GSEB Class 9 Sanskrit Solutions Chapter 11 वेदितव्यानि मित्राणि

1. अधोलिखितेभ्यः विकल्पेभ्यः समुचितम् उत्तरं चिनुत

Choose suitable answers from the given alternatives.

Question 1. कस्मात् मित्राणि रिपवः च जायन्ते?
(क) शास्त्रज्ञानात्
(ख) व्यवहारात्
(ग) दैवात्
(घ) बुद्धिबलात्
Answer: (ख) व्यवहारात्
In simple words: Friends and enemies are created because of people's actions and interactions. It's about how you treat others.

Exam Tip: For Sanskrit MCQs, it is important to understand the meaning of the question and each option to select the correct answer. Focus on keywords like 'कस्मात्' (from what) and 'जायन्ते' (are born/created).

Question 2. प्रध्वस्ते कारणस्थाने सा प्रीतिः ..........."। रिक्तस्थाने उचितं पदं किम्?
(क) विनिवर्तते
(ख) जायते
(ग) वर्धते
(घ) दृश्यते
Answer: (क) विनिवर्तते
In simple words: When the initial reason for a friendship or affection is gone, that affection often comes to an end. It disappears naturally.

Exam Tip: These questions test your knowledge of specific shlokas. Memorizing key phrases from the text will help you fill in the blanks accurately.

Question 3. आत्मरक्षणतन्त्राणां पुरुषाणां किं न उपपद्यते?
(क) आपत्तिः
(ख) सुखम्
(ग) सम्पत्तिः
(घ) स्वार्थम्
Answer: (क) आपत्तिः
In simple words: For people who are focused on self-protection, what do they not encounter? They do not encounter trouble.

Exam Tip: Understanding compound Sanskrit words like 'आत्मरक्षणतन्त्राणां' (those dedicated to self-protection) is key to answering such questions. Break down the components for a better grasp.

Question 4. शत्रुमित्रसम्बन्धे क: बलवत्तरः?
(क) स्वदोषः
(ख) स्वार्थ:
(ग) प्रियालापः
(घ) लोक:
Answer: (ख) स्वार्थ:
In simple words: In the connection between an enemy and a friend, which thing is more powerful? Self-interest is the strongest force.

Exam Tip: Many texts emphasize self-interest as a strong motivator. Keep this general principle in mind when answering questions about human relationships and motives.

Question 5. मित्रं कदा शत्रुताम् एति?
(क) भग्यक्षये
(ख) मत्युकाले
(ग) कालविपर्यये
(घ) धनागमे
Answer: (ग) कालविपर्यये
In simple words: When does a friend become an enemy? This happens when times or circumstances change significantly.

Exam Tip: The concept of 'कालविपर्यये' (change of time/circumstances) is a recurrent theme in moral Sanskrit verses. Recognizing this term will help you with similar questions.

2. अधोलिखितानां प्रश्नानाम् संस्कृतभाषया उत्तर लिखत -

Write answers of the given questions into Sanskrit.

Question 1. किंरूपाः सुहृदः शत्रवः च?
Answer: सुहृदः शत्रुरूपाः शत्रवः च मित्ररूपाः भवन्ति।
In simple words: Friends often appear as enemies, and enemies often appear as friends. Their outward forms can change.

Exam Tip: When answering in Sanskrit, ensure correct grammar, case endings, and verb conjugations. Focus on accurately reflecting the meaning from the text.

Question 2. मित्राणि रिपवः च कथं जायन्ते?
Answer: मित्राणि रिपवः च व्यवहारात् जायन्ते।
In simple words: Friends and enemies are created from our daily interactions and behavior. How we act shapes these relationships.

Exam Tip: Pay attention to the interrogative word 'कथं' (how) and structure your answer to explain the process or cause. Here, 'व्यवहारात्' (from behavior) is the cause.

Question 3. जनः कस्मात् प्रियताम् एति?
Answer: जनः कारणात् प्रियताम् एति।
In simple words: Why does a person become dear or liked by others? A person becomes liked for a certain reason or cause.

Exam Tip: Questions about the 'cause' (कारणात्) often require identifying the underlying reason for a specific outcome. Connect the action (becoming dear) with its cause.

Question 4. कीदृशानां पुरुषाणाम् आपदः न उपपद्यन्ते?
Answer: आत्मरक्षणतन्त्राणाम् सुपरीक्षितकारिणाम् पुरुषाणाम् आपद: न उपपद्यन्ते।
In simple words: What kind of people do not face calamities? Calamities do not occur to individuals who prioritize self-protection and act after careful consideration.

