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Poznajmy अस् ‘as’
(i paru jego przyjaciół)
अस् to powszechnie występujący pierwiastek czasownika (tzw. dhātu), którego znaczeniem jest ‘być’.
अस्ति ‘asti’, स्तः ‘staḥ’, सन्ति ‘santi’
to l. pojedyncza, l. podwójna i l. mnoga laṭ-lakāra लट्-लकार prathamapuruṣa प्रथमपुरुष pierwiastka as अस्.
- लट-लकार laṭ-lakāra to czas teraźnejszy
- प्रथमपुरुष prathamapuruṣa wskazuje przedmioty lub osoby inne niż mówiący i słuchacz (tzw. trzecia osoba)
सः बालकः अस्ति।
saḥ bālakaḥ asti
On jest chłopcem.
तौ बालकौ स्तः।
tau bālakau staḥ
To są dwaj chłopcy.
ते बालकाः सन्ति।
te bālakāḥ santi
To (wielu) chłopców.
असि ‘asi’, स्थः ‘sthaḥ’, स्थ ‘stha’
to l. pojedyncza, l. podwójna i l. mnoga laṭ-lakāra लट्-लकार madhyamapuruṣa मध्यमपुरुष pierwiastka 'as' अस्.
-
मध्यमपुरुष madhyamapuruṣa wskazuje słuchacza (tzw. druga osoba)
त्वं बालकः असि।
tvaṃ bālakaḥ asi
Jesteś chłopcem.
युवां बालकौ स्थः।
yuvāṃ bālakau sthaḥ
Jesteście dwoma chłopcami.
यूयं बालकाः स्थ।
yūyaṃ bālakāḥ stha
Jesteście (wieloma) chłopcami.
अस्मि ‘asmi’, स्वः ‘svaḥ’, स्मः ‘smaḥ’
to l. pojedyncza, l. podwójna i l. mnoga laṭ-lakāra लट्-लकार uttamapuruṣa उत्तमपुरुष pierwiastka as अस्.
- उत्तमपुरुष uttamapuruṣa wskazuje samego mówcę (pierwsza osoba).
अहं बालकः अस्मि।
ahaṃ bālakaḥ asmi
Jestem chłopcem.
आवां बालकौ स्वः।
āvāṃ bālakau svaḥ
Jesteśmy dwoma chłopcami.
वयं बालकाः स्मः।
vayaṃ bālakāḥ smaḥ
Jesteśmy (wieloma) chopcami.
वर्तते ‘vartate’, विद्यते ‘vidyate’ i भवति ‘bhavati’ mają podobne znaczenie do अस्ति ‘asti’ i mogą być używane zamiennie, ale mają delikatnie odmienne zabarwienie.
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वर्तते vartate, z dhātu √ वृत् ‘vṛt’ ma znaczenie ‘istnieje/ zdarza się/ dzieje się/ występuje/ ma miejsce itd.’
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विद्यते vidyate, z dhātu √ विद् ‘vid’ ma znaczenie ‘jest znany/ widnieje’ i wydaje się być używane głównie w negatywie.
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भवति bhavati, z dhātu √ भू ‘bhū’ ma zabarwienie ‘jest/ staje się’.
चषके जलम् अस्ति।
caṣake jalam asti
W kubku jest woda.
कार्तिकमासे दीपावली वर्तते।
kārtikamāse dīpāvalī vartate
Diwali ma miejsce w miesiącu Kartika.
उद्यमस्य विकल्पः न विद्यते।
udyamasya vikalpaḥ na vidyate
Nic nie zastąpi ciężkiej pracy.
बीजं वृक्षः भवति।
bījaṃ vṛkṣaḥ bhavati
Nasiono staje się drzewem
Dhātu अस् ‘as’ i भू ‘bhū’ są komplementarne - dla niektórych form gramatycznych istnieje tylko jedna z nich. Na przykład czas przyszły अस्ति ‘asti’ używa dhātu भू ‘bhū’ i przybiera formę भविष्यति ‘bhaviṣyati’, która jest również czasem przyszłym samego भवति ‘bhavati’.
स्यात् syāt, स्याताम् syātām, स्युः syuḥ
to l. pojedyncza, l. podwójna i l. mnoga विधिलिङ्-लकार vidhiliṅ-lakāra प्रथमपुरुष prathamapuruṣa (3.os.) pierwiastka अस्.
- Tryb przypuszczający विधिलिङ्-लकार vidhiliṅ-lakāra służy do wyrażania sugestii, instrukcji, prośby, możliwości itp.
