and then wash it off, so it is more advisable for one to avoid
getting into danger than to expose oneself to it and then to try to get
out of it somehow or other.
99. àTy]e-ikmnumanm!-Nyay>
The maxim of inference.
This maxim is used to indicate that it is utterly useless to make an
inference about a thing or to call for any proof about it when it is
visible or present before the eye.
100. )lvt!-shkar-Nyay>
The maxim of a mango tree with fruits on.
The maxim indicates the advisability of taking a shelter with a truly
great man, just as it is advisable to take shelter under a mango tree
that supplies, quite unasked, fruits and shadow to a weary way-farer.
101. bkbNxn-Nyay>
The maxim of catching a heron.
The maxim takes its origin from the fact that a fowler derives no
advantage by catching a heron as it has very small flesh in its body
and indicates the impropriety of causing unnecessary harm to any one.
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102. bixt-k[Rjp-Nyay>
The maxim of whispering to the deaf.
This maxim indicates a vain attempt of a man to do a useless thing like
whispering a word to one who is absolutely short of hearing.
103. bhuiDÔ"q-Nyay>
The maxim of a pot having many holes.
This maxim denotes the unprofitableness of imparting instructions to
one destitute of capacities to retain them, just as a pot having holes
cannot contain the water poured into it.
104. bhuv&kak&:qm&g-Nyay>
The maxim of a deer being attacked by many wolves.
It denotes the certainty of defeat of a person, however strong he
may be, when attacked simultaneously on all sides by many enemies, as
a deer attacked by many wolves at the same time is sure to be killed
by them.
105. bIja'!kur-Nyay>
The maxim of seed and sprout.
It takes its origin from the relation of mutual causation which
subsists between seed and sprout, seed being the cause of sprout,
which in its turn is the cause of seed.
It is used in those cases in which two things stand to each other in
the relation of both cause and effect.
106. _aamt-Nyay>
The maxim of fire.
This maxim takes its origin from the fact that fire has the attributes
of burning, cooking and removing darkness and is used to denote that
various kinds of qualities may be possessed by one and the same man.
107. i_a]u-pad-sar[-Nyay>
The maxim of the beggar gradually extending his legs.

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It takes its origin from a story that one day a beggar went to a rich
man's house. Thinking that his object would not be gained if he were
to make a clean breast of his wants all at once, he first begged
permission to sit, and then little by little had everything that he
needed. It is used to denote cleverness on the part of one in dealing
with a person who is very uncharitable and close fisted.
108. _aUil¼pi]-Nyay>
The maxim of the bird named Bhulinga.
This maxim takes its origin from the fact that this bird gathers bits
of flesh from the jaws of lion, and is used to denote extra-ordinary
courage.
109. _aU-zETy-%:{y-Nyay>
The maxim of earth being made cold or hot.
This maxim originates from the fact that earth becomes cold by
coming in contact with water whose property is coldness, and again
becomes hot by coming in contact with light whose chief property is
heat, and is used to indicate the effects of a company that exerts a
part influence upon the character of a person.
110. æmr-Nyay>
The maxim of the black bee.
This maxim is used to indicate the nature of the truly wise men who
always take note of the merits in others just as the black bees always
drink only honey and no other kind of juice from the flowers.
111. _aErv-Nyay>
The maxim of Bhairava.
It takes its origin from a story which runs as follows: Once there was
a Brahmin named Bhairava who grew very conceited on account of the
honour and respects he received at the hands of the king. The foolish
Brahmin forgot his position and quarreled with the ministers of the
king, who enraged at his conduct, prevented his admission into the
royal court, and told the king meanwhile that the Brahmin was dead.

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After some time, one day when the king went out a n hunting, the
Brahmin got upon a tree and spoke to the king that he was Bhairava
and begged for an interview with the king; but the king taking him for
an evil spirit refused his prayer.
It is used to teach that no one should be too much inflated with
prosperity to forget his position and to conduct himself in an
unbecoming way; for, by so doing he would be doing himself a positive
and irretrievable harm.
112. mi]ka-Nyay>
The maxim of the fly.
It is used to denote the fault finding spirit of ill-natured men, who
may be likened to the flies that are always in search of wounds and
ulcers even on the most beautiful body.
113. mJjnaeNmJjn-Nyay>
The maxim of immersing and emerging.
It takes its origin from a person, ignorant of the art of swimming, now
immersing into, and now coming on the surface of the water, when he
happens to fall into a river; and is used to denote the struggling
condition in which one finds himself when he is required by
circumstances to deal with a matter over which he has no mastery.
114. m{fUk-taeln-Nyay>
The maxim of weighing a frog.
Just as it is very difficult to make a frog remain steady on a balance
with a view to ascertain its weight, so it is equally difficult to keep a
fickle nature steadily employed in any pursuit.
115. m{fUk-Pluit-Nyay>
The maxim of the frog moving by jumps.
It is used to denote the movement by fits and starts of fickle natured
men like the movement of frogs.
116. mTSy-k{qk-Nyay>
The maxim of fish and its bone.
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It originates from the fact that when a fish is caught, it is caught

with its bone, but when eating, only its flesh is retained, and bone is
thrown out. It is used to denote the policy of a truly wise man who
would observe everything in nature and would gather from it what
conduces to his welfare and reject the rest.
117. y> karyit s> kraeit @v #it- Nyay>
The maxim of the employer and the doer.
This maxim is used to denote the responsibility of one who sets
another to do a thing to be quite equal to that of the doer himself.
118. y kuéte s _au»te #it-Nyay>
The maxim of the doer and the eater.
It is used to denote that he who does labour enjoys the fruit derived
from it.
119. yad¯z< muo< tad¯zI cpeqa-Nyay>
The maxim of the slap being proportionate to the cheek.
It is used to denote that a measure must be taken for controlling one
must be sufficiently strong in consideration of the particular case in
question, just as the slap administered to a man must be tight enough
in consideration of his physique and strength to produce the intended
effect.
120. yavt! izrStavt! izraeVywa #it-Nyay>
The maxim of the head and headache.
This maxim is used to denote the sense that there is ache only so long
as there is head.
121. yavt!-tEl<-tavt!-VyaOyanm!-#it-Nyay>
The maxim of the lamp and reading.
This maxim originates from the fact that one can go on with one's
study in the light of a lamp so long as there is oil in the hold of the
lamp to enable it to burn and is used to denote that a person is held in
honour and respect so long as he has means to keep up his position.

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122. yUka-_ay-kNya-Tyag-Nyay>
The maxim of daughter and louse.
It takes its origin from a daughter being turned out of doors for fear
of the lice that infested her hair; and is used to denote the folly of a
coward who is prepared rather to part with a valuable possession than
to bravely meet and successfully grapple with a difficulty or danger.
123. rJju-spR-Nyay>
The maxim of the cord and the serpent.
This maxim takes its origin from mistaking a cord by delusion for a
serpent, and denotes the false impression under which men are seen
to labour sometimes.
124. riZm-t&[aid-Nyay>
The maxim of the sunlight and the grass.
It is used to denote that a thing which is found to be of essential
importance at one time, may at another time prove to be the cause of
destruction, just as the sunlight, which is indispensably necessary for
the grass to grow up, is also the cause of the drying up of the same
grass.
125. rajpuÇ-Vyax-Nyay>
The maxim of a prince and a fowler.
It takes its origin from a story that once upon a time an infant prince
was left in a jungle by its stepmother. The child was accidentally
found by a fowler who took it home and brought it up as his own son.
Many years afterwards, the prime minister of the king happened to
meet the boy and recognised him by his appearance to be no other
than the king's son. The minister took the boy with him and installed
him on the throne. The maxim is used to denote that truth can never
be suppressed for ever, it is sure to establish itself in course of time.
126. rahu¢as-Nyay>
The maxim of the Rahugrasa or the act of being swallowed by Rahu.

