ॐ

मेनाऺयसभाम्नामभ ् अधधगम्म भहे श्वयात ्।

कृत्स्नॊ व्माकयणॊ प्रोक्तभ ् त्भै ऩाणणनमे नभ्॥

सुप्तिङन्िम ् ऩदम ्

PADAM - Word

ऩदम ्

सुफन्तभ ् ततङन्तभ ्

प्राततऩददकभ ् + सुॉऩ ् धातु् + तिङ्

अव्युत्ऩन्नशब्द् िद्धििान्ि
कृदन्िशब्द् समासशब्द् अव्युत्ऩन्नधािु् व्युत्ऩन्नधािु्
शब्द्

सनाद्यन्िा धािव्

धािुज् धािु् प्रातिऩददकज् धािु्

28th March 2017

Sri Srinivasa Swamiji

Shastradeepika - 05

अ इ उ ण ् । ऋ ऌ क् । ए ओ ङ् । ऐ औ च ् । ह म व य ट् | रॉ ण ् । ञ भ ङ ण न भ ् । झ ब ञ ् । ।

घ ढ ध ष ् ।ज फ ग ड द श ् । ख प छ ठ थ च ट त व ् । क ऩ म ् । श ष स य् । ह र ् ।
 सॊ्कृतव्माकयणभ ् - ऩदम ्
Preface
All our day to day transactions, communications, understanding of ideas, exchange of ideas etc.
are happening due to Sentences (Sabda - शब्द्) uttered by right from Great thinkers etc. to an
ordinary person, hence proper Sentences uttered with an intention of communicating right
meaning by speaker is basis of communication, when listener hears this sentences properly
then proper understanding -Right knowledge - do takes place. This Right knowledge takes place
only when right meaning of words (padam - ऩदभ ्) is known. So to understand a sentence its
part Word has to be known. For this we have to learn language with the help of Samskrit
grammar (Vyakarnam – सॊ्कृत-व्माकयणभ ्) by which we get knowledge of Right words. Since
Samskrit Vyakarnam teaches right words it is also called Padashastram - ऩदशा्रभ ्.

Maharishi Panini’s Ashtadhyayi is an authoritative work on Samskrit vyakaranam and its

abridged version Laghu Siddhanta Kaumudi (रघ-ु ससद्धान्त-कौभुदी) is a basic book for a beginner
which gives a good amount of knowledge of language and also prepares him to study
Ashtadhyayi.

Topic Padam-ऩदभ ् is discussed here as per Ashtadhyayi sutras which serves as an introduction
for a beginner, so that he gets basic idea of Ashtadhyayi sutras and also prepares him for Laghu
siddhanta kaumudi.

©copyright March 2017. With Author.

Bengaluru.

For free downloads - visit; http://www.shastradeepika.org/Resources

Revised and enlarged 15 July 2017.
Book - Shastradeepika - 05

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 सॊ्कृतव्माकयणभ ् - ऩदम ्

Contents ;
1) Padam - definition and classifications Pg -3
2) Subantam Pg -4
3) Pratipadikam - definition and classifications Pg -6
4) Sup pratyayas - Pg-10
5) Karaka - Pg-14
6) IT prakarana – Pg-17
7) Tinantam – Pg-22
8) Dhatu - definition and classifications Pg-23
9) Tin pratyayas Pg-26
10) Upasargas Pg-31
11) Ashtadhyayi Pg-33
12) Glossary. Pg-37

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 सॊ्कृतव्माकयणभ ् - ऩदम ्

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Chapter 1 – ऩदम ् - Padam / word

ऩदम ् (Padam) word

Padam is a technical term in Samskrit Vyakaranam and is roughly translated as word in English.
It is defined in Ashtadhayayi as follows.

सुप्तिङन्िम ् ऩदम ् (ऩाणणतन सूर 1/4/14) सुफन्तॊ ततङन्तॊ च ऩदसञ्ज्ऻॊ ्मात ्.

Subantam and Tingantam are called Padam.

1. Subantam – The word unit which contains सॉऩ

ु ् प्रत्समम् at its end is called Subantam.
सॉऩ
ु ् प्रत्समम् are always added to Pratipadika only.
सॉऩ
ु ् अन्ते म्म तद् सफ
ु न्तभ ्.

2. Tinantam – The word unit which contains ततङ् प्रत्समम् at its end is called Tinantam.
ततङ् प्रत्समम् are always added to Dhatu only.
ततङ् अन्ते म्म तद् ततङन्तभ ्.

Note –
प्रकृतत & प्रत्समम्
when a pratyaya is added after a word, the word to which pratyaya is added is called Prakriti.
In English it is translated as Original Base.

That which is added to prakriti is called Pratyaya. In English it is translated as Affix.

Here सॉऩ
ु ् प्रत्समम् is added to Pratipadika hence pratipadika is Prakriti and Sup सॉऩ
ु ् is called
pratyayas.

Similarly ततङ् प्रत्समम् is added to Dhatu, so dhatu is Prakriti and ततङ् is called pratyayas.

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 सॊ्कृतव्माकयणभ ् - ऩदम ्

पदम्

सफ
ु न्तभ ् ततङन्तभ ्

प्राततऩददकभ ् + सॉऩ
ु ् धात्ु + ततङ् प्रत्समम्
प्रत्समम्

Figure -01

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ॐ
Chapter 2 – सुबन्िम ् - Noun

सब
ु न्िम ्
Subantam – As defined earlier, a word unit consisting of सॉऩ
ु ् प्रत्समम् at its end is Subantam
and this is usually a Noun also called Namapadam (नाभऩदभ ् ).
सब
ु न्िम ् = नामऩदम ् = प्रातिऩददकम ् + सॉऩ
ु ् प्रत्यय्
The Subantam consists of two parts viz. Pratipadika (प्राततऩददकभ ् ) and Sup pratyaya (सॉऩ
ु ्
प्रत्समम).

Pratipadika is translated roughly as Nominal stem or Noun base.

Sup pratyaya is translated roughly as Case endings or Case affixes.

Here सॉऩ
ु ् प्रत्समम is added to Pratipadika , so pratipadika will also be called as prakriti.

प्राततऩददकभ ् सॉऩ
ु ् प्रत्समम्

सुफन्तभ ्

Figure 02.

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Chapter 3 – प्राततऩददकभ ् - Pratipadikam

प्रातिऩददकम ् The Pratipadikas are meaningful nominal stems which are neither a verbal root
or pratyayas, from which we get nouns when we add Sup pratyayas.

They are broadly divided into two types Viz. अव्मुत्सऩन्नप्राततऩददक Underived pratipadika and
व्मुत्सऩन्नप्राततऩददक Derived pratipadika.

Again the derived pratipadika are divided into three types namely krudanta, Tadhhita and
Samasa Pratipadikas. All these four types are defined as given below.

1. अव्मुत्सऩन्नशब्द् (Avyutpana)/ Underived pratipadika – The shabda which is not a dhatu

or a pratyaya or pratyayantham, but a meaning full word (अथथवच्छब्द्वरूऩॊ) is called

pratipadika. This type of pratipadika is called Avyutpana pratipadika. The same thing is
told in the sutra 1-2-45.
2. व्मुत्सऩन्नशब्द् (Vyutpanna)/ Derived pratipadika

a. कृदन्तशब्द् (Krudanta) – The Krudanta shabdas are also called pratipadika by

sutra 1-2-46.
b. तद्धद्धतान्तशब्द् (Tadhitanta) – The Tadhitanta shabdas are also called pratipadika
by sutra 1-2-46.
c. सभासशब्द् (Samasa) – The Samasa shabdas are also called pratipadika by sutra
1-2-46.

अर्थवदधािरु प्रत्यय् प्रातिऩददकम ् (ऩाणणतन सर

ू 1/2/45) धातॊु प्रत्सममॊ प्रत्सममान्तॊ च वजथतमत्सवा
अथथवच्छब्द्वरूऩॊ प्राततऩददकसञ्ज्ऻॊ ्मात ्॥

कृत्िद्धििसमासाश्च (ऩाणणतन सूर 1/2/46) कृत्सतद्धद्धतान्तौ सभासाश्च तथा ्मु्॥

धातुॊ प्रत्सममॊ प्रत्सममान्तॊ च वजथतमत्सवा अथथवद् शब्द्वरूऩॊ

तथा कृदन्ता् तद्धद्धतान्ता् सभासाश्च प्राततऩददकसञ्ज्ऻा्
्मु्||
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 सॊ्कृतव्माकयणभ ् - ऩदम ्

प्रातिऩददकम ्

अव्युत्पन्नशब्दः व्मत्सु ऩन्नशब्द्

उदा:- घट

कृ दन्तशब्दः तद्धितान्तशब्दः समासशब्दः

उदा:- पाचक उदा:- कौन्तेय उदा:- दशरथपुत्रः

Figure -03.