Exam Tip: Complex questions involving descriptions ('कीदृशानां' - of what kind) need a detailed answer. Identify the qualities mentioned in the text that prevent negative outcomes.

Question 5. यः शत्रून सम्यग् विजानाति तस्य किं भवति?
Answer: यः शत्रून सम्यग् विजानाति तस्य शास्त्रार्थकृतनिश्चयां बुद्धिः दुर्बला अपि न चाल्यते।
In simple words: What happens to someone who truly understands their enemies? Even a weak person with an intellect firmly decided by scriptures cannot be swayed if they truly know their foes.

Exam Tip: This question emphasizes the importance of understanding adversaries. Your answer should convey that such knowledge makes a person's resolve unshakable, even if they are physically weak.

3. समास प्रकारं लिखत –

Question 1. प्राज्ञसम्मतम्
Answer: प्राज्ञानाम् सम्मतम् - षष्ठी तत्पुरुष समास
In simple words: 'Praajnasammatam' means "approved by the wise." This uses the 'sixth case' Tatpurusha compound, showing a relationship of possession or belonging.

Exam Tip: For Tatpurusha compounds, identify the relationship between the two words (e.g., of, by, for) to determine the correct Vibhakti (case) and thus the type of Tatpurusha.

Question 2. कालपर्यये
Answer: कालस्य पर्ययः - षष्ठी तत्पुरूष समास
In simple words: 'Kaalaparyaye' means "in the change of time." This also uses the 'sixth case' Tatpurusha compound, showing a possessive relationship.

Exam Tip: Practice identifying the base words and their grammatical connection. 'Kaalasya' (of time) suggests a possessive case, leading to Shashti Tatpurusha.

Question 3. कामक्रोद्यौ
Answer: कामः च क्रोधः च - इतरेतर द्वन्द्व समास
In simple words: 'Kaamakrodyau' means "desire and anger." This is an 'Itaretara Dvandva' compound, which lists two or more items as separate but related.

Exam Tip: Dvandva compounds are often recognizable by the 'च' (and) particle, either explicit or implied. 'Itaretara' indicates a direct conjunction of the two components.

Question 4. मन्त्रहोमजपैः
Answer: मन्त्रः च होमः च जपः च, तैः इतरेत द्वन्द्व समास
In simple words: 'Mantrahomajapaih' means "by mantras, sacrifices, and chanting." This is another 'Itaretara Dvandva' compound, indicating a list of actions or items.

Exam Tip: Remember that Dvandva compounds can combine more than two elements. The ending 'तैः' shows the instrumental plural, indicating "by these."

4. उदाहरणानुसारं शब्दरूपैः रिक्तस्थानानि पूरयत

Fill in the blank by word form according to example.

Question 1. उदाहरणम् - मित्रम् मित्रे मित्राणि
पीडाम् पीडे पीडाः
Answer:

Exam Tip: Mastering 'shabdaroopani' (word forms) requires understanding the declension patterns for different genders and cases. Practice identifying the base word and applying the correct endings.

Question 2. लोके लोकयोः लोकेषु
Answer:

Exam Tip: This example illustrates locative case endings for singular, dual, and plural forms. Practice declining common nouns in various cases to build proficiency.

Question 3. दानाभ्याम् दान
Answer:

Exam Tip: This question focuses on the instrumental case. The '-ena', '-abhyām', and '-aiḥ' endings are characteristic of this case for masculine/neuter nouns, indicating 'by' or 'with'.

Question 4. कारणात् कारणाभ्याम् कारणेभ्यः
Answer:

Exam Tip: This demonstrates the ablative case, which indicates 'from' or 'by reason of'. The endings '-āt', '-abhyām', and '-ebhyaḥ' are typical for ablative singular, dual, and plural, respectively.

5. उदाहरणानुसारं प्रदत्तान् शब्दान् आधृत्य वाक्यरचनां कुरुत –

Construct sentences by using given words according to example.

Question 1. उदाहरणम् – Children are eating fruits. (बाल, फल, खाद्)
Answer: बालाः फलानि खादन्ति।
In simple words: For the example "Children are eating fruits," you need to change 'Baal' to 'Baalaaḥ' (plural children), 'Phal' to 'Phalaani' (plural fruits), and 'Khaad' to 'Khaadanti' (third person plural present tense).

