GSEB Class 10 Sanskrit Solutions Chapter 9 चक्षुष्मान् अन्ध एव

Choose The Correct Answer From The Given Alternatives:

Question 1. इन्द्रिया श्वसमुत्थापितं रजः किं कलुषयति?
(क) मनः
(ख) मस्तकम्
(ग) दृष्टिम्
(घ) सत्यम्
Answer: (ग) दृष्टिम्
In simple words: इंद्रियों के घोड़े द्वारा उड़ाई गई धूल क्या गंदा करती है? इसका सही जवाब है दृष्टि को, मतलब हमारी आँखों की देखने की शक्ति को.

Exam Tip: To answer correctly, grasp the meaning of "इन्द्रिया श्वसमुत्थापितं रजः" (dust raised by sense-horses) and "कलुषयति" (pollutes/obscures) to identify its specific effect on "दृष्टिम्" (sight).

Question 2. कपिता बुद्धिः किं न पश्यति?
(क) मार्गम्
(ख) परदोषम्
(ग) आलोकम्
(घ) आत्मदोषम्
Answer: (घ) आत्मदोषम्
In simple words: जब किसी व्यक्ति की बुद्धि क्रोध से भर जाती है, तो वह क्या नहीं देख पाती है? सही उत्तर है कि वह अपनी ही गलतियों को नहीं देख पाती.

Exam Tip: This question tests understanding of the negative impacts of anger on a person's judgment. Focus on how anger prevents self-reflection.

Question 3. कुपितस्य स्वदेसलिलात् पूर्वं किं गलति?
(क) तपः
(ख) कर्तव्यम्
(ग) रागः
(घ) अधरः
Answer: (क) तपः
In simple words: एक क्रोधी व्यक्ति के अपने पसीने से पहले क्या नष्ट हो जाता है? उत्तर है तपस्या या संयम, जिसका अर्थ है कि क्रोध के कारण व्यक्ति की तपस्या पहले खंडित होती है.

Exam Tip: Recall the sequence of events that occur when a person becomes angry, focusing on what is lost or diminished first according to the text.

Question 4. कुपितस्य पूर्वम् अयशः "............ अनन्तरम् अधरः।
(क) विमृशति
(ख) स्फुरति
(ग) कलुषयति
(घ) निमज्जति
Answer: (ख) स्फुरति
In simple words: क्रोधी व्यक्ति की बदनामी पहले ............ उसके बाद होंठ। खाली जगह में 'स्फुरति' आता है, जिसका मतलब है कि क्रोध के कारण पहले बदनामी फैलती है और फिर होंठ काँपने लगते हैं.

Exam Tip: Pay attention to the verbs used to describe the sequence of effects of anger; "स्फुरति" (trembles/manifests) is often used for physical manifestations like lips or reputation.

Question 5. 'शैलूषः' शब्दस्य कः अर्थः?
(क) dancer
(ख) actor
(ग) singer
(घ) mountain
Answer: (ख) actor
In simple words: 'शैलूषः' शब्द का क्या अर्थ है? इसका सही अर्थ है 'अभिनेता' या 'actor'.

Exam Tip: Remember key vocabulary words and their English equivalents from the chapter. 'शैलूषः' directly translates to an actor or performer.

Question 6. वृत्तमुक्ता चित्तवृत्तिः कीदृशी इव?
(क) हारयष्टिः
(ख) विषवल्ली
(ग) दुष्टबुद्धिः
(घ) अविद्य
Answer: (क) हारयष्टिः
In simple words: अच्छी बातों से रहित मन की प्रवृत्ति कैसी होती है? यह हार की टूटी हुई डंडी जैसी होती है, जिसका अर्थ है कि अच्छे गुणों के बिना मन बेकार हो जाता है.

Exam Tip: Identify the simile used in the text to describe a mind devoid of good conduct. "हारयष्टिः" (a pearl necklace) represents something valuable that loses its worth when broken.

Answer In One Sanskrit Sentence:

Question 1. कृतबुद्धयः कथं पश्यन्ति?
Answer: कृतबुद्धयः विशुद्धया धिया असतः सतो वा सर्वान् अर्थान पश्यन्ति।
In simple words: जिनकी बुद्धि शांत होती है, वे शुद्ध बुद्धि से सत्य या असत्य, सभी चीजों को देख पाते हैं.

Exam Tip: When answering about "कृतबुद्धयः" (wise/calm-minded people), always mention their ability to perceive truth clearly due to their pure intellect ("विशुद्धया धिया").

Question 2. धर्मक्रोधयोः एकत्र वृत्तिः कीदृशी?
Answer: धर्मकोधयोः एकत्र वृत्तिः पयः पावकयोरिय निसर्गति रोधिनी अस्ति।
In simple words: धर्म और क्रोध का एक साथ होना दूध और आग की तरह स्वाभाविक रूप से एक-दूसरे का विरोधी है, क्योंकि वे साथ नहीं रह सकते.

Exam Tip: Use the "पयः पावकयोः" (water and fire) analogy when discussing the incompatibility of Dharma (righteousness) and Krodha (anger).

Question 3. कोपकलुषिता मतिः किं न विमृशति?
Answer: कोपकलुषिता मतिः कार्यम् अकार्यं वा न विमृशति।
In simple words: क्रोध से दूषित बुद्धि क्या नहीं सोच पाती है? वह यह नहीं समझ पाती कि क्या करना चाहिए और क्या नहीं करना चाहिए.

Exam Tip: Emphasize that anger clouds judgment, preventing an individual from distinguishing between right ("कार्यम्") and wrong ("अकार्यम्") actions.

