bhUte ONPANINI 32084
The following mean it's over.mmmmmmmmm ^ M+ C+ 323

headline. The next rules teach that the words made with certain affixes added after a root mean that the action of the root has finished, that is, that the action happened in the past.

Those affixes are --

kta ktavatu by 32102 niSThA

kAnac kvasu by 32106 liTaHkAnajvA ff

luG by 32110 luG

laG by 32111 anadyatanelaG

liT by 32115 parokSeliT

niSThA ONPANINI 32102
The niSThA (mean what's over).mmmmmmmmm ^ M+ C+ 324

That is, the nounbases made with kta or ktavatu mean past time. For instance --

han + kta →anudAttopadeza hata- "(something was) killed"

han + ktavatu →anudAttopadeza hatavat- "(someone) killed"

Here kta means time before now --

hato mayA tatasH sarpaH "then I killed the snake"

Here ktavatu means time before now --

bhujagaM hatavAn aham "I killed the snake"

Here kta means time before another action --

apazyam bhujagaM hatam "I saw a killed snake; I saw that the snake had been killed."

And here ktavatu means time before another action --

tathoktavantamM puruSamM pratyudAharad rAvaNaH "ravaNa replied to the man that had thusly spoken"

The ktavatu enders always mean past time. The kta mostly mean past, with some exceptions allowed by exception sutras, such as JItaH ktaH.

liTaH kAnaj vA ONPANINI 32106
The veda optionally replaces bent liT with kAnacmmmmmmmmm ^ C+ 325

This is a vedic rule.

This (k)Ana(c), like zAnac, is a kRt. Unlike the zAnac, the kAnac are verblike.

Example with the root ci --

cikAya → ci + ez ci + kAnac →supodhA cici + Ana →vibhASAceH ciki + Ana →ikoyaNaci cikyAna-

Of course, as this cikyAna- is a nounbase, it will agree with whatever ta pointed to. In this example it agrees with the doer, "he" --

agniJM cikyAnaH "he consecrated the fire"

This rule is optional, so the veda uses the normal liT too --

agniJM cikye "he consecrated the fire"

Back to bhUte.

KAZIKA chandasi liTaH kAnajAdezo bhavati vA. agniM cikyAnaH. somaM suSuvANaH. varuNaM suSuvAnam. na ca bhavati. ahaM sUryamubhayato dadarza. ahaM dyAvApRthivI AtatAna. liDgrahaNaM kim, na pUrvasya eva prakRtasya AdezAvidhAne vibhaktivipariNAmo bhaviSyati? liNmAtrasya yathA syAt, yo 'pi parokSe vihitas tasya apyayam Adezo bhavati.

kvasuz ca ONPANINI 32107
(The veda optionally replaces liT with kAnac) or kvasu.mmmmmmmmm ^ C+ 326

This (k)vas(u) affix sometimes replaces the flat liT, in the same way that zatR may replace a flat laT by laTazza. inria reader flags the forms that have kvasu with " ppf", short for "participe perfait", which means kvasu.

So, zru + kvasu will mean "that has heard" --

gItAm upazuzruvAMsam upAgaccham "I went to see a man that had heard the song"

or, more commonly, "he heard" --

gItAm upazuzruvAn "he heard the song"

In the above examples, upazuzruvAMsam ( zru + kvasu + am) and upazuzruvAn ( zru + kvasu + su) replace zuzrAva ( zru + liT tip).

Joining zru + vasu we get the nounbase zuzruvas(u)- --

zru + liT zru + (k)vas(u) →liTidhA zuzruvas- "that heard; heard"

(For the change of this vas into vAMsam and vAn, see vasu.)

The sup behave after kvasu the same way as after vasu.

KAZIKA chandasi liTaH kvasur AdezaH bhavati. jakSivAn. papivAn. na ca bhavati. ahaM sUryam ubhayato dadarza. yogavibhAga uttar%ArthaH.

bhASAyAM sada-vasa-zruvaH ONPANINI 32108
( kvasu optionally replaces liT) in the laukika after sad vas' zru.mmmmmmmmm ^ C+ 327

The previous rule says that kvasu replacement is only allowed in the veda. This exception says that it can be used in the laukika, but only after sad vas' zru.

In practice you can ignore this rule. The kvasu is extremely rare anywhere outside of the veda. But when it is appears after all, for instance in the epics, it can appear after any root, not just these three.

Fortunately, the kvasu enders are easy to spot, because (1) they have reduplication (2) they have vas or uS at the end and (3) inria flags most of them with ppf.

These are some kosher examples after sad vas' zru --

upasedivAn "(he) sat nearby; that had sat nearby" (masculine, has su)

upaseduSas "that had sat nearby" (has Gas OR zas)

anUSivAn "(that had) dwelled near to"

upazuzruvAn "(that had) listened to"

As the replacement of liT with kvasu is optional, you may still say upasasAda, anvavAsat, upazuzrAva for "he sat nearby", "he dwelled near to", "he listened to".

