शुक्रवार, 19 अक्तूबर 2012

Verbless Sentences in Sanskrit!

मूर्खः परिहर्तव्यः प्रत्यक्षः द्विपदः पशुः । which means.. A stupid person must be avoided. He is like a two-legged animal in-front of the eyes.
SanskritComparing the Sanskrit and the English versions, the difference is conspicuous. Only 5 words in the Sanskrit version but so many in the English version. We also explained in the last article that this enormous shortening has been possible due to the notion of vibhakti. (Have a look at the last article to understand the mechanism of this shortening.) But we didn’t explain in full, the power that this innovative concept of vibhakti wields. In this article, we will look at the magic that is possible in a language whose sentence structure is based on this notion. And, not to mention, this notion of vibhakti lies at the heart of Sanskrit Grammar. We will also investigate how the vibhaktis enable one to compose verbless sentences in Sanskrit, which is not possible in English! Let’s get into translating some hardcore Sanskrit.
Let’s take up a typical word, say देव,  as an example. Given below is a table that lists this same word देव but with some modifications. Here we have 24 different forms of the  word देव | Each of these forms is called a vibhakti of देव |
Remember this table from school Sanskrit ? It is afterall not as annoying as many feel in the school. In fact, it is very powerful! Let’s discover its power.
Now let’s get back to our Q&A format.
Q) Yes! I do remember these horrible tables from school. They used to force-feed these into our brains. I remember, we were expected to memorize around 30 such tables and had to vomit out one of them in the final exams.
A)  You are right. The way these are taught in the school course of Sanskrit is hopeless. Memorizing these tables without comprehending their power is like memorizing Thermodynamic tables of Specific Heats without comprehending the Laws of Thermodynamics. In this article, we shall focus on the concepts behind these rather than memorizing them. Now smile!
Q) Hmmm :) …concepts ? So what are they ?
A) As mentioned in the last article, in general, a word in Sanskrit represents property(s).
Agni, one of the 33 devas mentioned in Vedas. Devas refer to terrestrial things of high excellence. Here is a list of all the devas. 8 Vasus (Earth, Water, Fire, Air, Sky, Moon, Sun, Stars/ Planets) that form components of universe where we live, 10 Life Forces in our body (Prana, Apana, Vyana, Udana, Samaana, Naga, Kurma, Kukala, Devadatta) and 1 Soul called Rudra, 12 Aditya or months of year, 1 Vidyut or Electromagnetic force that is of tremendous use to us. 1 Yajna or constant noble selfless deeds done by humans.
Here, देव represents (the property of) being of great excellence or being heavenly. But, in spoken language, we always refer to objects and not properties. (The object being referred to need not exist in the real world. It is sufficient if it exists in the speaker’s imagination.)  So we need a way to force the word देव,  to represent an object rather than a property. That way of forcing a word(which represents a property) to represent an object is called vibhakti.  Let us now settle on the agreement that (x|y) would stand for  the vibhakti-form of  देव in the xth row and yth column of the table. So,  (6|3) = देवानाम् and (1|1) = देवः |
Here are our rules.
Rule1 | A vibhakti-form of a word always denotes an object having the property that the respective word represents. So, whenever in a  sentence you come across, say, देवस्य or देवैः or देवेषु, it means that an object having the property of being of great excellence exists.
Rule2 | Each vibhakti-form in the table carries 3 pieces of info with itself viz.
  1. the number of objects (whether singular, dual or plural ?)
  2. the number of the vibhakti (whether it is the first vibhakti or third or eighth ?)
  3. the gender of the object (whether it is a male object or female or neutral ?)
So, (6|3) = देवानाम् carries the info that there are more than 2 masculine objects of sixth vibhakti, having the property of being of great excellence.
Rule3 | Every sentence has an action involved in it. (This is a general rule applicable to any language.)
Rule4 | Objects having the same vibhakti point to the same object. (We have already seen an awesome application of this rule in the last article.)
Having noticed these 4 rules, now let’s understand the meaning of each vibhakti in the form of the extended table below.
Explaining vibhaktis. The text in blue explains what it means when a word in a sentence appears in the vibhakti number of that row.

Explaining vibhaktis again, but this time with a different example !

Now, lets take up some sample sentences and try to translate them. Here they are.
  1. रक्तनेत्रः भेतव्यः।
  2. उपदेशः मूर्खानाम् प्रकोपाय ।
  3. रथेन यात्रा न मनोरथेन।
Let me also give you the closest English words corresponding to each of the words involved.
  • रक्तनेत्र = (the property of) having red eyes
  • भेतव्य = (the property by which one) must be feared
  • उपदेश = (the property of) directing in a particular direction/way
  • मूर्ख = (the property of) being stupid
  • प्रकोप =  aggression, hoslility
  • रथ = (the property of) advancing towards something
  • यात्रा = (the property of) going in a regulated manner
  • न = not (Note: This word does not represent a property nor do vibhakti-forms of it exist. Such words are called अव्यय)
  • मनोरथ = (the property of) going towards something but only in mind
Q) Before starting to translate, can you give me general guidelines for translating them.
A) Sure!
  1. The first thing you must do while translating any Sanskrit sentence is to identify whether any words in the sentence exist in their vibhakti-forms or not.  Those words which exist in a vibhakti-form represent objects, by Rule1! (Need not be physical objects. They may be abstract objects in the imagination of the speaker!)
  2. For the words that exist in a vibhakti-form, identify the 3 pieces of info mentioned in Rule2
  3. Rule3 assures us that there is bound to be some action involved in the sentence! Identify that action and guess the relation of each word with that action using the blue text of the extended vibhakti tables pasted above. When no action is explicitly mentioned, then it is the action of existing of the object denoted by the words of the first vibhakti.
  4. Apply Rule4, if applicable.
And lo, you have the translation.
Translating Sentence 1
रक्तनेत्रः भेतव्यः।
 (1|1)      (1|1)
  1. Applying Rule1. From above, रक्तनेत्र = (the property of) having red eyes, but since the sentence contains रक्तनेत्रः and not रक्तनेत्र, by Rule1, we conclude that रक्तनेत्रः = an object/person having red eyes. Similarly,  भेतव्यः does not represent a  property rather it denotes an object/person who must be feared.
  2. Applying Rule2.  We try to identify the grammatical info carried by these words. Both the words are of the form (1|1) of the  देव table.  So the info they carry is that each of रक्तनेत्रः and भेतव्यः denote single masculine objects of first vibhakti.
  3. Applying Rule3. We try to identify the action involved in the sentence. Since the action is not explicitly mentioned, it is the action of existing of objects denoted by the words of the first vibhakti viz. रक्तनेत्रः and भेतव्यः |. And from the vibhakti table above, both रक्तनेत्रः and भेतव्यः perform that action. (See the top-most blue line in the देव table.) Hence, the objects denoted by रक्तनेत्रः and भेतव्यः  exist. This existence itself is the action.
  4. Applying Rule4.  Both the words have the same vibhakti viz. first vibhakti, hence they denote the same object. So,  रक्तनेत्रः and भेतव्यः are the same objects and not different objects.
So, the sentence means that the person who has red eyes and the person who must be feared are one and the same. So the sentence translates to One who has red eyes must be feared. Notice the difference in length. English version has 8 words while the Sanskrit version has only 2!
Translating Sentence 2
उपदेशः मूर्खानाम् प्रकोपाय ।
 (1|1)       (6|3)       (4|1)
  1. Rule1 says, since all the words appear in a vibhakti-form, each word denotes an object.
    उपदेशः = something that directs = advice, instructions
    मूर्खानाम् = someone who is stupid
    प्रकोपाय = hostility (seen as an object)
  2. Rule2 instructs us to identify the 3 pieces of info, viz.
    उपदेशः denotes a single masculine object in first vibhakti (1|1)
    मूर्खानाम् denotes more than 2 masculine objects of sixth vibhakti (6|3)
    प्रकोपाय denotes single masculine object of fourth vibhakti (4|1)
  3. Rule3 asks us to infer the relation of each object with the action by looking at the blue text in the vibhakti table. The action is “existing”, from Rule3.
    उपदेशः = (1|1) implies that advice is performing the action of existing, that is, advice exists, which means some advice is being given by someone.
    मूर्खानाम् = (6|3) implies that प्रकोप belongs to the मूर्ख persons being refereed to.      प्रकोपाय = (4|1) implies that the action (of existing/giving of advice) helps/intensifies प्रकोप |
  4. Rule4 not applicable.
Hence the sentence translates to Giving advice intensifies the hostility of stupid people.
Translating Sentence 3
रथेन यात्रा न मनोरथेन।
(3|1) (1|1) (nil) (3|1)
  1. Rule1 says, since all the words, except न, appear in a vibhakti-form, they denote an object.
    रथेन = a chariot
    यात्रा  = journey or travel
    न = not
    मनोरथेन = an imaginary chariot in mind
  2. Rule2 instructs us to identify the 3 pieces of info, viz.
    रथेन denotes a single masculine object in third vibhakti (3|1)
    यात्रा denotes a single feminine object of first vibhakti (1|1)
    न does not denotes any object
    मनोरथेन denotes a single masculine object of third vibhakti (3|1)
  3. Rule3 asks us to infer the relation of each object with the action by looking at the blue text in the vibhakti table. The action is “existing”, from Rule3.
    रथेन = (3|1) implies that the chariot is instrumental in performing the action
    यात्रा = (1|1) implies that journey exists, that is, journey is being done
    न = (nil) negates the meaning of the word that comes after it
    मनोरथेन = (3|1) implies that the chariot of mind is instrumental in performing the action
  4. Rule4 does not give any new info.
Hence, the sentence translates to Journey is done by a (real) chariot, not by a chariot of mind.
Q) I really enjoyed! But there is some feeling of uncertainty lingering in my mind. In the sentence, रथेन यात्रा न मनोरथेन। why did you say that Rule4 does not give any new info ? I mean, रथेन and मनोरथेन, both have the same vibhakti viz. third vibhakti, hence they should represent the same object, so “रथ” is “मनोरथ”, that means the real chariot and the chariot of mind are one and the same! Isn’t it ?  Or am I wrong ?
A)  Here, you are applying the Rule4  to inappropriate words. The word न is an अव्यय. That means, its vibhakti-forms do not exist. Hence, instead of considering मनोरथेन alone as a single word, one must consider न मनोरथेन as a single word (because न  itself has no vibhakti!) for applying Rule4. So by applying Rule4 again, we see that रथेन and न मनोरथेन denote the same object, which is true because “रथ” is indeed “not मनोरथ” !
Q) There is one more thing that I am not able to swallow. In the sentences taken up by you so far, there have been no verbs ! So, are there really no verbs in Sanskrit ? I feel like screaming, if this is true.
A) You need not scream. You are correct in that the sentences taken up so far have been verb-less, though this does not mean that those sentences had no actions involved. In fact, no sentence is possible without an action. Our sample sentences employed vibhaktis to describe actions, but actions can also be described by verbs and Sanskrit has verbal system and in fact, it is highly elaborated.
That’s it for this article. In the next one, we shall explain the general structure of a Sanskrit sentence, revealing how the tremendous amount of Sanskrit literature ranging from Philosophy to Physics, can be grammatically broken down into mere 2012 dhAtus and a few lone words.
PS: The definitions of vibhakti given in the article are very superficial and there are a lot many aspects to each vibhakti. In fact, complete articles can be written on each of the 8 vibhaktis and still may not be sufficient. The aim here is to get a new learner started with vibaktis. For detailed learning, I would recommend checking out other resources.