Exam Tip: Sentence construction in Sanskrit requires correct agreement between subject, object, and verb in terms of number, gender, and case. Always start by identifying the main action and actors.

Question 2. Meghna drinks water. (मेघना, जल, पा पिब्)
Answer: मेघना जलं पिबति।
In simple words: To say "Meghna drinks water," use 'Meghnaa' as the subject, 'Jalam' for water (object), and 'Pibati' for the verb 'drinks'.

Exam Tip: Recognize common verb roots (like 'पा/पिब्' for drinking) and their present tense conjugations for singular subjects. 'जलं' uses the accusative case for the object.

Question 3. Adhish reads a book. (अधीश, पुस्तक, पठ्)
Answer: अधीशः पुस्तकं पठति।
In simple words: To form "Adhish reads a book," use 'Adheeśaḥ' (subject), 'Pustakam' (object), and 'Paṭhati' (verb).

Exam Tip: Similar to the previous example, ensure the subject 'अधीशः' is in the nominative case and the object 'पुस्तकं' is in the accusative case, with the verb 'पठति' correctly conjugated.

Question 4. A snake goes into the hole. (सर्प, बिल, गम्-गच्छ)
Answer: सर्पः बिलं गच्छति।
In simple words: For "A snake goes into the hole," you would use 'Sarpaḥ' (snake as subject), 'Bilam' (hole as object of motion), and 'Gacchati' (goes, as the verb).

Exam Tip: Verbs of motion often take an object in the accusative case (द्वितीय विभक्ति) to denote the destination. Remember 'गम्/गच्छ्' for 'to go'.

Question 5. Anila calls Amit. (अनिला, अमित, आ + हे – हृय्)
Answer: अनिला अमितम् आह्वयति।
In simple words: To say "Anila calls Amit," use 'Anilaa' (subject), 'Amitam' (object), and 'Aahvayati' (verb, formed from 'aa + hruy').

Exam Tip: Understanding prefixes (upasarga) like 'आ' and how they modify verb roots (like 'हृय्' to 'आह्वयति' for calling) is crucial for accurate sentence formation.

Question 6. Aarsh bows to Guru. (आर्ष, गुरु, नम्)
Answer: आर्षः गुरुम् नमति।
In simple words: To express "Aarsh bows to Guru," use 'Aarshaḥ' (subject), 'Gurum' (object, in dative or accusative, here accusative for reverence), and 'Namati' (bows).

Exam Tip: Verbs like 'नम्' (to bow) can take either the dative (चतुर्थी) or accusative (द्वितीय) case for the person bowed to, with accusative often used in phrases expressing respect.

6. मातृभाषाम् उत्तर लिखत –

Write answer in mother tounge.

Question 1. What according to the composer of the Mahabharata is the reason of becoming a foe (enemy) or a friend?
Answer: According to the composer of the Mahabharata, a person becomes a foe or friend due to transaction or dealing with one another.
In simple words: The Mahabharata's writer says that people become enemies or friends because of how they interact and deal with each other. It's all about their exchanges.

Exam Tip: When answering about specific texts like the Mahabharata, refer to the author's viewpoint and clearly state the core reason provided in the source material.

Question 2. Why does a friend become an enemy (foe)?
Answer: When the time (circumstances) changes, even a friend becomes an enemy due to selfishness.
In simple words: A friend can turn into an enemy when circumstances shift, primarily because of personal self-interest or selfish reasons.

Exam Tip: This question highlights situational ethics. Remember that external factors (time, circumstances) and internal motives (selfishness) are key in transforming relationships, as explained in many ancient texts.

Question 3. Whose mind (intellect) is not disturbed even in difficulties?
Answer: The mind (intellect) of the persons who know their enemies perfectly and whose intellect is guided by scriptures is not disturbed even in difficulties.
In simple words: People who truly understand their enemies and whose thoughts are shaped by holy books stay calm even when they face hard times. Their minds remain steady.

Exam Tip: This question emphasizes the qualities of a stable mind. The answer points to self-knowledge (of enemies) and wisdom from scriptures as protectors against mental agitation during hardships.

7. श्लोकपूर्ति कुरुत –

Fill blanks by completing slokas.

Question 1. नास्ति ज्ञातु........... रिपवस्तथा।।
Answer: नास्ति जातु रिपुर्नाम मित्रं नाम न विद्यते। व्यवहाराच्च जायन्ते मित्राणि रिपवस्तथा।।
In simple words: There is never truly a fixed enemy or friend; instead, they become so based on our actions and interactions. It's about how we behave with them.