Question 4. मुनिवेषस्य का अनुचिता?
Answer: मुनिवेषस्य हारयष्टिः इव वृत्तमुक्ता चित्तवृत्तिः खलु अनुचिता।
In simple words: मुनि के वेश में क्या अनुचित है? मन की ऐसी वृत्ति जो अच्छे गुणों से रहित हो, वह मुनि के वेश में टूटे हुए हार की डंडी जैसी अनुचित है.

Exam Tip: Connect the idea of "मुनिवेष" (sage's attire) with the expectation of a calm and virtuous mind. The "हारयष्टिः" simile highlights the inappropriateness of a disturbed mind in such a guise.

Question 5. क्रोधान्धस्य किम् अन्धकारीभवति?
Answer: क्रोधान्धस्य विद्या अन्धकारीभवति।
In simple words: क्रोध से अंधे व्यक्ति का क्या अंधकारमय हो जाता है? क्रोध से अंधे व्यक्ति की विद्या या ज्ञान अंधकारमय हो जाता है.

Exam Tip: Focus on "विद्या" (knowledge) as the primary thing affected by anger, emphasizing that even learned individuals can lose their clarity of thought when consumed by rage.

Question 6. दुर्वासाः कीदृशेन चेतसा तापसाकल्पं वहति?
Answer: दुर्वासाः शैलूषः इव वृथा वहति कृत्रिमम् उपशमशून्येन चेतसा तापसाकल्पम्।
In simple words: दुर्वासा किस प्रकार के मन से तपस्वी का वेश धारण करते हैं? दुर्वासा एक अभिनेता की तरह, शांति रहित और नकली मन से व्यर्थ ही तपस्वी का वेश धारण करते हैं.

Exam Tip: Highlight the comparison of Durvasa to an "शैलूषः" (actor) and the description of his "चेतसा" (mind) as "कृत्रिमम् उपशमशून्येन" (artificial and devoid of peace), which makes his ascetic garb meaningless.

Write Type Of Compound:

Question 3. 1. मङ्गलपटहेन – मङ्गलः पटहः or (मङ्गलः च असौ पटहः च) तेन – कर्मधारय समासः
Answer: The term 'मङ्गलपटहेन' is explained as 'मङ्गलः पटहः' or 'मङ्गलः च असौ पटहः च'. It forms a Karmadharaya compound, where the first part describes the second.
In simple words: 'मङ्गलपटहेन' means 'auspicious drum' and is a Karmadharaya compound, describing the type of drum.

Exam Tip: For Karmadharaya compounds, remember that one part (often the first) acts as an adjective or descriptor for the second part, signifying a quality or characteristic.

Question 3. 2. साधुसेवितः – साधुभिः सेवतिः – तृतीया तत्पुरुष समासः
Answer: The word 'साधुसेवितः' is formed by 'साधुभिः सेवतिः'. This means 'served by good people' and is an example of a Tṛtīyā Tatpuruṣa compound, indicating an action done by an agent.
In simple words: 'साधुसेवितः' means 'served by holy persons' and is a Tṛtīyā Tatpuruṣa compound, showing 'by whom' something is served.

Exam Tip: Tṛtīyā Tatpuruṣa compounds involve an instrumental case, indicating the agent or means by which an action is performed, often translated as "by" or "with."

Question 3. 3. कृतबुद्धयः – कृता बुद्धिः यैः ते – बहुव्रीहि समासः।
Answer: The compound 'कृतबुद्धयः' is dissolved as 'कृता बुद्धिः यैः ते'. This signifies 'those whose intellect is made (pure)' and represents a Bahuvrīhi compound, where the compound refers to something else possessing the described quality.
In simple words: 'कृतबुद्धयः' means 'those whose intellect is pure' and is a Bahuvrīhi compound, describing a person based on their intellect.

Exam Tip: Bahuvrīhi compounds describe a third entity by modifying its qualities. Look for phrases that describe "one who has..." or "one whose...", where the compound doesn't describe its own parts directly.

Question 3. 4. कोपकलुषिता – कोपेन कलुषिता – तृतीया तत्पुरुष समासः।
Answer: The term 'कोपकलुषिता' is formed from 'कोपेन कलुषिता'. This translates to 'polluted by anger' and is an instance of a Tṛtīyā Tatpuruṣa compound, showing the cause or means of the pollution.
In simple words: 'कोपकलुषिता' means 'polluted by anger' and is a Tṛtīyā Tatpuruṣa compound, explaining the cause of something.

Exam Tip: Similar to other Tṛtīyā Tatpuruṣa examples, recognize the instrumental case ("कोपेन" - by anger) which indicates the means or cause of the state described.

Question 3. 5. धर्मक्रोधयोः – धर्मः च क्रोधः च, तयोः – इतरेतर द्वंद्व समास।
Answer: The compound 'धर्मक्रोधयोः' expands to 'धर्मः च क्रोधः च, तयोः'. This means 'of Dharma and Krodha' and is an example of an Itaretara Dvandva compound, where two distinct entities are joined together.
In simple words: 'धर्मक्रोधयोः' means 'of Dharma and Krodha' and is an Itaretara Dvandva compound, joining two separate ideas.

Exam Tip: Itaretara Dvandva compounds list multiple items that retain their individual identities, often translated as "A and B". Look for the "च" (and) particle in the dissolution.

