The  Student's Guide to Sanskrit Composition

04. Lesson IV

by Vaman Shivaram Apte

Mit den Auflösungen nach dem "Key" neu herausgegeben von Alois Payer

mailto:payer@payer.de 

Zitierweise | cite as:

Apte, Vaman Shivaram <1858 - 1892>: The student's guide to Sanskrit Composition (Being a treatise on Sanskrit Syntax).  -- 3. ed. -- 1890. -- 04. Lesson IV. -- Fassung vom 2009-03-25. --  URL: http://www.payer.de/apte/apte04.htm                                                                 

Ursprünglich erschienen als:

Apte, Vaman Shivaram <1858 - 1892>: The student's guide to Sanskrit composition : being a treatise on Sanskrit syntax ; for the use of schools and colleges. -- 3rd ed. -- Poona : R. A. Sagoon, 1890. -- 450 S.

A Key to Apte's Guide to Sanskrit composition : giving a close rendering into English and Sanskrit of all the Sanskrit and English sentences / compiled by an experienced graduate teacher. -- 2d ed. -- Bombay : Standard Pub., 1923. -- 136 p. ; 18 cm

Erstmals hier publiziert: 2009-03-25

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{} = Notes by Alois Payer

Lesson IV

Verbs governing two Accusatives.

§ 38. There are some verbs in Sanskrit which take what is called an akathita (अकथित) object, in addition to their usual direct one. As its name indicates, it is that object which is not otherwise kathita (कथित) or mentioned by way of any of the other case relations, such as उपादान, अधिकरण &c., and is, therefore, optional. If the noun capable of taking this akathita object be not intended for any other case, it is put in the Accusative case with such verbs, as धेनुं दोग्धि पयः 'he milks the cow (her milk)'; व्रजमवरुणद्धि गां 'he confines the cow to the fold.' Here धेनुं and व्रजं are akathita or optional objects. If the speaker do not intend to have this object, the words will be put in their natural cases; as, धेन्वाः (ablative) पयो दोग्धि, व्रजे (locative) अवरुणद्धि गां.

§ 39. The roots that are capable of governing two accusatives are mentioned in the following Kārikā:

दुह्याच्पच्दण्ड्रुधिप्रच्छिचिब्रूशासुजिमन्थ्प्नुषाम् ।
कर्मयुक् स्यादकथितं तथा स्यान्नीहृकृष्वहाम् ॥

In case of the roots दुह् 'to milk,', याच् 'to beg', पच् 'to cook', दण्ड् 'to punish', रुध् 'to obstruct', or 'to confine', प्रच्छ् 'to ask', चि 'to collect', ब्रू 'to tell', शास् 'to instruct', जि 'to win' (as a prize of wager), मन्थ् 'to churn', मुष् 'to steal', and also in the case of नी, हृ, कृष्, and वह्, all meaning 'to take' or 'carry', and others having the same signification, the noun which, besides the direct object, is affected by the verb, is put in the Accusative case; as, गां दोग्धि पयः (Siddhāntakaumudī) 'he milks the cow,' बलिं याचते वसुधां (ibid.) 'he begs the Earth of Bali'; similarly तण्डुलानोदनं पचति, गर्गाञ्शतं दण्दयति, व्रजमवरुणद्धि गां, माणवकं पंथानं पृच्छति, वृक्षमवचिनोति फलानि, माणवकं धर्मं ब्रूते - शास्ति, शतं जयति देवदत्तं [wins ahundred from Devadatta], क्षिरनिधिं सु्धां मथ्नाति, देवदत्तं शतं मुष्णाति, ग्राममजां नयति - हरति - कर्षति - वहति वा, are examples of the other roots in order. माणवकं धर्मं भाषते - वक्ति वा, बलिं वसुधां भिक्षते, तां त्वां संवरणस्यार्थे वरयामि विभावसो (Mahābhārata I.171.92) [Her, I sollicit of the, O sun, for Saṃvaraṇa (a king of that name)] are instances of this kind of object, because भाष् or वच् and भिक्ष् or वृ have the same meaning as ब्रू and याच्, the roots given in the Kārikā.

Obs. The roots चि, मुष्, पच्, मन्थ्, रुध्, जि, कृष्, हृ, and even वह्, are of very rare occurrence, as governing two accusatives, in classical literature, though given in the above list.