गुरुवार, 18 अक्तूबर 2012

Simple day-to-day Words


Sanskrit words

Transliteration

Meaning

दिनदर्शिका dinadarshikaa Calendar
दूरदर्शनम् dooradarshanam Television
दर्पणः darpanaha Mirror
दूरवाणी dooravaanee Telephone
द्वारम् dvaaram Door
पादरक्षा paadaraxaa footwear
आकाशवाणी aakaashavaanee Radio
ध्वनिमुद्रिका dhvanimudrikaa Tape record
सिक्थवर्तिका sikthavartikaa Candle
सूचनाघण्टा soochanaaghantaa Calling bell
कङ्कणम् kankanam Bangle
कर्तरी kartaree Scissors
अवकरिका avakarikaa Dustbin
अग्निपेटिका agnipetikaa Matchbox
छत्रम् chatram Umbrella
करण्डः karandaha Small box
शय्या shayyaa Bed
भावचित्रम् bhaavachitram Photo
करदीपः karadeepaha Torch
जलशोधकम् jalashodhakam Water filter
धनलेखः,देयकम् dhanalekaha,deyakam Bill,Receipt
तालः taalaha Lock
आतपः aatapaha Sunlight
छाया chaayaa Shade
सूचिका soochikaa Safety pin
समीकरः sameekaraha Iron
पादत्राणम् paadatraanam Shoe
गोलदीपः goladeepaha Bulb
दण्डदीपः dandadeepaha Tube light
व्यजनम् vyajanam Fan
युतकम् yutakam Shirt
सोपानम् sopanam Step
पिञ्जः pinjaha Switch
भित्तिः bhittihi Wall
गणकयन्त्रम् ganakayantram Computer
दिनपत्रिका dinapatrikaa Daily paper
वारपत्रिका vaarapatrikaa Weekly paper
मासपत्रिका maasapatrikaa Monthly paper
आसन्दः aasandaha Chair
भित्तिघटिः bhittighatihi Wall clock
सम्मार्जनी sammaarjanee Broom
ऊरुकम् oorukam Pants
कुञ्चिका kunchikaa Key
शिरस्त्रम् shirastram Cap
लेखनी lekhanee Pen
अङ्कनी ankanee Pencil
कोशः koshaha Pocket
स्वेदकः svedakaha Sweater
धनम् dhanam Money
विरामः viraamaha Holiday
योजिनी yojinee Stapler
नखकर्तरी nakhakartaree Nail cutter
स्नानगृहम् snaanagraham Bathroom
प्रोञ्छः pronchaha Towel
दन्तफेनः dantaphenaha Toothpaste
फेनकम् phenakam Soap
कूर्चः koorchaha Brush
क्षुरपत्रम् ksurapatram Blade
पिठरः pitharaha Boiler
उष्णजलम् ushnajalam Hot water
शीतजलम् sheetajalam Cold water
नालः naalaha Tap
फेनकपेटिका phenakapetikaa Soap box
दन्तकूर्चः dantakoorchaha Toothbrush
दन्तचूर्णः dantachoornaha Teeth powder
द्रोणी dronee Bucket
पाकशाला paakashaalaa Kitchen
तैलम् tailam Oil
नवनीतम् navaneetam Butter
घृतम् ghratam Ghee
भोजनपीठम् bhojanapeetham Dining table
पत्रालयः patraalayaha Post office
मषीपः masheepaha Ink-pad
मूल्याङ्कः moolyaankaha Stamp
पत्रपेटिका patrapetekaa Post box
अन्तर्देशीयपत्रम् antardesheeyapatram Inland letter
समपत्रम् samapatram Postcard
पत्रवितारकः patravitaarakaha Postman
मृदुमुद्रा mradumudraa Seal

शनिवार, 13 अक्तूबर 2012

Vocative Case / सम्बोधन विभक्ति (sambodhana vibhakti)

Vocative Case or सम्बोधन विभक्ति (sambodhana vibhakti) of noun-form represents the word used to address or call someone or something.

Study the following sentences. These are in vocative case.
O! Boy हे बाल
he baala
Here boy (बाल / baala), creeper (लता / lataa) and God (देव / deva) are in vocative case or सम्बोधन विभक्ति (sambodhana vibhakti)
O! Creeper हे लते
he late
O! God हे देव
he deva
All the above sentences address or call someone. So, the person or thing being addressed is in vocative case.

Note: I (अस्मद् / asmad) and You (युस्मद् / yusmad) words do not have any vocative case.