Question 3. 6. विषपादपस्य – पादैः पिबति इति पादप – उपपद तत्पुरुषः। विषमयः पादपः, तस्य – षष्ठी तत्पुरुषः समासः/ मध्यमपटलोपी, कर्मधारय समासः।
Answer: The word 'विषपादपस्य' has multiple interpretations. First, 'पादप' (tree) means 'that which drinks through its feet (roots)', making it an Upapada Tatpuruṣa compound. Second, 'विषमयः पादपः' refers to a poisonous tree, which can be a Ṣaṣṭhī Tatpuruṣa compound ('tree of poison') or a Madhyamapatalopī Karmadharaya compound ('poisonous tree').
In simple words: 'विषपादपस्य' can be analyzed in two ways: 'पादप' (tree) as Upapada Tatpuruṣa (drinks by feet), and 'विषमयः पादपः' (poisonous tree) as either Ṣaṣṭhī Tatpuruṣa or a descriptive Karmadharaya compound.

Exam Tip: For complex terms like 'विषपादपस्य', consider both the literal meaning of its components (e.g., 'पादप' as foot-drinker) and its implied meaning (poisonous tree) to determine the various possible compound types.

Dissolve The Sandhis:

Question 4. 1. साधुसेवितोऽसम् = साधुसेवितः + अयम्
Answer: The sandhi 'साधुसेवितोऽसम्' is dissolved into 'साधुसेवितः + अयम्'. This separation shows the original words that combine to form the compound.
In simple words: 'साधुसेवितोऽसम्' breaks down into 'साधुसेवितः' and 'अयम्'.

Exam Tip: When dissolving sandhis ending in 'o' followed by an avagraha 'ऽ', it often indicates a visarga sandhi where 'ओ' becomes 'ः' (visarga) and the 'अ' (from 'अयम्') gets absorbed, represented by the avagraha.

Question 4. 2. चक्षुरीक्षते = चक्षुः + ईक्षते
Answer: The sandhi 'चक्षुरीक्षते' is separated into 'चक्षुः + ईक्षते'. This split reveals the original word 'चक्षुः' (eye) and 'ईक्षते' (sees).
In simple words: 'चक्षुरीक्षते' breaks down into 'चक्षुः' and 'ईक्षते'.

Exam Tip: When dissolving sandhis where a 'र्' appears before a vowel, consider if it's a visarga sandhi where 'ः' (visarga) transforms into 'र्' (repha) before certain vowels.

Question 4. 3. ततो भृकुटिः = ततः + भृकुटि
Answer: The sandhi 'ततो भृकुटिः' is dissolved into 'ततः + भृकुटि'. This shows the original components 'ततः' (then) and 'भृकुटि' (frown).
In simple words: 'ततो भृकुटिः' splits into 'ततः' and 'भृकुटि'.

Exam Tip: For sandhis where 'ओ' is followed by a consonant, especially 'भृकुटि', consider visarga sandhi rules where 'तः' (visarga) can change to 'ओ'.

Question 4. 4. अन्ध एव = अन्धः + एव
Answer: The sandhi 'अन्ध एव' is separated into 'अन्धः + एव'. This clarifies the original words 'अन्धः' (blind) and 'एव' (indeed).
In simple words: 'अन्ध एव' breaks down into 'अन्धः' and 'एव'.

Exam Tip: This is a simple visarga sandhi. When 'ः' (visarga) is followed by a vowel, it often disappears or changes, but in this case, it indicates the original separate words.

Choose The Correct Word From The Brackets To Replace The Underlined Word And Make Interrogative Sentences:

Question 5. 1. पितामहः सुधीरम् उवाच।
Answer: कः सुधीरम् उवाच?
In simple words: The original sentence is "Grandfather said to Sudheer." To make it a question about who said it, we replace 'पितामहः' with 'कः' (who).

Exam Tip: To form a question asking "who" (agent), replace the subject in the nominative case with "कः" (masculine singular), "का" (feminine singular), or "किम्" (neuter singular).

Question 5. 2. आरम्भे तपो गलति।
Answer: कदा तपो गलति?
In simple words: The original sentence is "Penance vanishes in the beginning." To ask "when" it vanishes, we replace 'आरम्भे' (in the beginning) with 'कदा' (when).

Exam Tip: To form a question asking "when" (time), replace the time-indicating word with "कदा" (when).

Question 5. 3. कुपितस्य मतिः कर्तव्यमकर्तव्यं न विमृशति।
Answer: कस्य मतिः कर्तव्यमकर्तव्यं न विमृशति ?
In simple words: The original sentence is "An angry person's intellect does not distinguish between right and wrong." To ask "whose" intellect, we replace 'कुपितस्य' (of an angry person) with 'कस्य' (whose).

Exam Tip: To form a question asking "whose" (possessive), replace the genitive case noun with "कस्य" (masculine/neuter singular) or "कस्याः" (feminine singular).

Question 5. 4. कुपिता बुद्धिः आत्मदोषं न पश्यति।
Answer: कीदृशी बुद्धिः आत्मदोषं न पश्यति?
In simple words: The original sentence is "An angry mind does not see its own faults." To ask "what kind of" mind, we replace 'कुपिता' (angry) with 'कीदृशी' (what kind of/how is it).

Exam Tip: To form a question asking "what kind of" or "how" (quality/nature), replace the adjective or descriptive word with "कीदृशः" (masculine), "कीदृशी" (feminine), or "कीदृशम्" (neuter).

Answer The Following Questions In English:

Question 1. Whom did दुर्वासा curse? Why?
Answer: During an assembly held by Pitamaha Brahma, Durvasa and others were chanting hymns from the Samaveda. For some reason, Durvasa quarrelled with another Rishi while chanting, which led him to make a mistake. Goddess Saraswati found this amusing and laughed. Enraged by her laughter and his own error, Durvasa cursed Saraswati.
In simple words: Durvasa cursed Saraswati. This happened because Durvasa made a mistake while chanting at an assembly, and Saraswati laughed at his error, making him very angry.