Exam Tip: To complete shlokas, you must have them memorized accurately. Pay close attention to the meter and the exact wording of the original text.

Question 2. आत्मरक्षणतन्त्राणां ................... स्वदोषजाः।।
Answer: आत्मरक्षणतन्त्राणां सुपरीक्षितकारिणाम। आपदो नोपपद्यन्ते पुरूषाणां स्वदोषजाः।।
In simple words: Calamities caused by one's own faults do not occur to people who are focused on self-protection and act after thorough consideration. They are careful.

Exam Tip: This shloka emphasizes proactive protection and careful actions to avoid self-inflicted troubles. Knowing the full context of the shloka helps fill in the missing lines.

1. आङ्ग्लभाषायाम् अनुवादं कृत्वा तयोः अर्थविस्तार बोधं च लिखत –

Translate in english of the following slokas and explain it.

Question 1. शत्रुरूपा हि सुहृदो मित्ररूपाश्च शत्रवः। सन्धितास्ते न बुध्यन्ते कामक्रोधवशं गताः।।
Answer: Translation – Indeed, friends assume the guise of foes, and foes assume the guise of friends when compacts of friendship are formed. It is difficult for the parties to understand whether the other parties are truly influenced by desire or anger.
Expansion of meaning – The great sage Bhishma explains to Yudhishthira the reality about friends and foes. According to Bhishma, the people who seem to be friends today may be enemies tomorrow, and those who are enemies may become friends later on. The circumstances change, and they turn friends into foes or foes into friends. We do not know at the start whether it is desire or anger that has moved the other person.
Moral – One should always be alert and cautious, taking into consideration the fact that friends and enemies are made by the circumstances that keep changing.
In simple words: Friends can appear as enemies, and enemies as friends. When agreements are made, people often don't truly understand if others are acting out of desire or anger. The sage Bhishma teaches that relationships change with circumstances; today's friend might be tomorrow's enemy. We must always be careful and aware, as situations constantly transform.

Exam Tip: For shloka translations and explanations, first, provide a clear, literal translation. Then, expand on the meaning, connecting it to the broader philosophical or moral context, and if applicable, add a moral lesson.

Question 2. नास्ति जातु रिपुर्नाम मित्रं नाम न विद्यते। व्यवहाराच्च जायन्ते मित्राणि रिपवस्तथा।।
Answer: Translation – Really speaking, there is no such thing as an enemy or a friend. Persons become friends as well as enemies due to (force of) circumstances.
Expansion of meaning – In a story told by the great sage Bhishma, the mouse and the cat get trapped in the net spread by the hunter. The mouse helps the cat escape by cutting the net. Later, when the hunter goes away, the cat calls the mouse to make friends with it. In the changed circumstances, the mouse cannot trust the cat. This clearly shows the role of circumstances in making a person a friend or an enemy.
Moral – Two people become friends when they have a common interest. When circumstances change, they become enemies. Neither friendship nor enmity is permanent.
In simple words: Truly, there isn't a fixed enemy or friend; people become either based on their interactions and situations. This idea is shown in a story where a mouse and cat, stuck in a net, help each other. But once free, the mouse cannot trust the cat because their circumstances have changed. It teaches that shared interests create friends, but changing situations can create enemies. No relationship is forever fixed.

Exam Tip: When providing an expansion of meaning, include any illustrative stories or examples from the text. This helps to make the abstract philosophical points more concrete and understandable, reinforcing the moral.

2. अधोदत्तानां प्रश्नानाम् उतराणि संस्कृतभाषायं लिखत -

Write answers of the following questions in Sanskrit

Question 1. शत्रुमित्रविषये किं कर्तव्यम् ?
(क) शत्रवः जेतव्याः मित्राणि च रक्षितव्यानि
(ख) शत्रवः हन्तव्या मित्राणि च कर्तव्यानि
(ग) शत्रवः विज्ञेयाः मित्राणि च वेदितव्यानि
(घ) शत्रवः वशीकर्तव्याः मित्राणि च आमन्त्रितव्यानि
Answer: (ग) शत्रवः विज्ञेयाः मित्राणि च वेदितव्यानि
In simple words: Regarding enemies and friends, what should be done? Enemies should be known, and friends should also be understood. It means you must be aware of both.