§ 40. The roots mentioned above and others, having the same sense, thus take two objects. One of them is principal, and the other secondary. In the case of the first twelve roots from दुह् to मुष्, the nouns पयः, वसुधां, फलानि, सुधां &c. are principal objects, and गां, बलिं, वृक्षं, क्षीरनिधिं &c. are secondary objects; for they can, according to the speaker's volition, be put in other cases. And in the case of the last four roots, अजां is the principal object, and ग्रामं, the secondary. Thus, that which is necessary put in the Accusative case in order to complete the idea of the verb, is the principal object, and that which may be put in the Accusative case, depending upon the speaker's will, is called the secondary object.

§ 41.¹ In passive construction of roots governing two accusatives, the secondary object in the case of the first twelve roots, and the principal object in the case of the last four, is put in the nominative case, the other object remaining the same as in the active construction, e.g.:

¹ गौणे कर्मणि दुह्यादेः प्रधाने नीहृकृष्वहाम् । ...लादयो मताः ॥ (Siddhāntakaumudī)

Sentences

आज्ञाप्तास्मि देव्या धारिण्या अचिरप्रवृत्तोपदेशं चलितं नाम नाट्यमंतरेण कीदृशी मालविकेति नात्याचार्यमार्यगणदासं प्रष्टुम् ॥१॥ (Mālavikāgnimitra 1)

<Notes: अचिरप्रवृत्तोपदेशं 'instruction in which has not been long commenced,' she being but recently made over to her master. कीदृशी मालविका 'how Mālavikā fares or progresses,' what degree of proficiency she has attained.>

[Key: I am commanded (told) by the queen Dhāriṇī to ask the venerable Gaṇadāsa, the dancing preceptor, what progress Mālavikā has made in dance named Calita, instruction in which has been lately begun. अचिरात्प्रवृत्त उपदेशो यस्य तत् ।]

ह्यस्तत्रभवतिरावती देवीं सुखं प्रष्टुमागता ॥२॥ (Mālavikāgnimitra 4)

<Notes: सुखं प्रष्टुं 'to ask how she is doing.'>

[Key: Yesterday her ladyship Irāvatī came to ask the queen if she had fared well.]

महाश्वेता कादंबरीमनामयं पप्रच्छ ॥३॥ (Kādambarī 192)

[Key: Mahāśvetā asked Kādambarī, if she kept good health.]

हिमालयं सर्वशैला वत्सं परिकल्प्य -
भास्वन्ति रत्नानि महौषधीश्च
पृथूपदिष्टां दुदुहुर्धरित्रीम् ॥४॥ (Kumārasambhava I.2)

<Notes: पृथूपदिष्टां 'pointed out by the king Pṛthu,' as capable of yielding several precious things when properly milked.>

[Key: All the mountains, having fixed upon (treated) Himālaya as the calf, milked out from the earth, as pointed out by Pṛthu, bright gems and powerful herbs.]

संकल्पितार्थे विवृतात्मशक्तिम्
आखण्डलः काममिदं बभाषे ॥५॥ (Kumārasambhava III.11)

<Notes: 'Who has shown his power with regards to the work aimed at' by Indra, who had proved his capacity to do the work intended.>

[Key: संकल्पितश्चासावर्थश्च सम्कल्पितार्थः तस्मिन् विवृता आत्मशक्तिर्येन तम् । Indra (आखण्डल) said this to Kāma who had declared his strength as equal to the task he had in contemplation (the object determined upon).]

सो ऽहं तृष्णातुरैर्वृष्टिं विद्युत्वानिव चातकैः ।
अरिविप्रकृतैर्देवैः प्रसूतिं प्रतियाचितः ॥६॥ (Kumārasambhava VI.27)

<Notes: सो ऽहं 'I therefore,' 'hence I.'>

[Key: तृष्णया आतुरास्तृष्णातुराः तैः । अरिभिर्विप्रकृताः तैः । That I (or I who am such) have been requested by the gods, harassed by their enemies, to beget a son as a cloud is for a shower by the Cātakas afflicted with thirst.]

{चातकः Cuculus varius (Common Hawk Cuckoo) or Clamator jacobinus (Pied Cuckoo, Pied Crested Cuckoo, or Jacobin Cuckoo), of whom was thought that he only drinks rain-drops. See

Dave, K. N. <1884 - 1983>: Birds in Sanskrit literature. -- Delhi : Motilal Banarsidass, 1985. -- XXIV, 481 S. : Ill. -- ISBN 0-89581-676-8. -- p.494.

