Why all धातु-s and प्रत्यय-s have “given” names ?

[S. L. Abhyankar]

नमांसि सर्वेभ्यः !

Just happened to be composing this write-up 

Why all धातु-s and प्रत्यय-s have “given” names ?

Hope, you would like it.

[Subrahmanian R]

Sir, I will be thankful if you also elaborate about some roots having alternative forms, eg दृश् पश्य to see दा यच्छ to give etc and the guide as to when which alternative is to be used.

Pranam

R subrahmanian

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[S. L. Abhyankar]

Dear Mr. Subramanian,

Your single-line question can be answered only with some lengthy details.

1. दृश् पश्य are not alternate forms. 
1. पश्य is imperative mood, second person, singular of the verbal root दृश्. 
2. Explaining how दृश् becomes पश्य will require explaining a long-winding प्रक्रिया 
2. दा and यच्छ are certainly connected. But यच्छ is not a verbal root. The verbal root धातु is दा only. 
1. In Apte's dictionary दा is detailed as =>
2. दा I. 1 P. (यच्छति, दत्त] To give, grant. -With प्रति to exchange; तिलेभ्यः प्रतियच्छति माषान् Sk. 
3. -II. 2. P. (दाति) To cut; ददाति द्रविणं भूरि दाति दारिद्र्यमर्थिनाम् K. R. 
4. -III. 4 P. (दायति) To bind (?). 
5. -IV. 3 U. (ददाति, दत्ते; ददौ-ददे, अदात्-अदित, दास्यति-ते, दातुम्, दत्त; but with आ the p. p. is आत्त; with उप, उपात्त; with नि, निदत्त or नीत्त, and with प्र, प्रदत्त or प्रत्त) 1 To give, grant, bestow, offer, yield, impart, present (usually with acc. of the thing and dat., sometimes gen. or loc. also, of the person); अवकाशं किलोदन्वान् रामायाभ्यर्थितो ददौ R.4.58; सेचनघटैः बालपादपेभ्यः पयो दातुमित एवाभिवर्तते Ś.1; Ms.3.31;9.271; कथमस्य स्तनं दास्ये Hariv. -2 To pay (as debt, fine &c.). -3 To hand or deliver over. -4 To restore, return. -5 To give up, sacrifice, surrender; प्राणान् दा to sacrifice one's life; so आत्मानं दा to sacrifice oneself. -6 To put, place, apply, plant कर्णे करं ददाति &c. -7 To give in marriage; यस्मै दद्यात् पिता त्वेनाम् Ms.5. 151; Y.2.146;3.24. -8 To allow, permit (usually with inf.); बाष्पस्तु न ददात्येनां द्रष्टुं चित्रगतामपि Ś.6.22. (The meanings of this root may be variously modified or extended according to the noun with which it is connected; 
1. मनो दा to think, direct the mind to anything; नीतौ मनो दीयते Mu.2.5; 
2. अवकाशं दा to give place to, make room; (see अवकाश); 
3. कर्णं दा to give ear to or listen; 
4. दर्शनं दा to show oneself to, grant audience to; 
5. शब्दं दा to make a noise; 
6. तालं दा to clap the hands; 
7. आत्मानं खेदाय दा to expose oneself to trouble; 
8. आतपे दा to expose to the sun's heat; 
9. आज्ञाम्, निदेशं दा to issue orders, command; 
10. आशिषं दा to pronounce a blessing; 
11. चक्षुः, दृष्टिं दा to cast a glance, see; 
12. वाचं दा to address a speech to; 
13. प्रतिवचः, -वचनं or प्रत्युत्तरं दा to give reply; 
14. शोकं दा to cause grief; 
15. श्राद्धं दा to perform a Śrāddha; 
16. मार्गं दा to make way for, allow to pass, stand out of the way; 
17. वरं दा to grant a boon; 
18. संग्रामं दा to fight; 
19. अर्गलं दा to bolt, fasten or secure with a latch; 
20. निगडं दा to put in chains, fetter; 
21. संकेतं दा to make an appointment; 
22. शापं दा to curse; 
23. वृत्तिं दा to enclose, fence in; 
24. अग्निं, पावकं दा to set on fire, &c. &c. 
6. -Caus (दापयति-ते) To cause to give, grant, &c. 
7. -Desid. (दित्सति-ते) To wish to give, &c. 
   
8. I have formatted, by bullets as above, the details available in the dictionary. It may be noted that धातु दा has verb-forms by 4 classes, as 1P, 2P, 4P and 3U. Meanings in 1P and 3U are fairly synonymous. But meanings in 2P and 4P are quite different. Obviously, one uses verb-forms of that class, which would convey the intended meaning. 
1. Actually धातु-s are also used with different prefixes, called as उपसर्ग-s. And (!) उपसर्ग-s may often cause a drastic change in the meaning. For example if commonly used meaning of दा is "to give", with the उपसर्ग आ, meaning of आदा becomes "to take" (!) 