Exam Tip: When explaining a curse, always mention the involved parties (curser and cursed), the specific action that triggered the curse, and the emotion of the curser.

Question 2. What is the religion and anger together compared to?
Answer: Religion and anger are compared to water and fire. They cannot exist together, as they are naturally opposing forces. Just as water extinguishes fire (or is evaporated by strong fire), anger destroys religion. When a person becomes angry, they cease to act as a religious or virtuous individual.
In simple words: Religion and anger are compared to water and fire because they are opposites and cannot coexist. Anger destroys religiousness, just as fire is put out by water.

Exam Tip: Always use the "water and fire" analogy when comparing two mutually exclusive concepts like religion and anger. Explain why they are incompatible.

Question 3. Why did sell compare gatht with an actor?
Answer: An actor can perform the role of an ascetic convincingly even when their mind is disturbed. Similarly, Durvasa, despite wearing the attire of a sage, which demands calm and peace, acted angrily. By becoming angry, he showed himself to be like an actor pretending to be an ascetic. Therefore, Brahma compared him to an actor, specifically a bad one, because his outward appearance did not match his inner state.
In simple words: Durvasa was compared to an actor because, despite dressing like a sage, his angry behavior showed that his inner state was not calm, just like an actor plays a role.

Exam Tip: When describing comparisons to an actor, highlight the contrast between external appearance (the sage's dress) and internal reality (the disturbed, angry mind), emphasizing the hypocrisy.

Question 4. What does the author compare दुर्वासा's costume and matted hair with? Why?
Answer: The author compares Durvasa's matted hair and bark garments to the roots and bark of a poisonous tree. These external signs, which should symbolize piety and peace, fail to create such an atmosphere because of his angry behavior. Instead, they become like a destructive force to those around him. His anger is as out of place as a precious necklace worn by a sage, signifying a stark contradiction between his appearance and his conduct.
In simple words: Durvasa's matted hair and clothes are compared to a poisonous tree's roots and bark because his angry nature made his sage-like appearance harmful instead of peaceful.

Exam Tip: Focus on the symbolic meaning of Durvasa's attire and hair. Explain that his angry behavior contradicts the virtues expected of a sage, making his appearance deceptively harmful, like a poisonous tree.

Question 5. What does qui say regarding forbearance?
Answer: Pitamaha Brahma says that forbearance (forgiveness) is the very foundation of all penance. When one's intellect is overcome by anger, it easily sees the faults in others but remains blind to its own shortcomings and mistakes. An angry person is like a blind individual, unable to discern what is right or wrong. Brahma emphasizes that a truly wise person bears the power of penance and refrains from finding fault in others. He urges Durvasa to practice forgiveness towards Saraswati.
In simple words: Brahma states that forbearance is the core of all penance. Anger makes one blind to their own mistakes and only see others' faults. A truly wise person forgives.

Exam Tip: When asked about forbearance, highlight its role as the "root of penance" and how its absence (due to anger) leads to a biased perception of faults. Mention Brahma's advice to Durvasa as a key example.

Write Short Notes:

Question 1. Physical effects of wrath?
Answer: The text from Banabhatta's Harshacharita describes the visible signs and physical changes brought on by anger. Anger corrupts the intellect, making it unable to differentiate between proper and improper actions. An angry person's knowledge becomes ineffective, their sense organs are affected, and their brow darkens with red eyes. First, their penance drops, then perspiration starts, followed by a trembling reputation and quivering lips. These are clear indicators of uncontrolled wrath.
In simple words: Anger visibly affects a person: their mind gets confused, they can't think straight, their eyes turn red, they sweat, their reputation suffers, and their lips tremble.

Exam Tip: When listing physical effects, organize them logically (e.g., internal effects on intellect, then external physical changes like eyes, sweat, lips, and finally reputation). Use strong descriptive verbs.

Question 2. ब्रह्मा's rebuke to दुर्वासा
Answer: Brahma sharply criticized Durvasa for losing his temper after the sage Gathi made a chanting mistake, causing Goddess Saraswati to laugh. Brahma emphasized that forgiveness is the fundamental principle of all penance. He highlighted that anger makes one adept at spotting others' faults while blinding them to their own. He explained that a man overpowered by anger, despite having eyes, is effectively blind. Brahma also pointed out that anger and religiousness cannot coexist, and that Durvasa's matted hair and sage's dress are meaningless if his mind is agitated. Finally, he urged Durvasa to forgive Saraswati and make amends.
In simple words: Brahma scolded Durvasa for being angry and cursing Saraswati. He explained that forgiveness is key to penance, and anger blinds people to their own faults while making them see only others'. He told Durvasa to forgive Saraswati.

Exam Tip: Focus on Brahma's key arguments: forgiveness as the root of penance, anger's effect on perception (seeing others' faults but not one's own), and the incompatibility of anger with true religiousness. Include the instruction to forgive Saraswati.

Construct Complete Sentences By Using Suitable Sentences:

Question 8. 1. Construct a complete sentence by joining the parts: 'आरम्भे तपो गलति' and 'पश्चात्स्वेदसलिलम्'.
Answer: आरम्भे तपो गलति पश्चात्स्वेदसलिलम्।
In simple words: Initially, penance vanishes, followed by perspiration.

Exam Tip: When combining two clauses into a single sentence, ensure the grammatical construction is fluid and that the meaning flows logically from the first clause to the second, indicating a sequence of events.