1. अव्यत्ु ऩन्नशब्द् There are two schools in vyakaranam,

a. One school accepts that many words are not derived from dhatus, rather they
are naturally available, hence they are called Underived words. This school is
called अव्मुत्सऩत्त्सतऩऺ् and word is called अव्युत्ऩन्नशब्द्. These words will
become pratipadika by sutra 1-2-45.

2. व्युत्ऩन्नशब्द् Other school accepts all words are derived from Dhatus i.e. धातुज्
शब्द्, this school is called व्मुत्सऩत्त्सतऩऺ् and shabdas so obtained are called
व्युत्ऩन्नशब्द्. These words will become pratipadika by sutra 1-2-46.
Maharishi Panini has accepted both the schools by writing both sutras.

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 सॊ्कृतव्माकयणभ ् - ऩदम ्
a. कृदन्िशब्द्
प्रत्समम् (ऩाणणतन सूर 3/1/1 to 5/4/160)
ऩयश्च (ऩाणणतन सूर 3/1/2 to 5/4/160)
धातो् (ऩाणणतन सर
ू 3/1/91 to 3/4/117)
कृदततङ् (ऩाणणतन सर
ू 3/1/93) अर धात्सवधधकाये ततङ्सबन्न् प्रत्समम् कृत्ससञ्ज्ऻ् ्मात ्॥
In the Dhatu adhikara i.e. from sutra 3-1-91 to end of the 3rd Adhyaya, all Non-ततङ्
pratyayas are called Krut pratyayas.
These Krut pratyayas are added after a Dhatu, as per sutras 3-1-1, 3-1-2 & 3-1-91 and
this unit will become krudanta and this krudanta will be called pratipadika by sutra 1-2-
46.

धािु + कृि ् कृदन्िम ् By sutra 1-2- 46 प्राततऩददकभ ्

Example
Consider a dhatu ऩच ्, when a कृत ् pratyaya ण्वर
ु ् is added to this as per sutra ण्वल्
ु तच
ृ ौ
3/1/133, and this ण्वुर ् is replaced by अक as per sutra मुवोयनाकौ 7/1/1, then it becomes
ऩाचक which is a krudantam so pratipadika.

ऩच ् + ण्वुऱ ् ऩच ् + अक ऩाचक

कृ दन्तम् so प्राद्धतपददकम्

dhatu
ण्वुल् replaced by अक by 7/1/1
This is added to dhatu by 3/1/133

b. िद्धििान्िशब्द्
प्रत्समम् (ऩाणणतन सर
ू 3/1/1 to 5/4/160)
ऩयश्च (ऩाणणतन सूर 3/1/2 to 5/4/160)
ङ्माप्प्प्राततऩददकात ् (ऩाणणतन सूर 4/1/1 to 5/4/160)
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 सॊ्कृतव्माकयणभ ् - ऩदम ्
तद्धद्धता् (ऩाणणतन सूर 4/1/76 to 5/4/160)
In the Tadhita adikara i.e. from sutra 4-1-76 to end of the 5th Adhyaya, all pratyayas are
called Tadhita pratyayas.

These Tadhita pratyayas are added after a Pratipadika as per sutras 3/1/1,3/1/2 &
4/1/1. And this unit will become Tadhitanta and this Tadhitanta will be called
Pratipadika by sutra 1-2-46.

प्राततऩददकभ ् + िद्धिि् िद्धििान्िम ् By sutra 1-2- 46 प्राततऩददकभ ्

Example
Consider a Pratipadika ऩयु ोदहत, when a तद्धद्धत pratyaya मक् is added to this as per sutra
ऩत्समन्तऩुयोदहताददभ्मो मक् (5/1/128), and in this मक् क् will become lopa, so only म
remains and ऩुयोदहत becomes ऩौयोदहत्सम which is a Tadhitantam so pratipadika.

ऩुरोदहि + यक् ऩुरोदहि + य ऩौरोदहत्य

pratipadika This is added to pratipadika by 5/1/128 तद्धितान्तम् so प्राद्धतपददकम्

c. समासशब्द् एकाथीबावाऩन्नऩदसभुदामद्धवशेष् A word unit made up of two or

more words which is having a single composite meaning is called Samasa sabda.
In English Samasa is translated as compound word

Example दशयथ्म ऩुर् दशयथऩुर्

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Chapter 4 – सॉऩ
ु ् प्रत्यया् Sup pratyayas

सॉुऩ ् प्रत्यया्

सॉऩ
ु ् प्रत्सममा् are obtained from sutra
स्वौजसमौट्छष्टाभ्याप्भिस्ङेभ्याभभ्यस्ङससभ्याभभ्यस्ङसोसाभङ्योस्सुऩ ् ॥ ४,१.२॥
सॉु औ जस ् । अभ ् औट् शस ् । टा भ्माभ ् सबस ् । ङे भ्माभ ् भ्मस ् । ङसस भ्माभ ् भ्मस ् | ङस ् ओस ् आभ ् ।
ङङ ओस ् सुऩ ् ॥ there are 21 pratyayas divided into 7 vibhaktis and 1 Sambodhana vibhakati
(सम्फोधनद्धवबत्क्त ) and 3 vachanas.

All these Sup pratyayas are also called as Vibhaktis.

These pratyayas are added after a pratipadika as per sutra ङ्यातप्रातिऩददकाि ् ॥ ४,१.१ ॥

The seven vibhaktis are all given in table below along with their names like प्रथभाद्धवबत्क्त First
case etc. and also their meanings such as कत्सताथ – Nominative, means agent etc.

The Sambodhana vibhakati is a variety of a prathama vibhakti only, so not counted as separate
vibhakti but considered as prathama only, since prathama and sambhodana both are counted
as one vibhaktis, so we have only seven vibhaktis.

Again each vibhakti has three Vachanas to indicate numbers called

 एकवचनभ ् singular eg. if agent etc. is one.

 द्द्धववचनभ ् dual, if agents etc. are two and
 फहुवचनभ ् plural, if agents etc. are more than two.

All these classifications of 21 vibhaktis as above are based on Astadhyayi sutras that are given
below.

सुऩ् ॥ ऩा_१,४.१०३॥
सुऩ्रीणण रीणण वचनान्मेकश एकवचनद्द्धववचनफहुवचनसॊऻातन ्मु्॥
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 सॊ्कृतव्माकयणभ ् - ऩदम ्
The 21 sup pratyayas are divided into 7 triplets of which first, second and third pratyaya of
each triplet is called एकवचनभ ् /singular द्द्धववचनभ ् / dual, फहुवचनभ ् / plural, respectively.

What is एकवचनभ ् /singular द्द्धववचनभ ् / dual, फहुवचनभ ् / plural?

द्व्येकयोद्थद्धववचनैकवचने॥ ऩा_१,४.२२॥
द्द्धवत्सवैकत्सवमोये ते ्त्॥
The singular affixes are employed in the sense of singular, the dual case affixes are employed in
the sense of dual.

बहुषु बहुवचनम ्॥ ऩा_१,४.२१॥

फहुत्सवद्धववऺामाॊ फहुवचनॊ ्मात ्॥
In case of multeity (more than two) plural affixes are employed.

द्धविप्तिश्च॥ ऩा_१,४.१०४॥
सुत्प्प्तङौ द्धवबत्क्तसॊऻौ ्त्॥
The Sup paratyayas (सॉऩ
ु ् प्रत्सममs) are also called as Vibhaktis and tin pratyayas (ततङ् प्रत्समम) are
also called as Vibhaktis

सॉऩ
ु ् प्रत्याहार –
This is obtained from starting pratyaya सॉु and endiig letter ऩ ् of सुऩ ् pratyaya. This is a short
form of all 21 pratyayas, because this represents itself and all that is in between them,

so from सॉऩ
ु ् we get सॉु, औ, जस ् - अभ ्, औट्, शस ् - टा, भ्माभ ्, सबस ् - ङे, भ्माभ ्, भ्मस ् - ङससॉ, भ्माभ ्,
भ्मस ् - ङस ्, ओस ्, आभ ् - ङङ, ओस ्, सुऩ ्.

 note the difference between सॉऩ

ु ् & सऩ
ु ्
 सॉऩ
ु ् means प्रत्समाहाय (21 प्रत्समम’s), where as सुऩ ् is सप्प्तभी फहुवचनभ ्

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सॉऩ
ु ् प्रत्यय् table -01
Case Ending with Meaning of
द्धवबत्क्त् कायक
एकवचनभ ् द्द्धववचनभ ् फहुवचनभ ् Vibhaktis
प्रथभा कत्सताथ Subject (in a
सॉु औ जस ्
First case Nominative Sentence)
Nominative To address a
सॊफोधन address or सॉु औ जस ् person or thing
First case vocative Oh! Aha! Hai!