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This maxim is used to denote the erroneous notions that popularly act
upon the minds of men, as in the case of eclipse of the sun or the
moon, it is popularly believed that those great luminaries are
swallowed for the time being by the demon Rahu, whereas the fact is
that the shadow of the earth falling on them makes them invisible for
a while.
127. ras_a-ritt-Nyay>
The maxim of the braying of an ass.
This maxim takes its origin from the fact that an ass brays at first
very loudly, but gradually its sound sinks lower and lower, and is used
to denote that anything that makes much noise in the beginning
proves, in the long run, to be quite hollow and worthless.
128. raja-zUNy-àja-Nyay>
The maxim of the subjects without a king.
This maxim takes its origin from want of peace and happiness of the
people in a country where there is no king and is used to denote that a
controlling hand is essentially necessary for the happy and peaceful
management of human affairs.
129. lae_a-cuMbk-Nyay>
The maxim of iron and magnet.
It is used to denote a very close affinity between two things, by
virtue of which they are instinctively attracted towards each other
though at a distance, just as iron is attracted by magnet.
130. laeh-AiGn-Nyay>
The maxim of iron and fire.
This maxim is used to denote that the best use of an opportunity
ought to be made no sooner than it presents itself, as one desirous of
making things of iron must do so by striking it hard so long as it is hot
by being put into fire.
131. vn-Vyaº-Nyay>
The maxim of a forest and the tiger.
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This maxim is used in place in which mutual help is intended to be

meant, just as a forest is preserved by a tiger and the tiger by that
forest. If there be no tiger in the forest the herbivorous animals
come there in a large number whenever they choose and the plants
and creepers etc., are eaten away by them and thus the forest is
destroyed in a short while, on the other hand, if there be no forest it
becomes difficult for a tiger to find out a place to live in.
132. viû-xUm-Nyay>
The maxim of the invariable concomitance of fire and smoke:
(wherever there is smoke there is fire).
It is used to denote such invariable concomitance between two
persons or things; (e.g. where there is A, there is B; where there is
not B, there is not A.)
133. vataid-Nyay>
The maxim of the wind and other humours of the body.
This maxim is used to denote that as wind, bile, and phlegm, the three
humours of the body, though quite different from one another by
nature, prove to be the source of sound health when they are
harmoniously combined, so acts of very great importance may be well
performed by persons of different nature and disposition if they act
in concert.
134. vayu_a]-Nyay>
The maxim of the living on air.
When one is said to be living on air, it denotes that he does not eat
anything else. It is applied to those cases in which one is exclusively
devoted to one thing only.
135. vayu-zETy-%:{y-Nyay>
The maxim of hot and cold air.
This maxim is used to denote that merits and demerits are often the
results of company, just as wind itself neither hot nor cold, becomes
so coming in contact with fire and water respectively.

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136. iv;-_a][-Nyay>
The maxim of drinking poison.
This maxim is used to denote a suicidal course, just as one 'causes'
suicide by drinking poison.
137. vIic-tr¼-Nyay>
The maxim of a wave urging forward a wave.
In the ocean one wave propels another till the first and all others in
succession reach the shore. So this maxim is used to denote
successive operations, as in the case of the production of sound.
138. v&]-àkMpn<-Nyay>
The maxim of a tree being shaken.
Just as when a tree is shaken, its branches and other parts are
shaken too; so this maxim is used to denote that whatever affects the
whole affects the parts also.
139. Vyaº-]Ir-Nyay>
The maxim of the tigress's milk.
It is used to denote the extreme difficulty of attainment of a thing,
though it may be useful, like the milk of a tigress which, if preserved
in a golden cup or vessel, becomes very efficacious, though it is very
difficult to gather or obtain it.
140. ìIih-bIj-Nyay>
The maxim of the paddy seed.
This maxim denotes that so long as a single seed of a thing is left,
there is every chance of its propagation; just as from one single seed
of paddy, all the granaries in the land may be expected to be filled in
course of time.
141. ztpÇ-pÇzt-_aed-Nyay>
The maxim of piercing through the leaves of a lotus.
This maxim is used to denote an easy and short process of doing a
thing, just as hundreds of petals of a lotus being taken together, may
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be easily strung together at once by means of a needle, whereas to

string them one by one would take much time and be a tedious process.
142. zaoa-cNÔ-Nyay>
The maxim of the bough and the moon.
As the moon, though considerably distant from the bough of a tree, is
spoken of as the moon on the bough, because she appears to be near
it, so this maxim is used when the position of an object, though at a
very great distance, is fixed by that of another object to which it
appears to be contiguous.
143. iz:y-SvatNÈy-Nyay>
The maxim of an independent disciple.
A disciple can make no advance in spiritual life, should he differ from
his spiritual guide (Gurudeva) in judgment and conduct. So this maxim
is used to teach the duty of a disciple.
144. zUpR-Nyay>
The maxim of winnowing fan.
This maxim is used to denote the power of appreciating the merits, or
of keeping the kernel and rejecting the husk, just as it is done by a
winnowing fan which preserves only the corn and throws away the
chaff.
145. siDÔ-"q<-Nyay>
The maxim of a water-vessel with holes in it.
A water-vessel, even if filled to the brim, becomes soon emptied of all
water, if there be holes in it. So the maxim is used to denote utter
fruitlessness of efforts on the part of an instructor to help a pupil
who is naturally defective, to grow in knowledge and character.
146. smuÔ-v&i:q-Nyay>
The maxim of the sea and rain.
This maxim is used to denote supply of a thing to one who is in the
least need of it just as rain is quite unnecessary in the sea where
there is no want of water.
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C.f. The English proverb "To carry coal to New Castle."

147. saxu-mEÇ-Nyay>
The maxim of friendship of the good and the honest.
This maxim is used to denote that friendship with persons that are
good and honest is permanent in nature and grows in strength and
intensity with the increase of years.
148. sah»ar-}an-Nyay>
The maxim of the wise man that is proud.
The maxim originates from the fact that if a person possessed of
wisdom be also proud, his wisdom proves ineffectual, as it thus loses
its worth and utility. The maxim is therefore used to determine the
course that is proper and advisable.
149. is<h-m&g-Nyay>
The maxim of the lion and the deer.
The maxim originates from the fact that there is natural enmity
between the lion and the deer as the former lives upon the flesh of
the latter, and is used to denote the feeling of enmity that naturally
exists between the two, one of whom is stronger than and is always
bent upon doing harm to the other.
150. is<h-me;-Nyay>
The maxim of the lion and the sheep.
The maxim has its origin in the fact that a young lion once strayed
into a village and mixed with a flock of lambs. It lived there for some
days, and then when it was able to make sound peculiar to its own race
or class, it did not perceive it in its proper element. Afterwards a lion
from the forest came there and taught it what it was, whereupon it
left the flock of the lambs and went to the forest to join the company
of lions there. The maxim denotes that under the circumstances, one
may for the time being in a position not to realize one's true worth
but at last when under instruction his eyes are opened he behaves in a
manner true to his self and nature.

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151. sUcI-kqah-Nyay>
The maxim of the needle and the kettle.
It is used to denote that when two things one easy and the other
difficult are required to be done, the easier should be first attended
to, as when a smith is required to make a needle and a kettle, he
should first take in hand the needle as it is comparatively easier.
152. sUyaeRdy-ASt-Nyay>
The maxim of sunrise and sunset.
The maxim takes its origin from the erroneous notion regarding the
motion of the sun who has, broadly speaking, no motion, but still
erroneously believed by people to be rising in the east and setting
down in the west, and is used to denote various sorts of erroneous
notions that the human nature is subject to.
153. saepan-Aaraeh[-Nyay>
The maxim of going upstairs.
It is used to denote that one must perform his duties, gradually, just
as one going upstairs must proceed by passing the steps one after
another.
154. saepan-Avraeh[-Nyay>
The maxim of coming downstairs.
Just as one coming down from the first floor or the second floor must
have to pass the steps in gradual succession, or there is every chance
of suffering a fall and breaking his limbs, so in retracing one's course
in the performance of a work, he should proceed very cautiously, or
his whole previous labour may come to nothing.
155. Swan-pulk-Nyay>
The maxim of the cooking pot and boiled rice.
In a cooking pot all the grains being equally moistened by the hot
water, when one grain is found to be well cooked, the same may be
inferred with regard to other grains. So the maxim is used when the
condition of the whole class is inferred from that of a part.
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156. S)iqk-laEihTy-Nyay>
The maxim of the crystal and the red flower called japa.
This maxim is used to denote the property of a purely transparent
object to reflect the colour of a thing presented before it, just as a
crystal which is naturally white, looks red, when a red flower called
japa, is placed before it, and the flower being removed, the crystal
assumes its own white colour again.
157. Sv_aavae duirt³mae-Nyay>
The maxim of Nature is unchangeable.
This maxim is used to denote that one's own nature is not changed.
158. hStamlk-Nyay>
The maxim of the amalak (a fruit of the Emblis amaroblams) on the
palm of the hand.
This maxim is used to denote the facility of studying a thing most
familiarly over which one has full control just as an amalak fruit on the
palm of the hand may be easily and fully known in all its various
particulars.
159. hiSt-yUw-pit-Nyay>
The maxim of the leader of a herd of elephants.
The maxim is used to denote that a popular leader must have courage,
strength and discretion enough to guide, help, and protect his
followers, just as a leader of the herd of elephants.
160. ùd-n³-Nyay>
The maxim of the lake and the crocodile.
This maxim originates from an idea, that if any one live in a lake and
quarrel with the crocodile in possession of that lake, he is sure to get
the worst of it, and is used to denote that it is unwise and injurious,
on the part of a person to serve a master and at the same time to find
fault with his principles etc.
***

