Sloka1-20 Flashcards
तोषिणा
pleased by
तोषिणा (toṣiṇā): Instrumental singular of the adjective तोषिन् (toṣin).
अतन्द्रिता
feminine adjective, nominative singular. It would be used to describe a female subject who possesses the quality of being untired, alert, or energetic.
* अ (a): A negative prefix, similar to “un-,” “in-,” or “non-“ in English. It negates the meaning of the word it precedes.
* तन्द्रित (tandrita): This word means “tired,” “weary,” “sluggish,” “lazy,” “drowsy,” “indolent,” or “listless.” It is derived from the verb root √तन्द्र (tandra), which means “to be tired,” “to be weary,” or “to be drowsy.”
प्रस्रवणैः
By means of the flowing water
प्रस्रवणैः (prasravaṇaiḥ) is the instrumental plural of the neuter noun प्रस्रवण
प्र (pra): A prefix meaning “forth,” “forward,” “out,” “before,” “very,” or “completely.”
स्रु (sru): The verb root meaning “to flow,” “to stream,” “to run,” or “to ooze.”
-अण (-aṇa): This suffix creates a noun, often indicating a place or instrument related to the action of the verb.
-ऐः (-aiḥ): This is the instrumental plural ending for neuter nouns ending in -अ (-a).
अपाकरिष्यति
Word Analysis: अपाकरिष्यति
The word अपाकरिष्यति comes from the root कृ (to do, to make) with the prefix अप. It means “will remove”, “will take away”, or “will undo”, depending on the context.
Grammatical Breakdown:
1. धातु (Root): कृ – to do, to make 2. उपसर्ग (Prefix): अप – away, off, removal The prefix अप gives the sense of removal or taking away. 3. प्रत्यय (Suffix): ष्यति – Indicates लृट् (future tense) in परस्मैपदी (active voice). 4. लकार (Tense): लृट् (Simple Future Tense) – Describes an action that will take place in the future. 5. वचन (Number): एकवचन (Singular) 6. पुरुष (Person): प्रथम पुरुष (Third Person) – Refers to he/she/it.
Meaning:
• अप: away • कृ: to do or make • अपाकरिष्यति: “He/she/it will remove” or “He/she/it will take away.”
Example Sentence:
• सः कष्टं अपाकरिष्यति। (He will remove the difficulty.) • देवः दोषं अपाकरिष्यति। (The deity will remove the fault)
अरण्यबीजाञ्जलिदानलालितास्
The Sanskrit word अरण्यबीजाञ्जलिदानलालितास् (araṇyabījāñjalidānalālitās) is a long compound word. Let’s break it down step by step:
- अरण्य (araṇya): Forest, wilderness.
- बीज (bīja): Seed.
- अञ्जलि (añjali): Cupped hands, offering with cupped hands.
- दान (dāna): Giving, gift, offering.
- लालितास् (lālitās): Cherished, fondled, caressed, delighted, pleased. This is the nominative plural masculine form of the past passive participle लालित (lālita), derived from the verb root √लल् (lal), “to play,” “to sport,” “to caress,” “to cherish.”
Now, let’s combine these elements into the compound:
- अरण्य + बीज = अरण्यबीज (araṇyabīja): Forest seeds. This is a Tatpurusha compound (likely a Shashthi Tatpurusha - genitive), meaning “seeds of the forest.”
- अरण्यबीज + अञ्जलि = अरण्यबीजाञ्जलि (araṇyabījāñjali): Offering of forest seeds with cupped hands. This is again a Tatpurusha compound (likely a Tritiya Tatpurusha - instrumental, or a Shashthi Tatpurusha).
- अरण्यबीजाञ्जलि + दान = अरण्यबीजाञ्जलिदान (araṇyabījāñjalidāna): The giving/offering of forest seeds with cupped hands. This is a Tatpurusha compound.
- अरण्यबीजाञ्जलिदान + लालितास् = अरण्यबीजाञ्जलिदानलालितास् (araṇyabījāñjalidānalālitās): Those who are cherished/delighted/pleased by the offering of forest seeds with cupped hands. This is a Tritiya Tatpurusha compound, where “araṇyabījāñjalidāna” is the instrument or cause of being cherished.