द्द्धवतीमा कभथ Object (of a

अम ् औट् शस ्
second case Accusative transitive Verb)
(Sense of
तत
ृ ीमा कयण Proposition) By,
टा भ्याम ् सिस ्
Third case Instrumental with, By means
of
चतुथी Fourth सम्प्रदान
ङे भ्याम ् भ्यस ् To, for
case Dative
ऩञ्ज्चभी अऩादान From, Out of,
ङसस भ्याम ् भ्यस ्
Fifth case Ablative Than
षष्ठी सम्फन्ध Of, Among,
ङस ् ओस ् आम ्
Sixth case Genitive Belonging to
सप्प्तभी अधधकयण In, on, At,
ङङ ओस ् सुऩ ्
Seventh case Locative Among

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This सॉऩ
ु ् प्रत्सममs are grouped into three main categories as shown in table below.

Table 02

सु औ जस ्

सु औ जस ्

अम ् औट् शस ्

टा भ्याम ् सिस ्

ङे भ्याम ् भ्यस ्

ङसस भ्याम ् भ्यस ्

ङस ् ओस ् आम ्

ङङ ओस ् सुऩ ्

This consisting of 5 pratyayas is called सवथनाभ्थान प्रदे श by sutra

सुडनऩुॊसक्म॥ १,१.४३॥
्वाददऩञ्ज्चवचनातन सवथनाभ्थानसॊऻातन ्मुयक्रीफ्म॥
 सॉट्
ु - प्रत्समाहाय = सॉु, औ, जस ्; अभ ्, औट् (5 प्रत्समम’s),
 नऩुॊसकसबन्न् म् सुट् त्म सवथनाभ्थान - सञ्ज्ऻा बवतत। सॉट्
ु इत्समनेन सॉु इत्समायभ्म औट्-
ऩमथन्तॊ प्रत्समाहाय् गह्
ृ मते। तर च, सु औ जस ्; अभ ् औट् इतत ऩञ्ज्च प्रत्सममा् सभाद्धवष्टा् सत्न्त।
This area consisting of 9 pratyayas - शस ्, टा, ङे, ङसस, ङस ्, ओस ् आभ ्, ङङ, ओस ्, - is called ब प्रदे श
in vyakarana by sutra
मधच बभ ् (1/4/18) माददष्वजाददषु च कप्प्प्रत्सममावधधषु ्वाददष्वसवथनाभ्थानेषु ऩव
ू ं बसॊऻॊ ्मात ्॥
This area consisting of 7pratyayas - भ्माभ ्, सबस ्, भ्माभ ्, भ्मस ्, भ्माभ ्, भ्मस ्, सुऩ ् is called ऩद
प्रदे श in vyakarana by sutra
्वाददष्वसवथनाभ्थाने॥ १,४.१७॥ कप्प्प्रत्सममावधधषु ्वाददष्वसवथनाभ्थानेषु ऩव
ू ं ऩदॊ ्मात ्॥
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Chapter 5 – कारक - Karaka

Karaka - कारक - The सॉऩ

ु ् Vibhaktis are of two types

1. Karaka Vibhakti – कायकद्धवबत्क्त. 2. Upapada Vibhakti - उऩऩदद्धवबत्क्त.

Karaka Vibhakti कारकद्धविप्ति् Karaka vibhakti means a case termination added to a word on
account of its syntactical connection with verb or verbal derivative. That is Karaka Vibhakti is a
case affix governed by a verb or verbal derivative.

Karaka vibhakti is also called as just karaka.

Grammatical derivation; कयोतत इतत कायक्
Definition of karaka ; क्रिमाजनक् कायक् means those which help to produce action and thereby
fruit of action are called karakas.

There are only six karakas as shown below, Sambhanda shashti is not a karaka.
कत्िाथ कमथ च करणञ्च सभप्रदानन्िर्ैव च | अऩादानाधधकरणम ् कारकाणण षट् ||
1. प्रथभा – प्राततऩददकाथथसरङ्गऩरयभाणवचनभारे प्रथभा (२-३-४६)
्वतॊर् किाथ (१-४-५४); & सॊफोधने च (२-३-४७)
2. द्द्धवतीमा कतयुथ ीत्प्प्सततभॊ कमथ (१-४-४९)
कमथणण द्द्धविीया (२-३-२) and अकधथतॊ च (१-४-५१)
3. तत
ृ ीमा –साधकतभॊ कयणभ ् (१-४-४२); and किक
थ ृ रणयोस्िि
ृ ीया (२-३-१८)
4. चतुथी – कभथणा मभसबप्रैतत स सभप्रदानम ् (१-४-३२);
चिर्
ु ी सभप्रदाने (२-३-१३); and नभ््वत््त्वाहा्वधारॊवषड्मोगाश्च (२-३-१६)
5. ऩञ्ज्चभी – ध्रव
ु भऩामेऽऩादानम ् (१-४-२४); and अऩादाने ऩञ्चमी (२-३-२८)
6. सप्प्तभी – आधायोऽधधकरणम ् (१-४-४५); and सतिभयधधकरणे च (२-३-३६)

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7. षष्ठी – षष्ठी शेषे (२-३-५०) shashti generally indicates relationship, when it indicates
relationship it is not a karaka. This type of Non karaka shashti is called sambandha shashti
(सम्फन्धषष्ठी).
Shashti vibhakti is also used in the sense of कताथ, कभथ etc. in this sense it is a karaka.
This type of Shashti is called karaka shashti.

Eg. 1 . फारक् मानेन भत्न्दयभ ् गच्छतत - Boy goes to temple by vehicle.

here फारक् = boy is kartrukaaraka(Agent),
भत्न्दयभ ् = to temple is karmakaraka (Accusative case),
मानेन = by vehicle is Karanakaraka (instrumental case),
गच्छतत = goes is kriyapadam (Verb).

Eg. 2. याभ् यावणभ ् फाणेन मद्ध

ु े हत्न्त – Rama kills Ravana by arrow in battle.
here याभ् = Rama is kartrukaaraka(Agent),
यावणभ ् = Ravana is karmakaraka (Accusative case),
फाणेन = by arrow is Karanakaraka(instrumental case),
मद्ध
ु े = in battle is Adhikaranakaraka (location case)
हत्न्त = kills is kriyapadam(Verb).

Upapada Vibhakti – उऩऩदद्धविप्ति् .

Upapada means proximate word.
Upapada vibhakti means a case termination added to a word on account of presence of a
proximate noun, here case affix is governed by a noun not possessing verbal activity.

Eg . 1. याभाम नभ् - Here याभाम is a upapadavibhakti in fourth case due to the noun नभ्,

2. बत्क्तभ ् द्धवना न भुत्क्त् - Here बत्क्तभ ् is a upapadavibhakti in second case due to the
noun द्धवना,

3. इन्राम ्वाहा - Here इन्राम is a upapadavibhakti in fourth case due to the noun ्वाहा
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Chapter 6 – इि ् प्रकरणम ् – It prakaranam

What is इत ् ? The term इत ् (it) is a technical term used in Ashtadhyayi. इत ् (it) literally means
that which goes away or disappears and can be explained as Mute indicatory letter. इत ् (it) is
translated as Indicatory.

The following sutras provides list of इत ् in Ashtadhyayi

उऩदे शे ऽजनुनाससक इि ् ॥ ऩा १,३.२॥

उऩदे शे अनुनाससक् अज ् इत ् सञ्ज्ऻ् ्मात ्।

Anunasika Svaras (nasalized vowels) are called इत् that is indicatory, when occurring in
Upadesha.

The word upadesha in sutra is a technical term which is translated as original enunciation.