Question 8. 2. Construct a complete sentence by joining the parts: 'आदौ इन्द्रियाणि रागः समास्कन्दति' and 'चरमं चक्षुः'.
Answer: आदौ इन्द्रियाणि रागः समास्कन्दति चरमं चक्षुः।
In simple words: First, passion affects the sense organs, finally it affects the eyes.

Exam Tip: Pay attention to the order of actions; 'आदौ' (first) and 'चरमं' (finally) indicate a progression, which should be reflected in the combined sentence's structure.

Question 8. 3. Construct a complete sentence by joining the parts: 'प्रथमम् अन्धकारीभवति विद्या' and 'ततो भृकुटिः'.
Answer: प्रथमम् अन्धकारीभवति विद्या ततो भृकुटिः।
In simple words: First, knowledge becomes obscured, then the eyebrow frowns.

Exam Tip: Note the sequence of negative effects; 'प्रथमम्' (first) highlights the initial loss of knowledge, followed by 'ततो' (then) for the physical manifestation of a frown, maintaining the chronological order.

Question 8. 4. Construct a complete sentence by joining the parts: 'पूर्वम् अयशः स्फुरति' and 'अनन्तरम् अधरः'.
Answer: पूर्वम् अयशः स्फुरति अनन्तरम् अधरः।
In simple words: First, infamy spreads, then the lip trembles.

Exam Tip: The words 'पूर्वम्' (first) and 'अनन्तरम्' (afterwards) are crucial for establishing the correct time-based connection between the two parts, showing what happens before and what follows.

Write Type Of Compound With Dissolution:

Question 1. इन्द्रियाद्या – इन्द्रियाणि एव अद्याः – कर्मधारय समासः
Answer: The term 'इन्द्रियाद्या' is explained as 'इन्द्रियाणि एव अद्याः'. This denotes that the senses themselves are 'अद्याः' (today/now). It is categorized as a Karmadharaya compound, where the senses are directly identified with the state of 'today'.
In simple words: 'इन्द्रियाद्या' means 'the senses themselves now' and is a Karmadharaya compound, directly linking the senses to their present state.

Exam Tip: In Karmadharaya compounds like this, one part often describes or equates to the other, creating a direct attribute. Look for 'एव' (itself/only) in the dissolution to confirm identity.

Question 2. निसर्गविरोधिनी – निसर्गस्य विरोधिनी – षष्ठी तत्पुरुष समासः
Answer: The compound 'निसर्गविरोधिनी' is dissolved as 'निसर्गस्य विरोधिनी'. This translates to 'opposed to nature' and is a Ṣaṣṭhī Tatpuruṣa compound, indicating a relationship of opposition with nature.
In simple words: 'निसर्गविरोधिनी' means 'against nature' and is a Ṣaṣṭhī Tatpuruṣa compound, showing a possessive or relational link.

Exam Tip: Ṣaṣṭhī Tatpuruṣa compounds involve a genitive case ("निसर्गस्य" - of nature), indicating possession or relation, often translated as "of" or "related to."

Question 3. पयः पावकयोः – पयः च पावकः च, तयोः – इतरेतर द्वंद्व समासः
Answer: The compound 'पयः पावकयोः' expands to 'पयः च पावकः च, तयोः'. This denotes 'of water and fire' and is an example of an Itaretara Dvandva compound, combining two distinct elements.
In simple words: 'पयः पावकयोः' means 'of water and fire' and is an Itaretara Dvandva compound, connecting two distinct nouns.

Exam Tip: Itaretara Dvandva compounds join two or more nouns that retain their individual significance, typically dissolved with "च...च" (and...and).

Question 4. सर्वतपसाम् – सर्वाणि तपासि, तेषाम् – कर्मधारय समासः
Answer: The term 'सर्वतपसाम्' is dissolved as 'सर्वाणि तपासि, तेषाम्'. This means 'of all penances'. It is classified as a Karmadharaya compound, where 'सर्वाणि' (all) modifies 'तपासि' (penances).
In simple words: 'सर्वतपसाम्' means 'of all penances' and is a Karmadharaya compound, where 'all' describes the penances.

Exam Tip: In Karmadharaya compounds, one word acts as an adjective to the other, like 'सर्वाणि' (all) to 'तपासि' (penances), showing a qualifying relationship.

Question 5. परदोषः – परस्य दोषः – षष्ठी तत्पुरुष समासः
Answer: The compound 'परदोषः' is formed from 'परस्य दोषः'. This means 'fault of another' and is a Ṣaṣṭhī Tatpuruṣa compound, indicating possession or relationship ('of another').
In simple words: 'परदोषः' means 'another's fault' and is a Ṣaṣṭhī Tatpuruṣa compound, showing ownership or relation.

Exam Tip: Recognize Ṣaṣṭhī Tatpuruṣa by the genitive case ("परस्य" - of another), which establishes a clear possessive connection between the two parts of the compound.

Question 6. आत्मदोषम् – आत्मनः दोषः, तम् – षष्ठी तत्पुरुष समासः
Answer: The term 'आत्मदोषम्' is derived from 'आत्मनः दोषः, तम्'. This refers to 'one's own fault' and is a Ṣaṣṭhī Tatpuruṣa compound, signifying possession ('of self').
In simple words: 'आत्मदोषम्' means 'one's own fault' and is a Ṣaṣṭhī Tatpuruṣa compound, showing personal possession.

Exam Tip: Similar to 'परदोषः', 'आत्मदोषम्' uses the genitive case ("आत्मनः" - of self) to form a Ṣaṣṭhī Tatpuruṣa, expressing self-possession or relation.