Therefore, अरण्यबीजाञ्जलिदानलालितास् (araṇyabījāñjalidānalālitās) means:
“Those who are delighted/pleased/cherished by the offering of forest seeds with cupped hands.”
Grammatical Analysis:
- अरण्य (araṇya): Noun, neuter.
- बीज (bīja): Noun, neuter.
- अञ्जलि (añjali): Noun, masculine.
- दान (dāna): Noun, neuter.
- लालितास् (lālitās): Past passive participle, masculine nominative plural.
The entire word is a masculine nominative plural adjective, describing a group of beings (likely deities or other revered figures) who are pleased by this specific type of offering.
Usage and Context:
This word would be used in a ritualistic or poetic context where offerings of forest seeds are being made to deities or other respected figures. It emphasizes the act of offering and the positive reception of that offering.
Example (hypothetical):
“ऋषयः अरण्यबीजाञ्जलिदानलालितास् अभवन्।” (ṛṣayaḥ araṇyabījāñjalidānalālitās abhavan)
This translates to:
“The sages were delighted/pleased by the offering of forest seeds with cupped hands.”
Key takeaway:
अरण्यबीजाञ्जलिदानलालितास् (araṇyabījāñjalidānalālitās) describes beings who are pleased or honored by a specific ritualistic offering of forest seeds. It’s a complex compound that combines several elements related to nature, ritual, and positive reception.
why लालितास् instead of लालिताः which is nominative plural
You’re asking a very important question about a subtle but significant point in Sanskrit grammar. The difference between लालिताः (lālitāḥ) and लालितास् (lālitās) lies in the presence or absence of visarga (ः) and the presence of svarita (स्वरित) accent in Vedic Sanskrit.
1. लालिताः (lālitāḥ): Classical Sanskrit (लौकिक संस्कृत)
In Classical Sanskrit (also known as Laukika Sanskrit), the nominative plural masculine ending for -अ (-a) stem nouns and adjectives is -आः (-āḥ). This is the standard form you’ll find in most Sanskrit texts and grammars. So, in Classical Sanskrit, the correct form would be लालिताः (lālitāḥ).
2. लालितास् (lālitās): Vedic Sanskrit (वैदिक संस्कृत)
In Vedic Sanskrit, the language of the Vedas, there are certain phonetic changes and variations that are not found in Classical Sanskrit. One of these variations is the use of -आस् (-ās) as the nominative plural masculine ending in certain contexts, particularly when followed by a word beginning with a voiced consonant.
The Key Difference: Svarita Accent and External Sandhi
The crucial factor determining whether -आः (-āḥ) becomes -आस् (-ās) in Vedic Sanskrit is the presence of a svarita (स्वरित) accent on the final syllable of the word and the rules of external Sandhi (संहिता - saṃhitā).
- Svarita (स्वरित): This is a Vedic accent that combines features of both the udātta (उदात्त) and anudātta (अनुदात्त) accents. It’s often represented by a vertical line above the syllable.
- External Sandhi (संहिता): These are Sandhi rules that apply when words are combined in continuous text (saṃhitāpāṭha).
The Rule (Simplified):
When a word ending in -आः (-āḥ) with a svarita accent is followed by a word beginning with a voiced consonant (like vowels, voiced stops, nasals, semivowels, or h), the visarga (ः) is often replaced by स् (s).
Example in a Vedic context:
Let’s imagine a hypothetical Vedic verse:
“देवाः आगच्छन्ति” (devāḥ āgacchanti) - “The gods come.”
If there were a svarita on the -आः of देवाः (devāḥ), and if this were part of continuous Vedic recitation (saṃhitāpāṭha), it might become:
“देवास् आगच्छन्ति” (devās āgacchanti)
Why लालितास् (lālitās) in the specific context?
