76
edits
Changes
Jump to navigation
Jump to search
Creating a new page
== णिजन्त - Causative ==
० Going is an action, making another person go is action of Sending
० Seeing is an action, making another person see is action of Showing
० Eating is an action, making another person eat is action of Feeding
० Drinking is an action, making another person drink is action of (??)
== णिच्-प्रत्यय ==
णिच् - is a प्रत्यय Prescribed on a धातु in the meaning of प्रेरण or inspiring/commanding/making another person/thing do the action and resulting in a new धातु.
धातु + णिच् => धातु
What is णिजन्त-धातु?
० दृश् + णिच् => दर्शि , दृश् - to see, दर्शि - to show (make another see)
० गम् + णिच् => गमि , गम् - to go, गमि - to send (make another go)
० पा + णिच् => पायि , पा - to drink , पायि - to make another drink
== चुरादि-गण-धातु ==
णिच् also comes as विकरण-प्रत्यय for the धातुऽ in the चुरादि-गण (10th गण). In this case, the meaning of causative should not be taken always even though णिच् is added
It is said -
स्वार्थे णिच्
That means when णिच् is added to the धातु , the meaning will be that of the original धातु itself without causative meaning
Eg :
० चुर् + णिच् => चोरि => सः चोरयति - he is stealing
० कथ् + णिच् => कथि => सः कथयति - he is speaking
== Treating कर्तृ in णिजन्त-धातु-प्रयोग ==
० We have seen that सूत्र- स्वतन्त्रः कर्ता (१-४-५४) defines performer of the action is कर्तृ-कारक
० तत्प्रयोजको हेतुश्च (१-४-५५) - the entity/thing that influences or cause some other entity do is also called a कर्तृकारक and also named हेतु
० गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ (कर्म) (१-४-५२) In the actions of going, knowing, eating, sound as कर्मकारक, अकर्मक as mentioned whoever is the performer or कर्तृ becomes कर्म-कारक when influenced by another entity.
Eg: हनूमान् लङ्कां गच्छति । सुग्रीवः हनूमन्तं लङ्कां गमयति।
शिष्यः धर्मं बोधति। गुरुः शिष्यं धर्मं बोधयति।
शिशुः ओदनं भक्षति । माता शिशुं ओदनं भक्षयति
माणवकः वेदं अधीते। गुरुः माणवकं वेदं अध्यापयति।
श्रीकृष्णः सेनयोः उभयोः मध्ये रथोत्तमम् स्थापयित्वा आह।
लक्ष्मणः सुग्रीवं वदति। रामः लक्ष्णेन सुग्रीवं वादयते।
Note : The णिजन्त-धातुऽ are always considered उभयपदी.
० Going is an action, making another person go is action of Sending
० Seeing is an action, making another person see is action of Showing
० Eating is an action, making another person eat is action of Feeding
० Drinking is an action, making another person drink is action of (??)
== णिच्-प्रत्यय ==
णिच् - is a प्रत्यय Prescribed on a धातु in the meaning of प्रेरण or inspiring/commanding/making another person/thing do the action and resulting in a new धातु.
धातु + णिच् => धातु
What is णिजन्त-धातु?
० दृश् + णिच् => दर्शि , दृश् - to see, दर्शि - to show (make another see)
० गम् + णिच् => गमि , गम् - to go, गमि - to send (make another go)
० पा + णिच् => पायि , पा - to drink , पायि - to make another drink
== चुरादि-गण-धातु ==
णिच् also comes as विकरण-प्रत्यय for the धातुऽ in the चुरादि-गण (10th गण). In this case, the meaning of causative should not be taken always even though णिच् is added
It is said -
स्वार्थे णिच्
That means when णिच् is added to the धातु , the meaning will be that of the original धातु itself without causative meaning
Eg :
० चुर् + णिच् => चोरि => सः चोरयति - he is stealing
० कथ् + णिच् => कथि => सः कथयति - he is speaking
== Treating कर्तृ in णिजन्त-धातु-प्रयोग ==
० We have seen that सूत्र- स्वतन्त्रः कर्ता (१-४-५४) defines performer of the action is कर्तृ-कारक
० तत्प्रयोजको हेतुश्च (१-४-५५) - the entity/thing that influences or cause some other entity do is also called a कर्तृकारक and also named हेतु
० गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ (कर्म) (१-४-५२) In the actions of going, knowing, eating, sound as कर्मकारक, अकर्मक as mentioned whoever is the performer or कर्तृ becomes कर्म-कारक when influenced by another entity.
Eg: हनूमान् लङ्कां गच्छति । सुग्रीवः हनूमन्तं लङ्कां गमयति।
शिष्यः धर्मं बोधति। गुरुः शिष्यं धर्मं बोधयति।
शिशुः ओदनं भक्षति । माता शिशुं ओदनं भक्षयति
माणवकः वेदं अधीते। गुरुः माणवकं वेदं अध्यापयति।
श्रीकृष्णः सेनयोः उभयोः मध्ये रथोत्तमम् स्थापयित्वा आह।
लक्ष्मणः सुग्रीवं वदति। रामः लक्ष्णेन सुग्रीवं वादयते।
Note : The णिजन्त-धातुऽ are always considered उभयपदी.