Exam Tip: This question assesses understanding of the correct approach to relationships. The text emphasizes knowing and understanding both friends and foes rather than merely defeating or eliminating them.

Question 2. व्यवहारात् के जायन्ते?
(क) प्राणिनः
(ख) पक्षिणः
(ग) सर्वेजीवाः
(घ) मित्राणि रिपवः च.
Answer: (घ) मित्राणि रिपवः च.
In simple words: What comes into being from behavior? Both friends and enemies are created by our actions and interactions.

Exam Tip: This is a direct recall question from the shlokas. Accurate memorization of key lines helps in identifying the correct answer related to the origin of relationships.

Question 3. शत्रुः कदा मित्रताम् एति?
(क) अन्तसमये
(ख) कालपर्यये
(ग) स्वार्थकारणे
(घ) धनलाभे
Answer: (ख) कालपर्यये
In simple words: When does an enemy become a friend? This happens when there is a change in time or circumstances.

Exam Tip: This question again tests the understanding of 'कालपर्यये' as a pivotal factor in changing relationships. Contextual knowledge is essential for such questions.

Question 4. कार्यार्थ कः प्रीयते?
(क) कोऽपि जन:
(ख) पशुः
(ग) विहगः
(घ) दानवः
Answer: (क) कोऽपि जन:
In simple words: Who is loved or liked for a particular purpose? Any person is liked for the work or purpose they serve.

Exam Tip: The text suggests that utility often drives relationships. Understanding that 'कार्यार्थ' (for the purpose) is a strong motivator helps in answering correctly.

Question 5. स्वार्थो हि............ भवति। रिक्तस्थाने उचितं पदं किम्?
(क) बलम्
(ख) बलवत्
(ग) बलीयसः
(घ) बलवत्तरे:
Answer: (घ) बलवत्तरे:
In simple words: Self-interest is indeed more powerful. The blank needs the word that means 'more powerful'.

Exam Tip: This fill-in-the-blank requires knowing the comparative form of 'powerful'. 'बलवत्तरे:' is the correct word emphasizing the superior strength of self-interest.

Question 6. .................तत् सर्वं मत्तः त्वं शृणु। रिक्तस्थाने उचितं पदं किम्?
(क) विस्तरम्
(ख) विस्तरेण
(ग) विस्तराय
(घ) विस्तरात्
Answer: (ख) विस्तरेण
In simple words: You listen to all of that from me in detail. The missing word means "in detail."

Exam Tip: This asks for an adverbial form meaning "in detail." 'विस्तरेण' (by detail/in detail) is the appropriate word to complete the sentence, indicating how the information should be heard.

3. अधोदत्तानां शब्दानां समानार्थकान् शब्दान् (पर्यायशब्दान्) लिखत –

Choose synonyms of the following words.

Question 1. 'शत्रवः' इति शब्दस्य पर्यायशब्दः कः?
(क) सुहदः
(ख) मित्राणि
(ग) रिपवः
(घ) दोषजाः
Answer: (ग) रिपवः
In simple words: What is a synonym for the word 'Shatravah' (enemies)? 'Ripavaḥ' also means enemies.

Exam Tip: Expanding your Sanskrit vocabulary, especially with synonyms, is vital. 'रिपवः' and 'शत्रवः' are commonly used terms for enemies.

Question 2. 'प्रियवादः' इति शब्दस्य पर्यायशब्दः कः?
(क) मधुरभाषी
(ख) प्रियंवचनम्
(ग) इष्टावाणी
(घ) मिष्टवक्ता
Answer: (ख) प्रियंवचनम्
In simple words: What is a synonym for 'Priyavādaḥ' (pleasant speech)? 'Priyaṃvacanam' also means pleasant words.

Exam Tip: Many Sanskrit words relate to speech. Differentiate between words describing the speaker (like 'मधुरभाषी') and words describing the speech itself ('प्रियंवचनम्').

Question 3. 'द्वेष्यः' इति शब्दस्य पर्यायशब्दः कः?
(क) अमित्रम्
(ख) रिपुः
(ग) द्वेषपात्रम्
(घ)
Answer: (ग) द्वेषपात्रम्
In simple words: What is a synonym for 'Dveṣyaḥ' (hated one)? 'Dveṣapātram' also means an object of hatred.

Exam Tip: This question requires identifying a noun that denotes "one who is hated." 'द्वेषपात्रम्' literally means "vessel of hatred," clearly indicating the synonym.