In the specific verse from Kumarasambhava (5.12) that you mentioned, which is based on Vedic imagery and style, the form लालितास् (lālitās) is used because it’s followed by a word beginning with a vowel (अशेत - aśeta). This context, combined with the poetic meter and the overall Vedic influence on the passage, makes the use of the Vedic form लालितास् (lālitās) appropriate.
In summary:
- लालिताः (lālitāḥ): Standard Classical Sanskrit form.
- लालितास् (lālitās): Vedic Sanskrit form used in specific contexts involving svarita accent and external Sandhi with following voiced consonants.
The use of लालितास् (lālitās) in Kumarasambhava is a deliberate stylistic choice by Kalidasa to evoke a Vedic atmosphere.
विशश्वसुः
The Sanskrit word विशश्वसुः (viśvaśvasuḥ) is a perfect active participle, masculine nominative plural. Let’s break it down:
- वि (vi): A prefix meaning “apart,” “asunder,” “away,” “without,” “differently,” or “in various ways.” In this context, it often intensifies or diversifies the meaning of the verb.
- श्वस् (śvas): The verb root meaning “to breathe,” “to respire,” “to pant,” or “to live.”
- -वस् (-vas): This suffix, when added to the reduplicated stem of the verb root, forms the perfect active participle.
- -उः (-uḥ): This ending indicates the masculine nominative plural case in the perfect active participle.
Therefore, विशश्वसुः (viśvaśvasuḥ) means:
- “Those who have breathed/lived”
- “Those who have respired”
- “Those who have panted” (Less common meaning)
Grammatical Analysis:
- वि (vi): Prefix.
- श्वस् (śvas) -> शश्वस् (śaśvas): Reduplicated stem of the verb root. Perfect tense formation often involves reduplication, where the initial part of the root is repeated with some phonetic changes.
- -वस् (-vas): Perfect active participle suffix.
- -उः (-uḥ): Masculine nominative plural ending.
विशश्वसुः (viśvaśvasuḥ) is a perfect active participle in the masculine nominative plural. It describes multiple male subjects who have completed the action of breathing or living.
Formation of the Perfect Active Participle:
The formation of the perfect active participle in Sanskrit involves reduplication of the verb root (often with some phonetic changes) followed by the -वस् (-vas) suffix (in the masculine).
- √श्वस् (śvas) -> शश्वस् (śaśvas) (reduplication) + वस् (-vas) = शश्वस्वस् (śaśvasvas)
Then, for the nominative plural masculine:
- शश्वस्वस् (śaśvasvas) -> विशश्वस् (viśvasvas) (with the prefix “vi”)
- विशश्वस्वस् (viśvasvas) -> विशश्वसुः (viśvaśvasuḥ) (with phonetic changes and the plural ending)
Usage and Context:
This word is relatively rare. It would likely be used in poetic or highly literary contexts to describe beings who have lived or breathed. Because the root relates to breath and life, it could be used to refer to living beings in general, or to emphasize the act of being alive.
Example (hypothetical):
“पुरा सर्वे विशश्वसुः सुखिनः आसन्।” (purā sarve viśvaśvasuḥ sukhinaḥ āsan)
This translates to:
“In ancient times, all who had lived/breathed were happy.” or “In the past, all living beings were happy.”
Key takeaway:
विशश्वसुः (viśvaśvasuḥ) is a perfect active participle in the masculine nominative plural, indicating multiple male subjects who have completed the action of breathing or living. It is not a commonly used form but is grammatically correct and would be used in specific literary contexts.
तदीयैः and तैः what is the difference between them ? Both are instrumental pronouns.
No, तदीयैः (tadīyaiḥ) and तैः (taiḥ) are not the same, although they are related. They both come from the pronoun तद् (tad), “that,” but they have different grammatical functions and meanings.
Here’s the key difference:
- तैः (taiḥ): This is the instrumental plural of the pronoun तद् (tad). It means “by/with those” (masculine or neuter). It refers directly to the “those” being talked about.
- तदीयैः (tadīyaiḥ): This is the instrumental plural of the adjective तदीय (tadīya). It means “by/with those belonging to that/him/her/it/them.” It indicates instrumentality related to something possessed by or associated with the “those” being referred to.