And some non- kosher examples from other roots, all from the epics --

abhijaghnuSas "(that had) hit"

jaghnivAn "(he) killed"

UcivAMsam "(that had) said"

upeyivAn "(that had) approached"

upeyuSi "(that had) approached"

as in

tvayi svargam upeyuSi hantAsmi kRtsnAn "when you have gone to heaven I'll kill all of them"

with yasyacabhAvena

KAZIKA sada vasa zru ity etebhyaH parasya liTo bhASAyAM viSaye vA kvasur-Adezo bhavati. Adeza-vidhAnAd eva liD api tad-viSayo 'numIyate. upasedivAn kautsaH pANinim. tena mukte yathAprAptaM pratyayA bhavanti. upAsadat. upAsIdat. upasasAda. anUSIvAn kautsaH pANinim. anvavAtsIt. anvavasat. anUvAsa. upazuzruvAn kautsaH pANinim. upAzrauSIt. upAzRNot. upazuzrAva. luG-laG-viSaye parastAd anuvRtteH kvasur bhavati.

luG ONPANINI 32110
luG (means what's over)mmmmmmmmm ^ M- C+ 328 tense

The luG tense, a.k.a. aorist, means past time. Just like the laG.

kR + luG tip akArSIt "he made"

zru + luG mip azrauSam "I heard"

bhU + luG tip abhUt "it was"

vad + luG tip avAdIt "he said"

So these luG verbs have the same meaning as the laG forms akarot, azRNavam, abhavat. Small difference: when they refer to events that happened today, the luG is kosher and the laG contradicts rule anadyatanelaG.

In most styles of Sanskrit, the luG is seldom used. Yet some works use it, like the dazakumAracarita of daNDin, or the kathAsaritsAgaram --

upakozA tato 'vAdIt santi me deva sAkSiNaH "Then upakozA said: I have, your majesty, witnesses."

Students should avoid using the luG themselves, as the grammar rules are complicated and there are easier ways of expressing past events.

The inria reader and inria conjugation too are somewhat confused about the grammar rules of the aorist. So when you really need to identify what looks like an aorist, or you want to assemble some aorist, use the hyderabad toolkit. It is much safer.

Back to bhUte.

anadyatane laG ONPANINI 32111
laG (means past) before today.mmmmmmmmm ^ M- C+ 329 tense

See also laG replacements .

Examples --

pac + laG tip →luGlaG a + pac + tip → apac + zap + tip → apaca + t''' → apacat "he cooked"

plu + laG ta →luGlaG a + plu + ta → a + plava + ta → aplavata "he jumped"

kR + laG tip akarot "he made"

Even though pANini says that this tense cannot be used to mean what happened today, this prohibition has always been larguely ignored.

In inria, this laG tense is called impft. Do not mix that up with imp, which means loT.

Back to bhUte.

KAZIKA bhUte ityeva. anadyatane iti bahuvrIhinirdezaH. avidyamAnAdyatane bhUte 'rthe vartamAnAd dhAtor laG pratyayo bhavati. akarot. aharat. bahuvrIhinirdezaH kim arthaH? adya hyo vA abhukSmahi iti vyAmizre mA bhUt. parokSe ca lokavijJAte prayoktur darzanaviSaye laG vaktavyaH. aruNadyavanaH sAketam. aruNad yavano mAdyamikAn iti.

parokSe liT ONPANINI 32115
liT (means past).mmmmmmmmm ^ C+ 330 tense

The liT is found mostly in the epics and the veda. The verbs that have liT show pft in inria reader.

Examples --

kR + liT tip → kR + Nal cakAra "he made"

The inria code for the liT is pft " perfect".

Back to bhUte.

( See also liT replacements . )

KAZIKA bhUtAnadyatane iti vartate. tasya vizeSaNaM parokSagrahaNam. ghUtAnadyatanaparokSe 'rthe vartamanAd dhAtH liT pratyayo bhavati. nanu dhAtvarthaH sarvaH parokSa eva? satyam etat. asti tu loke dhAtvarthena api kArakeSu pratyakSAbhimanaH. sa yatra na asti tat parokSam ityucyate. cakAra. jahAra. uttamaviSaye 'pi cittavyAkSepAt parokSatA sambhavatyeva. tad yathA supto 'haM kila vilalApa. atyantApahnave ca liD vaktavyaH. kaliGgeSu sthito 'si? hAnaM kaliGgaJ jagAma. dakSiNApathaM praviSTo 'si? nAhaM dakSiNApathaM praviveza.