Question 4. 'जातु' इति शब्दस्य पर्यायशब्द : कः?
(क) गच्छतु
(ख) आयातु
(ग) कदा
(घ) कदापि, कदाचित्
Answer: (घ) कदापि, कदाचित्
In simple words: What is a synonym for 'Jaatu' (ever, at all)? 'Kadaapi' and 'Kadaacit' both mean "at any time" or "ever."

Exam Tip: 'जातु' is an indeclinable (avyaya). Recognizing its temporal meaning is important for finding synonyms that express "at any time" or "ever."

Question 5. 'आपदः' इति शब्दस्य पर्यायशब्दः कः?
(क) विपत्ति
(ख) सम्पत्तिः
(ग) सम्पदः
(घ) विपदः
Answer: (घ) विपदः
In simple words: What is a synonym for 'Aapadaḥ' (calamities)? 'Vipadaḥ' also refers to misfortunes or dangers.

Exam Tip: 'आपदः' and 'विपदः' are both feminine plural forms meaning calamities. Knowing their declension patterns helps recognize them as synonyms.

अधोदत्तानां शब्दानां विरुद्धार्थकः शब्दान् लिखत -

Choose antonyms of the following words.

Question 1. 'मित्राणि' इति शब्दस्य विरुद्धार्थकः शब्दः कः?
(क) सुहृदः
(ख) अरातयः, अरयः
(ग) वयस्याः
(घ) रिपुः
Answer: (ख) अरातयः, अरयः
In simple words: What is the opposite of 'Mitrāṇi' (friends)? 'Arātayaḥ' and 'Arayaḥ' both mean enemies.

Exam Tip: Antonyms often involve recognizing opposite concepts. 'मित्राणि' (friends) contrasts directly with words like 'अरातयः' and 'अरयः' (enemies).

Question 2. 'जायन्ते' इति शब्दस्य विरुद्धार्थकः शब्दः कः?
(क) गच्छन्ति
(ख) भवन्ति
(ग) म्रियन्ते
(घ) विद्यन्ते
Answer: (ग) म्रियन्ते
In simple words: What is the opposite of 'Jāyante' (are born/created)? 'Mriyante' means "they die."

Exam Tip: This question tests your knowledge of verbs and their antonyms. 'जायन्ते' (to be born) and 'म्रियन्ते' (to die) represent opposite life stages.

Question 3. 'स्वार्थः' इति शब्दस्य विरुद्धार्थकः शब्दः कः?
(क) नि:स्वार्थः
(ख) अस्वार्थः
(ग) परमार्थः
(घ) परकीयार्थः
Answer: (ख) अस्वार्थः
In simple words: What is the opposite of 'Svārthaḥ' (selfishness/self-interest)? 'Asvārthaḥ' refers to unselfishness or lack of self-interest.

Exam Tip: Antonyms for words starting with 'स्व-' (self) often involve prefixes like 'अ-' or 'पर-' to indicate the opposite. 'अस्वार्थः' is a direct negation.

Question 4. 'विस्तरेण' इति शब्दस्य विरुद्धार्थकः शब्दः कः?
(क) सविस्तरम्
(ख) तत्त्वेन
(ग) संक्षिप्तम्
(घ) संक्षेपेण
Answer: (घ) संक्षेपेण
In simple words: What is the opposite of 'Vistareṇa' (in detail)? 'Saṁkṣepeṇa' means "in brief" or "concisely."

Exam Tip: This question asks for an antonym that is also an adverbial form. 'विस्तरेण' (by expansion) and 'संक्षेपेण' (by contraction) are direct opposites.

Question 5. 'दुर्बला' इति शब्दस्य विरुद्धार्थकः शब्दः कः?
(क) अशक्ता
(ख) बलहीना
(ग) सबला
(घ) शक्तिमान्
Answer: (ग) सबला
In simple words: What is the opposite of 'Durbalā' (weak)? 'Sabalā' means "strong" or "powerful."

Exam Tip: Antonyms often involve changing prefixes, e.g., 'दुस्-' (bad/difficult) to 'स-' (good/with). 'दुर्बला' (without strength) contrasts with 'सबला' (with strength).

5. सन्धिविच्छेदं कुरुत –

Dissolve sandhis.