Vocative Case (सम्बोधन विभक्ति / sambodhana vibhakti)
Word
शब्द
Gender
लिङ्ग
Singular
एकवचन
Dual
द्विवचन
Plural
बहुवचन
Similar Words
Boy
बाल / baala
M - पुं बाल
baala
बालौ
baalau
बालाः
baalaaH
-
Creeper
लता / lataa
F - स्त्री लते
late
लते
late
लताः
lataaH
-
River
नदी / nadii
F - स्त्री नदी
nadii
नद्यो
nadyau
नद्यः
nadyaH
-
Fruit
फलम् / phalam
N - नपुं फलम्
phalam
फले
phale
फलानि
phalaani
-

Locative Case / सप्तमी विभक्ति (saptamii vibhakti)

Locative Case or सप्तमी विभक्ति (saptamii vibhakti) of noun-form represents the "where" of the sentence. In other words locative case represents the locative in the sentense.

Study the following sentences. These are in locative case.
आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
1. Lotuses are in the lake. कमलानि कासरे सन्ति
kamalaani kaasare santi
The words lake (कासर / kaasara), creeper (लता / lataa), forest (अरण्य / araNya), city (नगरी / nagarii), bed (शज्या / shajyaa), land (भूमि / bhuumi), Mahabharata (महाभारत / mahaabhaarata) and all (सर्व / sarva) are expressing location of something or someone.
2. Flowers bloom in the creeper. पुष्पाणि लतायां विकसन्ति
puShpaaNi lataayaa.n vikasanti
3. Elephants roam in the forest. गजाः अरण्ये सञ्चरन्ति
gajaaH araNye saJNcharanti
4. Offices are in the city. कार्यालयाः नगरीशु भवन्ति
kaaryaalayaaH nagariishu bhavanti
5. Child is sleeping on the bed. शिशुः शज्यायां शेते
shishuH shajyaayaa.n shete
6. Leaves fall on the ground. पर्णानि भूम्यां पतन्ति
parNaani bhuumyaa.n patanti
7. There are many stories in Mahabharata. महाभारते अनेककथाः विद्यन्ते
mahaabhaarate anekakathaaH vidyante
8. Atma is in everybody. सर्वस्मिन् आत्मा विद्यते
sarvasmin aatmaa vidyate
In sentence 1 above, if we ask the question "where are the lotuses?", the answer that comes is "lake". So, "lake" is the locative in the sentence and the noun-form is in locative case or saptamii vibhakti. Similarly in sentence 3, if we ask the question "elephants roam where?", the answer that comes is "forest".

So, answer that comes from the question "where" is the locative in the sentense and is always in locative case. Followings are the rules where locative case is used.

Grammatical Rule: The word expressing the location of something or someone will be in locative case.

Sentence 1 to 8 follow this rule.



Besides the above rules there are few more special rules where loctive case is used. Followings are the examples of these.
आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
9. He is sitting on the seat. सः आसन्दे उपविशति
saH aasande upavishati
Expressing the thing on which one sits or stands etc.
10. Students are running on the road. च्छात्राः मार्गेशु धावन्ति
chchhaatraaH maargeshu dhaavanti
11. Peackoks are dancing on the mountain. मयूराः गिरिशु नृत्यन्ति
mayuuraaH girishu nRRityanti
12. Young boys are swiming in the river. तरुणाः नद्यां तरन्ति
taruNaaH nadyaa.n taranti
13. Girls are playing in the play ground. वालिकाः क्रीडाङ्गणे क्रिडन्ति
vaalikaaH kriiDaaN^gaNe kriDanti
14. I will go in the evening. अहं सायंकाले गच्छामि
aha.n saaya.nkaale gachchhaami
Expressing the time of action.
15. Holiday is on Sunday. विरामः भानुवासरे भवति
viraamaH bhaanuvaasare bhavati
16. When sun rises, lotus blooms. सूर्ये उदिते पद्मं विकसति
suurye udite padma.n vikasati
Expressing the action of one resulting in the action of another.
17. When moon rises, lillies bloom. चन्द्रे उदिते कुमुदानि विकसन्ति
chandre udite kumudaani vikasanti
18. Among animals human beings are the best. प्राणिनां / प्राणिषु नराः श्रेष्ठाः
praaNinaa.n / praaNiShu naraaH shreShThaaH
Comparision in group.
19. Do good as if death is holding by hair. गृहित एव केशेषु मृत्युना धर्ममाचरेत्
gRRihita eva kesheShu mRRityunaa dharmamaacharet
Expressing part of body held separately.
20. Friend made me sit by holding my hands. सखा मां करे धृत्वा उपवेशयत्
sakhaa maa.n kare dhRRitvaa upaveshayat
21. Father loves son. पिता पुत्रे स्निह्यति
pitaa putre snihyati
Expressing trust, fondness, love, anger, worship etc., in someone.
22. You trust me. त्वं मयि विश्वसिहि
tva.n mayi vishvasihi
23. Respect father. पितरि भक्तिं कुरु
pitari bhakti.n kuru
Grammatical Rule: The word expressing something on which someone or something sits or stands will be in locative case.

In sentence 9 if we ask the question "where is he seating?" or "on what is he seating?", the answer that comes is on the seat. So, the word "seat" or आसन्द (aasand) is in locative case as it is expressing the thing on which someone is seating. Sentence 10 to 13 also follow this rule.



Grammatical Rule: The word expressing the time of action in response to the question on verb as "when" will be in locative case.

In sentence 14 answer to the question "when shall I go?" is "in the evening" or "evening". So, the word "evening" or सायंकाल (saaya.nkaala) is in locative case. Sentence 15 also follows this rule.



Grammatical Rule: When the action of one results in action of another, the thing whose action occurs first will be in locative case.

In sentence 16 - lotus blooms when sun rises. In other words the action of sun's rising results in the action of the lotus blooming. So, the word "sun" or सूर्य (suurya) is in locative case. Sentence 17 also follow this rule.



Grammatical Rule: If a comparision in a group is being made then the word expressing the group will be in locative case or in genitive case.

In sentence 18 the word "animal" or प्राणि (praaNi) is in locative case (or alternatively genitive case), as it represents the group in which human beings are the best.



Grammatical Rule: If a part of body is held separately then the word expressing the part will be in locative case.

In sentence 20 - my friend is holding my hand (separately) to make me seat. So, the word "hand" or कर (kara) is in locative case as this is the part of body which is being held separately. Sentence 19 also follows this rule.



Grammatical Rule: If verbs meaning trust, fondness, love, anger, worship etc., are used, the person in whom such trust or fondness is shown will be in locative case.

In sentence 21 the verb स्निह्यति (snihyati) is used to express father's love in his son. So, the word "son" or पुत्र (putra) is in locative case. Sentence 22 and 23 also follow this rule.



Locative Case (सप्तमी विभक्ति / saptamii vibhakti)
Word
शब्द
Gender
लिङ्ग
Singular
एकवचन
Dual
द्विवचन
Plural
बहुवचन
Similar Words
Boy
बाल / baala
M - पुं बाले
baale
बालयोः
baalayoH
बालेषु
baaleShu
-
Creeper
लता / lataa
F - स्त्री लतायाम्
lataayaam
लतयोः
latayoH
लतासु
lataasu
-
River
नदी / nadii
F - स्त्री नद्याम्
nadyaam
नद्योः nadyoH नदीषु
nadiiShu
-
Fruit
फलम् / phalam
N - नपुं फले
phale
फलयोः
phalayoH
फलेषु
phaleShu
-

Genitive Case / षष्ठी विभक्ति (ShaShThii vibhakti)

Genitive Case or षष्ठी विभक्ति (ShaShThii vibhakti) of noun-form represents the "whose" of the sentence. In other words genitive case represents the genitive in the sentense.