Abb.: Cuculus varius
নরেন্দ্রপুর = Narendrapur, West Bengal
[Bildquelle: J.M.Garg / Wikipedia. GNU FDLicense]

Abb.: Clamator jacobinus
కొల్లేటి సరస్సు = Kolleru, Andhra Pradesh
[Bildquelle: J.M.Garg / Wikipedia. GNU FDLicense]}

किमत्र चित्रं यदि कामसूर्भूर्वृत्ते स्थितस्याधिपतेः प्रजानाम् ।
अचिन्तनीयस्तु तव प्रभावो मनीषितं द्यौरपि येन दुग्धा ॥७॥ (Raghuvaṃśa V.33)

<Notes: Said by Kautsa when he found that Raghu had made Kubera pour down treasure from the heavens. वृत्ते स्थितस्य 'of him who acts according to the duty (right policy)' of kings. मनीषितं &c. 'even the heaven has been made to yield desired objects.'>

[Key: कामान्सूते ऽसौ कामसूः । Where is the wonder if the earth fulfils the desires of you, lord of the earth, who abide by your (keep within the bounds of) duty? But your power is beyond comprehension, since by you even heaven is made to grant your desire.]

{

Abb.: कुबेरः
10.Jhdt.
[Bildquelle: Zereshk / Wikipedia. GNU FDLicense]}

तमरण्यसमाश्रयोन्मुखं शिरसा वेष्टनशोभिना सुतः ।
पितरं प्रणिपत्य पादयोरपरित्यागमयाचतात्मनः ॥८॥ (Raghuvaṃśa VIII.12)

[Key: अरण्यस्य समाश्रयस्तस्योन्मुखः तम् । The son with his head decked (beautiful) with the royal turban, fell at the feet of his father who was about to repair to the forest and begged that he should not be abandoned (by him).]

अथ ज्येष्ठां सुराः सर्वे देवकार्यचिकीर्षया ।
शलैन्द्रे वरयामासुर्गङ्गां त्रिपथगां नदीम् ॥९॥ (Rāmāyaṇa I.35.16)

<Notes: ज्येष्ठा 'the eldest daughter of Himavat.' त्रिपथगा 'running in three streams,' through Heaven, Earth and Pātāla.>

[Key: देवानां कार्यं देवकार्यं तस्य चिकीर्षया कर्तुमिच्छया । शैलेषु इन्द्र इव शैलेन्द्रः । Then all the gods wishing to accomplish their object asked of the lord of mountains his eldest daughter Gaṅgā, the river that has three courses.]

Additional Sentences for Exercise.

तमातिथ्यक्रियाशान्तरथक्षोभप्रश्रमम् ।
पप्रच्छ कुशलं राज्ये राज्याश्रममुनिं मुनिः ॥१०॥  (Raghuvaṃśa I.58)

<Notes: राज्याश्रममुनिं 'the king who was, as it were, a Muni in the hermitage in the form of a kingdom.'>

[Key:  आतिथ्यस्य क्रिया आतिथ्यक्रिया तया शान्तः रथक्षोभेण परिश्रमो यस्य ।

The sage asked him who was a Muni (hermit) in the hermitage of a kingdom, after his fatigue caused by the jolting of the chariot had been allayed by the act of hospitality, whether all was right with his kingdom.]

तं क्रमेण जन्मभूमिं जातिं विद्यां कलत्रमपत्यानि विभवं वयःप्रमाणं प्रव्रज्याकारणं च स्वयमेव पप्रच्छ चन्द्रापीडः ॥११॥  (Kādambarī 228)

[Key: Candrāpīḍa himself asked him in order, his birthplace, the caste he belonged to, what knowledge he possessed, whether he had a wife and children, what wealth he possessed, the degree of his age and the cause of his turning out a recluse.]

कौशिकेन स किल क्षितीश्वरो राममध्वरविघातशांतये ।
काकपक्षधरमेत्य याचितस्तेजसां हि न वयः समीक्ष्यते ॥१२॥ (Raghuvaṃśa XI.1)

<Notes: काकपक्षधरं 'who wore (graceful) side-locks of hair,' i.e. who was quite a boy; a Gen. Tatpuruṣa compound. तेजसां &c. 'age is not considered in the case of those who are possessed of lustre.' Cf. Bhatṛhari न खलु वयस्तेजसो हेतुः.>

[Key: स क्षितीश्वरः कौशिकेन एत्य अध्व्रविघातशान्तये काकपक्षधरं रामं याचितः किल । तेजसां वयः न समीक्ष्यते हि ।

Kauśika, we are told, came to that lord of the earth (Daśaratha) and asked for Rāma, who yet wore the sidelocks (who was only a boy) that the obstacles to his sacrifice should be warded off (removed); for, in the case of the spirited mighty, age is not taken into consideration.]