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Lesson 81
Sanskrit Proverbs
“pu@¡pu×O"Y"#
Lokoktaya-s are different from the Nyaya-s in that a whole sentence is used
to convey an idea and not just a couple of words. These proverbs are picked
from subhashitas, poems, dramas..... the field is completely open. If the
proverb is understood in the correct context, they can be used very
artistically. For example, if your kid is giving you a tough time about taking
Sanskrit lessons and you'd like him to begin, throw in the first proverb after
your lecture for good measure!
Some of these proverbs are explained in Hindi also. Also don't be surprised
if two proverbs teach two completely opposite ideas. English does that too-
Too many cooks spoil the broth vs. Many hands make light work!
1. AgCDn! vEnteyae=ip pdmek< n gCDit ,
A non-flying eagle does not move forward a single step.
2. A»maéý suPt< ih hTva ik< nam paEé;m! ,

gaed me< saeye hu@ kae marna hI Kya zUrta hE ?

Can killing one who is asleep on someone's lap constitute bravery?
3. A¼ar> ztxaEten milnTv< n muÂit ,

kaeyla sEkfae< bar xaene pr _aI s)ed nhI< haeta ,

Coal does not loose its dirt (does not become white) even it were to be
washed a hundred times. (People do not give up their intrinsic
natures.)
4. A¼Ik&t< suk&itn> pirpalyiNt ,
The virtuous make good their promise.
5. Aitpircyadv}a sNttgmnadnadrae _avit ,
Familiarity breeds contempt.
6. AitdpeR hta l»a ,

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Pride goeth before a fall.

7. Ait svRÇ vjRyet! ,

iksI _aI cIj kI Ait bhut burI haetI hE ,

Excess in all matters is to be avoided.
8. AitSneh papz»I ,
Over-affection is apt to suspect evil.
9. At&[e pitte vi û SvymevaepzaMyit ,

"as-)Us n imlne pr AiGn Svy< zaNt hae JaatI hE ,

If fire were not to receive fuel (if fire were to 'fall' in a place where
there is no grass) it would extinguish by itself.
10. AixkNtu n dae;ay ,

ijtna Aixk hae, %tna hI ACDa ,

The more the merrier/ more is better.
11. AØuvad! Øuv< vrm! Awva vrm* kpaetae n ñae myUr> ,
A bird in hand is better than two in the bush.
12. ANya gitnaRiSt, ANyCDr[< nalaeKyte ,
There is no alternative.
13. Aip xNvNtir> vE*> ik< kraeit gtayui; ,
When it is time to die, what can even Dhanvantari do?
14. AiàySy c pWySy vKta ïaeta c dulR_a> ,

Aiày AaEr ihtkr bat khne rhne pr vh xIre-xIre Sv_aav hI bn jata hE,
It is difficult to find a speaker and a listener in matters relating to
that which is beneficial and difficult to digest.
15. A_yasat! jayte n&[a< iÖtIya àk&it> ,

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iksI cIj ka A_yas krte rhne pr vh xIre-xIre Sv_aav hI bn jata hE ,

The constant study of something involves its absorption and then
becomes a man's second nature.
16. AxaeR"qae "ae;mupEit nUnm! Awva sMpU[RkuM_aae n kraeit zBdm! ,

Axjl ggrI Dlkt jay ,

An empty vessel makes much noise.
17. ALpiv*a _ay»rI ,
A little knowledge is a dangerous thing.
18. AvZymev _aaeKtVy< k&t< zu_aazu_am! ,
As you sow, so shall you reap.
19. AVyviSwticTtSy àsadae=ip _ay»r> ,

AVyviSwt buiÏ vale laegae< kI mehrbanI se _aI frna caih@,

Favour received from people whose hearts are not in the right place,
is dangerous.
20. Aak{QjlmGnae=ip Zva ilhTyev ijþya ,
iksI kI kae$ Aadt mrne tk _aI nhI< DUqtI ,
Even when submerged in water upto its neck, the dogs still licks with
its tongue. (A habit lasts a lifetime.)
21. Aa}a guê[a< ýivcar[Iya ,
The command of elderly persons should not be called in question.
22. Aature inymae naiSt,

"brahq me< kanUn nhI< idoa$ deta,

There are no rules to be followed in bad times.
23. Aature Vysne dui_aR]e yiSt:Qit s baNxv>,

bImarI, musIbt AaEr Akal ke smy jae saw de vhI sCca baNxv hE,

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In illness, bad times and famine, he who sticks by one is the true
friend.
24. AapdweR xn< r]et!,
One should save for a rainy day.
25. Aapid S)urit à}a ySy xIr> s @v ih,

AapiTt ke smy ijskI buiÏ kam de %sI kae xEyRvan! khna caih@,
Whose intelligence is sparked into life in difficult times, he is the
courageous one.
26. Aamuoayait kLya[< kayRisiÏ< ih z<sit,
Coming events cast their shadow before.
27. Aaivi:qtae mhaspER> cNdn< ik< iv;ayte,

cNdn, iv; VyaPt nhI, lpqe rht _auj¼,

Even though serpents coil around the sandalwood tree, it can never be
poisoned.
28. Aahare Vyvhare v TyKtlJj> suoI _avet!,

Aahar AaEr Vyvhar me< s»aec n krnevala suoI rhta hE,

He who is unhindered in matters relating to food and to behaviour is a
happy man.
29. #tae æ:qSttae n:q>,
Caught between the Devil and the deep blue sea.
30. #NÔae=ip l"uta< yait àOyaiptE> gu[E>,
Self praise is no recommendation.
31. %darcirtana< tu vsuxEv kuquMbkm!,

%darcirt pué;ae< ke il@ tae sara s<sar hI Apna kuquMb hE,

To the generous, the whole world is his family.

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32. %idte ih shöa<zaE n o*aetae n cNÔma>,

sUyR ke %dy hae jane pr n jugnU AaEr n cNÔma hI j~cta hE,

When the thousand-rayed sun rises, neither the firefly nor the moon
can make their presence felt.
33. %*aeign< pué;is<hmupEit lúmI>,
Diligence is mother of good luck.
34. %pkar> àTyupkare[ inyaRtiytVy>,
One good turn deserves another.
35. %pdezae ih mUoaR[a< àkaepay n zaNtye,

mUoR %pdez sunkr AaEr hI _afk %Qte hE<,

Advice only serves to further instigate fools, not to quieten them.
36. %pay< icNtyet! àa}> twa Apay icNtyet!,

buiÏman! laegae< kae caih@ ik kae$ %pay saecne ke saw-hI-saw %ske Aage-

pIDe _aI saec le<,

The wise ought to think of not only a solution but everything that is
related to it to ensure its success.
37. %:[ae dhit ca¼ar> zIt> k&:[ayte krm!,

A¼ar yid grm hE tae haw jla dega AaEr buÀakr Q{fa hae gya tae haw
kala kr dega,
Coal when hot, burns the hand and when cold, blackens it.
38. @kSy ih ivvadae=Ç d¯Zyte n tu àai[n>,
It takes two to argue or one swallow does not a summer make.
39. @ka i³ya Ö(wRkrI àisÏa,
To kill two birds with one stone.