Study the following sentences. These are in genitive case.
आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
1. Son of Dasaratha. दशरथस्य पुत्रः
dasharathasya putraH
Peron or thing whose relationship with another is being expressed.
2. Krishna's friend. कृष्णस्य सखा
kRRiShNasya sakhaa
3. Rise of sun. सूर्यस्य उदयः
suuryasya udayaH
4. Water of river. नद्याः जलम्
nadyaaH jalam
5. Whiteness of moon. चन्द्रिकाया धवलता
chandrikaayaa dhavalataa
6. Heat of fire. अग्नेः ज्वाला
agneH jvaalaa
7. Vrihaspati is the teacher of Gods. देवानां गुरुः बृहस्पतिः
devaanaa.n guruH bRRihaspatiH
8. Demons are the desciples of Sukracharya. शुक्राचार्यस्य शिष्याः असुराः
shukraachaaryasya shiShyaaH asuraaH
9. Women's jewellary. नारीणाम् आभरणम्
naariiNaam aabharaNam
10. This is my opinion. एतत् मम मतम्
etat mama matam
11. Ganapati has four hands. गणपतेः चत्वारः हस्ताः
gaNapateH chatvaaraH hastaaH
In sentence 1 above, if we ask the question "whose son?", the answer that comes is "Dasaratha". So, "Dasaratha" is the genitive in the sentence and the noun-form is in genitive case or ShaShThi vibhakti. Similarly in sentence 4, if we ask the question "whose water?", the answer that comes is "river".

So, answer that comes from the question "whose" is the genitive in the sentense and is always in genitive case.Followings are the rules where genitive case is used.

Grammatical Rule: The word denoting a peron or thing whose relationship with another is being expressed will be in genitive case.

In sentence 1 to 11 the words expressing relationship to someone or something are in genitive case.



Besides the above rules there are few more special rules where genitive case is used. Followings are the examples of these.

आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
12. Among Pandavas Dharmaraja (Yudhisthira) is best. पाण्डवानां धर्मराजः ज्येष्ठः
paaNDavaanaa.n dharmaraajaH jyeShThaH
Comparision in group.
13. Among trees coconut is the best. वृक्षाणां नालिकेरः श्रेष्ठः
vRRikshaaNaa.n naarikeraH shreShThaH
14. There is no comparision of Arjuna. अर्जुनस्य तुला नास्ति
arjunasya tulaa naasti
Use of words तुला (tulaa), उपमा (upamaa) etc., for comparision.
15. Beauty of Rama. रामस्य उपमा
raamasya upamaa
16. To the south of the school huge banayan tree is there. विद्यालयस्य दक्षिणात् एकः महान् वटवृक्षः
vidyaalayasya dakshiNaat ekaH mahaan vaTavRRikshaH
Expressins direction or location in relation to another using words पुरः (puraH), पुरस्तात् (purastaat), पुरतः (purataH), अग्रतः (agrataH), पृष्ठतः (pRRiShThataH), अधः (adhaH), अधस्तात् (adhastaat) etc.
17. In front of the teacher students are standing. शिक्षकस्य पुरः च्छात्राः तिष्ठन्ति
shikshakasya puraH chchhaatraaH tiShThanti
18. Child is playing behind mother. मातुः पुरस्तात् शिशुः क्रीडति
maatuH purastaat shishuH kriiiDati
19. Water flows below ground. भूमेः अधस्तात्/अधः जलं बर्त्तते
bhuumeH adhastaat/adhaH jala.n barttate
20.To the north of the village hospital is there. ग्रामस्य उत्तरात् चिकित्सालयः अस्ति
graamasya uttaraat chikitsaalayaH asti


Grammatical Rule: If a comparision in a group is being made then the word expressing the group will be in genitive case (or alternatively in locative case).

In sentence 13 above the sentence means - coconut tree is best "among the trees". So, the word trees is in genetive case (or alternatively locative case) as it represents the group in which coconut tree is best. Similarly in sentence 12 the word "pandavas" is in genetive case.



Grammatical Rule: If words तुला (tulaa), उपमा (upamaa) etc., expressing comparision are used then word expressing the person or thing being compared will be in genitive case.

In sentence 14 the word "Arjuna" is in genitive case as this is being compared with the use of word तुला or tulaa. Sentence 15 also follows the same rule.



Grammatical Rule: If the words पुरः (puraH), पुरस्तात् (purastaat), पुरतः (purataH), अग्रतः (agrataH), पृष्ठतः (pRRiShThataH), अधः (adhaH), अधस्तात् (adhastaat) etc., are used to express direction or location of an object in relation to another, the word expressing the object will be in genitive case.

In sentence 16 the word south or दक्षिणात् (dakshiNaat) is used to express location of the banayan tree in relation to the school. So, the word school is in genitive case. Similarly in sentence 18 the word behind or पुरस्तात् (purastaat) expresses the location of the child in relation to mother. So, the word mother is in genitive case. Sentences 16, 17, 18, 19 and 20 follow this rule.



Genitive Case (षष्ठी विभक्ति / ShaShThii vibhakti)
Word
शब्द
Gender
लिङ्ग
Singular
एकवचन
Dual
द्विवचन
Plural
बहुवचन
Similar Words
Boy
बाल / baala
M - पुं बालस्य
baalasya
बालयोः
baalayoH
बालानाम्
baalaanaam
-
Creeper
लता / lataa
F - स्त्री लतायाः
lataayaaH
लतयोः
latayoH
लतानाम्
lataanaam
-
River
नदी / nadii
F - स्त्री नद्याः
nadyaaH
नदीभ्याम्
nadiibhyaam
नदीनाम्
nadiinaam
-
Fruit
फलम् / phalam
N - नपुं फलस्य
phalasya
फलयोः
phalayoH
फलानाम्
phalaanaam
-

Ablative Case / पञ्चमी विभक्ति (paJNchamii vibhakti)

Ablative Case or पञ्चमी विभक्ति (paJNchamii vibhakti) of noun-form represents the "from whom/what" of the sentence. In other words ablative case represents the ablative in the sentense.

Study the following sentences. These are in ablative case.
आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
1. Leaf fell from the tree. वृक्षात् पर्णं/पत्रं अपतत्
vRRikshaat parNa.n / patra.m apatat
The words tree (वृक्ष / vRRiksha), tree (तरु / taru) and horse (अश्व / ashva) represent the source of separation.
2. Fruits are falling from the trees. फलानि तरुभ्यः पतन्ति
phalaani tarubhyaH patanti
3. He fall from the running horse. सः धावतः अश्वात् पतितः
saH dhaavataH ashvaat patitaH
4. I am coming from the school. अहं विद्यालयात् आगच्छामि
aha.n vidyaalayaat aagachchhaami
The words school (विद्यालय / vidyaalaya) and heaven (स्वर्ग / svarga) represent the source of coming or going.
5. Gods come from heaven. देवताः स्वर्गात् आगछन्ति
devataaH svargaat aagachchhanti
In sentence 1 above, if we ask the question "leaf fell from what?", the answer that comes is "the tree". So, "tree" is the ablative in the sentence and the noun-form is in ablative case or paJNchamii vibhakti. Similarly in sentence 4, if we ask the question "where am I coming from?", the answer that comes is "school".

So, answer to the question "from whom/what/where" is the ablative in the sentence and is always in ablative case. The verb-form is independent of the number or वचन (vachana) of the subject or object. Followings are the rules where ablative case is used.

Grammatical Rule: When an object is separated from another the word expressing the object from which the separation happened will be in ablative case.

Sentence 1, 2 and 3 follow this rule.



Grammatical Rule: When someone or something is coming from a place the word expressing the source will be in ablative case.

Sentence 4 and 5 follow this rule.

Besides the above rules there are few more special rules where ablative case is used. Followings are the examples of these.

आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
6. Waterfall is flowing from the mountain. निर्झरः गिरेः स्रवति
nirjharaH gireH sravati
The words mountain (गिरि / giri) and Himalayas (हिमवत / himavata) represent the origin or source.
7. (River) Ganges flows from Himalayas. हिमवतः गङ्गा प्रभहति
himavataH gaN^gaat prabhahati
8. Animal fears tiger. मृगः व्याघ्रात् विभेति
mRRigaH byaaghraat vibheti
The words tiger (व्याघ्र/ byaaghraat), lion (सिंह/ si.nha) and police (आरक्षक / aarakshaka) are the sources of fear.
9. Deer fears tiger. हरिणः व्याघ्रात् त्रस्यति
hariNaH vyaaghraat trasyati
10. Elephants fear lion. गजाः सिंहात् त्रस्यन्ति
gajaaH si.nhaat trasyanti
11. Thief fears police. चौरः आरक्षकात् विभेति
chauraH aarakshakaat vibheti
12. Police protects from thief. आरक्षकः चौरात् त्रायते / रक्षते
aarakshakaH chauraat traayate / rakshate
The words thief (चौर / chaura), hell (नरकभय / narakabhaya) and enemy (शत्रू / shatruu) represent things from which protected.
13. Good work protects from fear of hell. साधितं तु धर्मकार्यं त्रायते नरकभयात्
saadhita.n tu dharmakaarya.n traayate narakabhayaat.
14. Solders protect citizens from enemies. सैनिकाः शत्रुभ्यः नागरिकान् रक्षन्ते
sainikaaH shatrubhyaH naagarikaan rakshante
15. He accepts defeat from study. सः अध्ययनात् पराजयते
saH adhyanaaat paraajayate.
Use of word परा + जयते (paraa + jayate) to express defeat.
16. Good people accept defeat from sin. धार्मिकः पपात् पराजयते
dhaarmikaH paapaat paraajayate
17. He is baring the cows from paddy. सः धानेभ्यः गां वारयति
saH dhaanebhyaH gaa.n vaarayati
The words paddy (धान / dhaana) and sin (पाप / paapa) are things from which restrained.
18. Bars from sin and employs in merit. पापन्निवारयति योजयते हिताय
paapannivaarayaati
19. Krishna is hiding from mother. कृष्णः मातुः निलीयते
kRRiShNaH maatuH niliiyate
The words mother (मातृ / maatRRi) and teacher (गुरु / guru) represent someone from whom hiding.
20. Student is hiding from teacher. च्छात्रः गुरुः निलीयते
chchhaatraH guruH niliiyate
21. Gauri does not read due to lazyness. गौरी आलस्यात् न पठति
gaurii aalasyaat n apaThati
The word lazyness or आलस्य (aalasya) represents the cause of something.
22. Fruit is created from flower. पुष्पात् फलं प्रजायते
pueHpaat phalam parajaayate
The words flower (पुष्प / pueHpa) and lotus (पद्म / padma) are sources of creation.
23. Honey is created from lotus. पद्मात् मधु प्रजायते
padmaat madhu prajaayate
24. Good people hate sin. धार्मिकः पापात् जुगुप्सते
dhaarmikaH papaat jugupsate
Use of verbs like hate (जुगुप्सते / jugupsate), escapes (विरमति / viramati) etc., expressing hate or dislike.
25. He escapes from reading. सः पठनात् विरमति
saH paThanaat viramati.
26. Mango is better than Guava. आम्रफलं दाडिमात् श्रेष्ठम्
aamraphala.n daaNDimaat shreShTham
Use of superlative or comparative adjectives like better (श्रेष्ठ / shreShTha) earlier (पूर्वः / purvaH), later (परः / paraH) etc., to compare.
27. Kalidasa is better than Bhabhuti. कालिदासः भवभूतेः श्रेष्ठः
kaalidaasaH bhavabhuuteH shreShThaH
28. Lakshamana is elder to Satrughna. लक्ष्मणः शत्रुघ्नात् पूर्वः
lakshamaNaH shatrughnaat puurvaH
29. Bhima is younger to Yudhisthira. भीमः युधिष्ठीरात् परः
bhiimaH yudhiShThiiraat paraH


Grammatical Rule: The word expressing the origin or source of something will be in ablative case.

In Sentence 6 - the waterfall flows from the mountain. In other words the mountain is the source of the waterfall. So, the word "mountain" is in ablative case. Sentence 7 also follows this rule.



Grammatical Rule: The word expressing the source of fear will be in ablative case.

In sentence 9 - deer fears the tiger. In other words tiger is the source of fear. So, the word "tiger" is in ablative case. Sentence 10 and 11 also follow this rule.



Grammatical Rule: The word expressing something or someone from which something or someone is protected will be in ablative case.

In sentence 12 - police protects from thief. That means thief is the thing from which the police protects. So, the word "thief" is in ablative case. Sentence 13 and 14 also follow this rule.



Grammatical Rule: The word expressing the thing from which defeat is accepted, unable to tolerate or face it, with the use of preposition or उपसर्ग (upasarga) परा before the verb जयते (paraajayate) will be in ablative case. Note: If defeat is accepted after facing it bravely, then the word will be in accusative case.

In sentence 15 - word पराजयते (paraajayate) is used to express "his defeat from study". In other words it also means - "he is not able to study" or "he is afraid of studies". So, the word "study" is in ablative case. Sentence 16 also follows this rule.



Grammatical Rule: The word expressing something from which someone or something is opposed or restrained will be in ablative case.

In sentence 17 - the cows are being restrained from paddy. So, the word "paddy" is in ablative case. Sentence 18 also follows this rule.



Grammatical Rule: The word expressing someone or something from which one is hiding from will be in ablative case.

In sentence 19 - Krishna is hiding from mother. So, the word "mother" is in ablative case. Sentence 20 also follows this rule.



Grammatical Rule: The word expressing the cause of something will be in ablative case. Note: If the subject is in feminine gender, then it can also be in instrumental case.

In sentence 21 - lazyness or आलस्य (aalasya) is the reason of Gauri not reading. In other words lazyness is the reason of "not reading". So, it is in ablative case.



Grammatical Rule: The word expressing the source of creation will be in ablative case.

In sentence 22 - fruit is created from flower or in other words "flower is the source of creation" of fruit. So, the word "flower" is in ablative case. Sentence 23 also follows this rule.



Grammatical Rule: The word expressing something to which hate or dislike is expressed will be in ablative case.

Sentence 24 and 25 follow this rule.



Grammatical Rule: When superlative or comparative adjectives such like श्रेष्ठः (shreShThaH), पुर्वः (purvaH), परः (paraH) etc., are used the word expressing the thing to which the comparision is being made will be in ablative case.

In sentence 26 - mango is better than guava. So, guava is the thing from which mango is better. Hence the word "guava" is in ablative case. Similarly in sentence 28 - word "earlier" or पुर्वः (purvaH) is used to mean that Lakshamana is earlier to Satrughna. So, the word "Satrughna" is in ablative case. Sentence 27 and 29 also follow this rule.



Ablative Case (पञ्चमी विभक्ति / paJNchamii vibhakti)
Word
शब्द
Gender
लिङ्ग
Singular
एकवचन
Dual
द्विवचन
Plural
बहुवचन
Similar Words
Boy
बाल / baala
M - पुं बालात्
baalaat
बालाभ्याम्
baalaabhyaam
बालेभ्यः
baalebhyaH
-
Creeper
लता / lataa
F - स्त्री लतायाः
lataayaaH
लताभ्याम्
lataabhyaam
लताभ्यः
lataabhyaH
-
River
नदी / nadii
F - स्त्री नद्याः
nadyaaH
नदीभ्याम्
nadiinaam
नदीभ्यः
nadiibhyaH
-
Fruit
फलम् / phalam
N - नपुं फलात्
phalaat
फलाभ्याम्
phalaabhyaam
फलेभ्यः
phalebhyaH
-

Dative Case / चतुर्थी विभक्ति (chaturthii vibhakti)

Dative Case or चतुर्थी विभक्ति (chaturthii vibhakti) of noun-form represents the "to whom" or "for whom" of the sentence. In other words dative case represents the dative in the sentense.

Study the following sentences. These are in dative case.
आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
1. Give rice to the beggar. भिक्षुकायः तण्डूलं देहि
bhikshukaayaH taNDuula.n dehi
The words भिक्षुक (bhikshuka), युस्मद् (yusmad), रुग्ण (rugNa) and निर्धन (nirdhana) represent the person to whom something is given.
2. I am giving prize to him. अहं तस्मै पुरस्कारं ददामि
aha.n tasmai puraskaara.n dadaami
3. Doctor is giving medicine to the patient. वैद्यः रुग्णाय औषधं यच्छति
vaidyaH rugNaaya auShadha.n yachchhati
4. Let the rich give money to poor. धनिकः निर्धनाय धनं यछतु
dhanikaH nirdhanaaya dhana.n yachhatu
5. The lustful person is giving money to the maid. कामुकः दास्या संयच्छ्ते
kaamukaH daasyaa sa.nyachchhate
Giving something to perform some imoral or indecent act. In this case instrumental case will be used and not dative case.
In sentence 1 above, if we ask the question "give rice to whom?", the answer that comes is "the beggar". So, "beggar" is the dative in the sentence and the noun-form is in dative case or chaturthii vibhakti. Similarly in sentence 3, if we ask the question "doctor gave medicine to whom?", the answer that comes is "patient".