What is this उऩदे श्? उऩदे श् आद्मोच्चायणभ ्।

The term Upadesha in a broader sense conveys what is pronounced by the first teacher Maharishi
Panini (sometimes Vartikakara Katyayana and Mahabhasyakara Patanjali also) in Sutrapatha or Ganapatha or
Dhatupatha or Unadi sutras etc. also sometimes in vartikas etc. and they are given in a sloka given below

प्रत्ययाश ् सशवसत्र
ू ाणण, आदे शा आगमास्िर्ा | धािऩ
ु ाठो गणेऩाठ्, उऩदे शा प्रकीतिथिा् ||
A. The Pratyayas (प्रत्समम) like सॉऩ
ु ्, ततङ्, कृत ्, तद्धद्धत प्रत्समम् etc.

B. The Shiva sutras सशवसर

ू ाणण i.e. 14 Maheshavara sutras.

C. Adeshas आदे श - Substitutes like मण ् in place of अच ् in sutras इको मण ् अधच ॥ ऩा - ६,१.७७॥

D. Agamas आगभ – Augments - like नभ

ु ् in sutras इददतो नभ
ु ् धातो् ॥ ऩा ७.१.५८॥

E. Dhatupata धातऩ
ु ाठ - Verbal roots given in the Paniniya Dhatu patha like डुकृञ ् कयणे

F. Ganapata गणऩाठ् like चाददगण etc.

All the above six items are called Upadeshas (original enunciations).
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हऱन्त्यम ्॥ ऩा_१,३.३॥

उऩदे शे इतत अनुवतथते, इत ् इतत अनुवतथते as per rule सूरेष्वदृष्टॊ ऩदॊ सूरान्तयादनुवतथनीमॊ सवथर॥

The word उऩदे शे and इत ् both will be repeated from the preceding 1-3-2 sutra to make sense of
this sutra complete. So उऩदे शे and इत ् are Anuvrittis.
उऩदे शे अन्त्समॊ हर ् इत ् सञ्ज्ऻ् ्मात ्। In Upadesha, the final Vyanjana(हर ्) is इत ्.
All the final consonants in upadesha (i.e. Dhatus, pratyayas etc.) are called इत्.
It is only in upadesha that a final consonant is इत ् । Not in other places.

अनुवत्ृ त्सत् Anuvritti –

Sutras are very short formulas and many times they will be incomplete in their original form, so to
make proper sense of these sutras many times a word/words from previous sutra/sutras has to
be taken.
The Repetition or recurrence of a word / words from a previous sutra to a subsequent sutra /
sutras which is necessary for sake of intended interpretation is called Anuvritti.

न द्धवितिौ िॉस्
ु मा् ॥ ऩा_१,३.४॥
इत ् इतत अनुवतथते & अन्त्समॊ इतत अनुवतथत.े
द्धवबत्क्त्था्तवगथसभा नेत्।
The final तवगथ्, final सकाय् and finial भकाय् of Vibhakti pratyayas are not इत ्.

In case terminations - vibhaktis, the final त ्, थ ्, द्, ध ्, न ्, स ्, and भ ् are not इत ्.

The word तॉु in the sutra means the letters of the class तवगथ्.

Vibhakti-pratyayas are terminations applied to nouns in declining them through various cases
and to verbs in conjugating them. (See page 11, sutra द्धवबत्क्तश्च॥ ऩा_१,४.१०४॥ )

eg. In pratyaya जस ् the अन्त्समभ ् सकाय would have become इत ् by sutra हरन्त्समभ ् 1-3-3, but
stopped by this sutra.
Note - ऩव
ू ेण प्राप्प्तामसभत्ससञ्ज्ऻामाॊ द्धवबक्तौ वतथभानानाॊ तवगथ-सकाय- प्रततषेध उच्मते ।
This is an exception to the previous sutra which declared all final Vyanjanas in Upadesha to be
इत ्. This exceptional rule applies only to vibhakti pratyayays and not to any other pratyayas.

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आददधञथटुडव्॥ ऩा_१,३.५॥
उऩदे शे इतत अनुवतथत,े इत ् इतत अनुवतथते | आददशब्द् प्रत्समेकभ ् असबसम्फध्मते ।

उऩदे शे धातो् आददतो वतथभानानाॊ धञ-टु-डु -इत्समेतेषाॊ सभुदमानाॊ इत ् सञ्ज्ऻा बवतत ।

The syllables धञ, टु and डु standing at the beginning of a Verbal root are इत ्.
धञसभदा - सभद् - | Here धञ which is at beginning of dhatu is इत ्
टुवेऩ ृ - वेऩ ् - । Here टु which is at beginning of dhatu is इत ्
डुऩचष ् - ऩच ् - । Here डु which is at beginning of dhatu is इत ्

ष् प्रत्ययस्य॥ ऩा_१,३.६॥ | आदद् इतत अनुवतथते, इत ् इतत अनुवतथते |

प्रत्समम्म आदद् षकाय् इत्ससञ्ज्ऻ् बवतत । The initial ष ् of a pratyaya is इत ् |

Eg. When pratyaya षाकन ् is added to word जल्ऩ as per sutra जल्ऩसबऺकुट्टरुण्टवङ
ृ ् षाकन ्॥
ऩा_३,२.१५५॥ we get जल्ऩाक्

Note - षाकन ् = ष ् आक न ् = आक
here ष ् is initial of a pratyaya, so by sutra 1/3/6 is इत ्.
न ् is final vyanjana, so by sutra 1/3/3 is इत ् and
both these इत ् varnas will be lopa by sutra 1/3/9. So only आक remains.

Here न ् as per 1-3-3

जल्ऩ + षाकन ् ष ् is इि ् as per 1-3-6
जल्ऩ + आक जल्ऩाक्

षाकन ् = ष ् आक न ्
By 1/3/3, 1/3/6 and 1/3/9

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चॉ ट
ु ू ॥ ऩा_१,३.७॥

प्रत्समम्म इतत अनुवतथते, आदद् इतत अनुवतथते, इत ् इतत अनुवतथते ||

In sutra चॉ ु means चवगथ् and टुॉ means टवगथ् ||

प्रत्समम्म आदी चवगथ-टवगौ इत्ससञ्ज्जौ बवत् ।

Simple meaning is प्रत्सममाददचवगथ् प्रत्सममाददटवगथ् च इत्ससञ्ज्ज: ्मात ्

Anyone of the Varna of चवगथ (च ् छ् ज ् झ ् ञ ्) or टवगथ (ट् ठ् ड् ढ् ण ्) which are at beginning of a

Pratyaya is called इत ्.

Eg 1. जस ् = अस ् (1/3/4), (1/3/7), (1/3/9) here pratyayaadi varna जकाय is इत ्

भरुत ् + जस ् भरुत ् + अस ् भरुत्.

2. टा = आ (1/3/7), (1/3/9) here pratyayaadi varna टकाय is इत ्

भरुत ् + टा भरुत ् + आ भरुता.

ऱशतविद्धििे॥ ऩा_१,३.८॥

प्रत्समम्म इतत अनव

ु तथत,े आदद् इतत अनव
ु तथते, इत ् इतत अनव
ु तथते

तद्धद्धत-सबन्ना् प्रत्सममाददरकाय- शकाय- कवगाथ इत्ससञ्ज्ऻा बवत्न्त ||

Anyone of the Varna of कवगथ (क् ख ् ग ् घ ् ङ्) or रकाय or शकाय which is at beginning of a Non
Taddhita pratyaya is called इत ्.

a. ङे = ङ् ए = ए (1/3/8), (1/3/9) here pratyayaadi varna ङकाय is इत ् ||

भरुत ् + ङे भरुत ् + ए भरुते
b. शस ् = श ् अस ् = अस ् (1/3/8), (1/3/9) here pratyayaadi varna शकाय is इत ्
भरुत ् + शस ् भरुत ् + अस ् भरुत्

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िस्य ऱोऩ्॥ ऩा_१,३.९॥

इत ् इतत अनव
ु तथते |

त्म इत्ससञ्ज्ऻक्म रोऩो बवतत ।

There will be Lopa of that इत ्, which is declared in the above sutras,

This sutra declares the function of इत ् , namely it is a mere indicatory letter and must be
rejected. It is useful only as a mnemonic and is not a part of the term.

Note – Lopa is translated as Elision in English. Here we use word Lopa only.

Now the question is what is Lopa? It is defined in the sutra as follows.

