and to give,' it reverses the action; thus,,,, to come;' IEI to take.' With, to practise.'

j. Je ud or nut, ‘'up,' 'upwards,' 'out' (opposed to f); as, JET (48), IIT, to go up,' 'to rise' (pres., 1st conj.); to fly up;'

to strike

up' (उद् and हन्, 50); उड्ड (उद् and हृ, see 50 ) 'to extract ;' उन्मिष् and उन्मील् (47) to open the eyes;',, to cut up;'

'to lift up' ( and fЯ, 49).

to root up; feg

When prefixed immediately to स्था and स्तम्भ it causes the elision of s; as, उत्था to stand up;' to prop up.' In some cases it reverses the action; as,

from to fall,'

raise up;' from

'to leap up;' from 'to bend down,'

'to keep down,' 'to lift up.'

(47) 'to

k. Jupa, 'to,' 'towards' (vzó), 'near,' 'down,' 'under,' joined like I and अभि to roots of motion; as, उपया 'to approach;' उपचर् 'to wait upon;' उपस्था 'to stay near,' 'to be present,' 'to arrive.' With fa (6th c. Jufagfa), 'to sit down;’ with आस्, ‘to sit near.' Observe — उप with ओषति (from उप्)

'he burns;' see 784. a.

= उपोपति

1. f♬ ni, ‘in,' ‘on,' ' down,' ' downwards,' 'under' (opposed to 37); as, fan ' to fall down ;' नियम् 'to suppress;' निमिष् and निमील् 'to close the eyes ;' fafa, fa,, to lay down,' 'to deposit;' fafas 'to go within,' 'to encamp. With to return,' 'to desist;' with, to hear.' In some cases it does not alter, or simply intensifies the sense; as, to kill outright.' m. निस् nis or निर् nir, 'out; as, निष्क्रम् (see 72), निर्गम्, निःसृ (71.a.c), 'to go out,’ — to come out;' निष्कृत् 'to cut up;' निर्वृत् to come to an end,'' to cease;" faf (71. b) to determine.'

to be

n. ч pará, ‘back,' 'backwards' (πapá), combined with fand in the sense of 'defeat;' as, fa'to overcome' (cf. πapaviкáw, Æsch. Chöe.); defeated.' When joined with 3, 2d conj., it signifies to retire towards' (pres. f); when with or 4, 1st c. Atm., 'to run away,' 'to retreat,' r being changed to 1 (pres.

1).

o. uft pari, around,' 'about' (epi, per); as, aftag, aft, 'to surround;' परिचर, परिगम्, 'to go round ;' परीघ् ' to look round, ' ' to examine;' परिवृत् 'to turn round;' to run round.' When prefixed to it signifies 'to adorn,' and is inserted, ft. With, 'to despise,' and with, to avoid.' It sometimes merely gives intensity or completeness to the action; as, to abandon altogether;' f' to ascertain completely.'

p. pra, 'before,' 'forward' (pó, pro, præ); as,,, 'to proceed;" чto set before,' 'to present;' to begin;'

to set out,' 'to advance;'

to proceed,' 'to begin;' to be superior,' 'to

to run forward;' prevail;' to foresee.' With, to deceive.' Observe- with af 'he goes,' makes fa (or f) he goes on quickly;' with 44, causal base of इष् ‘to go, ' makes प्रेषयामि 'I send trembles;' and + Wufa (from 34 ) =

Similarly, प्र + एजते प्रेजते ' he

=

The r of pra influences a following nasal by 58; as, to bend before,' 'to

salute.' Sometimes does not alter the sense of a root, as in 'to obtain' (5th c.; see 681).

6

q. af prati, against,' 'to,'' towards,'' back again' (pós); as, fagy 'to fight against;' to go towards' (pres. f); fan to go towards,'' to return;’ प्रतिकृ — to counteract ;' प्रतिहन् 'to beat back,' 'to repel;' प्रतिवच् to answer;' प्रतिलभ् ‘to recover ;' प्रतिनी 'to lead back;' प्रतिनन्द् ' to re-salute.' With to promise;' with, to arrive at,'' to obtain;' with 'to wait for,' 'to expect.' Sometimes it alters the sense very slightly; as, faqe ‘to

6

dwell near or at.'