So, answers to the question "to whom" or "for whom" etc., is the dative in the sentence and is always in dative case. The verb form is independent of the number or वचन (vachana) of the subject or object.

Grammatical Rule: The word expressing the person to whom something is given will be in dative case.

Sentence 1, 2, 3 and 4 follow this rule.



Grammatical Rule: The word expressing the person to whom something is given to perform some imoral or indecent act will be in instrumental case and not in dative case.

In sentence 5 the lust person is giving money to the maid in return of an immoral. So, the word "maid" is in instrumental case instead of dative case.



Besides the above rules there are few special rules where dative case is used. Followings are examples of these.
आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
6. Let the author write for the paper. लेखकः पत्रिकायै लेखं लिखतु
lekhakaH patrikaayai lekha.n likhatu
The words पत्रिका (patrikaa), सुवर्णम्हार (suvarNahaara) and धर्म (dharma) represent the things for which something is needed.
7. Gold is for necklace. सुवर्णम्हाराय हाटकम्
suvarNahaaraaya haaTakam
8. Wife should be accepted for merit/dharma. धर्माय पत्नी ग्रहणीया
dharmaaya patnii grahaNiiyaa
9. Wealth becomes egoism. ऐश्चर्यम् अह्ङ्काराय भवति
eishcharyam ahaN^kaaraaya bhavati
The words अह्ङ्कार (ahaN^kaara), परपिडन (parapiDana) and परोपकार (paropakaara) represent the thing into which something else transforms.
10. Power is to torment others. शक्तिः परपिडनाय भवति
shaktiH parapiDanaaya bhavati
11. Let power be for others' good. शक्तिः परोपकाराय भवतु
shaktiH paropakaaraaya bhavatu
12. Lakshmi hates the knowledgable. लक्ष्मीः पण्डिताय असूयति
lakshmiiH paNDitaaya asuuyati
Use of words कृध्यति (kRRidhyati), दृह्यति (dRRihyati), ईर्ष्यति (iirShyati), असूयति (asuuyati) etc., expressing hate or dislike.
13. He hates the clever. सः चतुराय असूयति
saH chaturaaya asuuyati
14. King is angry on the enemies. रजा शत्रुवे कृध्यति
raajaa shatruve kRRidhayati
15. Gopala is angry on Rama. गोपालः रामाय दृह्यति
gopaalaH raamaaya dRRihyati
16. Do you like sweets? मोदकं तुभ्यं रोचते वा?
modaka.n tubhya.n rochate vaa?
Use of words like रोचते (rochate) etc., expressing fondness or liking for something.
17. Girls like flowers. वालिकाः पुष्पेभ्यः स्पृहयन्ति
vaalikaaH puShpebhyaH spRRihayanti
18. Let everyone like knowledge. सर्वे ज्ञानाय स्पृहयन्तु
sarve dnyaaya spRRihayantu
19. Ladies like flowers. पुष्पाणि तरुणीभ्यः रोचन्ते
puShpaaNi taruNibhyaH rochante
20. I like milk. मह्यं दुग्धं रोचते
mahyaa.n dugdha.n rochate
21. Child likes to play. शिशवे क्रीडा रोचते
shishave kriDaa rochate
22. Who does not like sweets. कस्मै मोदकं न स्वदते?
kasmai modaka.n na svadate?
23. Salute to teacher. गुरवे नमः
gurave namaH
Use of words like नमः (namaH), स्वस्ति (svasti), स्वाहा (svaaha), अलं (ala.n), बषट् (baShaT) etc.

Word Meanings:
namaH - salute, svaaha - offered, baShaT - offered, svasti - let good happen.
24. Salute to Narayana. नारायणाय नमः
naaraayaNaaya namaH
25. Offered to Indra. इन्द्राय स्वाह
indraaya svaaha
26. Offered to fire. अग्नये बषट्
agneya baShaT
27. Let good happen to all. सर्वेभ्यः स्वस्ति
sarvebhyaH svasti
28. Let the guest come home. अतिथयः गृहाय/गृहम् आगच्छन्तु
atithayaH gRRihaaya/gRRiham aagachchhantu
Word expressing the target destination for actions like going or coming can be in accusative case or dative case.
29. I will go to village. अहं ग्रामाय / ग्रामम् गछामि
aga.n graamaaya / graamam gachhaami
30. Shyama is borrowing one hundred from Rama. श्यामः रामाय शतं धारयति
shyaamaH raamaaya shata.n dhaarayati
Word expressing the person from whom something is borrowed.
31. I do not owe anything to anyone. अहं कस्मै किञ्चित् न धारयामि
aha.n kasmai kiJNchit na dhaarayaami
32. (Lord Vishnu) Hari owes liberation to worshippers. हरिः भक्ताय मोक्षं धारयति
hariH bhaktaaya moksha.n dhaarayati
33. Mother is showing moon to son. माता पूत्राय चन्द्रं दर्शायति
maataa puutraaya chandra.n darshayati
The person with whom the subject relates something through his/her action.
34. Tell Gangadatta about me. गङ्गदत्ताय मत् सन्देशं कथय
gaN^gadattaaya mat sandesha.n kathaya
Grammatical Rule: The word expressiong the purpose for which certain action is taken or something is needed will be in dative case.

Sentence 6 above means the author should write for the paper. In other words the writing action is for the "paper". So, paper takes the dative case. Similarly in sentence 7 gold is needed for neckless. So, neckless is in the dative case. Sentence 8 also follows the same rule.



Grammatical Rule: The word expressing the object into which another object transforms will be in dative case.

In sentence 9 above - wealth turns or transforms into egoism. So, "egoism" is in dative case the object into which wealth transforms. Sentence 10 and 11 also follow the same rule.



Grammatical Rule: The word expressing the person (or thing) against whom (or which) anger or hatered is shown will be in dative case.

In sentence 12 above - Laxmi shows hatered towards the "knowledgable". So, the word knowledgable is in dative case. Similarly in sentence 14 the King shows anger towards enemies. So, the word enemy is in dative case. Sentence 13 and 15 also follow the same rule.



Grammatical Rule: When verbs meaning "liking" are used, the word expressing the person to whom it is a matter of liking will be in dative case.

In sentence 17 above - girls like flowers or in other words flowers are a metter of liking to the girls. So, "girl" is in dative case. Similarly in sentence 21 play is a matter of liking to "child". So, the child is in dative case. Sentence 16, 18, 19, 20, and 22 also follow the same rule.



Grammatical Rule: When the words नमः (namaH), स्वस्ति (svasti), स्वाहा (svaahaa), अलं (ala.n) and बषट् (baShaT) are used the words expressing the object of their reference will be in dative case.

In sentence 23 above "teacher" is the object of reference of the word नमः (namaH) or salute. So, the word teacher or गुरु (guru) is in dative case. Sentence 24, 25, 26 and 27 also follow the same rule.



Grammatical Rule: When verbs meaning going or coming are used the words expressing the destination will be either in accusative case or dative case.

In sentence 28 above "home" is in dative case (or accusative case) as home is the destination. Sentence 29 also follows the same rule.



Grammatical Rule: When something is borrowed from others the person from whom the thing is borrowed will be in dative case.

In sentence 30 above Shyam has borrowed money from Rama. So, "Rama" is in dative case. Similarly in sentence 32 Hari (Lord Vishnu) borrows liberation or मोक्ष (moksha) from the worshipper. So, the word भक्त (bhakta) or worshipper is in dative case. Sentence 31 also follows the same rule.



Grammatical Rule: The person with whom the subject relates something through his or her action will be in dative case.

In sentence 33 above mother is showing the moon to son. In other words mother the subject in the sentence with her action of showing is relating son with the moon. So, the word son or पुत्र (putra) is in dative case.