Question 7. अकर्तव्यम् – न कर्तव्यम् – नञ् तत्पुरुष समासः
Answer: The compound 'अकर्तव्यम्' is dissolved as 'न कर्तव्यम्'. This means 'that which should not be done'. It is a Nañ Tatpuruṣa compound, characterized by the negative particle 'न' (not) at the beginning.
In simple words: 'अकर्तव्यम्' means 'not to be done' and is a Nañ Tatpuruṣa compound, indicating negation.

Exam Tip: Nañ Tatpuruṣa compounds always begin with a negative prefix like 'अ' or 'अन्', which negates the meaning of the second part, signifying "not" or "non-".

Question 8. स्वेदसलिलम् – स्वेदस्थ सलिलम् – षष्ठी तत्पुरुष समासः
Answer: The compound 'स्वेदसलिलम्' is formed from 'स्वेदस्थ सलिलम्'. This translates to 'water of perspiration' and is a Ṣaṣṭhī Tatpuruṣa compound, indicating the water belonging to sweat.
In simple words: 'स्वेदसलिलम्' means 'perspiration's water' and is a Ṣaṣṭhī Tatpuruṣa compound, showing the relation of sweat to water.

Exam Tip: The genitive relationship ("स्वेदस्थ" - of sweat) is key to identifying this as a Ṣaṣṭhī Tatpuruṣa compound, where one noun modifies the other by possession.

Question 9. पादपः पादैः – पिबति इति – उपपद तत्पुरुष समासः
Answer: The term 'पादपः' is derived from 'पादैः पिबति इति'. This means 'that which drinks through its feet (roots)'. It is an Upapada Tatpuruṣa compound, formed when a noun (पदा) combines with a verb (पिबति) or a verbal derivative to describe the agent of the action.
In simple words: 'पादपः' means 'tree' and is an Upapada Tatpuruṣa compound, indicating something that 'drinks by feet'.

Exam Tip: Upapada Tatpuruṣa compounds are often formed with a verb or verbal root, describing the characteristic action of the entity. Look for verbal phrases within the dissolution.

Question 10. जटावल्कलानि – जटा च वल्कलानि च – इतरेतर द्वंद्व समासः
Answer: The compound 'जटावल्कलानि' expands to 'जटा च वल्कलानि च'. This refers to 'matted hair and bark garments'. It is an Itaretara Dvandva compound, listing two distinct items.
In simple words: 'जटावल्कलानि' means 'matted hair and bark clothes' and is an Itaretara Dvandva compound, combining two nouns.

Exam Tip: This is a clear Itaretara Dvandva compound as two nouns ('जटा' - matted hair, 'वल्कलानि' - bark garments) are distinctly listed and maintain their individual meanings.

Question 11. वृत्तमुक्ता – वृत्तेन मुक्ता – तृततया तत्पुरुष समासः
Answer: The compound 'वृत्तमुक्ता' is formed from 'वृत्तेन मुक्ता'. This means 'freed from good conduct' or 'devoid of good conduct'. It is a Tṛtīyā Tatpuruṣa compound, indicating separation or lack through an instrumental cause.
In simple words: 'वृत्तमुक्ता' means 'free from good conduct' and is a Tṛtīyā Tatpuruṣa compound, showing separation using 'by'.

Exam Tip: Identify the instrumental case ("वृत्तेन" - by good conduct) in the dissolution, which is characteristic of Tṛtīyā Tatpuruṣa compounds, often indicating an agent or means.

Question 12. तापसाकल्पना – तापसस्य आकल्पः, तम् – षष्ठी तत्पुरुष समासः
Answer: The compound 'तापसाकल्पना' is dissolved as 'तापसस्य आकल्पः, तम्'. This means 'the imitation/guise of an ascetic'. It is a Ṣaṣṭhī Tatpuruṣa compound, indicating the ascetic's guise.
In simple words: 'तापसाकल्पना' means 'the guise of an ascetic' and is a Ṣaṣṭhī Tatpuruṣa compound, showing the relation of the ascetic to his guise.

Exam Tip: The genitive case ("तापसस्य" - of the ascetic) is the key to recognizing this as a Ṣaṣṭhī Tatpuruṣa compound, showing a possessive link between the ascetic and his attire.

Dissolve The Sandhi:

Question 1. 'मङ्गलपटहेनेप' एतस्य सन्धिविच्छेदः कः?
(क) मङ्गलपटहे + नेव
(ख) मङ्गलपटहेन + इव
(ग) मङ्गलपटहेन + एव
(घ) मङ्गलपटहेन + नैव
Answer: (ख) मङ्गलपटहेन + इव
In simple words: 'मङ्गलपटहेनेव' शब्द का सही संधि विच्छेद 'मङ्गलपटहेन + इव' है. यहाँ 'न' के बाद 'इ' आने पर 'ने' बन जाता है.

Exam Tip: Look for the vowel combination: 'ए' from 'ने' (ending of मङ्गलपटहेन) and 'इ' from 'इव'. When 'ए' combines with 'इ', it remains 'ए' or 'इ' but 'एव' is common. Here, 'इव' means 'like', which makes sense in context.

Question 2. 'येनासि' एतस्य सन्धिविच्छेदः कः?
(क) येन + असि
(ख) येना + सि
(ग) येन + आसि
(घ) येने + सि
Answer: (क) येन + असि
In simple words: 'येनासि' शब्द का सही संधि विच्छेद 'येन + असि' है. यहाँ 'न' में 'अ' और 'असि' का 'अ' मिलकर 'आ' बन जाता है.

Exam Tip: This is a simple Dirgha Sandhi. When 'अ' or 'आ' is followed by 'अ' or 'आ', they combine to form 'आ'.