Let’s illustrate with an analogy:
Imagine you’re talking about a king and his soldiers.
- If you say “The enemy was defeated by them”, you would use तैः (taiḥ) because “them” refers directly to the soldiers.
- If you say “The enemy was defeated by their weapons”, you would use तदीयैः (tadīyaiḥ) because “their weapons” refers to the weapons belonging to the soldiers.
Grammatical Breakdown:
-
तैः (taiḥ):
- Root: तद् (tad)
- Case: Instrumental
- Number: Plural
- Gender: Masculine/Neuter
-
तदीयैः (tadīyaiḥ):
- Root: तद् (tad)
- Suffix: -ईय (-īya) (forming the adjective तदीय)
- Case: Instrumental
- Number: Plural
- Gender: Masculine/Neuter
Examples in Sanskrit:
- “तैः शत्रुः पराजितः।” (taiḥ śatruḥ parājitaḥ) - “The enemy was defeated by them.” (Direct agency)
- “तदीयैः अस्त्रैः शत्रुः पराजितः।” (tadīyaiḥ astraiḥ śatruḥ parājitaḥ) - “The enemy was defeated by their weapons.” (Agency through possession)
Key takeaway:
तैः (taiḥ) refers directly to “those” and indicates direct agency. तदीयैः (tadīyaiḥ) refers to things or people belonging to “those” and indicates agency through possession or association. They are related through the same root pronoun तद् (tad) but have distinct meanings and grammatical functions.
तदीयैः Note
The Sanskrit word तदीयैः (tadīyaiḥ) is the instrumental plural form of the adjective तदीय (tadīya). Let’s break it down:
- तत् (tad): This is the pronoun meaning “that” or “he/she/it” (neuter).
- -ईय (-īya): This is a taddhita suffix that creates possessive adjectives. It means “belonging to,” “relating to,” or “derived from.”
Therefore, तदीय (tadīya) means “belonging to that,” “his,” “hers,” “its,” or “theirs.”
- -ऐः (-aiḥ): This is the instrumental plural ending for masculine and neuter stems ending in -अ (-a).
Therefore, तदीयैः (tadīyaiḥ) means:
- “By/with those belonging to that (person/thing)”
- “By/with his/her/its/their (things/people)”
- “Through his/her/its/their (means)”
Grammatical Analysis:
- तत् (tad): Pronoun stem.
- -ईय (-īya): Taddhita suffix forming the adjective.
- -ऐः (-aiḥ): Instrumental plural ending.
तदीयैः (tadīyaiḥ) is in the instrumental plural, which indicates the means, instrument, or agent by which an action is performed. Since तदीय (tadīya) is an adjective, it will agree in gender, number, and case with the noun it modifies. In this case, the ending -ऐः indicates that the noun it modifies is either masculine or neuter and is in the plural.
Usage and Context:
This word is used to describe actions or events that are done by, with, or through things or people belonging to a previously mentioned person or entity.
Examples:
- “तदीयैः अस्त्रैः शत्रुः पराजितः।” (tadīyaiḥ astraiḥ śatruḥ parājitaḥ)
- This translates to: “The enemy was defeated by his/their weapons.” (Here, “astra” is neuter plural, so tadīyaiḥ agrees.)
- “सः तदीयैः मित्रैः सह गच्छति।” (saḥ tadīyaiḥ mitraiḥ saha gacchati)
- This translates to: “He goes with his/their friends.” (Here, “mitra” is neuter plural, so tadīyaiḥ agrees.)
- “तदीयैः वचोभिः ते सन्तुष्टाः अभवन्।” (tadīyaiḥ vacobhiḥ te santuṣṭāḥ abhavan)
- This translates to: “They were pleased by his/their words.” (Here, “vacaḥ” is neuter plural, so tadīyaiḥ agrees.)
Key takeaway:
तदीयैः (tadīyaiḥ) means “by/with his/her/its/their (things/people)” and is used to indicate instrumentality or agency related to something belonging to a previously mentioned person or entity. It’s important to remember that it agrees in gender and number with the noun it modifies.