Dative Case (चतुर्थी विभक्ति / chaturthii vibhakti)
Word
शब्द
Gender
लिङ्ग
Singular
एकवचन
Dual
द्विवचन
Plural
बहुवचन
Similar Words
Boy
बाल / baala
M - पुं बालाय
baalaaya
बालाभ्याम्
baalaabhyaam
बालेभ्यः
baalebhyaH
-
Creeper
लता / lataa
F - स्त्री लतायै
lataayai
लताभ्याम्
lataabhyaam
लताभ्यः
lataabhyaH
-
River
नदी / nadii
F - स्त्री नद्यै
nadyai
नदीभ्याम्
nadiibhyaam
नदीभ्यः
nadiibhyaH
-
Fruit
फलम् / phalam
N - नपुं फलाय
phalaaya
फलाभ्याम्
phalaabhyaam
फलेभ्यः
phalebhyaH
-

Instrumental Case / तृतीया विभक्ति (tRRitiiya vibhakti)

Instrumental Case or तृतीया विभक्ति (tRRitiiya vibhakti) of noun-form represents the instrumental form in a sentence. The answer that comes from the question "by what" or "with what" is the instrument in the sentense. The instrument is with what the subject or कर्ता (kartaa) is doing something. The instrument is independent of the number and gender of the subject or object.

Study the following sentences. These are in instrumental case.
आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
1. Farmer is ploughing with plough. कृषिवलः हलेन कर्षति
kRRiShivalaH halena karShati
Here plough (हल / hala), axe (परशु / parashu), pen (लेखनी / lekhanii), hand (कर / kara), teeth (दन्त / danta) and food (भोजन / bhojana), flower (पुष्प / puShpa), knowledge (विद्या / vidyaa), garland (माला / maalaa) are the instruments for the respective verbs and are in instrumental case.
2. I am cutting with axe. अहं परशुना खण्डयामि
aha.n parashunaa khaNDayaami
3. Teacher wrote using pen. गुरवः लेखन्या अलिखन्
guravaH lekhanyaa alikhan
4. You are touching with hand. त्वं करेण स्पृशसि
tva.n kareNa spRRishasi
5. Snakes bites with teeth. सर्पः दन्तैः दशति
sarpaH dantaiH dashati
6. Guest is happy with food. अतिथयः भोजनेन मोदन्ति
atithayaH bhojanena modanti
7. Garland is made using flower. माला पुष्पैः भवति
maalaa puShpaiH bhavati
8. You live with knowledge. त्वं विद्यया जिवसि
tva.n vidyayaa jivasi
9. (I) will decorate God with garland. मालाभिः देवम् अलङ्करोमि
maalaabhiH devam alaN^karomi
In sentence 1 above, if we ask the question "what is the farmer is ploughing with?", the answer that comes is "with the plough". So, "plough" is the instrument in the sentence and the noun-form is in instrumentsl case or tRRitiiya vibhakti. Similarly in sentence 4, if we ask the question "what are you touching with?", the answer that comes is "with hand". In case of sentence 6, if we ask the question "what is the guest happy with?", the answer that comes is "with food". So, hand and food are in instrunmental case.

Grammatical Rule: The word expressing "by what" or "with what" pertaining to the verb will be in instrumental case.

Sentences 1 and 9 also follow this rule.



Besides the above rules there are some special rules where insrtumental case is used. Followings are the examples of these.
आङ्ग्लभाषा / English संस्कृत / Sanskrit Notes
10. Women played with the children. स्त्रियः शिशुभिः सह अक्रिडन्
striyaH shishubhiH saha akriDan
Use of words सह (saha), साकम् (saakam), सार्द्धं (saarddha.n) and समं (sama.n)
11. Teacher went with the students. गुरुः च्छात्रैः साकम् अगछत्
guruH chchhaatraiH saakam agachchhat
12. Sita roams with Rama. सीता रामेण सार्धं विहरति
siitaa raameNa saardha.n viharati
13. Krishna came with me. कृष्णः मया साकम् आगतवान्
kRRiShNaH mayaa saakam aagatavaan
14. Gopal went with him. तेन साकं गोपालः गतः
tena saaka.n gopaalaH gataH
15. Friendship with evil not worth. दुर्जनेन सह मैत्री न कर्त्तव्या
durjanena sa maitrii na karttavyaa
16. You will go with me. त्वं मया सह/साकं/सम्सं/सार्द्धं गमिष्यसि
tva.n mayaa saha/saaka.n/samsa.n/saardsha.n gamiShyasi
17. Without effort knowledge is not achievable. श्रमेण विना विद्या न लभ्यते
shrameNa vinaa vidyaa na labhyate
Use of words अन्तरेण (antareNa) and विना (vinaa).
18. Without water life is impossible. जलेन अन्तरेण जीवनम् असम्भवम्
jalena antareNa jiivanam asambhavam
19. What is life without knowledge. विद्यां विना जीवनेन किम्
vidyaa.n vinaa jiivanam kim
20. He is blind with eyes. सः अक्ष्णा काणः
saH akshNaa kaaNaH
The words - eyes (लोचन / lochana), ears (कर्ण / karNa) and foot (पाद / paada) are expressing lameness of organ or body part.
21. What shall mirror do to one without eyes. लोचनाभ्या विहिनस्य दर्पणः किं करिष्यति
lochanabhyaa vihinasya darpaNaH ki.n kariShyati
22. He is deaf with ears. सः कर्णाभ्यां वधिरः
saH karNaabhyaa.n vadhiraH
23. He is lame with foot. सः पादेन खञ्जः
saH paadena khaJNjaH
24. Rama is naughty by nature. रामः प्रकृत्या / स्वाभावेन चपलः
raamaH prakRRityaa / svaabhavena chapalaH
The words - nature (प्रकृति / prakRRiti), nature (स्वाभाव / svaabhava), speedily (वेग / vega), happily (सुख / sukha), face (अकॄति / aakRRiti), normally (प्राय / praaya), quickly (लीलया / liilayaa), quickly (त्वरया / tvarayaa), queue (क्रम / krama), caste (जाति / jaati) and wish (स्वेच्छा / svechchhaa) are expressing nature or characteristics.
25. He is running speedily. सः वेगेन धावति
saH vegena dhaavati
26. Rama is living happily. रामः सुखेन तिष्ठति
raamaH sukhena tiShThati
27. Named Rama नाम्ना रामः
naamnaa raamaH
28. The girl is beautiful by face. वालिका अकॄत्या चारुः
vaalikaa akRRityaa chaaruH
29. Simple by nature. स्वाभावेन सरलः
svaabhaavena saralaH
30. Haunters are normally poor. शवराः प्रायेण दरिद्राः
shavaraaH praayeNa daridraaH
31. Let the boy go quickly. बालः लीलया / वेगेन / त्वरया गच्छतु
baalaH liilayaa / vegena / tvarayaa gachchhatu
32. They came in one queue. एकेन क्रमेण आगच्छत
ekena krameNa aagachchhata
33. I am kshatriya (warrior) by caste. अहं जात्या क्षत्रिय
aha.n jaatyaa kshatriya
34. Boys are roaming by their wish. बालकाः स्वेच्छया भ्रमन्ति
baalakaaH svechchhayaa bhramanti
35. Rama is younger to you by one year. रामः त्वत् वर्षेण अबरः
raamaH tvat varSheNa abaraH
Use of words elder (पूर्वः / puurvaH), younger (अवरः / avaraH) and younger (परः / paraH) to compare age.
36. Gopala is younger to Shyama by a month. गोपालः श्यामात् मासेन परः
gopaalaH shyaamaat maasena paraH
37. He is elder to me by a month. सः मत् मासेन पूर्वः
saH mat maasena puurvaH
38. Sage by matted lock. जटाभिः तापसः
jaTaabhiH taapasaH
Use of words matted-lock (जटा / jaTaa), sacred-thread (उपवित / upavita) as mark of identification.
39. Brahmin by sacred-thread? उपवितेन व्राह्मणं
upavitena vraahmaNa.n
40. Body shivers due to cold. शीतेन शरीरम् कम्पते
shiitena shariiram kampate
The words - cold (शीत / shiita), sadness (दुःख / duHkha), merit (पुण्य / puNya), fever (ज्वर / jvara) and hunger (क्षुधा / kshudhaa) are expressing the cause or reason of something.
41. He is heart broken due to sadness. दुःखेन सः भग्नहृदियः
duHkhena saH bhagnahRRidiyaH
42. Hari is seen through merit. पुण्येन दृष्टः हरिः
puNyena dRRiShTaH hariH
43. He is suffering due to fever. सः ज्वरेण पीडितः
saH jvareNa piiDitaH
44. He is crying due to hunger. सः क्षुधया क्रन्दति
saH kshudhayaa krandati
45. I have need of study. मम पाठेन प्रयोजनम्
mama paaThena prayojanam
Use of words प्रयोजनम् (prayojanam), किम् (kim) and अलम् (alam) to express the need or necessity of something.
46. What is the need of quarreling? कलहेन किम्?
kalahena kim?
47. Quarrelling is waste. विवादेन अलम्
vivaadena alam
48. Do not have need in wealth? धनेन प्रयोजनं नास्ति?
dhanena prayojana.n naasti?
49. Less by knowledge. ज्ञानेन हीनः
dnyaanena hiinaH
Use of words - हीनः (hiinaH), शून्यः (shuunyaH) and ऊनः (uunaH) to express lack of something.
50. Less by wealth. धनेन शून्यः
dhanena shuunyaH
51. He is less by wealth. सः धनेन ऊनः/शून्यः/हीनः
saH dhanena uunaH / shuunyaH / hiinaH
52. The temple was built in a year. मन्दिरं वर्षेण निर्मितं अभवत्
mandira.n varSheNa nirmita.n abhavat
The words - year (वर्ष / varSha) and month (मास / maasa) represent the time taken to achieve some result.
53. Rama read Sanskrit in a month. रामः मासेन संस्कृतम् अपठत्
raamaH maasena sa.nskRRitam apaThat
54. I bought the book with five coins. अहं पञ्चमुद्राभिः पुस्तकम् क्रीतवान्
aha.n paJNchamudraabhiH pustakam kriitavaan
The words - five coins (पञ्चमुद्रा / paJNchamudraa)and ten coins (दशचमुद्रा / dashamudraa) are representing the value or cost of something.
55. He bought the toy with ten coins. सः दशचमुद्राभिः क्रीडनकं क्रीतवान्
saH dashamudraabhiH kriiDanaka.n kriitavaan
56. The lustful person is giving money to the maid. कामुकः दास्या संयच्छ्ते
kaamukaH daasyaa sa.nyachchhate
Giving something to perform some imoral or indecent act. In this case instrumental case will be used and not dative case.
57. Rama is going on a different rout. रामः अनेन मार्गेण गच्छति
raamaH anenna maargeNa gachchhati
The word - path (मार्ग / maarga) is representing the path followed.
Grammatical Rule: If the indeclinables सह (saha), साकम् (saakam), सार्द्धं (saarddha.n), समं (sama.n) etc., meaning with or along with, are used then the words governed by these will be in instrumental case.