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40. k{qkenEv k{qkm! Awva ipzacana< ipzac_aa;ayEvaeTtr<

deym!,
Tit for tat.
41. k:q> olu praïy> ,
Dependence is indeed painful.
42. kakae=ip n ik< kuéte cÂ!va saedrpUr[m! ,

Apna peq kaEn nhI< _ar leta,

Does not the crow too use its beak to fill its stomach?
43. kalSy kuiqla git>,

smy kI git qeFI haetI hE,

The passage of time is indeed not straight.
44. kale olu smarBxa> )l< bXniNt nIty>,

%ict smy pr Apna$ g$ nIitya~ iníyhI )l detI hE,

Disciplines adopted at the correct time come with their desired fruits
attached.
45. kale dTt< vr< ýLpmkale bhuna=ip ikm! ?

smy pr waefa _aI idya jay tae bhut hE, bad me< Aixk _aI bekar,
Help provided at the right time, even if little is a great thing. How
useless is receiving great help at an inappropraiate time!
46. ik< im:qaNn< orzUkra[am!,

gxa<e AaEr sUArae< kae imQa$ iolane se Kya la_a? jEse _aE<s ke Aage bIn bjave

jae ofI pguray ,

What purpose does feeding sweetmeats to donkeys and pigs?

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47. ketkI gNxmaºay Svy< gCDiNt ;q!pda>,

ketkI ke )Ul kI sugNx sU~"kr _aaEre< Svy< cle jate hE<,

The fragrance of the Ketaki blossom attracts bees effortlessly.
48. kae janait jnadRnmnaev&iTt> kda kId&zI ?

kaEn janta hE - _agvan! kb Kya krte hE< ?

Who knows what the Lord intends to do and in what manner.
49. kae n yait vz< laeke muoe ip{fen pUirt>,
Wealth is a great attraction or Friends are plenty when the purse is
full.
50. ol> s;RpmaÇai[ priCDÔai[ pZyit,

du:q laeg dUsrae< ke Daeqe-se-Daeqe dae; kae _aI deo lete hE<,
The wicked see every fault in others even if they are small as mustard
seeds.
51. ol> kraeit duv&RTt< nUn< )lit saxu;u ,

du:q laeg bura kam krte hE< ikNtu %se sJjnae< kae _augtna pfta hE,
The wicked perform evil deeds and the effect is upon good souls.
52. g{fSyaepir ipiqka s<v&Tta,
A pimple has grown upon a boil, i.e., this is another evil to add to the
first.
53. gtSy zaecn< naiSt,
It is no use crying over spilt milk or Let bygone be bygone.
54. gt> kalae n cayait,
Time once past cannot be recalled.
55. gu[a> pUjaSwan< gui[;u n c il¼ n c vy>,

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gui[yae< ke gu[ kI hI kdr haetI hE, %nke kul ya %è kI nhI,

The good qualities in the great souls must be admired, not their age
and not the external factors that mark them.
56. vtRmanen kalen vtRyiNt mnIi;[>,
When in Rome, do as the Romans do. (People should act according to
their circumstances.)
57. jlibNduinpaten ³mz> pUyRte "q>,
Every drop of water makes a mighty ocean. ( The sequential falling of
little drops of water fill the pot)
58. janIyat! Vysne imÇm!,

AapiTt kal me< imÇ kI prI]a kI jatI hE,

A friend is recognized in times of difficulties.
59. tSy tdev ih m/xur< ySy mnae yÇ s<lGnm!,
That is sweet to which one is attracted to.
60. t&i;tae jaûvItIre kUp< onit dumRit>,

g¼a ke tq pr rhne vala VyiKt Pyas lgne pr kuAa~ oaedne ka %p³m krta hE<

tae %se mUoR nhI< tae Kya khe<ge ?

The thirsty fool digs a well at the banks of the Ganga.
61. tejsa< ih n vy> smIúyte,

tejiSvyae< kI %è nhI deoI jatI,

The enlightened ones are not recognized by their years.
62. TyaJy< n xEyR< ivxure=ip kale,

musIbt ke smy ÉI xEyR nhI< Daefna caih@,

Courage should not be forsaken at difficult times.

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63. dzannae=hrt! sIta< bNxní mhaedxe>,

sIta cura$ rav[ ne AaEr ba~xa gya becara smuÔ ,

Ravana carried away Sita and the Great Ocean was bound instead!
64. duGxxaEte=ip ik< yait vays> klh<stam!,
Even if the crow were to be bathed in milk, it would never become a
swan.
65. duGx< pZyit majaRrae n twa lgufahitm!,

dux kae deote hI ibLlI 'f{fe kI mar' kae ÉUl jatI hE, AwaRt! iksI kam

kae krte smy mnu:y %ske pir;am kae nhI< saecta,

The cat sees the milk and not the punishment rendeed with a stick.
66. dudRra yÇ vKtarStÇ maEn< ih zaeÉnm!,

jha~ vacal laeg vKta hae< vha~ cup rhna hI ACDa hE,
Where speakers congregate, one would do best to be silent.
67. dUrSwa> pvRta> rMya>,
Distance lends enchantment to the view.
68. n kacSy k&te jatu yuKta muKtam[e> ]it>,

kac ke il@ mi[ kae g~vana %ict nhI<,

It is not advisable to lose gems for the sake of glass.
69. n kUponn< yuKt< àdIPte viûna g&he,
While the grass grows the horse starves. (It is not correct to dig a
well when one's house is being ravaged by fire.)
70. n]Çtara¢hs»la=ip Jyaeit:mtI cNÔmsEv raiÇ>,

hjarae< tare<, ¢h Aaid Kyae< n hae ikNtu ca~dnI rat tae cNÔma ke kar[ hI haetI

hE,
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There may be many a star and planet but the moonlit night owes itself
to the one moon.
71. n itit]asmmiSt saxnm!,

shnzIlta se bFkr dUsra kae$ ïe:Q saxn nhI< hE<,

There is no greater means to achieving one's goal than endurance.
72. n xmRv&Ïe;u vy> smI]te,

xmR ke iv;y me< Daeqa ya bfa nhI< deoa jata,

Age does not determine the one who is established well in Dharma.
73. n àa[aNte àk&itivk&itjaRyte caeTtmanam!,

%Ttm pué;ae< ka Sv_aav mr[pyRNt _aI nhI< bdlta,

The great ones' natures do not change even at the time of death.
74. n ibfalae _ave*Ç tÇ ³IfiNt mU;ka>,
Where the cat is away the mice will play.
75. n _avit punéKt< _aai;t< sJjnanam!,

sJjn laeg ApnI bat se nhI< plqte ,

Good people do not go back on their word.
76. n ih AmUla jnïuit>,

A)vah ke pIDe kuD-n-kuD sCca$ haetI hI hE,

Gossip has some base.
77. n isÏvaKyain Ait³My gCDit ivix>,

isÏ pué;ae< ke vaKyae< ka %Ll'!"n Svy< _aaGy _aI nhI< kr skta, ve jae khte

hE< vhI haeta hE,

Fate cannot transcend the words of the enlightened ones.
78. n suv[eR Xvin> tad¯k! ka<Sye àjayte,
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saene me< %tnI Aavaj nhI< haetI ijtnI ik ka<se me< AwaRt! nIc laeg bhut

bkvas krte hE<,

Gold does not make as much a noise as brass does.
79. n Sp&xit pLvlaM_a> pÃrze;ae=ip kuÃr> Kvaip,

pÃrmaÇ rh jane pr _aI hawI k_aI iDDlI tlEya ka panI nhI< DUta,
An elephant, even if caged, does not touch the waters of a small pool.
80. n ih suo< du>oEivRna l_yte,
No pains no gains.
81. n ih suPtSy is<hSy muoe m&ga>,

saeye hu@ is<h ke muo me< Apne-Aap m&g nhI< "us jata, %ske il@ %se àyas

krna pfta hE,

The deer do not enter a sleeping lion's mouth.
82. nairkelsmakara d¯ZyNte ih saxv>,

sJjn laeg nairyl ke sman ^pr se kQaer ikNtu nIce se kaeml haete hE<,
Good souls are like the coconut….hard on the outside but gentle within.
83. nasmIúy pr< Swan< pUvRmaytn< Tyjet!,

Agla kdm jma lenepr hI ipDla kdm %Qana caih@,

Without checking where the next step should be placed, the previous
one should not be moved.
84. injsdniniv:q> ña n is<hayte ikm! ?
Every cock fights best on its own dung hill.
85. inrStpadpe deze @r{fae=ip Ôumayte,
The castor plant stands as a tree in a place that is treeless.
86. p»ae ih n_ais i]Pt> ]ePtu> ptit mUxRin,
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Slander hurts the slanderer.