Question 1. 'विज्ञेयाश्चपि' एतस्य सन्धिविच्छेदः कः?
(क) विज्ञेया + चापि
(ख) विज्ञेयाः + च + अपि
(ग) विज्ञेय + चापि
(घ) विज्ञेया + च + अपि
Answer: (ख) विज्ञेयाः + च + अपि
In simple words: The correct separation for 'Vijñeyāścapi' is 'Vijñeyāḥ' (to be known) plus 'ca' (and) plus 'api' (also). This breaks it down into its basic parts.

Exam Tip: When performing Sandhivicched, look for changes like 'श्' to 'ः', 'च्' to 'च', and 'अ' appearing or disappearing. Practice common Sandhi rules like Visarga Sandhi and Vyanjana Sandhi.

Question 2. 'सन्धितास्ते' एतस्य सन्धिविच्छेदः कः?
(क) सन्धि + तास्ते
(ख) सन्धित + ते
(ग) सन्धिताः + ते
(घ) सन्धित + आस्ते
Answer: (ग) सन्धिताः + ते
In simple words: The correct breaking down of 'Sandhitāste' is 'Sandhitāḥ' (compacted/joined) plus 'te' (they). This shows the original words.

Exam Tip: Pay attention to the transformation of 'स' into Visarga (ः) before 'त्'. This is a common rule in Visarga Sandhi. Identifying the full form of the original words is also key.

Question 3. 'प्रीतिरासीन्नो' एतस्य सन्धिविच्छेदः कः?
(क) प्रीतिः + आसीत् + नौ
(ख) प्रीति + रासीन् + नौ
(ग) प्रीति+ + आसी + नौ
(घ) प्रीति + आसीद् + नौ
Answer: (क) प्रीतिः + आसीत् + नौ
In simple words: The correct way to separate 'Prītirāsīnno' is 'Prītiḥ' (love) plus 'āsīt' (was) plus 'nau' (of us two). Each part holds its own meaning.

Exam Tip: This involves multiple Sandhi rules: Visarga Sandhi (ः to र्), Savarna Dirgha Sandhi (इ + आ to ई), and another Visarga Sandhi (त् to न्). Breaking it down step by step helps.

Question 4. 'नोपपद्यन्ते' एतस्य सन्धिविच्छेदः कः?
(क) नो + पपद्यते
(ख) न + उपपद्यन्ते
(ग) न + ओपपद्यते
(घ) न + उप + पद्यते
Answer: (ख) न + उपपद्यन्ते
In simple words: The correct separation for 'Nopapadyante' is 'Na' (not) plus 'Upapadyante' (occur/happen). This shows the negation.

Exam Tip: This is a case of Guṇa Sandhi (अ + उ = ओ). Recognizing the 'ओ' sound as a result of Sandhi between 'न' and 'उपपद्यन्ते' is essential.

वेदितव्यानि मित्राणि Introduction:

There is a fable of a cat and a mouse in Apaddharmaparva of the Mahabharata. The mouse and the cat get trapped in the net spread by the hunter. With the help of each other, they managed to escape. Later, the cat calls the mouse to come out of its hole to make friends with the cat. The verses in this lesson are from the reply of the mouse. "Time or circumstances made us friends then. Now the time is different, circumstances have changed. So I am not a fool to accept your offer of friendship," says the mouse. The great sage Bhishma's teachings are a different matter, though some points are common.

वेदितव्यानि मित्राणि Prose-order, Translation and Glossary:

Question 1. वेदितव्यानि मित्राणि विज्ञेयाश्चापि शत्रवः।। एतत् सुसूक्ष्मं लोकेऽस्मिन् दृश्यते प्राज्ञसम्मतम्॥1॥
Answer: Prose-order : मित्राणि वेदितव्यानि शत्रवः च अपि विज्ञेयाः। अस्मिन् लोके एतत् प्राज्ञसम्मतम् सुसूक्ष्मम् दृश्यते।
Translation: Friends should be well examined, and foes should also be well studied. A task like this is regarded as very difficult even by the learned.
Glossary : \( \text{वेदितव्यानि} \) – worthy of knowing, should be known, adjective of the noun ‘मित्राणि'; \( \text{विद् (2P)} \) causal potential passive participle, (प्रेरक विध्यर्थ कर्मणि कृदन्त), neuter nominative - accusative-vocative plural, \( \text{yra:} \) – \( \text{fe4a:} \), enemies, \( \text{fastet:} \) – worthy to be known, should be known; \( \text{वि + ज्ञा (9U)} \) potential passive participle (कर्मणि विध्यर्थक कृदन्त), masculine nominative plural, \( \text{अस्मिन् लोके} \) – in this world, \( \text{प्राज्ञसम्मतम्} \) – \( \text{प्राज्ञानाम् सम्मतम्} \) – षष्ठी तत्पुरुष समास (or प्राज्ञैः सम्मतम् - तृतीया तत्पुरुष) approved/agreed upon by the intelligent persons, \( \text{सुसूक्ष्मम्} \) – very subtle (difficult to understand), \( \text{दृश्यते} \) – \( \text{दृश् (1P)} \) passive present tense (कर्मणि लट् लकार) third person singular, is seen.
In simple words: Friends and enemies must both be clearly understood. In this world, such careful understanding is considered very subtle and difficult, even by wise people. The glossary explains specific words: 'Veditavyāni' means "should be known," 'Prājñasammatam' means "approved by the wise," and 'Susūkṣmam' means "very subtle."