Question 3. 'निहन्त्यपरस्तात्' एतस्य सन्धिविच्छेदः कः?
(क) निहन्त्य + एषः + परस्तात्
(ख) निहन्ती + एषः + परस्तात्
(ग) निहन्ती + येष + परस्तात्
(घ) निहन्ति + एषः + परस्तात्
Answer: (घ) निहन्ति + एषः + परस्तात्
In simple words: 'निहन्त्यपरस्तात्' शब्द का सही संधि विच्छेद 'निहन्ति + एषः + परस्तात्' है. यहाँ 'इ' के बाद 'अ' आने पर 'य' बन जाता है, और विसर्ग का लोप होता है.

Exam Tip: This involves Yan Sandhi ('इ' + 'अ' = 'य') and Visarga Sandhi rules. Breaking it down step-by-step helps. 'निहन्ति' (kills), 'एषः' (this), 'परस्तात्' (afterwards).

Question 4. 'पयः पावकयोरिव' एतस्य सन्धिविच्छेदः कः?
(क) पयः पावक : योरिव
(ख) पयः पावकयो + इव
(ग) पयः पावकयो + इव
(घ) धर्मक्रोधयोः + रेकत्र
Answer: (ग) पयः पावकयो + इव
In simple words: 'पयः पावकयोरिव' शब्द का सही संधि विच्छेद 'पयः पावकयो + इव' है. यहाँ 'ओ' के बाद 'इ' आने पर 'ओ' का 'अव्' होता है और 'इ' उसमें मिल जाता है.

Exam Tip: Identify the combination of the last vowel of the first word (ओ in पावकयो) and the first vowel of the second word (इ in इव). Here, 'ओ' followed by a vowel results in 'अव', leading to the correct split.

Question 5. 'धर्मक्रोधयोरेकत्र' एतस्य सन्धिविच्छेदः कः?
(क) धर्मक्रोधयोः + योरिव
(ख) पयः पावकयो + इव
(ग) पयः + रेकत्र
(घ) धर्मक्रोधयोः + रेकत्र
Answer: (क) धर्मक्रोधयोः + योरिव
In simple words: 'धर्मक्रोधयोरेकत्र' शब्द का सही संधि विच्छेद 'धर्मक्रोधयोः + एकत्र' है. यहाँ 'ओ' के बाद 'ए' आने पर 'अय्' बनता है और विसर्ग का लोप होता है.

Exam Tip: This is a complex sandhi. Focus on the final sounds: 'योः' from 'धर्मक्रोधयोः' and 'एकत्र'. The 'ओः' and 'ए' interact. Option (क) provides a plausible combination, even if the intermediate steps are not obvious at first glance, making it the most likely correct option.

Question 6. 'दृष्टिरिव' एतस्य सन्धिविच्छेदः कः?
(क) दृष्टि + रिव
(ख) दृष्टिः + इव
(ग) दृष्टि + एव
(घ) दृष्टि + रिव
Answer: (ख) दृष्टिः + इव
In simple words: 'दृष्टिरिव' शब्द का सही संधि विच्छेद 'दृष्टिः + इव' है. यहाँ विसर्ग के बाद 'इ' आने पर विसर्ग 'र्' में बदल जाता है.

Exam Tip: This is a classic Visarga Sandhi. When a visarga ('ः') is followed by a vowel, it often changes to 'र्' (repha).

Question 7. 'चक्षुष्मानन्ध एव' एतस्य सन्धिविच्छेदः कः?
(क) चक्षुष्मान् + अन्ध + एव
(ख) चक्षुष्मान् + नन्ध + एव
(ग) चक्षुष्मान् + अन्ध + एव
(घ) चक्षुष्मान् + अन्धः + एव
Answer: (घ) चक्षुष्मान् + अन्धः + एव
In simple words: 'चक्षुष्मानन्ध एव' शब्द का सही संधि विच्छेद 'चक्षुष्मान् + अन्धः + एव' है. यहाँ 'न्' और 'अन्ध' के 'अ' मिलकर 'ना' बनाते हैं, और 'धः' और 'एव' का 'ए' मिलकर 'ध एव' बनते हैं.

Exam Tip: This sandhi combines multiple rules. Focus on the transformation of 'न्' from 'चक्षुष्मान्' and 'अन्धः' from 'अन्धः'. The 'अ' from 'अन्ध' joins with 'न्', and the visarga of 'अन्धः' merges with 'एव'.

Make Sandhis:

Question 1. 'कर्तव्यम् + अकर्तव्यम् + वा' एतस्य सन्धियुक्तः शब्दः कः?
(क) कर्तव्यमकर्तव्य वा
(ख) कर्तव्यकर्तव्य वा
(ग) कर्तव्यमकर्तव्यं वा
(घ) कर्तव्यमकर्तव्यता
Answer: (ग) कर्तव्यमकर्तव्यं वा
In simple words: 'कर्तव्यम् + अकर्तव्यम् + वा' को जोड़ने पर 'कर्तव्यमकर्तव्यं वा' बनता है. यहाँ 'म्' का 'ं' होता है और 'अ' के साथ मिलन होता है.

Exam Tip: When 'म्' is followed by a vowel or consonant, it often changes to 'ं' (anusvara) or merges with the following letter. Also, pay attention to the case endings for proper combination.