अदशथनॊ ऱोऩ्॥ ऩा_१,१.६०॥
प्रसक्त्मादशथनॊ रोऩसॊऻॊ ्मात ्।

अदशशनम्, अश्रवणम्, अनुच्चारनम्, अनुपलद्धब्धः, अभावो, वणशद्धवनाशः ।

Adarshanam means inaudible/ unpronounced etc.

Lopa - Elision or substitution of a blank - signifies disappearance.

When a letter or word-form which was previously apparent becomes latent i.e. neither heard,
nor pronounced, not written is said to be lopa or elided.

Samskrit Vyakaranam (Samskrit grammar) is a Sabda Shastram (science of words), so here when
we say that the word (may be a single varna – alphabet - or a word) has disappeared, it simply
means that particular word or sound is inaudible/ unheard, i.e. not perceptible to ears.
This inaudibleness of the word which was previously audible is technically called LOPA रोऩ्

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The Sup pratyaya table with all इि ् rules. Table -03.

द्धवबत्क्त् एकवचनभ ् द्द्धववचनभ ् फहुवचनभ ्

प्रथभा कत्सतक
थृ ायकभ ्
प्राततऩददक सॉु = स ् जस ् = अस ्
औ
अथथसरङ्गऩरयभाणवचनभा (1/3/2) (1/3/9) (1/3/4),(1/3/7),(1/3/9)
रे प्रथभा (2/3/46)
सॊफोधनप्रथभा सॉु = स ् जस ् = अस ्
औ
(1/3/2) (1/3/9) (1/3/4),(1/3/7),(1/3/9)
द्द्धवतीमा कभथकायकभ ् अम ् औट् = औ शस ् = अस ्
कभथणण द्द्धवतीमा (2/3/2) (1/3/4) (1/3/3),(1/3/9) (1/3/8),(1/3/4),(1/3/9)
कतथृ कयणमो् टा = आ भ्याम ् सिस ्
तत
ृ ीमा (2/3/18) (1/3/7),(1/3/9) (1/3/4) (1/3/4)
चतथ
ु ी सॊप्रदानकायकभ ् ङे = ए भ्याम ् भ्यस ्
चतथ
ु ी सम्प्रदाने (2/3/13) (1/3/8), (1/3/9) (1/3/4) (1/3/4)
ऩञ्ज्चभी अऩादानकायकभ ् ङससॉ = अस ् भ्याम ् भ्यस ्
अऩादाने ऩञ्ज्चभी (2/3/28) (1/3/2),(1/3/8),(1/3/9) (1/3/4) (1/3/4)
षष्ठी सम्फन्ध्
षष्ठी शेषे (2/3/50) ङस ् = अस ् ओस ् आम ्
(1/3/4),(1/3/8),(1/3/9) (1/3/4) (1/3/4)
सप्प्तसभ अधधकयणकायकभ ् ओस ्
ङङ = इ सऩ
ु ् = सु
सप्प्तभी (1/3/4)
(1/3/8),(1/3/9) (1/3/3),(1/3/9)
अधधकयणे (2/3/36)

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Chapter 7 – तिङन्िम ् / Tinantam - Verb

तिङन्िम ्
Tinantam – As defined earlier, a word unit consisting of ततङ् प्रत्समम् at its end is Tinantam
and this is usually a Verb also called Kriyapadam (क्रिमाऩदभ ्).

The Tinantam consists of two parts viz. Dhatu (धातु्) and Tin pratyaya (ततङ् प्रत्समम).

Dhatu is translated roughly as Verbal root.

Tin pratyaya is translated roughly as Case endings or Case affixes.

Here ततङ् प्रत्समम is added to Dhatu, so Dhatu will also be called as prakriti.

तिङन्िम ् ऩदम ् = क्रियाऩदम ् = धािु् + तिङ् प्रत्यय्

धाि्ु तिङ् प्रत्यय्

तिङन्िम ्

Figure -04

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Chapter 8 – धािु् / Dhatu – Verbal root

Dhatu धािु्-
The Dhatus are verbal roots which denote action, they are of two types underived and derived.
1. अव्यत्ु ऩन्नधािु Underived Dhatus.
The dhatus which are not derived from any other dhatus etc. rather they are naturally
available, hence they are called Underived Dhatus.
All dhatus given in Panini’s Dhatu paata are underived dhatus and they are
approximately 2000.
These are called as Dhatus by sutra बूवादमो धातव् 1-3-1.
Eg; बू –To exist. ऩठ् – to read, गभ ् – to Go.
िव
ू ादयो धािव्॥ sutra 1-3-1॥
क्रिमावाधचनो भ्वादमो धातस
ु ॊऻा् ्म्ु ॥
The Verbal roots बू etc. which denotes action are called Dhatus.

2. व्युत्ऩन्नधािु Derived Dhatus.

These are obtained by adding a class of pratyayas called सनाददप्रत्यय which are twelve in
numbers, to a प्रकृति Prakriti (which is either an Underived Dhatu or a Pratipadika ) as
per rules given in Ashtadhyayi. The resulting unit is called सनाद्यन्ि and is called Dhatu
by sutra सनाद्यन्िा धािव् 3-1-32.

सनाद्यन्िा धािव्॥ 3-1 -32॥

सनादम् कभेणणथङन्ता् प्रत्सममा अन्ते मेषाॊ ते धातस
ु ॊऻका्
सनाददप्रत्समम are 12 in number starting from सन ् to णणङ् and are given below in a karika
सन ् क्मच ् काम्मच ् क्मङ्क्मषोऽथाचायत्क्वफ ् णणज्मङौ तथा।
मगामेमङ् णणङश्चेतत द्वादशाभी सनादम्॥

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When a सनाददप्रत्समम is added to a Prakriti (either underived dhatu or Pratipadika) as per
Panini Sutras, the word consisting of सनाददप्रत्समम at its end is called सनाद्यन्ि word and
is called Dhatu.

These derived Dhatus viz. सनाद्यन्ि dhatus and are of two types.
a. Those dhatus derived from Dhatus i.e. धातुज् धातु्.
धातु्. + सनाददप्रत्समम सनाद्मन्त-शब्द् धातु्.

Eg ; When सन ् pratyaya is added in the sense of desire to dhatu ऻा (to know) as

per sutra धातो् कभथण् सभानकतक
थ ृ ाद् इच्छामाॊ वा - 3-1-7 we get a सनाद्मन्त word
त्जऻास meaning desire to know and called as Dhatu by sutra सनाद्मन्ता धातव्
3-1-32
ऻा + सन ् त्जऻा
त्जऻा = ऻातुभ ् इच्छा means desire to know.

b. Those dhatus derived from Pratipadika i.e. प्राततऩददकज् धातु्. These Dhatus are
also called Namadhatus
प्राततऩददक्+ सनाददप्रत्समम सनाद्मन्त-शब्द् धातु्.

Eg ; When क्मच ् pratyaya is added in the sense of to desire for one’s ownsake
to pratipadika ऩर
ु (son) as per sutra सऩ
ु ् आत्सभन् क्मच ् - 3-1-8, we get a
सनाद्मन्त word ऩर
ु ीम meaning desire to have a son for one’s own sake and
called as Dhatu by sutra सनाद्मन्ता धातव् 3-1-32
ऩुर + क्मच ् ऩुर + म ऩर
ु ीम
ऩुरीम = ऩुरभ ् इच्छतत means desire to have a son for one’s own sake.
Both these derived words are called Dhatus by sutra सनाद्मन्ता धातव् 3-1-32

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Dhatus
धािु

अव्यत्ु ऩन्नधािु व्यत्ु ऩन्नधािु

Underived dhatu Derived Dhatu
उदा:- ब,ू ऩठ्, गभ ्

सनाद्यन्िा धािव् 3-1-32

धािज
ु ् धाि्ु – प्रातिऩददकज् धािु्
derived from dhatus. derived from pratipadikas.
ऻा + सन ् = त्जऻासा by 3-1-7 आत्सभानभ ् ऩुरभ ् इच्छतत is

त्जऻासा is dhatu by 3-1-32 ऩुर + म = ऩुरीम by 3-1-18

ऩर
ु ीम is dhatu by 3-1-32

Figure -05

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Chapter 9 – तिङ् प्रत्यया् Tin pratyayas

List of Panini’s Ashtadhyayi Sutras used here

ततप्प्तत््झससप्प्थ्थसभब्व्भ्ताताॊझथासाथाॊध्वसभड्वदहभदहङ् (ऩाणणतन सर
ू 3/4/78)
र्म 3-4-77
प्रत्समम् (ऩाणणतन सूर 3/1/1 to 5/4/160)
ऩयश्च (ऩाणणतन सूर 3/1/2 to 5/4/160)
धातो् (ऩाणणतन सर
ू 3/1/91 to 3/4/117)
र् ऩय्भैऩदभ ् 1-4-99
तङानौ आत्सभनेऩदभ ् 1-4-100
ततङ् रीणण रीणण प्रथभभध्मभोत्सतभा् 1-4-101
तान्मेकवचनद्द्धववचनफहुवचनान्मेकश् 1-4-102
फहुषु फहुवचनभ ् 1-4-21
द्व्मेकमोद्थद्धववचनैकवचने 1-4-22
द्धवबत्क्तश्च 1-4-104
मुष्भद्मुऩऩदे सभानाधधकयणे ्थातनन्मद्धऩ भध्मभ् 1-4-105
अ्भद्मुत्सतभ् 1-4-107
शेषे प्रथभ् 1-4-108

तिङ् pratyayas and their classification.