87. pd< ih svRÇ gu[EinRxIyte,
Merits command notice or attention everywhere.
88. py> pan< _auj¼ana< kevl< iv;vxRnm!,
Snake’s venom increases by drinking milk.
89. pvRtonne mU;kaepliBx>,

oaeda phaf inkla cuihya,

The mountain was dug and a mouse emerged.
90. pa[aE pysa dGxe t³< )UTk¯Ty pamr> ipbit,
A burnt child dreads the fire. ( a child, whose hand has been burnt by
hot milk, blows at the buttermilk to coll it.)
91. à]alnaiÏ p»Sy dUradSpzRn< vrm!,
Prevention is better than cure.
92. àai[na< ih in:k¯:qaip jNm_aUim> pra iàya Awva jnnI jNm_aUimí SvgaRdip

grIysI,
East or west home is the best.
93. àarBxmuTtmjna> n pirTyjiNt,

ACDe laeg Apne àarM_a ikye kayaeR< kae pUra krke hI Daefte hE<,
Great souls do not abndon work that they have started.
94. iàyvaKyàdanen sveR tu:yiNt manva>,

iày vcn baelne se hI s_aI àsNn hae jate hE<,

Sweet words make all people happy.
95. bNxnæ:qae g&hkpaetiíLlaya muoe pitt>,
Out of the frying pan into the fire.

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96. blvit sit deve bNxui_a> ik< ivxeym! ?

_aaGy ke àbl haene pr bNxu-baNxv Kya ibgaf skte hE< ?

When one's destiny is strong what can friends and relatives do?
97. bil bl< veiTt n veiTt inbRl> Awva gu[I gu[< veiTt n veiTt inguR[>,
The mighty knows what might is and not the weak.
98. bilysI kevlmIñreCDa,

$ñr kI #CDa hI àbl haetI hE,

The Lord's desire surpasses all.
99. bþarM_ae l"ui³ya,
Much ado about nothing.
100. balana< raedn< blm!,
Crying is the only strength of a child.
101. buiÏyRSy bl< tSy,

ijske pas buiÏ hE, %sI ke pas bl hE,

He who has intelligence, is strong.
102. bu_aui]t< n àit_aait ikiÂt! ,

_aUoe kae kuD nhI< sUHta,

The hungry are not aware of anything else.
103. bu_aui]t> ik< n kraeit papm! ?

mrta Kya nhI< krta ?

Will not the hungry commit a crime?
104. bu_aui]tEVyaRkr[< n _auJyte n pIyte kaVyrs> ippasui_a>,

_aUoe laeg Vyakr[ nhI< oate AaEr Pyase kaVyrs kae nhI< pIte,

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The hungry cannot eat grammar nd the thirsty cannot drink the
nectar of poetry.
105. äuvte ih )len saxvae n tu k{Qen injaepyaeigtam!,
Good men prove their usefulness by deeds, not by words.
106. _aviNt nèaStrv> )lagmE>,

)lae< se ldkr pef Svy< Huk jate hE<,

The fruit laden trees bend low. (Great souls are humble.)
107. _aivtVytana< Öarai[ _aviNt svRÇ,

haenhar vIrvan ke haet cIkne pat,

For those who are optimistic, doors open everywhere.
108. i_aNnéicihR laeke,

s<sar me< Alg-Alg mnu:yae< kI Alg-Alg éic haetI hE,

People have different tastes.
109. _aUyae=ip isKt> pysa "&ten n inMbv&]ae mxurTvmeit,

barMbar dUx-"I se sIÂne pr _aI nIm ka v&] k_aI _aI mIQa nhI< haeta,
Even if nourished by milk and ghee, the Neem tree does not become
sweet. (The fruit and the leaves of the tree are bitter.)
110. mxu it:Qit ijþa¢e ùid halahl< iv;m!,

muo me< ram bgl me< DUrI,

Sweetness on his tongue, but his heart is filled with poison. (Good on
the outside and wicked within.)
111. mn @v mnu:ya[a< kar[< bNxmae]yae>,

mnu:yae< ke bNxn AaEr mae] ka kar[ mn hI hE,

The mind alone is the reason for man's bondage ar liberation.

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112. mnis c pirtu:qe kae=wRvan! kae dirÔ> ?

mn ke sNtu:q haene pr Kya xnI AaEr Kya inxRn ?

When the mind is content, who is rich and who poor?
113. mnu:ya> SolnzIla>,

mnu:y se _aUl hae hI jatI hE,

Men make mistakes.
114. mnaeraJyivj&M_a[kr[m!,
Building castles in the air.
115. mNdae=Pyivrtae*aeg> sda ivjy_aaG_avet! Awva znE> pNwa> znE> kNwa

pvRtl'!"nm!,
Slow and steady wins the race.
116. X"SY"u QlG"êS"{E"f"\"qwf"`ZNpu R"pO"p={T" W"BS"puüX"# ,
QlG"êS" @¡” {E"f"\"w{f" V"Q“S"u X"uë _\"Y"z V"øÏ"p W"r _"X"P"ê S"`rë `v ,
Even Brahma cannot convert an evil person's mind.
117. X"`pG"S"pu Y"uS" BpO"# _" T"S"P"p#,
Do what the great men do.

118. X"pO"“ê[bX" O"\" T"ø_"pQ\"ðpO"pu Qpu^"p ì{T" _Y"sBpsêNpp#,

`u X"p “[bX" ! O"sX`pZr @w¡T"p _"u Qpu^" W"r BpsNp `pu G"pO"u `vë,
Mother Lakshmi, With Your favour, even faults become merits!

119. {X"O"z E" _"pZz E" \"E"pu {` \"p[BX"O"p,

@¡X" V"pu“S"p ìpvZ _"pZY"s◊¡ V"pu“S"p - Y"`r V"pu“S"u @¡” duÎ> @¡“p `v,
Expertise in speaking constitutes speaking little and speaking that
which has significance.

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120. X"wBpp X"wBpv# _"ŒX"S"s\"øG"[SO",

Birds of the same feather flock together.

121. Y"e" E"puZp S" {\"üSO"u O"e" {@z¡ _Y"p{ß"Zrb"@v¡# ,

Where there is peace at home, there is no need of a judge.
(Where there are no thieves there is no need of policemen.)

122. Y"P"p@¡p“z \Y"\"`Z,

Adapt your conduct to circumstances.

123. Y"P"p \"wb"_O"P"p U¡“X"o,

As the tree, so the fruit.

124. Y"«pe"p {S"G"W"p“T"™>{“{A"O"z O"SX"p{G"êO"sz @¡# b"X"#,

{\"{R"@¡Z {“A"p @¡pu X"uJ>S" `pZp,
Who has the capacity to erase what Lord Brahma has written upon his
forehead?
125. Y"ü{T" ðps«z “pu@¡{\"à«z S"p@¡ZNprY"z S"pE"ZNprY"X"o,
Y"ü{T" @¡puòê @¡pY"ê K>r@¡ `v, {@¡SO"s _"pZp _"X"pG" í_"@u¡ {\"ZpuR" X"uë `v O"pu í_"u S"`rë
@¡ZS"p E"p{`ï,
Though the action may be pure, if it does not have the permission of
the people, it must not be done and must not be followed.
126. Y"_O"s {+¡Y"p\"pS"o T"sà^"# _" ï\",
\"`r X"S"s^Y" `v, G"pu {+¡Y"p\"pS"o `pu,
He alone is a man who works.
127. Y"pE"@¡pu Y"pE"@z¡ ªÍo>\"p Ä"pS"\"Qo BpsBpsêZpY"O"u,
Two of the traders seldom agree.
(A beggar, when he sees another one, growls like a dog.)
128. Y"pªðpp_O"SO"\"# @¡pX"z O"pQwðppu G"pY"O"u T"J>#,
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G"v_"p _"tO" \"v_"p \"®,