तद् and तत् are they same pronouns?
Yes, तद् (tad) and तत् (tat) are representations of the same Sanskrit pronoun. The difference you see is simply a matter of how it’s written in different scripts or transliteration systems.
- तद् (tad) is the standard transliteration using the International Alphabet of Sanskrit Transliteration (IAST). This system aims to represent each Sanskrit sound with a unique Roman character, making it easier for scholars and those unfamiliar with Devanagari script to accurately pronounce and understand Sanskrit words. The “्” (halant) indicates that the “द” (da) is a pure consonant without a following vowel.
- तत् (tat) is how the word is written in Devanagari script, the standard script used for Sanskrit.
Meaning of तद् (tad) / तत् (tat):
तद् (tad) is a neuter pronoun meaning “that” or “it.” It’s the base form from which many other forms are derived through declension (changes in endings to indicate grammatical function like case, number, and gender).
Declension of तद् (tad):
Here’s a simplified overview of how तद् (tad) changes its form:
As you can see, the base form “तत्” (tat) is used only in the nominative and accusative singular neuter. In all other cases, the stem changes.
In summary:
तद् (tad) and तत् (tat) are the same pronoun. तद् (tad) is the IAST transliteration, while तत् (tat) is the Devanagari spelling. Both represent the neuter pronoun “that” or “it” in its base form.
Case | Singular | Dual | Plural |
| ———– | ——– | —- | —— |
| Nominative | तत् (tat) | ते (te) | तानि (tāni) |
| Accusative | तत् (tat) | ते (te) | तानि (tāni) |
| Instrumental| तेन (tena) | ताभ्याम् (tābhyām) | तैः (taiḥ) |
| Dative | तस्मै (tasmai) | ताभ्याम् (tābhyām) | तेभ्यः (tebhyaḥ) |
| Ablative | तस्मात् (tasmāt) | ताभ्याम् (tābhyām) | तेभ्यः (tebhyaḥ) |
| Genitive | तस्य (tasya) | तयोः (tayoḥ) | तेषाम् (teṣām) |
| Locative | तस्मिन् (tasmin) | तयोः (tayoḥ) | तेषु (teṣu) |
अमिमीत
The Sanskrit word अमिमीत (amimīta) is a verb form. Let’s break it down:
- मा (mā): This is the verb root, meaning “to measure,” “to mete,” “to build,” “to construct,” “to form,” or “to create.”
- अ (a): This prefix indicates the imperfect tense in some cases, but here, in combination with the reduplication, it’s part of the perfect tense formation.
- -ईत (-īta): This ending indicates the perfect tense, third person singular, middle voice (ātmanepada).
The perfect tense in Sanskrit describes an action that was completed in the past and whose result continues to have relevance in the present. The middle voice often indicates that the action is performed for the benefit of the subject itself or that the subject is involved in the action in a more reflexive or passive way.
Therefore, अमिमीत (amimīta) means:
- “He/she/it measured” (and the measurement is now established)
- “He/she/it built/constructed” (and the construction is now complete)
- “He/she/it formed/created” (and the creation is now in existence)
Grammatical Analysis:
- मा (mā) -> मि-मा (mi-mā): Reduplicated stem of the verb root. Perfect tense formation often involves reduplication, where the initial part of the root is repeated with some phonetic changes.
- अ (a): Part of the perfect tense formation (along with the reduplication).
- -ईत (-īta): Perfect tense, third person singular, middle voice ending.
अमिमीत (amimīta) is a verb in the middle voice. It describes an action of measuring, building, or creating that has been completed by the subject, and the result of that action is still relevant.
Examples:
- “विश्वकर्मा विश्वम् अमिमीत।” (viśvakarmā viśvam amimīta)
- This translates to: “Vishvakarma measured/created the universe.” (And the universe exists as a result.)
- “शिल्पी गृहम् अमिमीत।” (śilpī gṛham amimīta)
- This translates to: “The craftsman built/constructed the house.” (And the house is now standing.)