Question 2. 'प्रथमम् + अन्धकारीभवति' एतस्य सन्धियुक्तः शब्दः कः?
(क) प्रथमन्धकारीभवति
(ख) प्रथममन्धकारीभवति
(ग) आदवन्द्रियाणि
(घ) आदाईन्द्रियाणि
Answer: (ख) प्रथममन्धकारीभवति
In simple words: 'प्रथमम् + अन्धकारीभवति' को जोड़ने पर 'प्रथममन्धकारीभवति' बनता है. यहाँ 'म्' और 'अ' मिलकर 'म' बनते हैं.

Exam Tip: When 'म्' at the end of a word is followed by a vowel at the beginning of the next word, 'म्' often merges with the vowel or becomes 'म'.

Question 3. 'आदौ + इन्द्रियाणि' एतस्य सन्धियुक्तः शब्दः कः?
(क) आदाविद्रियाणि
(ख) आदौइन्द्रियाणि
(ग) आदवन्द्रियाणि
(घ) आदाईन्द्रियाणि
Answer: (क) आदाविद्रियाणि
In simple words: 'आदौ + इन्द्रियाणि' को जोड़ने पर 'आदाविन्द्रियाणि' बनता है. यहाँ 'औ' के बाद 'इ' आने पर 'आव्' बनता है और 'इ' उसमें जुड़ जाता है.

Exam Tip: This is an Ayadi Sandhi. When 'औ' is followed by a vowel, it transforms into 'आव्' (āv), which then combines with the following vowel.

Question 4. 'विषपादपस्य + इव' एतस्य सन्धियुक्तः शब्दः कः?
(क) विषपादप इव
(ख) विषपादपेव
(ग) विषपादपस्येव
(घ) विषपादपस्यैव
Answer: (ग) विषपादपस्येव
In simple words: 'विषपादपस्य + इव' को जोड़ने पर 'विषपादपस्येव' बनता है. यहाँ 'य' में 'अ' और 'इव' का 'इ' मिलकर 'ये' बनते हैं.

Exam Tip: This is a Vṛddhi Sandhi variation or a simple vowel combination. When 'अ' or 'आ' is followed by 'इ' or 'ई', they combine to form 'ए' (e.g., 'स्य' + 'इव' becomes 'स्येव').

Question 5. 'खलु + अस्य' एतस्य सन्धियुक्तः शब्दः कः?
(क) खलूस्य
(ख) खल्वेतस्त
(ग) खल्वस्य
(घ) खलुस्य
Answer: (ग) खल्वस्य
In simple words: 'खलु + अस्य' को जोड़ने पर 'खल्वस्य' बनता है. यहाँ 'उ' के बाद 'अ' आने पर 'व्' बनता है और 'अ' उसमें मिल जाता है.

Exam Tip: This is a Yan Sandhi. When 'उ' or 'ऊ' is followed by a dissimilar vowel, it transforms into 'व्' (v), which then combines with the following vowel.

Use Words From Brackets And Complete Sentences:

Question 1. दुर्वासा was singing the mantras of सामवेद (दुर्वासस् साममन्त्र गात)
Answer: दुर्वासाः साममन्त्रस्य मानम् अकरोत्।
In simple words: दुर्वासा सामवेद के मंत्रों का सम्मान कर रहे थे.

Exam Tip: When converting English verbs to Sanskrit, ensure the correct verb form (e.g., 'अकरोत्' for past tense) and agreement with the subject ('दुर्वासाः').

Question 2. For some reason gatal quarrelled with the other sage.
Answer: दुर्वासाः केनापि कारणेन अन्येन मनिना सह कलहमकरोत्।
In simple words: दुर्वासा ने किसी कारण से दूसरे मुनि के साथ झगड़ा किया.

Exam Tip: Pay attention to prepositional phrases like "with the other sage," which translate to "अन्येन मनिना सह" (with another sage) in Sanskrit. 'सह' implies 'with'.

Question 3. Mistake in singing the mantras occured. (मन्त्रगान क्षति जन)
Answer: मन्त्रगाने क्षतिः जाता।
In simple words: मंत्रों के गायन में गलती हुई.

Exam Tip: When translating a passive voice construction like "mistake occurred," use the appropriate Sanskrit passive verb form or a construction that expresses the event's happening, such as 'जाता' (happened/occurred).

Question 4. So Goddess सरस्वती laughed (अतः सरस्वती हस्)
Answer: अतः देवी सरस्वती दृष्ट्ा दुर्वासाः क्रोधविष्टः।
In simple words: इसलिए देवी सरस्वती को देखकर दुर्वासा क्रोधित हुए.

Exam Tip: In such sentences, 'अतः' (therefore) often introduces the consequence. Ensure the verb 'हस्' (to laugh) is in the correct tense and form, which implicitly causes Durvasa's anger here.

Question 5. Seeing Goddess सरस्वती laughing दुर्वासा was overpowered by anger.
Answer: हसन्तीं सरस्वतीं दृष्ट्वा दुर्वासाः क्रोधाविष्टः अभवत्।
In simple words: हँसती हुई सरस्वती को देखकर दुर्वासा क्रोध से भर गए.

Exam Tip: Use the absolute locative construction ('हसन्तीं सरस्वतीं दृष्ट्वा' - having seen laughing Saraswati) to connect the two actions (seeing and becoming angry) effectively.

Question 6. दुर्वासा cursed सरस्वती to take birth on the earth. (दुर्वासस् सरस्वती भूलोक अव + तु शप्)
Answer: दुर्वासाः सरस्वतीं भूलोके अवतरीतुं शशाय।
In simple words: दुर्वासा ने सरस्वती को पृथ्वी पर जन्म लेने का श्राप दिया.

Exam Tip: When indicating a curse or a command for someone to do something, use the appropriate infinitive form ('अवतरीतुं' - to descend/take birth) with the verb 'शप्' (to curse).