chunk 11: 14056 nipAta, person chunk 11: 14056 nipAta, person
14056 Down to
14059 A preverb is a
14060 The
14099 Tense replacers are flat.
14100 But
14101 The
14102
14103 The
14104 are
14105 Use second person when the verb means "you", even if the word meaning "you" is hidden.
14107 Use first person when meaning 'I'.
14108 third person otherwise
14109 What is not before a pause is in
14110 pause means stopping
^ 
headline. The words described in the next rules, down to
The nipAta are unchanging, because rule svarAdi says so.
These are some of the nipAta --
ca vA
These are nipAta because they are listed in the
The preverbs, too, are nipAta.
KAZIKA adhirIzvare iti vakSyati. prAg etasmAd avadheryAnita Urdhvam anukramiSyAmaH, nipAtasaMjJAste veditavyAH. vakSyati cAdayo 'sattve
^ 
(See also List of preverbs .)
Preverbs work like the English little words "up, on, down, at, with" that we find after English verbs in "come up, come in, carry out, go on, come up with, look at, come on", or before the verb in "understand, foresee, ongoing". In Sanskrit they are nearly always attached in front of the verb, but sometimes they can be at the other end of the sentence.
Like in English, the prAdi can change the meaning of the basic verb logically, randomly, or not at all.
Examples. The preverb ava is said to have the basic meanings "down, away".
So these meanings look logical --
But these others, not so much --
Also, the preverb AG has the basic meaning "towards here", so we say quite logically --
Yet, in this case, AG does not change the meaning at all --
Therefore, sometimes you can figure out the meaning of a root with a preverb just from the meaning of the root and the meaning of the preverb. But other times you cannot, and then you have to look for the preverbed root in a dictionary.
However, dictionaries do not cover all the combinations of preverb and root that have ever been used, so you should really check the list of preverbs .
In the epics, many preverbs appear to be used as verse fillers. So when you find a verb form such as
KAZIKA prAdayaH kriyA-yoge upasarga-saMjJA bhavanti. praNayati. pariNayati. praNAyakaH. pariNAyakaH. kriyA-yoge iti kim? pragato nAyako 'smAd dezAt, pra-nAyako dezaH. marucchAbdasya ca upasaGkhyAnam kartavyam. marudbhir datto marutaH. saMjJA-vidhAna-sAmarthyAdana-janta-tve 'pi aca upasargAt taH
^ 
If we disregard the veda, this rule might be translated as "MUST be compounded", as the compounding always happens in the modern language.
Usually, verbs don't compound with anything; most compounds are noun plus noun or unchanging plus noun. But there are three exceptions to this principle --
(1) By this rule, gatizca , an upasarga may be compounded in front of a verb --
(2) by the rules below this one, some nouns can be compounded in front of a verb made from kR bhU as and any tense.
(3) by kAs;pratyayA and other rules, the Am''-enders must be compounded in front of a verb made from kR bhU as and a liT.
KAZIKA gati-saMjJakAz ca prA'dayo bhavanti kriyAyoge. prakRtya. prakRtam. yat prakaroti. yoga-vibhAga uttarArthaH. uttaratra gati-saMjJA eva yathA syAt. upasarga-saMjJA mA bhUt. UrIsyAtity atra [upasargaprAdurbhyAm astir yacparaH]
^ 
There are eleven flat affixes. They are:
the first nine of the tiG, that replace all tenses --
and zatR, that replaces laT (by laTazza ) and sometimes replaces lRT (by lRTassadvA),
and
The flat affixes always mean the doer.
See exception taGAnAvAtmanepadam below.
^
Exception to the previous rule tense replacers are flat .
There are eleven bent affixes:
The nine taG, that replace all tenses --
and the two
and kAnac, that replaces liT in the veda.
All eleven can mean the doer or not.
^
In more detail --
tiptasjhi -- these are third person 3
sipthastha -- these are second person 2
mibvasmas -- these are first person 1
tAtAJjha -- these are third person 3
thAsAthAndhvam -- these are second person 2
iDvahimahiG -- these are first person 1
Rules yuSmadyu ff. teach when to use each person.
Example. Suppose we have to say "y'all monkeys jumped", with plu + laG.
Rule lasya says that we have to replace laG with one of the eighteen tiG.
Rule anudAttaGi says that we have to use one of the nine bent, tAtAJjha thAsAthAndhvam iDvahimahiG.
This rule tiGastrINi rule (together with yuSmadyu) says that we need one of thAsAthAndhvam.
And finally rule tAnyeka (together with bahuSu) tells us to grab the third affix, dhvam.
So our verb will be --
And our sentence is --
KAZIKA tiGo 'STAdaza pratyayAH. nava parasmaipadasaMjJakAH, navA'tmanepadasaMjJakAH. tatra parasmaipradeSu trayastrikAH yathAkramaM prathamamadhyamauttamasaMjJA bhavanti. tip, tas, jhi iti prathamaH. sip, thas, tha iti madyamaH. mip, vas, masiti uttamaH. AtmanepadeSu ta, AtAm, jha iti prathamaH. thAs, AthAm, dhvam iti madhyAmaH. iT, vahi, mahiGiti uttamaH. prathama-madhyam%ottama-pradezAH zeSe prathamaH ity evam AdayaH.