तितिप्स्झससतर्स्र्समब्वस्मस ् िािाॊझर्ासार्ाॊध्वसमड्वदहमदहङ् (ऩाणणतन सूर 3/4/78)

ततङ् is a pratyahara of 18 pratyayas given in the sutra 3-4-78 obtained from beginning
तत to final ङ्. These pratyayas are added only to a Dhatu. These pratyayas are
translated in English as personal endings/ personal terminations.
1. These 18 ततङ् pratyayas are divided into two sets viz.
a. ऩय्भैऩद प्रत्सममा् - Parasmaipada pratyayas. Page 26
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First nine pratyayas i.e. starting from तत to भस ् are called Parasmaipada
pratyayas by sutra र् ऩय्भैऩदभ ् 1-4-99.

b. आत्सभनेऩद प्रत्सममा् Atmanepada pratyayas

These are denoted by तङ् pratyahara
The last nine pratyayas in ततङ् pratyahara, i.e. starting from त to ङ् are called
Atmanepada pratyayas by sutra तङानौ आत्सभनेऩदभ ् 1-4-100.

2. Again each of these nine pratyayas are divided into three triplets and are respectively
called Prathama purusha, Madhyama purusha, Uttama purusha by sutra ततङ् रीणण रीणण
प्रथभभध्मभोत्सतभा् 1-4-101. See ततङ् pratyaya table.

3. Again each of these triplets are divided into three Vachanas and are respectively
Ekavachana - Singular, Dvivachana – Dual, Bahuvachana – Plural by sutra
तान्मेकवचनद्द्धववचनफहुवचनान्मेकश् 1-4-102. See also sutra 1/4/22 and 1/4/21 pg11

4. In a sentence the ततङन्तभ ् ऩदभ ् ending with uttama purusha pratyayas are used when
the agent is I - Asmad sabda - (First person) whether explicitly used or implicitly
assumed as per sutra अ्भद्मुत्सतभ् 1-4-107
a. The Uttama purusha equivalent in English is First person - I – generally speaker
in a sentence.
Eg; अहभ ् ऩठासभ = I Read.
here अहभ ् (=I ) is Agent of अ्भद्-शब्द् and ऩठासभ is verb with uttama purusha
pratyaya ending of dhatu ऩठ् and means Read

5. In a sentence the ततङन्तभ ् ऩदभ ् ending with Madhyma purusha pratyayas are used
when the agent is You - Yushmad sabda - (Second person) whether explicitly used or
implicitly assumed as per sutra मुष्भद्मुऩऩदे सभानाधधकयणे ्थातनन्मद्धऩ भध्मभ् 1-4-105
a. The Madhayama purusha equivalent in English is Second person - You –
generally Listener in a sentence.
Eg; त्सवभ ् ऩठसस = you cook. Page 27
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here त्सवभ ् (= You ) is Agent of मुष्भद्-शब्द् and ऩठसस is a verb with
Madhyama purusha pratyaya ending of dhatu ऩठ् and means Read.

6. In a sentence the ततङन्तभ ् ऩदभ ् ending with Prathama purusha pratyayas are used
when the agent is other than I - Asmad sabda - (First person) and You - Yushmad sabda -
(Second person), like He, She, It, That, This etc. whether explicitly used or implicitly
assumed as per sutra शेषे प्रथभ् 1-4-108
a. The Prathama purusha equivalent in English is Third person – he, she, this that
etc. – generally all things other than speaker and Listener in a sentence.
Eg; स् खादतत = He Eats, सा खादतत = She Eats, तत ् खादतत = That Eats.
here स् / सा / तत ् is an Agent which is other than I and You and खादतत with
pratama purusha pratyaya ending of dhatu खाद् is a verb means Eat.
7. These 18 pratyayas are also called Vibhaktis by sutra द्धवबत्क्तश्च 1-4-104. See pg11
8. So these 18 pratyayas with all divisons will be as shown in the table below.

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Table 04

ऩय्भैऩद प्रत्सममा्
द्धवबत्क्त् एकवचनभ ् द्द्धववचनभ ् फहुवचनभ ्
प्रथभऩरु
ु ष् ततऩ ् तस ् णझ Third Person
भध्मभऩरु
ु ष् ससऩ ् थस ् थ Second Person
ऩुरुष् सभऩ ् वस ् भस ् First Person
आत्सभनेऩद प्रत्सममा्
प्रथभऩुरुष् त आताभ ् झ Third Person
भध्मभऩुरुष् थास ् आथाभ ् ध्वभ ् Second Person
ऩरु
ु ष् इट् वदह भदहङ् First Person

This tables shows pratyayas after the lopa of it (इत ् ) varnas as per rules given It prakarana (see
pg 16).

Table 05

ऩय्भैऩद प्रत्सममा्
द्धवबत्क्त् एकवचनभ ् द्द्धववचनभ ् फहुवचनभ ्
प्रथभऩरु
ु ष् ततऩ ् ति िस ् णझ इ Third Person
1/3/3 & 1/3/9 1/3/4 1/3/7 & 1/3/9
भध्मभऩरु
ु ष् ससऩ ् सस र्स ् र् Second Person
1/3/3 & 1/3/9 1/3/4
ऩरु
ु ष् सभऩ ् सम वस ् मस ् First Person
1/3/3 & 1/3/9 1/3/4 1/3/4

आत्सभनेऩद प्रत्सममा्
प्रथभऩरु
ु ष् ि आिाम ् झ अ Third Person
1/3/4 1/3/7 & 1/3/9
भध्मभऩरु
ु ष् र्ास ् आर्ाम ् ध्वम ् Second Person
1/3/4 1/3/4 1/3/4
ऩरु
ु ष् इट् इ वदह भदहङ् मदह First Person
1/3/3 & 1/3/9 1/3/3 & 1/3/9
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Like in any other language even in Samskrit also, there is past tense, present tense and future
tense and also moods. All these are called रकाय lakara in Samskrit. Among these

 present tense is of only type called रट् रकाय

 Past tense is of three types called सरट् , रङ् and रुङ् रकाय
 Future tense is two types called रुट् and रट्
ृ रकाय
 Moods are given by रोट्, सरङ् - two types द्धवधधसरङ्, आशीसरथङ् and रङ्
ृ रकाय.
So there are 6 tense lakaras and 4 mood lakaras.

So which ever tense or mood is required of any dhatu, then that lakara is added after that
dhatu and lakara is replaced by tin pratyayas.

These tin pratyayas which came in place of lakaras undergoes varieties of modifications for
different lakaras and dhatus as per Ashtadhyayi sutras. Here we are not going deal with this
topic as it is beyond the scope of this book.

Here we have given an example of presentence i.e. रट् रकाय of मज ् dhatu which means to
worship.

When these tin pratyayas are added to this dhatu in present tense (i.e. in रट् रकाय), we get the
following forms which are in given in table below.

मज ् धात्ु मज ् धातु्
रट् रकाये ऩय्भैऩदरूऩाणण रट् रकाये आत्सभनेऩदरूऩाणण

मजतत मजत् मजत्न्त मजते मजेते मजन्ते

मजसस मजथ् मजथ मजसे मजेथे मजध्वे

मजासभ मजाव् मजाभ् मजे मजावहे मजाभहे

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Chapter 10 – उऩसगथ् / Upasarga – Prefixes

Sutras –
उऩसगाथ् क्रिमामोगे॥ 1-4- 59॥ ते प्राग्धातो्॥1-4-80॥ छन्दसस ऩये द्धऩ ॥1-4-81॥ व्मदहताश्च 1-4-82

Upasargas –
Upasargas are words which are prefixed only to Dhatus as per sutras उऩसगाथ् क्रियायोगे॥ ऩा १-४-
५९॥ and िे प्राग्धािो्॥ऩा १,४.८०॥ to get various shades of meaning of Dhatus, sometimes these
upasargas makes dhatu’s meaning more specific or opposite or a different one or just doesn’t
change sense of a Dhatu.