The word parokSe ("means hearsay") forbids the use of the liT to describe anything the speaker witnessed. Because of reasons, I personally wouldn't take that as a strict prohibition, but instead I would interpret parokSe as a piece of advice: "the liT is used mainly to tell old stories". But do what you want.

prazne c' Asanna-kAle ONPANINI 32117
In a question about recent time, ( liT and laG can be used).mmmmmmmmm ^ C+ 331

Rules parokSeliT and anadyatanelaG forbid you to use liT to mean what you saw, or laG to mean what happened today.

This exception says that those tenses can be used in questions about what just happened, provided that the asker did not see the action happen. As in --

agacchad devadattaH "did devadatta just leave?"

jagAma devadattaH "did devadatta just leave?"

But if you saw devaddata leave, you may not use this tense in a retorical question to mean "didn't devadatta leave?". In such a case using vartamAnasAmIpye is fine.

Other than it this "just now" situation, questions with liT will mean ancient time --

jaghAna kaMsamM purA kRSNaH "Did kRSNA kill kaMsa in days of yore?"

vartamAne laT ONPANINI 32123
laT means what is happening.mmmmmmmmm ^ M- C+ 332 tense

"What is happening" means that the action is not finished yet. So, we add the tense affix laT after a root to mean that the action of the root is ongoing, as in --

car + laT →lasya car + tip → car + zap + tip → carati "moves, is moving"

In practice the forms that have laT will most often translate into English as a present tense. However, sometimes they express what WAS or will be happening, as in --

sa markaTas tad aznAti yAvad tAvad abhintta vai "while that monkey was eating it, it burst open"

See also laT replacements .

KAZIKA Arabdho 'parisamAptaz ca vartamAnaH. tasmin vartamAne 'rthe vartamanAd dhAtoH laT pratyayo bhavati. pacati. paThati.

laTaH zatR;zAnacAv a-prathamA-samAnAdhikaraNe ONPANINI 32124
zatR and zAnac mean "that does".mmmmmmmmm ^ M+ C- 333

These affixes, when added to a verb such as pacati (that means "is cooking, cooks"), make nounbases that mean "that is cooking, that cooks". Examples. These three verbs are made from pac + laT, plu + laT, dRz + laT --

rAjA pacati "king is cooking"

kapiH plavate "monkey is jumping"

zakunayo dRzyante "birds are being seen"

and when we join pac + zatR, plu + zAnac, dRz + zAnac, we get the nounbases --

pacat- "that is cooking"

plavamAna- "that is jumping"

(Ana becomes mAna after a by Anemuk)

dRzyamAna- "that is being seen"

These nounbases must always be attached to some noun, forming expressions like --

rAjAnAmM pacantam "a king that is cooking, a cooking king"

kapinA plavamAnena "with a monkey that is jumping, with a jumping monkey"

zakunInAm dRzyamAnAnAm "of birds that are being seen"

and these expressions can only be used inside some sentence, such as --

pazyAmi rAjAnAmM pacantam "I see a king that is cooking"

Agacchati rAmaH kapinA plavamAnena "rAma's coming with a jumping monkey"

gItAzH zakunInAm dRzyamAnAnAM sundaryaH "the songs of the birds that are being seen are beautiful"

This rule teaches two things. First, all zatR zAnac nounbases come from a laT verb that has the same meaning; as for instance, the plavamAna- of the example comes from the verb plavate. Second, we may always attach such words to nouns that do not carry a first ending, such as the rajAnam of rajAnamM pazyAmi, or the kapinA of Agachati ramaH kapinA.

The affixes zatR and zAnac are created either by this rule, replacing laT, or by lRTaH sad vA, replacing lRT.

We must use zatR when the original laT or lRT verb gets a flat affix, and zAnac if it gets a bent. That's why in the examples at the top, pacati was replaced with pacat-, plavate with plavamAna, dRzyate with dRzyamAna-.

See lakSaNa;hetvoHkriyAyAH below.

KAZIKA laTaH zatRzAnacau ityetAvAdezau bhavataH, aprathamAntena cet tasya sAmAnAdhikaraNyaM bhavati. pacantaM devadattaM pazya. pacamAnaM devadattaM pazya. pacatA kRtam. pacamanena kRtam. aprathamAsamAnAdhikaraNe iti kim? devadattaH pacati. laTiti vartamane punar laGgrahaNam adhikavidhAnArtham. kvacit prathamAsamAnAdhikaraNe 'pi bhavati. san brAhmaNaH. asti brAhmaNaH. vidyamAnaH brAhmaNaH. vidyate brAhmaNaH. juhvat. juhoti. adhIyAnaH. adhIte. mAGyAkroze. mA pacan. mA pacamAnaH. kecid vibhASAgrahaNam anuvartayanti nanvor vibhASA 32121 iti. sA ca vyavasthitA. tatra yathAdarzanaM prayogA netavyAH.

lakSaNa;hetvoH kriyAyAH ONPANINI 32126
(Use zatR zAnac) to mean circumstance, characteristic, cause or motive of an action.mmmmmmmmm ^ M- C+ 334

Rule laTazza allows sat-enders to describe nouns that have non- first ending. Without that restriction, the rule would have allowed rAjA pacan as a full sentence, meaning rAjA pacati.