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥१३॥ (Bhagavadgītā II.1)

<Notes: कृपयाविष्टं 'overcome by (the feeling of) pity.'>

[Key: Madhusūdana addressed these words to him (Arjuna) who was overpowered by the pity in that manner, whose eyes overflowed with tears and who was sorrowing.]

बर्तुस्तथा कलुषितां  बहुवल्लभस्य
मार्गे कथंचिदवतार्य तनूभवन्तीम् ।
सर्वात्मना रतिकथाचतुरेव दूती
गङ्गां शरन्नयति सिन्धुपतिं प्रसन्नाम् ॥१४॥ (Mudrārākṣasa 3)

<Notes: The Śarat season is here compared to a clever messenger who takes her friend (the Ganges) to her lord (the ocean) in a perfectly pleased mood (with its extremely pure waters), after having, with great difficulty, brought her to the right path (having brought the river to its usual course), who has grown lean (which has shrunk within its bed), and who was much enraged at her husband's having many wives (which had turbid water in the rains, the ocean, too, having several wives, the rivers).>

[Key: Construe -  रतिकथा चतुरा दूती इव शरद् बहवो वल्लभा यस्य स बहुवल्लभस्तस्य भर्तुः तथ कलुषितां तनूभवन्तीं गङ्गां कथंचिन्मार्गे अवतार्य सर्वात्मना प्रसन्नां तां सिन्धुपतिं नयति । For translation see notes.]

तामायुष्मन्मम च वचनादात्मनश्चोपकर्तुं
ब्रूया एवं तव सहचरो रामगिर्याश्रमस्थः ।
अव्यापन्नः कुशलमबले पृच्छति त्वां वियुक्तः
पूर्वाभाष्यं सुलभविपदां प्राणिनामेतदेव ॥१५॥ (Meghadūta 104)

<Notes: मम वचनात् 'at my instance, in my name.' पूर्वभाष्यं &c. 'This (कुशलप्रश्न) is the only mode of adress (to be used) by those beings who are easily subject to miseries.'>

[Key: O you of long life, at my instance (because I request you) and of your own accord to oblige me, say this to her - O woman, thy consort, separated (वियुक्तः) from you and dwelling in Rāmagiri is all safe and asks thee if thou art doing well; for this is the only thing (viz. telling about and inquiry after one' healt and welfare) to be said first in the case of beings, who fall easy victims to miseries.]

सो ऽपृच्छल्लक्ष्मणं  सीतां  च  याचमानः  शिवं  सुरान्  ।
रामं  यथास्थितं  सर्वं  भ्राता  ब्रूते  स्म  विह्वलः  ॥

संदृश्य  शरणं  शून्यं  भिक्षमाणो  वनं  प्रियाम्  ।
प्राणान्दुहन्निवात्मानं  शोकं  चित्तमवारुधत्  ॥

गता  स्यादवचिन्वाना  कुसुमान्याश्रनद्रुमान्  ।
आ  यत्र  तापसान्  धर्मं  सुतीक्ष्णः  शास्ति  तत्र  सा  ॥१६॥  (Bhaṭṭikāvya VI.8-10)

 <Notes: सः  'Rāma'. याचमानः  शिवं  सुरान्  'begging a blessing of the gods', praying to gods to wish well of Sītā. यथास्थितं  सर्वं 'everything as it stood.' भिक्षमाणो  वनं  प्रियां  'asking the forest (any information) about his beloved.

'As if squeezing out life from himself, he confined sorrow to his mind,' i.e. became very desperate and hence was sad at heart. l. 17 {= e} throws aout a conjecture. आ is a particle meaning 'yes, perhaps, it may be.'>

[Key: He asked Lakṣmaṇa where Sītā was, (at the same time) begging of the gods that all should be well with her. His brother (Lakṣmaṇa), distracted at heart, told him all as it has happened.

Finding the house (hut) vacant he, asking the forest (information) about his wife, restrained his sorrow within his mind, thereby squeezing life, as it were, out of himself.

Const.: -  आश्रमद्रुमान्  कुसुमानि  अवचिन्वाना  सा  तत्र  गता  स्यात्  यत्र  सुतीक्ष्णस्तापसान्  धर्मं  शास्ति ।

Perhaps she might have gone, plucking the floers of the trees of the heritage, to the place where (the sage) Sutīkṣṇa gives instructions to the ascetics in religious matters.]

To Lesson V.