Key takeaway:
अमिमीत (amimīta) specifically describes a completed action of measuring, building, or creating in the past, with the result of that action continuing into the present. The middle voice emphasizes the subject’s involvement in the action and the relevance of the completed action. It’s a key verb form for describing completed acts of creation or construction.
कृताभिषेकां
The one who has been anointed
The Sanskrit word कृताभिषेकां (kṛtābhiṣekām) is a compound word in the accusative singular feminine form. Let’s break it down:
- कृत (kṛta): Done, made, performed. This is the past passive participle of the verb √कृ (kṛ), “to do” or “to make.”
-
अभिषेक (abhiṣeka): Anointing, consecration, inauguration, sprinkling (especially with holy water). It’s composed of:
- अभि (abhi): A prefix meaning “towards,” “over,” “upon,” or “around.”
- सेक (seka): Sprinkling, pouring. This comes from the verb root √सिच् (sic), “to pour,” “to sprinkle.”
Therefore, कृताभिषेक (kṛtābhiṣeka) means “one who has been anointed/consecrated/inaugurated.”
Now, let’s add the ending:
- -आम् (-ām): This is the accusative singular feminine ending.
Therefore, कृताभिषेकां (kṛtābhiṣekām) means:
“The one who has been anointed/consecrated/inaugurated” (feminine, accusative case).
Grammatical Analysis:
- कृत (kṛta): Past passive participle.
- अभिषेक (abhiṣeka): Noun, masculine.
- -आम् (-ām): Accusative singular feminine ending.
The compound is a Karmadharaya Tatpurusha (determinative compound):
कृत (kṛta) + अभिषेक (abhiṣeka) = कृताभिषेक (kṛtābhiṣeka): This means “the anointing/consecration that has been done” or “one for whom the anointing/consecration has been done.”
The final -आम् ending makes it accusative singular feminine. It would be used as the direct object of a verb, describing a female who has undergone the ceremony of anointing or consecration.
Usage and Context:
This word describes a female who has been consecrated, anointed, or inaugurated, often in a royal or religious context.
Examples:
- “रामः सीतां कृताभिषेकां अपश्यत्।” (rāmaḥ sītāṃ kṛtābhiṣekāṃ apaśyat)
- This translates to: “Rama saw Sita, who had been consecrated/anointed.”
- “देवताः कृताभिषेकां राज्ञीम् अभिपूजयामासुः।” (devatāḥ kṛtābhiṣekāṃ rājñīm abhipūjayāmāsuḥ)
- This translates to: “The deities worshipped the queen who had been inaugurated/consecrated.”
Key takeaway:
कृताभिषेकां (kṛtābhiṣekām) describes a female who has undergone a consecration or anointing ceremony. The accusative case indicates that she is the object of some action. It is a common word in classical Sanskrit literature, particularly in stories involving royalty and religious ceremonies.
हुतजातवेदसं
The Sanskrit word हुतजातवेदसं (hutajātavedasam) is a compound word in the accusative singular masculine form. Let’s break it down:
- हुत (huta): Offered, sacrificed, poured into the fire. This is the past passive participle of the verb √हु (hu), “to offer,” “to sacrifice.”
-
जातवेदस् (jātavedas): This is a name or epithet of Agni, the fire god. It’s a compound word itself:
- जात (jāta): Born, produced.
- वेदस् (vedas): Wealth, knowledge (related to the Vedas).
Therefore, जातवेदस् (jātavedas) can be interpreted as “one who knows all beings (jāta),” “one whose wealth is beings,” or “one who knows the Vedas.” In the context of Agni, it usually means “the one who knows all beings” or “the one into whom offerings are placed, thus knowing their destination.”
Putting it together:
- हुत (huta) + जातवेदस् (jātavedas) = हुतजातवेदस् (hutajātavedas): This is a Karmadharaya Tatpurusha compound (a descriptive compound), meaning “the one to whom offerings are made, the knower of beings (Agni).”
Finally, we have the ending:
- -अम् (-am): This is the accusative singular masculine ending.