[Hnbhat B.R.]

The list of dhatu-s that are substituted by other forms in Saarvadhatuka-lakara are given सूत्र  

१.पा २.घ्रा ३.ध्मा ४.स्था ५.म्ना ६.दाण् ७.दृशि ८.अर्ति ९.सर्ति १०.शद ११.सद इत्येतेषां

 पिब जिघ्र धम तिष्थ मन यच्छ पश्य ऋच्छ धौ शीय सीद इत्येते आदेशा भवन्ति शिति परतः। 

पा पिबति। घ्रा जिघ्रति। ध्मा धमति। स्था तिष्ठति! मना मनति। दाण् यच्छति। दृशि पश्यति। अर्ति ऋच्छति। सर्ति धावति। शद शीयते। सद सीदति। 

As in Dhatupaatha:

"पा पाने" (धा।पा।९२५), "घ्रा गन्धोपादाने" (धा।पा।९२६) "ध्मा शब्दाग्निसंयोगयोः" (धा।पा।९२७), "ष्ठा गतिनिवृत्तौ" (धा।पा।९२८), "म्ना अभ्यासे" (धा।पा।९२९), "दाण् दाने" (धा।पा।९३०), "दृशिर प्रेक्षणे" (धा।पा।९८८); "ऋ गतिप्रापणयोः, (धा।पा।९३६), "ऋ सृ गतौ च" (धा।पा।१२९८,१०९९); "शद्लृ शातने" (धा।पा।१४२८), "षद्लृ वशरणे" (धा।पा।१४२७) तौदादकः, "षद्लृ विशरणगत्यवसादनेषु" (धा।पा।८५४) भौवादिकः--

ज्ञा-जनोर्जा ७।३।७९

“ज्ञा अवबोधने”  

जनी प्रादुर्भावे दिवादिः, 

जानाति, जायते

These roots will be substituted in  लट्-लोट्-लङ्-विधिलिङ्   (सार्वधातुक-लकाराः ). In others their original forms are maintained.

[Hnbhat B.R.]

Correction:

मना मनति read म्ना - मनति

[Subrahmanian R]

Thanks to both Abhyankar Maodaya and Dr. Bhatt Mahodaya for the wealth of information. Subrahmanian R

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[Hnbhat B.R.]

correction: तिष्थ -  तिष्ठ 

[S. L. Abhyankar]

नमस्ते भट-वर्य !

पाघ्राध्मास्थाम्नादाण्दृशिर्-अर्तिशर्तिशदसद  (!).. That's a good handy list of धातु-s which experience big change of their वर्ण-s, for their forms in सार्वधातुक लकार-s i.e. लट्-लोट्-लङ्-विधिलिङ्.    

एषा सूचिः एकस्मिन्नेव सूत्रे वा विविधेषु सूत्रेषु ? 

[S. L. Abhyankar]

श्रीमन् भट-वर्य !

विचारयन्नस्मि 

1. "गम् => गच्छति" एषोऽपि वर्णादेशयुतः खलु ?
   
2. यदि गम्धातोः संज्ञा इति किं न "दृश्=पश्यति" इत्यस्यापि दृश्-ऌँ ? 
1. गम् च दृश् च द्वावपि भ्वादी परस्मैपदिनौ हलन्तौ वर्णादेशयुतौ च | 
2. दृश्यते दृशिँर्-इत्यस्याः संज्ञायाः दृश् भवितुं हलन्त्यस्य रेफस्य अनुनासिकस्य इकारस्य च द्वयोरपि लोपः भव्यः | एतद्विधायाः क्लिष्टतायाः दृश्-ऌँ साधुतरं दृश्यते (?!)
3. धातूनां याः संज्ञाः तेषाम् इतां कापि व्यवस्था अस्ति खलु ! का सा व्यवस्था ?
1. यदि धातुः उभयपदी अजन्तश्च तर्हि तस्य इत् हलन्त्यः ञ्-कारः प्रायः यथा कृञ् (करणे) डुकृञ् (करणे) क्रूञ् (शब्दे) 
1. तत्रापि यदि धातुः अनेकगणीयः उभयपदी अजन्तश्च तर्हि एकस्य इत् ञ्-कारः मात्र, अन्यस्य आदौ डु-कारोऽपि यथा कृञ् (करणे) डुकृञ् (करणे), 
2. दाण् (दाने) दाप् (लवने) उभावपि केवलं परस्मैपदिनौ | 
1. डुदाञ् (दाने) अनेकगणीयः, अजन्तः, उभयपदी, अतः आदौ डु-कारः अन्त्ये ञ्-कारः|