T.

6

fa vi, ‘apart,' ‘asunder,' implying separation,' ' distinction,' ' distribution,' 'dispersion' (Latin dis, se); as, fat to wander about;' fato vacillate;' विह्न 'to roam for pleasure ;' विकॄ 'to dissipate ;' विदृ 'to tear asunder ;' विभज् 'to divide;' fafto distinguish.' Sometimes it gives a privative signification; as, वियुज् ‘to disunite;' विस्मृ 'to forget ;' विक्री 'to sell' With कृ, 'to change for the worse.' Sometimes it has little apparent influence on the root; as, fans! 'to perish,' or 'to perish entirely;' faf to think.'

8. sam, 'with,' 'together with' (ovv, con); as, fa, a, 'to collect;' संयुज् ‘to join together ;' सङ्गम् 'to meet together ;' सम्पद् 'to happen ;' सङ्क्षिप् ' to contract.' With it signifies to perfect,' and is inserted, . It is often prefixed without altering the sense; as, to be produced.'

t. A dus or dur, 'badly,' and su, 'well,' are also prefixed to verbs; see 726. d. f.

u. Also other indeclinable prefixes; thus, decline' is compounded with

to go,' in the sense of 'to go down,' 'to set;' faTM across,' with in the sense of 'to conceal,' with 'to disappear,' with 'to revile;' with

believe.'

'to

784. Two prepositions are often combined with a root; as, igi (fa+) to open;' (10th c.) to kill;' (+) to go under,' 'to undergo,' 'to arrive at ;' ( ++root 3) to assemble;' प्रणिपत् ( प्र + नि, 58 ) to prostrate one's self ;' root) to raise up and occasionally three; as,

प्रोड़ ( प्र + उद्

(+ fa+ ) to predict;' gerą (ufa +36 +8) to answer.' Other combinations of three prepositions, occasionally prefixed to roots, are + उप + आ; अभि + वि + आ ; सं + अभि + प्र; उप + सं + प्र; अनु + सं + वि.

a. Observe-Finala and I á of a preposition combine with the initial ri of a root into ár, and are rejected before initiale and to (except in forms from the roots i, 'to go,' and 'to increase). See 38 e. i; and see and 3 above: but in other cases prepositions ending in vowels combine with roots beginning with vowels according to the rules of Sandhi; thus, I with 'to go' becomes (32), and in pres. PIA (M + EfA 33), &c.; in impf. r, da (645, 33), &c.; in pot. एयां ( आ + इयां), &c. ; in impy. आयानि ( आ + यानि ), &c. Similarly, अप with एमि becomes अपैमि by 33.

b. Observe also, a sibilant is generally inserted between the prepositions 4, 34, f, f, 4, and the roots to do' and 'to scatter;' see above under परि and सम्. Similarly, from अब and कॄ is formed अवस्कर ‘excrement.’

c. The final i of fa, ufa, qft, fa, is optionally lengthened in forming certain nouns from compound verbs; as, अतीसार, प्रतीकार, परीहास, नीकार.

785. In conjugating compound verbs formed with prepositions, neither the augment nor the reduplication change their position, but remain attached to the root *; as, पर्यणयं, impf. of नी, with परि; उपाविशं, impf. of विश्, with उप; अन्यतिष्ठं, impf. of स्था, with अनु; प्रतिजघान, perf. of हन्, with प्रति; प्रोज्जहार, perf. of दु, with प्र and उत्. a. In the Veda, as in Homer, prepositions may be separated from the root by other words; as, falet them enter thee.'