Therefore, हुतजातवेदसं (hutajātavedasam) means:
“To/towards the one to whom offerings are made, the knower of beings (Agni)” (accusative case).
Grammatical Analysis:
- हुत (huta): Past passive participle.
- जातवेदस् (jātavedas): Noun, masculine.
- -अम् (-am): Accusative singular masculine ending.
Usage and Context:
This word is used when referring to Agni, the fire god, as the recipient of offerings in a sacrifice. The accusative case indicates that Agni is the direct object of a verb, such as “offered to,” “worshipped,” or “invoked.”
Example:
This word appears in Kalidasa’s Kumarasambhava (5.16):
कृताभिषेकां हुतजातवेदसं त्वगुत्तरसङ्गवतीमधीतिनीम् ।
दिदृक्षवस्तामृषयोऽभ्युपागमन्न धर्मवृद्धेषु वयः समीक्ष्यते ॥
kṛtābhiṣekāṃ hutajātavedasaṃ tvaguttarasaṅgavatīmadhītinīm |
didṛkṣavastāmṛṣayo ‘bhyupāgamann dharma-vṛddheṣu vayaḥ samīkṣyate ||
This translates to (in part):
“…(They saw) her who had been consecrated, to Agni to whom offerings are made, who wore a garment of bark, who was engaged in Vedic study…”
Here, हुतजातवेदसं (hutajātavedasam) refers to Agni, to whom offerings are made during the fire sacrifice that Parvati is tending.
Key takeaway:
हुतजातवेदसं (hutajātavedasam) is an epithet of Agni, specifically referring to him as the recipient of sacrificial offerings. The accusative case indicates that he is the object of an action related to the sacrifice. It’s a common term in Vedic and classical Sanskrit literature when describing fire rituals.
त्वगुत्तरासङ्गवतीम्
The Sanskrit word त्वगुत्तरासङ्गवतीम् (tvaguttarasaṅgavatīm) is a compound adjective in the accusative singular feminine form. Let’s break it down:
- त्वच् (tvac): Skin, bark (of a tree).
- उत्तर (uttara): Upper, outer, covering.
- असङ्ग (asaṅga): Garment, clothing, robe.
- -वतीम् (-vatīm): This feminine suffix indicates “possessing,” “having,” or “characterized by.” It is added to a stem ending in -अ (-a) to form feminine adjectives. The -ईम् (-īm) ending is the accusative singular feminine ending.
Therefore, त्वगुत्तरसङ्ग (tvaguttarasaṅga) means “an upper garment of bark” or “a bark upper garment.”
Putting it all together, त्वगुत्तरासङ्गवतीम् (tvaguttarasaṅgavatīm) means:
“The one who has/wears an upper garment of bark” (feminine, accusative case).
Grammatical Analysis:
- त्वच् (tvac): Noun, neuter.
- उत्तर (uttara): Adjective.
- असङ्ग (asaṅga): Noun, masculine.
- -वतीम् (-vatīm): Feminine adjectival suffix with accusative singular ending.
The compound formation is as follows:
- त्वच् (tvac) + उत्तर (uttara) = त्वगुत्तर (tvaguttara): This is a Karmadharaya Tatpurusha (determinative compound), meaning “upper skin/bark.” The final consonant of त्वच् (tvac) changes to a guttural (क्) before a vowel according to Sandhi rules.
- त्वगुत्तर (tvaguttara) + असङ्ग (asaṅga) = त्वगुत्तरसङ्ग (tvaguttarasaṅga): This is also a Karmadharaya Tatpurusha, meaning “an upper garment of bark.”
- त्वगुत्तरसङ्ग (tvaguttarasaṅga) + -वतीम् (-vatīm) = त्वगुत्तरसङ्गवतीम् (tvaguttarasaṅgavatīm): This adds the feminine possessive suffix and the accusative singular ending, making it an adjective describing a female who wears such a garment.
Usage and Context:
This word describes a woman who wears clothing made of tree bark, typically indicating a simple, ascetic, or forest-dwelling lifestyle.