एकवादनतः द्विवादनपर्यन्तं भोजनसमयः स्यात्।
ekavādanataḥ dvivādanaparyantaṃ bhojanasamayaḥ syāt
Pora obiadowa powinna być między 13 - 14 godziną.
मह्यं भवतः साहाय्यं स्यात्।
mahyaṃ bhavataḥ sāhāyyaṃ syāt
Czy mogę uzyskać twoją pomoc ?
ते केऽपि स्युः, यदि अपराधं कुर्वन्ति, तर्हि दण्डं प्राप्नुवन्ति।
te ke'pi syuḥ, yadi aparādhaṃ kurvanti, tarhi daṇḍaṃ prāpnuvanti
Mogą być kimkolwiek, jeśli popełnią zło, otrzymają karę.
सः मम मित्रं स्यात्।
saḥ mama mitraṃ syāt
On może być moim przyjacielem.
स्म 'sma' to partykuła, która zamienia czas teraźniejszy na czas przeszły.
सः पाठशालां गच्छति।
saḥ pāṭhaśālāṃ gacchati
On idzie do szkoły.
सः पाठशालां गच्छति स्म।
saḥ pāṭhaśālāṃ gacchati sma
Chodził do szkoły
(Zwykł chodzić do szkoły).
स्म 'sma' nie jest często spotykane w tekstach klasycznych, ale jest powszechnie używane obecnie.
Jest jeszcze jedno dhātu, जन् ‘jan’, które jest nieco spokrewnione z अस् ‘as’, भू ‘bhū’ i वृत् ‘vṛt’. Laṭ-lakāra prathamapuruṣa ekavacana जन् ‘jan' (लट्-लकार प्रथमपुरुष एकवचन) daje formę ‘जायते’ ‘jāyate’, co oznacza ‘rodzi się, powstaje, produkuje itd.’ Częściej używa się go w formie imiesłowu biernego czasu przeszłego (क्त-कृदन्त kta-kṛdanta) जात ‘jāta’, który odmienia się jak przymiotnik przez przypadki, liczby i rodzaje.
श्रमात् यशः जायते।
śramāt yaśaḥ jāyate
Sukces rodzi się z ciężkiej pracy.
तस्य पुत्रः जातः।
tasya putraḥ jātaḥ
Urodził mu się syn.
मम पुत्री जाता।
mama putrī jātā
Urodziła mi się córka.
तद् श्रुत्वा मम दुःखं जातम्।
tad śrutvā mama duḥkhaṃ jātam
Słysząc to sprawiło mi smutek.
Subtelna różnica między जन् 'jan' a innymi dhātu polega na tym, że w जन् 'jan' skupiamy się na procesie, podczas gdy w pozostałych trzech skupiamy się na produkcie (tj. obiekcie lub osobie).
नमोनमः।
#सहजसंस्कृतम् #intuitivesanskrit
Amit Rao
Let us understand अस्
(and a few of its friends)
अस् 'as' is a very common dhātu (verb root) that means 'is'.
अस्ति ‘asti’, स्तः ‘staḥ’, सन्ति ‘santi’
are sing., dual., plural laṭ-lakāra लट्-लकार prathamapuruṣa प्रथमपुरुष of 'as' अस्.
- लट-लकार laṭ-lakāra is present tense.
- प्रथमपुरुष prathamapuruṣa indicates objects or people other than speaker and listener (called 3rd person in English).
सः बालकः अस्ति।
saḥ bālakaḥ asti
He is a boy.
तौ बालकौ स्तः।
tau bālakau staḥ
They are two boys.
ते बालकाः सन्ति।
te bālakāḥ santi
They are (many) boys.
असि ‘asi’, स्थः ‘sthaḥ’, स्थ ‘stha’
are sing, dual, plural laṭ-lakāra लट्-लकार madhyamapuruṣa मध्यमपुरुष of 'as' अस्.
-
मध्यमपुरुष madhyamapuruṣa indicates the listener (called 2nd person in English).
त्वं बालकः असि।
tvaṃ bālakaḥ asi
You are a boy.
युवां बालकौ स्थः।
yuvāṃ bālakau sthaḥ
You are two boys.
यूयं बालकाः स्थ।
yūyaṃ bālakāḥ stha
You are (many) boys.
अस्मि ‘asmi’, स्वः ‘svaḥ’, स्मः ‘smaḥ’
are sing, dual, plural laṭ-lakāra लट्-लकार uttamapuruṣa उत्तमपुरुष of 'as' अस्.