786. Grammarians restrict certain roots to either Parasmai-pada or Atmane-pada when in combination with particular prepositions or when peculiar meanings are involved t. Some instances have been already given at 243. a. Most of the examples specified by Páņini in the 3d ch. of his 1st Adhyaya are here added. The 3d sing. present will be given, the termination either in ti or te marking the pada to which in each case the root is supposed to be limited.

to throw' is generally Parasmai, and to reason' is generally Atmane, but combined with any prep. may take either pada.-'to do;' anu-karoti, ‘he imitates;' pará-karoti, 'he does well;' adhi-kurute, he overcomes;' ut-kurute, 'he informs against,' 'reviles;' ud-á-kurute, 'he reviles;' upa-kurute, ‘he worships; upa-s-kurute (784. b), he prepares;' upa-s-karoti, 'he polishes;' parákaroti, “ he rejects;' pra-kurute,' he offers violence,' 'he recites (stories).’——‘to scatter;' apa-s-kirate (784. b), ́ he (the cock) throws up earth;' but apa-kirati, 'he scatters (as flowers).'-'to go;' á-kramate, ‘he (the sun) ascends;' but á-krámati when not in the sense of the rising of a luminary, &c.;' vi-kramate, 'he (the horse) steps out;' but vi-krámati, it (the joint) splits in two;' upakramate or pra-kramate, he is valiant;' but upa-krámati,' he approaches;' and pra-krámati, he departs.'-'to buy;' ava-kríníte, pari-kríníte, he buys;' vi-kríņíte,' he sells ;' but krí alone takes either pada.—to play ;' á-krídate or anu-krifate, he sports;' pari-kridate, he plays about ;' san-(sam)-kríḍate, he

*There are a few exceptions to this rule in the Mahá-bhárata; as in (Mahá-bhár. Selections, p. 33).

In Epic poetry, however, there is much laxity; e. g. and, which are properly Atmane-pada, are found in Parasmai. Instances of passive verbs taking Parasmai terminations have been given at 253. b. On the other hand, to rejoice,' which is properly a Parasmai-pada verb, is found in the

Atmane.

plays;' but san (sam)-krúḍati, it (the wheel) creaks.'-far to throw;' ati-kshipati, 'he throws beyond;' abhi-kshipati, he throws on;' prati-kshipati, he throws back or towards.'-'to sharpen;' san-(sam)-kshṇute, ‘he sharpens.'-to go;' á-gamayate,' he delays or waits patiently;' vy-ati-gaććhanti,' they go against each other;' san·(sam)-gaććhati when motion towards any thing is implied, as ' he goes towards (the village);' but Atmane in the sense of he goes with' or agrees with.'-'to swallow;' san (for sam)-girate, he promises,' he proclaims;' but san-girati, 'he swallows;' ara-girate, he swallows.'-'to go;' uć(for ud)-éarate, he goes astray;' ué-éarati,‘it (the tear) overflows;' san.(for sam)-ćarate or sam-ud-á-éarate,' he goes in a chariot.'-f'to conquer;' see 243. a. to know;' apa-jáníte, he denies (the debt); prati-jáníte or san-jáníte, he acknowledges.' Without a prep. this root is restricted to either pada if certain meanings are involved; as, sarpisho (for sarpishá) jáníte, he engages (in sacrifice) by means of ghee;' gám jáníte, he knows (his own) cow;' svám gám jánáti or jáníte,' he knows his own cow. - 'to lead;' un(for ud)nayate, he lifts up;' upa-nayate,' he invests (with the sacred thread);' vi-nayate, 'he pays,' or 'he grants,' or 'he restrains;' ri-nayati, ‘he takes away' (as the anger of his master'); ri-nayati, 'he turns away (his cheek). Without a prep. this root is Xtmane if it means 'to excel,' or 'to ascertain.-to praise ;' á-nute,' he praises.to burn; ut-tapate or ri-tapate, he warms; ut-tapate or ri-tapate, he warms (his own hand, &c.).' Without a prep. this root is Atmane, 4th c., if it means to perform penance.—to give ;' á-datte, he receives;' ry-á-dadáti, he opens (his mouth);' ry-á-datte,' he opens (the mouth of another);' samyaććhate, he gives' (as dásyá, 'to the female slave,' the instr. being used for the dative).—to see;' sam-pasyate, he considers thoroughly.to ask for; always Atmane if used with gen. c., as madhuno náthate, he asks for honey.to ask;' ú-priééhate, he bids adieu to; sam-priééhate, he interrogates.to eat' is Atmane if it means to eat,'' to possess,' or 'to suffer;' but Parasmai if it means to protect.'—'to bear;' pari-mṛishyati, ‘he endures or forgives.'-'to restrain;' á-yaćéhate, (the tree) spreads;' á-yaććhate, he stretches out (his hand);' but á-yaććhati,' he draws up' (as a rope from a well); upa-yaććhate, he takes (a woman) to wife;' but upa-yaććhati, ́ he takes the wife (of another);' á-yaććhate, he puts on (clothes); ud-yaćchate, he takes up (a load);' but ud-yaććhati, ‘he studies vigorously (the Veda, &c.);' sam-yaććhate, 'he collects' (or stacks as rice, &c.)- 'to join;' ud-yun-kte, ‘he makes effort; anu-yun-kte, he examines;' ni-yun-kte, he appoints;' pra-yunkte, 'he applies; but pra-yunakti,' he sets in order (sacrificial vessels)." sport;' upa-ramati, 'he causes to refrain*;' á-ramati, 'he rests; see also riramati 243. a.—to cut;' ry-ati-luníte, he performs cutting (of wood) which was the office of another.'-to speak;' anu-vadate,' he speaks after or like' (with gen.); but anu-radati, ‘he imitates' (as giram, a voice,' acc. c.); uparadate, he coaxes,' he advises;' vi-pra-radante or vi-pra-radanti, 'they dispute;"