Eg - गच्छतत means goes.

आ + गच्छतत = आगच्छतत means comes, here upasarga makes it opposite.

उद् + गच्छतत = उद्गच्छतत means goes up. Here upasarga makes more specific.

अधध + गच्छतत = अधधगच्छतत means gains. Here upasarga gives new meaning.

All these are summarized in slokas given below.

धात्सवथं फाधते कत्श्चत ् कत्श्चत ् तभनुवत्सतथते । तभेव द्धवसशनष्ट्मन्म उऩसगथगततत््रधा॥

The Upasargas brings change in dhatu in three ways sometimes makes meaning of dhatu
opposite, sometimes just doesn’t change and sometimes makes it different.

उऩसगेण धात्सवथो फरादन्मर नीमते। प्रहायाहायसॊहायद्धवहायऩरयहायवत ्॥

The Upasargas brings change in meaning of dhatu like प्रहाय means beat, आहाय means collect
etc.

There are 22 Upasargas beginning with प्र and ending with उऩ. Since the group of these 22
Upasargas is beginning with प्र, hence group is also called as प्रादम्

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उऩसगाथ् क्रियायोगे॥ रसक_३५ = ऩा_१,४.५९॥
प्रादम् क्रिमामोगे उऩसगथसॊऻा् ्मु्।
प्र ऩया अऩ सभ ् अनु अव तनस ् दस
ु ् द्धव आङ् तन अधध अद्धऩ अतत सु उत ् असब प्रतत ऩय उऩ - एते
प्रादम्॥

प्रादद group consists of 22 words as given above.

Any word of प्रादद group is called Upasarga, when added to a dhatu.

Now the question is where it should be added to a dhatu, i.e. before or after a dhatu, this is
answered by sutra given below.

िे प्राग्धािो्॥ रसक_४२१ = ऩा_१,४.८०॥

ते गत्समुऩसगथसॊऻा धातो् प्रागेव प्रमोक्तव्मा्॥ These upasargas should be added before dhatu only
i.e. they should be prefixed only.

Eg. बवतत is a dhatu, if we add अनु to it as per sutra 1-4-59, it becomes अनुबवतत, here we have
prefixed as per sutra ते प्राग्धातो् 1-4-80.

This rule of adding upasrga prior to dhatus is compulsory in samskrit literature.

But where as in Vedas, upasargas are not only added prior to dhatus but also

1. After Dhatus as per Sutra छन्दसस ऩये द्धऩ 1-4-81

Eg- In vedas there is a sentence as मातत तन हत््तना, here मातत is dhatu and तन is
upasarga which is after dhatu, sentence simply means तनमातत हत््तना.
2. Upasargas considered added to Dhatu even when they are separated by
intervening words as per sutra व्मदहताश्च 1-4-82

Eg - आ नो बरा् ितवो मन्तु द्धवश्वत् here मन्तु is dhatu and आ is upasarga added
to it though separated by many words. Sentence will be आमन्तु नो बरा् ितवो
द्धवश्वत्. Let noble thoughts come to us from everywhere.

Here मन्तु means go, with upasarga आ it becomes आमन्तु means Come.
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Ashtādhyāyi Introduction
Ashtādhyāyi is a book containing rules of Samskrit Grammar in form of Sutras authored by Maharishi
Pānini. It is one of the Vedānga - that is an important ancillary of Vedas. This is meant to know right
word and its meaning. Hence it is called Padashāstram. ( ).

It contains nearly 4000 sutras divided into eight main chapters called Adhyāyas and again each Adhyāya
is divided into four sub chapters called Pāda, so each Adhyāya contains four pādas. See fig 06 and 07.

We have a total of eight adhyāyas hence book is called as Ashtadhyayi and due to 4 pādas of each
Adhyāyas, there will be a total no of 32 pādas from all eight Adhyāyas.

The first sutra of Ashtadhyāyi is 1-1-1 and last sūtra is अ अ 8-4-68.

Ashtādhyayi is very vast and has innumerable topics and sub topics, here we have given topics that have
been taught in above lessons and also mentioned few more topics which are useful for beginners of
Laghusiddhānta kaumudi. See fig 09.

The Ashtadhyayi is also divided as Sapādasaptādhyayi – and Tripādi for the sake
of grammatical operations. See fig 08.

Sapādasaptādhyayi -
All Seven Chapters (Adhyayas) from 1st to 7th both included and the first pada of eight chapter i.e. 8/1 is
called Sapadasaptadhyayi ( ).

Tripādi
The three paadas (sub chapters) 2, 3 and 4 of Eight chapter ( = अ अ ) i.e 8/2, 8/3 and 8/4 of
Ashtādhāyayi are called Tripādi.

Asiddham – means that which is non-existing. Here it means non existing of a particular sutras with
respect to other specified sutra. Hence Asidhha Sutra’s operations are considered null and void with
respect to specified class sutras as mentioned below.

1) The sutras of Tripadi are considered as Asiddha i.e non existing with respect to
sapadasaptadhyayi. So sutras from 8/2/1 to 8/4/68 are Asiddha for sutras from 1/1/1 to
8/1/last. Hence operations if at all are there then they are also null and void for
Sapadasapthadhyayi.
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2) And even within Tripadi, Para sutra (succeeding sutra) is considered Asiddha with respect to
poorva sutra (Preceding sutra) eg sutra 8/3/64 is Asidhha to all previous sutras like 8/3/63,
8/3/62,61,60………………..8/2/50………………8/2/1 and soon. So operations of Asiddha sutras will
be null and void.
All this is obtained on basis of sutra 8/2/1.

Ashtādhyāyi
Adhyaha 1 Adhyaha 2 Adhyaha 3 Adhyaha 4 Adhyaha 5 Adhyaha 6 Adhyaha 7 Adhyaha 8

Pada 1 Pada 1 Pada 1 Pada 1 Pada 1 Pada 1 Pada 1 Pada 1

Pada 2 Pada 2 Pada 2 Pada 2 Pada 2 Pada 2 Pada 2 Pada 2

Pada 3 Pada 3 Pada 3 Pada 3 Pada 3 Pada 3 Pada 3 Pada 3

Pada 4 Pada 4 Pada 4 Pada 4 Pada 4 Pada 4 Pada 4 Pada 4

Figure 06

अष्टाध्यायी

अध्याय 1 अध्याय 2 अध्याय 3 अध्याय 4 अध्याय 5 अध्याय 6 अध्याय 7 अध्याय 8

ऩाद 1 ऩाद 1 ऩाद 1 ऩाद 1 ऩाद 1 ऩाद 1 ऩाद 1 ऩाद 1

सूर - 75 सूर - 72 सूर - 150 सूर - 178 सूर - 136 सूर - 223 सूर - 103 सूर - 74

ऩाद 2 ऩाद 2 ऩाद 2 ऩाद 2 ऩाद 2 ऩाद 2 ऩाद 2 ऩाद 2

सूर - 73 सूर - 38 सूर - 188 सूर - 145 सूर - 140 सूर - 199 सूर - 118 सूर - 108

ऩाद 3 ऩाद 3 ऩाद 3 ऩाद 3 ऩाद 3 ऩाद 3 ऩाद 3 ऩाद 3

सूर - 93 सूर - 73 सूर - 176 सूर - 168 सूर - 119 सूर - 139 सूर - 120 सूर - 119

ऩाद 4 ऩाद 4 ऩाद 4 ऩाद 4 ऩाद 4 ऩाद 4 ऩाद 4 ऩाद 4

सूर - 110 सर
ू - 85 सर
ू - 117 सर
ू - 144 सर
ू - 160 सर
ू - 175 सर
ू - 97 सर
ू - 68

Figure 07
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Ashtādhyāyi

Adhyāya1 Adhyāya2 Adhyāya3 Adhyāya4 Adhyāya5 Adhyāya6 Adhyāya7 Adhyāya8

pada 1
Tripadi
pada 2,3 & 4

Sapādasaptādhyayi - Tripādi
सऩादसप्प्ताध्मामी
त्ररऩादी

Figure 08.