When you use the hyderabad conjugation tables, the appear with tip tas jhi at the top, sip thas tha in the middle, and mip vas mas at the bottom, this way --
But in the inria conjugation tables, you get the reverse order --
They use this order to agree with the Latin and Ancient Greek verb tables, which always have the first person on top. Which makes sense, because most Sanskrit students in France know enough Latin an Ancient Greek to improvise rap songs in them. But I make MY students use alwys the hyderabad order in their verb tables, because I have made them memorize the tiptasjhi sipthastha mibvasmas lethany.
^
In the list tiptas,
...and so on down to mahi.
^
The sup too, taken one by one, are singular dual plural.
So, in the svaujas list,
...etc
^ 
There are two sorts of verbs that "mean you".
(1) those that mean the doer, when the doer is "you". As in
(2) those that mean the object, when the object is "you". As in
Example of (1).
Suppose we want to say "you are cooking", addressing one person, using a verb from the root
(A) This rule says that the tense laT must be replaced with one of the six second person tiG affixes, namely one of sip thas tha thAs AthAm dhvam.
(B) As the doer is one person, rule dvyeka says that we can use only sip or thAs.
(C) As
Now,
The word that means the doer can appear in the sentence or not, so these two sentences mean the same thing --
If instead of choosing sip we choose thAs, we get --
And of course we may also say
Example of (2).
Suppose we want to say "you are being cooked", addressing one person, using a verb from the root
(A) This rule says that the tense laT must be replaced with one of the six second person tiG affixes, namely one of sip thas tha thAs AthAm dhvam.
(B) As the doer is one person, rule dvyeka says that we can use only sip or thAs.
(C) Rule bhAva;karmaNoH says that sip is out of the question, we must use thAs.
Now,
The word that means the object can appear in the sentence or not, so these two sentences mean the same thing --
This rule will not work when asmadyuttamaH can work. So, here the verbs must get the first person endings vas vahi --
Back to person.
KAZIKA lasya ity adhikRtya sAmAnyena tib-Adayo vihitAH. teSAm ayaM puruSaniyamaH kriyate. yuSmady upapade sati vyavahite cAvyavahite sati samAnAdhikaraNe samAnAbhidheye tulya-kArake sthAnini prayujyamAne 'py aprayujyamAne 'pi madhyama-puruSo bhavati. tvaM pacasi. yuvAM pacathaH. yUyaM pacatha. aprayujyamAne 'pi pacasi. pacathaH. pacatha.
^
When a verb means "I", it gets one of the six first person affixes mip vas mas iT' vahi mahi.
Example with a verb that means its doer and has "I" as doer --
Example with a verb that means its object and has "I" as object --
Of course we may also say --
Back to person.
KAZIKA uttamapuruSo niyamyate. asmadyupapade samAnAbhidheye prayujyamAne 'py aprayujyamAne 'pi uttamapuruSo bhavati. aham pacAmi. AvAm pacAvaH. vayam pacAmaH. aprayujyamAne 'pi pacAmi. pacAvaH. pacAmaH.
^
Verbs take third person tiG affixes whenever they have no reason to take second person or first person affixes.
That's why the verbs here took jhi and tip --
Back to person.
KAZIKA zeSa@ iti madhyam%ottama-viSayAd anya ucyate. yatra yuSmad-asmadI saman%AdhikaraNe upapade na staH, tatra zeSe prathama-puruSo bhavati. pacati. pacataH. pacanti.
^
A speech sound is before a pause (Skt:
Example 1.
If you say the two words
Example 2.
If you say
KAZIKA parazabdo 'tizaye vartate. saMnikarSaH pratyAsattiH. paro yaH sannikarSaH, varNAnAm ardhamAtrAkAlavyavadhAnaM, sa saMhitAsaMjJo bhavati. dadhyatra. madhvatra. saMhitApradezAH saMhitAyAm ity evam AdayaH.
^
The word
The letter that is before a pause is said to be
The difference between "before pause" and "in saMhitA" is important, because sometimes different grammatical rules apply in the two situations.
Example.
The words
Yet, that only happens when there is no pause between the two words, because rule atoro only works when the ru is in saMhitA. When we make a pause between the two words, the
KAZIKA viratiH virAmaH. viramyate 'nena iti vA virAmaH. so 'vasAnasaMjJo bhavati. dadhiM. madhuM. vRkSaH. plakSaH. avasAnapradezAH kharavasAnayor visarjanIyaH ity evam AdayaH. iti zrIjayAdityaviracitAyAM kAzikAyAM vRttau prathamAdhyAyasya caturthaH pAdaH.
chunk 11: 14056 nipAta, person