As the thread, so the cloth.
129. Y"\"S"pu {\"_X"ZNpðpr“p#,
The youth is apt to forget.
130. Y"u BpG"ê[SO" X"s`lX"sê`lG"ê“R"Zp \"^"ê[SO" S"vO"pªðpp#,
Barking dogs seldom bite.
(Thundering clouds do not shower.)
131. Y"pu ìOY"sß"O"# T"øT"O"{O" {@¡X"e" {E"e"X"o?
G"pu ì{R"@¡ î¡E"pyòê T"Z E"M>O"p `v \"` {BpZO"p `r `v, ò_"X"uë ìpÆ"Y"ê @¡” ×Y"p V"pO" `v?
He who climbs extremely high, falls. What is surprising about this?
132. Y"pu Y"ŸT"{O" V"rG"z “W"O"u _"pu&{T" O"OU¡“X"o ,
As you sow, so shall you reap.
133. “pu@u¡ BpsàO\"z {\"T"ZrO"O"pz \"p _\"E"u{Í>O"pSY"u\" S"Zz S"Y"[SO",
Man is the architect of his own fortune.
134. “puW"pu X"t“X"S"P"ê@¡X"o,
“puW" `r _"V" V"sZpòY"puë @¡” G"L> `v,
Greed is the source of destruction.
135. \"E"_O"e" T"øY"pu◊¡\Y"z Y"e"pu◊z¡ “W"O"u U¡“X"o,
V"pu“S"p \"`r ìEF>p `v G"`py í_"@¡p @s¡F> U¡“ {X"“u,
It is best to speak only where the intended fruit will be achieved.
136. \"ZX"ü @¡T"puO"u S" Ä"pu X"Y"tZ# ìP"\"p \"Zz O"O@¡p“puT"S"O"p {O"f"Zr S" T"sS"{Qê\"_"pzO"qZO"p
X"Y"tZr,
A bird in the hand is worth two in the bush.
137. \"pE"# @¡X"pê{O"qZEY"O"u,
V"pu“S"u _"u @¡`rë ìEF>p @¡pX" @¡Z@u¡ {QA"pS"p `v,
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Actions speak louder than words.

138. {\"S"pT"sà^"@¡pZuNp Qv\"z S" {_"RY"{O" ,
God helps those who help themselves.
139. {\"^"@s¡XW"z T"Y"puX"sA"X"o,
A wolf in lamb’s clothing.
140. {\"^"X"{T" ×\"{E"Qo W"\"uO"o ìX"wO"z \"p {\"^"X"rÄ"ZuEF>Y"p,
òêÄ"Z @¡” òEF>p _"u @¡W"r ìX"wO" {\"^" O"P"p {\"^" W"r ìX"wO" V"S" G"pO"p `v,
The Lord decides if it should be nectar or poison.
141. {\"^"_Y" {\"^"X"pv^"R"X"o,
{\"^" @¡” Q\"p {\"^" `r `v,
Poison is the remedy for poison.
142. ðpZrZz \"p T"pO"Y"p{X" @¡pY"| \"p _"pR"Y"p{X",
@¡Zpu Y"p X"Zpu,
Do or die.
143. {ðpZ{_" U¡Npr QmZu O"OT"ø{O"@¡pZ#,
_"T"ê `v _"Z T"Z “u{@¡S" ò“pG" `v QmZ,
The difficulty has arisen, but its solution is far off.
144. _" O"s W"\"{O" QqZçpu Y"_Y" O"w^Npp {\"ðpp“p,
ì{R"@¡ R"S" @u¡ T"ø{O" ìp_"{◊¡ `r QqZçO"p @¡p _"tE"@¡ `v,
He who is thirsty for more, is poor.
145. _"OY"z V"øtY"pO"o {T"øY"z V"øtY"pO"o S" V"øtY"pO"o _"OY"X"{T"øY"X"o,
_"OY" V"pu“pu, {T"øY" V"pu“pu {@¡SO"s Y"{Q _"OY" ì{T"øY" `pu O"pu í_"u X"O" V"pu“pu,
Speak truth which is pleasant. Do not speak truth which is unpleasant.
146. _"SO"pu^" ï\" T"sà^"_Y" T"Zz {S"R"pS"X"o,
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_"SO"pu^" `r X"S"s^Y" @¡p íf"X" R"S" `v,

Contentment alone is a man's greatest treasure.
147. _"XT"tNpê@s¡XW"pu S" @¡Zpu{O" ðpVQX"o,
T"tZp W"Zp `lìp C"L>p @¡W"r W"r ðpVQ S"`rë @¡ZO"p, ìP"pêO"o ì{R"@¡ T"M>u - {“A"u C"X"NL>
S"`r @¡ZO"u ,
A full pot does not make sound. (The wise do not declare it.)
148. _"\"êS"pðpu _"X"sOT"ß"u ìR"| OY"G"{O" T"[NL>O"#,
Something is better than nothing.
When complete ruin is inevitable, the wise give up their endeavors half
way.
149. _"\"êX"P"uêS" {_"RY"{O",
T"v_"u _"u `r _"V" @s¡F> {_"« `puO"p `v,
Wealth makes all possible.
150. _"\"uê BpsNpp# @¡pú"S"X"pdY"[SO",
_"W"r BpsNp R"S" X"uë `r T"pY"u G"pO"u `vë,
All qualities take their refuge in gold. (Wealth can make anything
possible.)
151. _"\"| T"Z\"ðpz Ql#A"z _"\"êX"pOX"\"ðpz _"sA"X"o,
T"Zp\"“XV"S" _"u Ql#A" ìpvZ _\"p\"“XV"S" _"u _"sA" {X"“O"p `v,
That in the control of others causes pain. That which is in one's own
control gives happiness.
152. _"\"ê# @¡pSO"X"o ìpOX"pS"z T"ðY"{O",
_"W"r “puBp ìT"S"u @¡pu V"s{«X"pS"o `r _"X"H"O"u `vë,
Each one loves himself the most.

Level 2 - Month 20 Lessons 75 - 81. 582/583

www.chitrapurmath.net © Shri Chitrapur Math 2002-2016
 Step by Step Sanskrit Learning Programme – Month 20

153. _"\"ê# _"\"| S" G"pS"p{O",

_"W"r @¡pu _"V" @s¡F> S"`rz ìpO"p,
Nobody knows everything.
154. _"_"T"uê E" Bpw`u \"p_"pu X"wOY"sZu\" S" _"zðpY"#,
Y"{Q _"T"ê C"Z X"uë {S"\"p_" @¡ZO"p `v O"pu {S"ðE"Y" `r X"wOY"s _"X"H"S"p E"p{`ï,
If one were to dwell in one's house with a snake, death is certain.
155. _" _"âO"o \Y"_"S"u Y"# _Y"pO"o,
A friend in need is a friend indeed.
156. _"sA"X"sT"{QðY"O"u T"Z_Y",
It is easy to advise or read lectures to others.
157. _\"QuðpG"pO"_Y" S"Z_Y" S"tS"z BpsNpp{R"@¡_Y"p{T" W"\"uQ\"c"p,
ìT"S"u Quðp X"uë {@¡_"r W"r BpsNpr @¡p X"pS" S"`rë `puO"p,
The meritorious ones are truly not recognized in their own country.
158. `p `SO" _"XT"ø{O" BpO"p{S" {QS"p{S" O"p{S",
Alas! Those wonderful days are gone!
159. {`O"z X"S"pu`pqZ E" Ql“êW"z \"E"#,
_"OY" @¡L>\"p `puO"p `v ,
It is difficult to find words that are both pleasant and beneficial.
160. ãQp# T"ø_"ß"p ò\" BptM>S"+¡p#,
\"v_"u O"pu O"p“pV" V"`lO" _"sSQZ `puO"p `v, {@¡SO"s í_"r X"uë W"Y"pS"@¡ X"BpZ {F>T"u Z`O"u `vë,
The exterior is pleasant but crocodiles lurk within.
*********

Level 2 - Month 20 Lessons 75 - 81. 583/583

www.chitrapurmath.net © Shri Chitrapur Math 2002-2016
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sanskrit supplement 1. 1/1

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sanskrit supplement 2. 1/1

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 6XSSOHPHQW9HUEFRQMXJDWLRQVLQWKHSUHVHQWWHQVH

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sanskrit supplement 3. 1/5
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kààš¥ HDW ‡à»¥‡àj§à  SUHVHQWWHQVH 

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sanskrit supplement 3. 2/5
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sanskrit supplement 3. 3/5
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 ÄॠSURWHFW ‡à»¥‡àj§à  SUHVHQWWHQVH 

~˔à ij§Šàoà}à ›¹Šàoà}à àœŠàoà}à
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sanskrit supplement 3. 4/5
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~àà ›~àॠGULQN‡à»¥‡àj§à  SUHVHQWWHQVH 

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sanskrit supplement 3. 5/5

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 Understanding the vibhaktis