Example:
This word appears in Kalidasa’s Kumarasambhava (5.16), as we’ve discussed before:
कृताभिषेकां हुतजातवेदसं त्वगुत्तरसङ्गवतीमधीतिनीम् ।
दिदृक्षवस्तामृषयोऽभ्युपागमन्न धर्मवृद्धेषु वयः समीक्ष्यते ॥
kṛtābhiṣekāṃ hutajātavedasaṃ tvaguttarasaṅgavatīmadhītinīm |
didṛkṣavastāmṛṣayo ‘bhyupāgamann dharma-vṛddheṣu vayaḥ samīkṣyate ||
This translates to (in part):
“…(They saw) her who had been consecrated, to Agni to whom offerings are made, who wore a garment of bark, who was engaged in Vedic study…”
Here, त्वगुत्तरसङ्गवतीम् (tvaguttarasaṅgavatīm) describes Parvati’s attire during her ascetic practices.
Key takeaway:
त्वगुत्तरसङ्गवतीम् (tvaguttarasaṅgavatīm) specifically describes a woman who wears a garment made of tree bark, signifying a simple or ascetic lifestyle. The accusative case indicates that she is the object of some action (in this case, “they saw her”).
अधीतिनीम्
The Sanskrit word अधीतिनीम् (adhītinīm) is a feminine adjective in the accusative singular form. Let’s break it down:
-
अधि-इ (adhi-i): This is the verb root with a prefix.
- अधि (adhi): A prefix meaning “over,” “above,” “upon,” “concerning,” “regarding,” or “in respect to.”
- इ (i): The verb root meaning “to go,” “to study,” “to recite,” or “to learn.” In this context, it takes the meaning of “to study” or “to recite (Vedic texts).”
- अधीतिन् (adhītin): This is the stem of the word, meaning “one who studies/recites.” It is formed by adding the suffix -तिन् (-tin) to the root “इ” (i) with the prefix “अधि” (adhi).
- -ईम् (-īm): This is the accusative singular feminine ending.
Therefore, अधीतिनीम् (adhītinīm) means:
“The one who is studying/reciting” (feminine, accusative case).
Grammatical Analysis:
- अधि (adhi): Prefix.
- इ (i): Verb root.
- -तिन् (-tin): Suffix forming the agent noun.
- -ईम् (-īm): Accusative singular feminine ending.
The word formation goes as follows:
- अधि (adhi) + इ (i) = अधि-इ (adhi-i): Prefix and root combined.
- अधि-इ (adhi-i) + -तिन् (-tin) = अधीतिन् (adhītin): Adding the suffix to form the agent noun.
- अधीतिन् (adhītin) + -ईम् (-īm) = अधीतिनीम् (adhītinīm): Adding the feminine accusative singular ending.
Usage and Context:
This word describes a female who is engaged in the study or recitation of sacred texts, particularly the Vedas. It often implies a dedicated student or a learned woman.
Example:
This word appears in Kalidasa’s Kumarasambhava (5.16), as we’ve been discussing:
कृताभिषेकां हुतजातवेदसं त्वगुत्तरसङ्गवतीमधीतिनीम् ।
दिदृक्षवस्तामृषयोऽभ्युपागमन्न धर्मवृद्धेषु वयः समीक्ष्यते ॥
kṛtābhiṣekāṃ hutajātavedasaṃ tvaguttarasaṅgavatīmadhītinīm |
didṛkṣavastāmṛṣayo ‘bhyupāgamann dharma-vṛddheṣu vayaḥ samīkṣyate ||
This translates to (in part):
“…(They saw) her who had been consecrated, to Agni to whom offerings are made, who wore a garment of bark, who was engaged in Vedic study…”
Here, अधीतिनीम् (adhītinīm) describes Parvati as being engaged in the study of sacred texts as part of her ascetic practices.
Key takeaway:
अधीतिनीम् (adhītinīm) specifically describes a female engaged in the study or recitation of sacred texts. The accusative case indicates that she is the object of some action (in this case, “they saw her”). It’s a word that conveys learning, dedication, and often a spiritual or religious context.