This rule allows attaching sat-enders to first-ender nouns, but only if those nouns are inside a sentence that means an action, and only when the zatR zAnac word expresses the circumstance, etc, of that action.

Counterexample. We may attach plavate to the haris of the sentence zveto hariH "horse is white". But that plavate may not be replaced with plavamAnas.

plavate zveto hariH "white horse swims"

Example. We may attach plavate to the haris of the sentence tarati nadIM hariH "horse crosses river", and that plavate must be replaced with plavamAnas --

tarati nadIM hariH plavamAnaH "horse crosses river swimming"

This can be done because "horse crosses river" means an action of crossing, and swimming shows circumstance (shows how the horse crosses).

Examples with characteristic, cause, motive --

bhuJjate yavanAzH zayAnAH "the Greeks eat lying down"

tAn pazyann apalAyat "seeing them he fleed, he fleed because he saw them"

adhIyAno vasati "he lives here in order to study"

KAZIKA lakSyate cihnyate tal lakSaNam. janako hetuH. dhAtv-artha-vizeSaNaM caitat. lakSaNe hetau ca arthe vartamanAda dhAtoH parasya laTaH zatR;zAnacau Adezau bhavataH, tau cel lakSaNa-hetU kriyA-viSayau bhavataH. lakSaNe zayAnA bhuJjate yavanAH. tiSThanto 'nuzAsati gaNakAH. hetau arjayan vasati. adhIyAno vasati. lakSaNahetvoH iti kim? pacati, paThati. kriyAyAH iti kim? dravyaguNayor mA bhUt. yaH kampate so 'zvatthaH. yad utplavate tal laghu. yan niSIdati tad guru. lakSaNa-hetvoH iti nirdezaH pUrva-nipAta-vyabhicAra-liGgam.

tau sat ONPANINI 32127
sat means ( zatR or zAnac).mmmmmmmmm ^ M- C+ 335

This sat word is used in lRTassadvA and other rules.

KAZIKA tau zatR-zAnacau sat-saMjJau bhavataH. taugrahaNam upAdyasaMsargArtham. zatR-zAnaj-mAtrasya saMjJA bhavati. brAhmaNasya kurvan. brAhmaNasya kurvANaH. brAhmaNasya kariSyan. brAhmaNasya kariSyamANaH. sat-pradezAH [pUraNaguNasuhitArthasadavyayatavyasamAnAdhikaraNena] 2-2-11 ity evam AdayaH.

dviSo 'mitre ONPANINI 32131
( zatR comes) after dviS to mean enemy.mmmmmmmmm ^ M- C+ 336

We may use dviSat- to mean "enemy".

As in --

Agacchati dviSan "an enemy comes"

Agacchanti dviSantaH "enemies come"

dviSan saH "he's an enemy"

This dviSat- cannot replace dveSTi when it has its ordinary meaning of "hates", as in dveSTi bhAryA patim "the wife hates her husband". Saying dviSatI bhAryA patyuH "the wife is the enemy of her husband" is grammatically correct, of course, but that's a different idea, more like murder-level hate.

See also my note about yajamAna- under suJo below.

KAZIKA amitraH zatruH. amitre kartari dviSer dhAtoH zatRpratyayo bhavati. dviSan, dviSantau, dviSantaH. amitre iti kim? dveSTi bhAryA patim.

suJo yajJa-saMyoge ONPANINI 32132
( zatR comes) after suJ when connection with a sacrifice is meant.mmmmmmmmm ^ C+ 337

In other words, sunvat- (made from su(J) + zatR) may be used as an ordinary noun to mean "someone that benefits from rituals".

sarve sunvantaH "all are sacrificers, all sacrifice"

same meaning as

sarve sunvanti "all sacrifice, all are sacrificers"

Incidentally, there is another word, yajamAnaH, that also means "the one that benefits from a ritual, sacrifice sponsor". Just like the dviSat- from dviSo 'mitre, it can be used as a normal noun, even though it has zAnac --

yaj + laT →laTazza yaj + zAnac →kartarizap yaj + zap + Ana →Anemuk yajamAna- "sponsor of a ritual"

KAZIKA yajJena saMyogaH yajJasaMyogaH. yajJasaMyukte 'bhiSave vartamAnAt sunoter dhAtoH zatRpratyayo bhavati. sarve sunvantaH. sarve yajamAnAH satriNa ucyante. saMyogagrahaNaM pradhAnakartRpratipattyartham. yAjakesu mA bhUt. yajJasaMyoge iti kim? sunoti surAm.