Name Functions Significance To be To be
j§à j§  translated into translated into
English by Hindi by
~±zààà 1. The naming

The Nominative j§™àঠcase _________
2. Denotes the }Ú
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›¹™à܃àà 1. Denotes the
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2. jŸ§¹à à
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2. Source 2 ¿ŽÚ
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3 j§Ü

Žà~™ààÜ d›|àj§ —à 1 Denotes the 1 in 1 ¿

place or the 2 on
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situation of a 3 among 2 ~Ú
thing 4 between 3 ~à
5 in the midst
of
ŽààÚ|à}à ŽààÚ|à}à 1 The 1 Ÿ2 d Ÿ
Nominative of __________
The Vocative.
address 3 dÚ 4 èàÚ

sanskrit supplement 4. 1/1

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sanskrit supplement 5 1/2
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 Šà}àdj§à à}™à}à~Ë¡Žàj§›X©t
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sanskrit supplement 5 2/2

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sanskrit supplement 6 1/2
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sanskrit supplement 6 2/2

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 6XSSOHPHQWi™àš¥ +HLWVKH ŽàŠà¦}ààà 3URQRXQ ~Ë¡}à~Ë¡Ž’àÜ



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sanskrit supplement 7. 1/2
www.chitrapurmath.net
 

i™àš¥7KLV6KHŽ’àܛX©t

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sanskrit supplement 7. 2/2

www.chitrapurmath.net
 6XSSOHPHQW

9HUEFRQMXJDWLRQVLQWKH,PSHUDWLYH0RRG

JP J&'¥WRJR ODHTONDU ,PSHUDWLYH0RRG

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jZP YGWX YGWDP YG1WX

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bP YGDLQ YGDY YGDP

sanskrit supplement 8 1//2

www.chitrapurmath.net


RDG HDW ODHTONDU ,PSHUDWLYH0RRG

SX”D #NYFQ LgYFQ EKXYFQ

3HUVRQ  6LQJXODU  'XDO  3OXUDO 
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P;\P LOR LORWP LORW

bP LORDLQ LORDY LORDP



sanskrit supplement 8 2//2

www.chitrapurmath.net
 6XSSOHPHQWdŽàš¥ƒËàš¥_

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sanskrit supplement 9 1/1

www.chitrapurmath.net
 6XSSOHPHQWƒàš¥DQG›j§à¥_


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V NL6PQ N\DH! NHX


sanskrit supplement 10. 1/4
www.chitrapurmath.net
 LNP(ND(Q)}à~Ë¡Žàj§›X©t

LYBDL.W #NYFQ(Singular) LgYFQ(Dual) EKXYFQ(Plural)

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V N6\DP N\DH! NDVX

sanskrit supplement 10. 2/4
www.chitrapurmath.net
 \G(MDH)~Ë¡©ˆX©t

LYBDL.W #NYFQ(Singular) LgYFQ(Dual) EKXYFQ(Plural)

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F \6P( \DB\DP \HB\!

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V \L6PQ \\DH! \HX

sanskrit supplement 10. 3/4
www.chitrapurmath.net
 \G(MDH)Ž’àܛX©t

LYBDL.W #NYFQ(Singular) LgYFQ(Dual) EKXYFQ(Plural)

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V \6\DP \\DH! \DVX


33333333333333333333/

sanskrit supplement 10. 4/4

www.chitrapurmath.net
 6XSSOHPHQWjž§|àà™Ë_‡à»¥‡àÚ»¥‡àj§à _33IRUPV

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sanskrit supplement 11 1/1

www. chirapurmath.net
 6XSSOHPHQW‡àÚ»¥‡àj§à LQWKH$3IRUPV

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sanskrit supplement 12. 1/2
www.chitrapurmath.net
 
&ËoॠËºoॠWROHWJR83‡àÚ»¥‡àj§à $3IRUPV

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sanskrit supplement 12. 2/2

www.chitrapurmath.net
 6XSSOHPHQWjž§|àà™Ë‡à»¥DQG‡àÚ»¥‡àj§à $3IRUPV

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sanskrit supplement 13 1/1

www.chitrapurmath.net
 6XSSOHPHQW3DVWWHQVH33‡àn¥‡àj§à _

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sanskrit supplement 14 1/2
www.chitrapurmath.net
 
'oË ¥ oàÚ ¥ WRVWHDO33‡àn¥‡àj§à 

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sanskrit supplement 14 2/2

www.chitrapurmath.net
 6XSSOHPHQW3DVWWHQVH$3‡àn¥‡àj§à _

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sanskrit supplement 15. 1/2
www.chitrapurmath.net
 'j§zà¥WRWHOO83‡àn¥‡àj§à $3IRUP

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sanskrit supplement 15. 2/2

www.chitrapurmath.net
 6XSSOHPHQW3DVWWHQVH33DQG$3‡àn¥‡àj§à _jž§|àà™Ë


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sanskrit supplement 16. 1/1

www.chitrapurmath.net
 6XSSOHPHQW,PSHUDWLYHPRRGDQG3DVWWHQVHdŽà¥|àà™Ë_

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sanskrit supplement 17 1/1

www.chitrapurmath.net
 6XSSOHPHQWeDQGe¦j§à à}™àZRUGV
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sanskrit supplement 19 1/2
www.chitrapurmath.org
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sanskrit supplement 19 2/2
www.chitrapurmath.org
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sanskrit supplement 20. 1/3

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www.chitrapurmath.net
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www.chitrapurmath.net
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sanskrit .supplement 32. 3/4
www.chitrapurmath.net
  qà}ॠqàà WREHERUQ qààƒà™Ú qààƒà™ààà¥ dqààƒà™à qààƒÚ™à qà›}àƒà™Ú
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sanskrit .supplement 32. 4/4

www.chitrapurmath.net
 6XSSOHPHQW3DVVLYH)RUPV


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sanskrit supplement 33. 1/2
www.chitrapurmath.net
 d0©G©ˆ-©©ˆ2©©ˆX© G
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sanskrit supplement 33. 2/2

www.chitrapurmath.net

    

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sanskrit supplement 34. 1/5

www.chitrapurmath.net
  2 $ 2 2 2  2 2 2 2

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sanskrit supplement 34. 2/5
www.chitrapurmath.net
     &          
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sanskrit supplement 34. 3/5

www.chitrapurmath.net
  A/  A  A" A  A/ A   #&A/

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sanskrit supplement 34. 4/5
www.chitrapurmath.net
 
 #!  #! #8 #!  # ! #C/ # ! #&#8
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sanskrit supplement 34. 5/5

www.chitrapurmath.net

      

Forms of RÆ W@ST OQ2L$OC

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OTk JUBM HbUBM A¤UBM
eVL @R(SÆ @2S@LÆ @RMÆ
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sanskrit supplement 35. 1/1

www.chitrapurmath.net
 HUHWHKØ
OTk JUBM HbUBM A¤UBM
eVL 2X@SÆ 2X@S@LÆ 2XT
L7XL 2X@ 2X@SLÆ 2X@S
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X©®G
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OTk JUBM HbUBM A¤UBM
eVL >@HUXHS >@HUXS >@HUXH-S
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Forms of C@ W@ST OQ2L$OC

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OTk JUBM HbUBM A¤UBM
eVL CC@HS C^ CCHS
L7XL CC@HR C3V C3V
^L CC@HL Cb C¹

sanskrit supplement 35. 2/2

www.chitrapurmath.net
 X©©¯®G
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OTk JUBM HbUBM A¤UBM
eVL CC@ST C^@LÆ CCST
L7XL CDHG C^LÆ C^
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X© G
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OTk JUBM HbUBM A¤UBM
eVL CC@SÆ C^@LÆ CCT
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eVL C@2XHS C@2XS C@2XH-S
L7XL C@2XHR C@2XV C@2XV
^L C@2X@HL C@2X@U C@2X@L
sanskrit supplement 35. 3/3
www.chitrapurmath.net
 Forms of C@ W@ST @3LMDOC

X©®G
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OTk JUBM HbUBM A¤UBM
eVL C^D CC@SD CCSD
L7XL C3RD CC@VD CCÆ7UD
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eVL C^@LÆ CC@S@LÆ CCS@LÆ
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OTk JUBM HbUBM A¤UBM
eVL C^ CC@S@LÆ CCS
L7XL C3V@ CC@V@LÆ CCÆ7ULÆ
^L CHC CbHG C¹HG

sanskrit supplement 35. 4/4

www.chitrapurmath.net
 HUHWHKØ
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eVL CC(S CC(X@S@LÆ CC(QMÆ
L7XL CC(V@ CC(X@V@LÆ CC(7ULÆ
^L CC(X CC(U CC(L