In sentence 7 - the word सह (saha) is used to express that the women played with the children. So, the word "children" is in instrumental case. Sentences 10 and 16 also follow this rule.



Grammatical Rule: If the words अन्तरेण (antareNa) or विना (vinaa) meaning without are used the words governed by it will be in instrumental case.

In sentence 17 - the word "effort" or श्रम (shrama) is in instrumental case as the word अन्तरेण (antareNa) is used to express that without effort knowledge can not be achieved. Sentences 18 and 19 also follow this rule.



Grammatical Rule: If any word expressing lameness in any organ or body part is used then the word representing the organ or body part will be in instrumental case.

In sentence 20 - the word "eyes" or अक्ष्णा (akshNaa) is in instrumental case as this is the organ that has the lameness. Sentences 21, 22 and 23 also follow this rule.



Grammatical Rule: The word expressing the nature or characteristics of someone or something will be in instrumental case.

In sentence 24 the word "nature" represents a characteristics of Rama. So, the word "nature" or स्वाभाव (svaabhava) is in instrumental case. Similarly in sentence 25 the word "speedily" is an attribute or characteristics of him running. Hence the word speedily or वेग (vega) is in instrumental case. In sentence 33 also the word caste or जाति (jaati) represents an attribute about me. So this word is in instrumental case. Sentences 24 to 34 follow this rule.



Grammatical Rule: If words like पूर्वः (puurvaH), परः (paraH), अवरः (avaraH) etc., are used to express a comparision in time then the word expressing the sense of time will be in instrumental case.

In sentence 35 the word "younger" or परः (paraH) is used to compare time or age, and "year" or वर्ष (varsHa) is the word expressing the sense of time. So, the word "year" is in instrumental case. Sentences 36 and 37 also follow this rule.



Grammatical Rule: The word expressing any mark of identification of a person will be in instrumental case.

In sentence 38 - sage is identified by "matted lock" or जटा (jaTaa). In other words "matted lock" is the identification symbol to identify a sage. So, the word "matted lock" is in instrumental case. Sentences 39 also follows this rule.



Grammatical Rule: The word expressing the cause of something will be in instrumental case.

In sentence 40 "cold" is the reason for which body shivers. So, the word "cold" or शीत (shiita) is in instrumental case. Similarly, in sentence 41 "sadness" is the reason for his broken heart. Hence the word दुःख (duHkha) is in instrumental case. Sentences 42, 43 and 44 also follow this rule.



Grammatical Rule: If words like अलम् (alam), किं (ki.n), प्रयोजनम् (prayojanam) etc., are used to express a "sense of need or necessity" then the word representing the thing which is needed will be in instrumental case.

In sentence 45 "study is what I have need for". So, the word study or पाठ (paaTha) is in instrumental case. Similarly in sentence 47 - "quarrelling is waste" also means there is no need or necessity of quarrelling. Hence the word quarrelling or विवाद (vivaada) is in instrumental case. Sentences 46 and 48 also follow this rule.



Grammatical Rule: If words like हीन (hiina), शून्य (shuunya), ऊनः etc., are used to mean lack of something of something, then the words governed by these will be in instrumental case.

In sentence 49 - there is a lack of "knowledge" or ज्ञान (dnyaana). Similarly in sentence 50 there is a lack of "wealth" or धन (dhana). So, thes words are in instrumental case. Sentence 51 also follows this rule.



Grammatical Rule: If the sentencec means achievement of some result after some time then the word expressing the time will be in instrumental case.

In sentence 52 the temple was built in a year. In other words the result was achieved in a year. The word "year" is expressing the time after which the result was achieved. So, the word "year" or वर्ष (varSha) is in instrumental case. Sentence 53 also follows this rule.



Grammatical Rule: The word expressing the value or cost of something will be in instrumental case.

In sentence 54 "five coins" express the cost or value of the book. So, it is in instrumental case. Similarly in sentence 55 "ten coins" is the cost of the toy. So, "ten coins" is in instrumental case.



Grammatical Rule: The word expressing the person to whom something is given to perform some imoral or indecent act will be in instrumental case and not in dative case.

In sentence 56 the lust person is giving money to the maid in return of an immoral. So, the word "maid" is in instrumental case instead of dative case.



Grammatical Rule: Word expressing the path that is followed will be in instrumental case.

In sentence 57 the word "rout" or मार्ग (maarga) is in instrumental case as it represents the path that is being followed or taken.



Instrumental Case (तृतीया विभक्ति / tRRitiiyaa vibhakti)
Word
शब्द
Gender
लिङ्ग
Singular
एकवचन
Dual
द्विवचन
Plural
बहुवचन
Similar Words
Boy
बाल / baala
M - पुं बालेन
baalena
बालाभ्याम्
baalaabhyaam
बालैः
baalaiH
-
Creeper
लता / lataa
F - स्त्री लतया
latayaa
लताभ्याम्
lataabhyaam
लताभिः
lataabhiH
-
River
नदी / nadii
F - स्त्री नद्या
nadyaa
नदीभ्याम्
nadiibhyaam
नदीभिः
nadiibhiH
-
Fruit
फलम् / phalam
N - नपुं फलेन
phalena
फलाभ्याम्
phalaabhyaam
फलैः
phalaiH
-