* This is an instance of a simple verb involving the sense of a causal.

Y y

sam-pra-vadante, 'they speak together;' but sam-pra-vadanti,' they (the birds) sing together;' apa-vadate, he reviles improperly;' but apa-vadati,' he speaks against.' Without prep. vad is Atmane,' to be learned in interpreting' (the Sastras), or 'to be earnest in the study of any thing' (as agriculture, &c.).—to carry;' pra-vahati, it (the river) flows along.'-f to know;' sam-vitte, he is conscious;' sam-vidate or sam-vidrate, they are conscious' (308).—Î ́to enter;' see 243. a.-to swear;' sapate, he swears at' (with dat.).—

to hear; sam-śrinoti, he hears (the speech);' but sam-sṛinute, he hears well' (intransitively).—to stand;' ava-tishthate,' he waits patiently;' pratishthate, he sets out;' vi-tishthate, he stands apart;' san(for sam)-tishthate, he stays with;' upa-tishthate, he worships,' he attends on.' Without prep. sthá takes the Atmane when it denotes adhering to,' 'depending on,' as tishthate Krishnaya, he places his trust in Krishna;' but upa-tishthati,' he waits on' (not in a religious sense, and governing an accus. c.); ut-tishthate,' he aspires' (as 'to salvation'); but ut-tishthati, 'he rises' (as 'from a seat').to strike;' á-hate (see 654), he or it strikes' ('himself or itself,' the object being omitted); but á-hanti vṛishabham, ‘he strikes the bull.'-'to sound;' sam-svarate, it sounds clearly.'-to seize;' anu-harate,' he takes after (the disposition of his father or mother),' otherwise anu-harati. to call;' upa-hvayate or ni-hrayate or vi-hvayate or sam-hvayate, he calls,' he invokes ;' á-hvayate, he challenges' (as an enemy); but á-hvayati,' he calls (his son).'

6

a. Some causals are also restricted to either Parasmai or Atmane, according to the preposition prefixed or the meaning involved; thus the causal of with ft, meaning 'to bewitch,' is limited to the Atmane. So also, to be greedy,' when its causal means 'to deceive,' is restricted to the Atmane: and the causal of , meaning to deceive,' takes the Atmane; meaning 'to avoid,' the Parasmai. Again, in the causal, when joined with mithya, and signifying to pronounce badly,' takes the Parasmai; but only in the sense of doing so once. In the sense of 'causing a false alarm' it requires the Atmane; but the above specimens will suffice to show the little profit likely to be derived from pursuing this part of the subject farther.

Compound Verbs formed by combining Adverbs with the roots

787. These are of two kinds; 1st, those formed by combining adverbs with to make' and to become;' 2dly, those formed by combining nouns used adverbially with these roots.

a. Examples of the first kind are,

to adorn;' facto

make manifest' (see 72); af to eject; to place in front,' to follow; fato deprive; to entertain as a guest;' नमस्कृ ‘ to revere;' साक्षाहू, प्रादुर्भू, 'to become manifest,' &c.

788. In forming the second kind, the final of a crude word, being