X©®G
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eVL C@2XSD C@2XDSD C@2X-SD
L7XL C@2XRD C@2XDVD C@2X7UD
^L C@2XD C@2X@UGD C@2X@LGD

Forms of Y W@ST OQ2L$OC

X©®G
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OTk JUBM HbUBM A¤UBM
eVL Y:@DHS Y:TS YZUH-S
L7XL Y:@DH Y:TV Y:TV
^L Y:@DHL Y:TU, YZU Y:TL, YZL

sanskrit supplement 35. 5/5

www.chitrapurmath.net
 X©©¯®G
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OTk JUBM HbUBM A¤UBM
eVL Y:@DST Y:TS@LÆ YZU-ST
L7XL Y:T Y:TSLÆ Y:TS
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eVL Y:@DSÆ Y:TS@LÆ YZUMÆ
L7XL Y:@D Y:TSLÆ Y:TS
^L YZ@ULÆ Y:TU, YZU Y:TL, YZL

HUHWHKØ
OTk JUBM HbUBM A¤UBM
eVL Y:TX@SÆ Y:TX@S@LÆ Y:TXT
L7XL Y:TX@ Y:TX@SLÆ Y:TX@S
^L Y:TX@LÆ Y:TX@U Y:TX@L

sanskrit supplement 35. 6/6

www.chitrapurmath.net
 X©®G
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OTk JUBM HbUBM A¤UBM
eVL r@DXHS r@DXS r@DXH-S
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Forms of J W@ST OQ2L$OC

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OTk JUBM HbUBM A¤UBM
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eVL JQ@DST JTkS@LÆ JTU1-ST
L7XL JTk JTkSLÆ JTkS
^L JQU@H: JQU@U JQU@L

sanskrit supplement 35. 7/7

www.chitrapurmath.net
 X© G
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OTk JUBM HbUBM A¤UBM
eVL JQ@DSÆ JTkS@LÆ JTU1MÆ
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^L JQULÆ JTU1 JTL1

HUHWHKØ
OTk JUBM HbUBM A¤UBM
eVL JTX@1SÆ JTX@1S@LÆ JTX1T
L7XL JTX@1 JTX@1SLÆ JTX@1S
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X©®G
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OTk JUBM HbUBM A¤UBM
eVL JHQXHS JHQXS JHQXH-S
L7XL JHQXHR JHQXV JHQXV
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sanskrit supplement 35. 8/8

www.chitrapurmath.net
 Forms of J W@ST @3LMDOC

X©®G
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OTk JUBM HbUBM A¤UBM
eVL JTkSD JTU@1SD JTU1SD
L7XL JTkD JTU@1VD JTk7UD
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eVL JTkS JTU@1S@LÆ JTU1S
L7XL JTkV@ JTU@1V@LÆ JTk7ULÆ
^L JTHU1 JTU1HG JTL1HG

sanskrit supplement 35. 9/9

www.chitrapurmath.net
 HUHWHKØ
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eVL JTU(1S JTU(1X@S@LÆ JTU(1QMÆ
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^L JTU(1X JTU(1UHG JTU(1LHG

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eVL JHQXSD JHQXDSD JHQX-SD
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Forms of Ö( W@ST OQ2L$OC

X©®G
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OTk JUBM HbUBM !¤UBM
eVL Ö(:@HS Ö(:(S Ö(:H-S
L7XL Ö(:@HR Ö(:(V Ö(:(V
^L Ö(:@HL Ö(:(U Ö(:(L

sanskrit supplement 35. 10/10

www.chitrapurmath.net
 X©©¯®G
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OTk JUBM HbUBM A¤UBM
eVL Ö(:@ST Ö(:(S@LÆ Ö(:-ST
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^L Ö(:@HM Ö(:@U Ö(:@L

X© G
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eVL Ö(:@SÆ Ö(:(S@LÆ Ö(:MÆ
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HUHWHKØ
OTk JUBM HbUBM A¤UBM
eVL Ö(:(X@SÆ Ö(:(X@S@LÆ Ö(:(XT
L7XL Ö(:(X@ Ö(:(X@SLÆ Ö(:(X@S
^L Ö(:(X@LÆ Ö(:(X@U Ö(:(X@L

sanskrit supplement 35. 11/11

www.chitrapurmath.net
 X©®G
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OTk JUBM HbUBM A¤UBM
eVL ÖDXHS ÖDXS ÖDXH-S
L7XL ÖDXHR ÖDXV ÖDXV
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Forms of Ö( W@ST @3LMDOC

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OTk JUBM HbUBM A¤UBM
eVL Ö(:(SD Ö(:@SD Ö(:SD
L7XL Ö(:(D Ö(:@VD Ö(:(7UD
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X©©¯®G
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eVL Ö(:(S@LÆ Ö(:@S@LÆ Ö(:S@LÆ
L7XL Ö(:(U Ö(:@V@LÆ Ö(:(7ULÆ
^L Ö(:$ Ö(:@UG$ Ö(:@LG$

sanskrit supplement 35. 12/12

www.chitrapurmath.net
 X© G
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OTk JUBM HbUBM A¤UBM
eVL Ö(:(S Ö(:@S@LÆ Ö(:S
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HUHWHKØ
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eVL Ö(:(S Ö(:(X@S@LÆ Ö(:(QMÆ
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X©®G
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OTk JUBM HbUBM A¤UBM
eVL ÖDXSD ÖDXDSD ÖDX-SD
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sanskrit supplement 35. 13/13

www.chitrapurmath.net
 Forms of \@ Â I@ W@ST OQ2L$OC

X©®G
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OTk JUBM HbUBM A¤UBM
eVL I@M@HS I@M(S I@MH-S
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eVL I@M@SÆ I@M(S@LÆ I@MMÆ
L7XL I@M@ I@M(SLÆ I@M(S
^L I@M@LÆ I@M(U I@M(L

sanskrit supplement 35. 14/14

www.chitrapurmath.net
 HUHWHKØ
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eVL I@M(X@SÆ I@M(X@S@LÆ I@M(XT
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eVL \@2XHS \@2XS \@2XH-S
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Forms of \@ Â I@ W@ST @3LMDOC

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OTk JUBM HbUBM A¤UBM
eVL I@M(SD I@M@SD I@MSD
L7XL I@M(D I@M@VD I@M(7UD
^L I@MD I@M(UGD I@M(LGD

sanskrit supplement 35. 15/15

www.chitrapurmath.net
 X©©¯®G
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eVL I@M(S@LÆ I@M@S@LÆ I@MS@LÆ
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L7XL I@M(V@ I@M(X@V@LÆ I@M(7ULÆ
^L I@M(X I@M(UHG I@M(LHG

sanskrit supplement 35. 16/16

www.chitrapurmath.net
 X©®G
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OTk JUBM HbUBM A¤UBM
eVL \@2XSD \@2XDSD \@2X-SD
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sanskrit supplement 35. 17/17

www.chitrapurmath.net
 0©N©G‚ X© G


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sanskrit supplement 38. 6/6

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sanskrit supplement 38. 7/7

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sanskrit supplement 38. 8/8

www.chitrapurmath.net



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sanskrit supplement 39. 1/1

www.chitrapurmath.net © Shri Chitrapur Math

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sanskrit supplement 40.

www.chitrapurmath.net © Shri Chitrapur Math

   
            

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sanskrit supplement 41. 1/28

www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 2/28
www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 3/28

www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 4/28
www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 5/28

www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 6/28

www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 7/28

www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 8/28

www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 9/28
www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 10/28

www.chitrapurmath.net © Shri Chitrapur Math
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sanskrit supplement 41. 11/28

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sanskrit supplement 41. 12/28

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sanskrit supplement 41. 13/28

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 (J) GP (\K) 6d,

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sanskrit supplement 41. 15/28

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 PQV (PQ) $V1W QSX

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sanskrit supplement 41. 17/28

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 S8Y5 (S8Y5 ~±zàà ) VY5QDP SX

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sanskrit supplement 41. 24/28

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sanskrit supplement 41. 25/28

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sanskrit supplement 41. 26/28

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 BSTQÆ (AGTUBM)


 



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