- उत्तमपुरुष uttamapuruṣa indicates speaker himself/herself (called 1st person in English).
अहं बालकः अस्मि।
ahaṃ bālakaḥ asmi
I am a boy.
आवां बालकौ स्वः।
āvāṃ bālakau svaḥ
We are two boys.
वयं बालकाः स्मः।
vayaṃ bālakāḥ smaḥ
We are (many) boys.
वर्तते ‘vartate’, विद्यते ‘vidyate’ and भवति ‘bhavati’ are similar to अस्ति ‘asti’ and can often be used interchangeably, but have slightly specific meaning.
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वर्तते vartate, from dhātu √ वृत् ‘vṛt’ has a bit of "exists/happens/occurs etc." meaning;
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विद्यते vidyate, from dhātu √ विद् ‘vid’ has a bit of "is known" meaning and seems to be used mainly in the negative.
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भवति bhavati, from dhātu √ भू ‘bhū’ has a bit of "becomes" meaning.
चषके जलम् अस्ति।
caṣake jalam asti
There is water in the cup.
कार्तिकमासे दीपावली वर्तते।
kārtikamāse dīpāvalī vartate
Diwali occurs in Kartika month.
उद्यमस्य विकल्पः न विद्यते।
udyamasya vikalpaḥ na vidyate
There is no substitute for hard work.
बीजं वृक्षः भवति।
bījaṃ vṛkṣaḥ bhavati
A seed becomes a tree.
अस् ‘as’ and भू ‘bhū’ dhātus are complementary - for some forms, only one of them exists. For example, future tense of अस्ति ‘asti’ uses dhātu भू ‘bhū’ and becomes भविष्यति ‘bhaviṣyati’, which is also the future tense of भवति ‘bhavati’ itself.
स्यात् syāt, स्याताम् syātām, स्युः syuḥ
are sing, dual, plural विधिलिङ्-लकार vidhiliṅ-lakāra प्रथमपुरुष prathamapuruṣa of अस् as.
- The विधिलिङ्-लकार vidhiliṅ-lakāra is used for suggestion, instruction, request, possibility etc
एकवादनतः द्विवादनपर्यन्तं भोजनसमयः स्यात्।
ekavādanataḥ dvivādanaparyantaṃ bhojanasamayaḥ syāt
Lunch time should be 1-2 pm.
मह्यं भवतः साहाय्यं स्यात्।
mahyaṃ bhavataḥ sāhāyyaṃ syāt
May I get your assistance.
ते केऽपि स्युः, यदि अपराधं कुर्वन्ति, तर्हि दण्डं प्राप्नुवन्ति।
te ke'pi syuḥ, yadi aparādhaṃ kurvanti, tarhi daṇḍaṃ prāpnuvanti
They may be anyone, if they commit wrong, they will get punishment.
सः मम मित्रं स्यात्।
saḥ mama mitraṃ syāt
He may be my friend.
स्म 'sma' is a particle that converts a present tense to past tense.
सः पाठशालां गच्छति।
saḥ pāṭhaśālāṃ gacchati
He goes to school.
सः पाठशालां गच्छति स्म।
saḥ pāṭhaśālāṃ gacchati sma
He was going to school
(He used to go to school).
The स्म 'sma' is not seen in classical texts much, but is used nowadays.
There is another dhātu, जन् ‘jan’, which is somewhat related to अस् ‘as’, भू ‘bhū’ and वृत् ‘vṛt’. It gives the laṭ-lakāra prathamapuruṣa ekavacana (लट्-लकार प्रथमपुरुष एकवचन) form ‘जायते’ ‘jāyate’, which means "to take birth, to arise, to get produced etc." It is more often used in the past passive participle (क्त-कृदन्त kta-kṛdanta) form जात ‘jāta’, which gets declined like an adjective based on case, number and gender.
श्रमात् यशः जायते।
śramāt yaśaḥ jāyate
Success arises from hard work.
तस्य पुत्रः जातः।
tasya putraḥ jātaḥ
A son was born to him.
मम पुत्री जाता।
mama putrī jātā
A daughter was born to me.
तद् श्रुत्वा मम दुःखं जातम्।
tad śrutvā mama duḥkhaṃ jātam
Hearing that caused me sorrow.
The subtle difference between जन् and the other dhātu is that in जन्, the focus is on the process, whereas with the other three, the focus is on the product (i.e., the object or person) that is.