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Figure – 09.

द्द्धविीयोध्याय् िि
ृ ीयोध्याय्
प्रर्मोध्याय्

1.सभास-प्रकयणभ ् – 1. प्रत्समम् 3/1/1 to 5/4/160

1.वद्धृ द्धयादै च ् 1-1-1. First sutra 2/1/1 to 2/2 2. ऩयश्च 3/1/2 to 5/4/160

2.सञ्ज्ऻाप्रकयणभ ् 3. सनाद्मन्त प्रकयणभ ् 3//1/5to 3/1/32

2. कायक प्रकयणभ ् -
3.ऩरयबाषा प्रकयणभ ् 4. धातो् 3/1/91 to 3/4/117
2/3/1 to 2/3/73 etc.
4.इत ् प्रकयणभ ्- 1/3/2 to 1/3/9 5. कृत्सप्रकयणभ ् 3/1/93 to 3/4/76

5. कायक प्रकयणभ ् 1/4/23 to 1/4/55 6. र्म 3/4/76 to 3/4/115

6. गततप्रकयणभ ् etc. 7. ततङ्प्रकयणभ ् 3/4/77 to 3/4/112 etc.

अष्टभोध्माम् प्रथभऩाद्

st th
1 pada of 8 Adhyaya from
8/1/1 to 8/1/74 contains various
sandhi rules.
षष्ठोध्माम् &
चतथ
ु ोध्माम् &
सप्प्तभोध्माम्
ऩञ्ज्चभोध्माम्
अष्टभोध्माम् 2 3 & 4 pada also
nd rd th

called त्ररऩादद. From 8/2/1 to 8/4/last

1.Sandhi Rules in 6/1/
1. ङ्माप्राततऩददकात ्
2. सॊदहताधधकाय
4/1/1/ to 5/4/160
. 6/1/72 to 6/1/157 1.Sutra ऩव
ू र
थ ाससद्धभ ् 8/2/1

2.्वौजसभौट्छष्टाभ्मात्म्ब
3.्वयप्रकयणभ ् & 2.Many sandhi rules etc. like Anusvaras, Visargas
्ङेभ्माम्भ्म्ङससभ्माम्भ्म
सभासप्रकयणभ ् etc. etc.
्ङसोसाम्ङ्मो्सुऩ ् 4/1/2 6/1/ , 6/2 , 6/3 .
3. भूधन्
थ मादे श प्रकयण -Rules pertaining to
3.्रीप्रत्सममप्रकयणभ ् 4.अङ्ग्म 6/4/1 conversion of स ् to ष ्. From 3/3/55 to 3/3/119.
4/1/3/ to 4/1/81 from here begins
अङ्गाधधकाय् upto 7/4/97.
In this adhikara, various 4.णत्सव प्रकयणभ ् - Rules pertaining to conversion
4.तदितप्रकयणभ ् sub adhikaras and many
rules pertaining to Angas of न ् to ण ् . From 8/4/1 to 8/4/39
4/1/76 to 5/4/60 etc.
are given.
5. Last Sutra अ अ - 8/4/68

ॐ शाप्न्िश्शाप्न्िश्शाप्न्ि्
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Glossary

Anuvritti – अनुवत्ृ त्सत् P16.

Ashtādhyāyi P33.

See also P34 figure 06, 07, P35 figure 08 and P36 figure 09.

Asiddham (अ ) – means that which is non-existing. P33

Atmanepada pratyayas आत्सभनेऩद प्रत्सममा् P27

Dhatu – धातु् - Verbal root. P23. Figure 05.

Dual - द्द्धववचनभ ्, - if agents etc. are two. P10, 11

It - इत ् – Indicatory. P16

Karaka – कायक - P14.

Karaka Vibhakti कायकद्धवबत्क्त् – P14

Kriyapadam - क्रिमाऩदभ ् - Verb = Tinantam. P22

Krudanta – कृदन्तभ ् - A type of pratipadika. P8.

Krut pratyaya - कृत ् प्रत्समम् – A class of pratyayas which are added to dhatus. P8

Lopa - रोऩ् Elision or substitution of a blank. P20.

Madhyma purusha – भध्मभऩुरुष् Second person – You. P28

Padam - ऩदभ ् – word. P3, figure 01.

Padashāstram. ( ) - Samskrit grammar. P33

Parasmaipada pratyayas - ऩय्भैऩद प्रत्सममा्. P26.

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 सॊ्कृतव्माकयणभ ् - ऩदम ्
Plural फहुवचनभ ्, - if agents etc. are more than two. P10, 11

Prakriti. - प्रकृतत् - original base. P3

Prathama purusha - प्रथभऩुरुष् English is Third person – he, she, this that etc. P28.

Pratipadika - प्राततऩददकभ ् - Nominal stem or Noun base. P5, 6. Figure 03.

Pratyaya - प्रत्समम् – Affix. P3

Samasa - सभास् – compound word. P9

Sanadi pratyayas - सनाददप्रत्समम – A class of pratyayas. P23.

Sapādasaptādhyayi – P33

Singular - एकवचनभ ् - if agent etc. is one. P10, 11

Subantam - सुफन्तभ ्. – Noun. P3, P5. figure 02.

Sup pratyaya - सॉऩ

ु ् प्रत्समम - Case endings or Case affixes P5, 10, 11. P12-Table -01, P13- Table -
02. P21 – table - 03

Tadhita pratyaya - तद्धद्धत प्रत्समम् - A class of pratyayas which are added to pratipadika. P9

Tadhitanta - तद्धद्धतान्तभ ् - A type of pratipadika. P9

Tin pratyaya - ततङ् प्रत्समम - Personal endings/ Personal terminations. P26. Table -04 & 05.

Tinantam - ततङन्तभ ् – Verb. P3, 22. figure 04

Tripādi – P33, see figure 08 , P35.

Upadesha - उऩदे श् - original enunciation. P16.

Upapada – उऩऩद - P15.

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 सॊ्कृतव्माकयणभ ् - ऩदम ्
Upapada Vibhakti – उऩऩदद्धवबत्क्त् - P15.

Upasarga उऩसगथ् – Prefixes. P31.

Uttama purusha – उतभऩरु

ु ष् - First person – I. P27

Vedānga - Important ancillary of Vedas P33

Vibhakti – द्धवबत्क्त् - Affixes. P11, 17

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 सॊ्कृतव्माकयणभ ् - ऩदम ्
About the author-

Sri Srinivas Swamiji is a Hindu Saint, a Spiritual seeker and a

Teacher of Advaita Vedanta, Darshanas and Samskrit.

He started his spiritual life from a very young age by getting

inspired from the life and teachings of Bhagavan Sri Ramakrishna
Paramahamsa and Swami Vivekananada.

He is very actively purusing spiritual life for past twenty five

years as per the Advaitic tradition of Upanishads as expounded by Bhagavatpada Sri
Shankaracharya.

He is also teaching Advaita Vedanta, Bhagavad geeta, Shankara bhashyas traditonally

along with Samskrit language, Panini sutras and Darshanas.

Apart from teaching, he is also guiding people in Spiritual, Religious, Social matters and
also does Samaja seva- social service.etc.

In Rishikesh, he Studied Shashtras, Samskrit language, Panini Vyakarana and Shankara

bhasyas in Arsha vidya Gurukulam(also known as Swami Dayananda Ashram on the banks of
River Ganga),from Acharya Sri Swami Sakshatkritanandaji which is founded by world renowned
Hindu Religious leader Parama Poojya Sri Swami Dayananda saraswati. Here along with studies
he was also actively teaching Samskrit along with his Tapasya, Sadhana and Guruseva.

He has also studied in Kashi. In Kashi with the blessings of Bhagavan Vishwanatha and
Mother Annapurana, he studied Shastras from great Scholars and also did sadhanas and
teaching, here he stayed for nearly three years. He has also learned shastras from different
scholar in many places of our country.

Apart from his shastra Adhyanam and teaching, he has also spent a lot of time in Tapasya
and Sadhanas in different parts of our country viz. Himalayas, on the banks of river Ganga
Narmada etc.

At present, He is teaching shastras for many seekers without any discrimination of caste,
religion and sex etc. to create a healthy Global citizens in this era of Globalisation for the
Universal Peace and Prosperity and also to Protect, Preserve and Propagate Santana Dhrama
Hinduism through shastra teaching, sadhana, and service for a better world.

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