Exam Tip: For shloka analysis, always provide the prose order first, then a clear translation, and finally, a glossary of difficult words with their grammatical explanations. This complete approach ensures full marks.

Question 2. शत्रुरूपा हि सुहदो मित्ररूपाश्च शत्रवः। सन्धितास्ते न बृध्यन्ते कामक्रोधवशं गताः ॥2
Answer: Prose-order : शत्रुरूपाः हि सुहृदः, मित्ररूपाः च शत्रवः, कामक्रोधवशम्, गताः सन्धिताः ते न बुध्यन्ते।
Translation : Friends assume the guise of foes, and foes assume the guise of friends, when compacts of friendship are formed. It is difficult for the parties to understand whether the other parties are really moved by desire or anger.
Glossary : \( \text{शत्रुरूपाः} \) – in the disguise of foes, adjective of the noun 'सुहृदः', \( \text{कामक्रोधवशम् गताः} \) – moved by the desire and anger \( \text{काम च क्रोधः च, कामक्रोधौ, तयोः वशम् कामक्रोधवशम्} \) – षष्ठी तत्पुरुष, give way to the desire and anger, \( \text{सन्धिताः} \) – compacts are formed, \( \text{ते} \) – they, stands for 'शत्रवः and सृहद' in the first line, \( \text{न बृध्यन्ते} \) are not understood.
In simple words: Indeed, friends can appear as enemies, and enemies can appear as friends. When agreements are made, people who are controlled by desire and anger often fail to understand each other's true intentions. The glossary explains that 'Shatrurūpāḥ' means "in the disguise of foes" and 'Kāmakrodhavaśam gatāḥ' means "moved by desire and anger."

Exam Tip: When translating and explaining verses, highlight key concepts like 'Kāmakrodhavaśam gatāḥ' (overpowered by desire and anger). These often represent the core message or insight of the shloka.

Question 3. नास्ति जातु निपुर्नाम मित्रं नाम न विद्यते। व्यवहाराच्च जायन्ते मित्राणि रिपवस्तथा।।3।
Answer: Prose-order : जातु रिपुः नाम न अस्ति, मित्रम् नाम न विद्यते। व्यवहारात् च मित्राणि तथा रिपवः जायन्ते।
Translation : Really speaking, there is no such thing as an enemy or a friend. Persons become friends as well as enemies due to (force of) circumstances.
Glossary : \( \text{जातु} \) – at all, possibly, proper. This is an indeclinable, \( \text{रिपुः} \) – enemy, \( \text{नाम} \) – certainly. This is an indeclinable, \( \text{विद्यते} \) – अस्ति is, \( \text{व्यवहारात्} \) – due to (the force of), behaviour of circumstance, \( \text{जायन्ते} \) – (they) become, verb of the subject 'मित्राणि रिपवः च'।
In simple words: Truly, there is no fixed person called an enemy or a friend; instead, both friends and enemies arise from our interactions and situations. The glossary clarifies 'Jaatu' as "at all," 'Ripuḥ' as "enemy," and 'Vyavahārāt' as "due to behavior."

Exam Tip: This shloka emphasizes the dynamic nature of relationships. Explain how 'व्यवहार' (behavior/interaction) is the deciding factor in who becomes a friend or an enemy, reinforcing the idea that relationships are not static.

Question 4. यो यस्मिन् जीवति स्वार्थं पश्येत् पीडां न जीवति। स तस्य मित्रं तावत् स्याद् यावन स्याद् विपर्ययः।4।।
Answer: Prose-order : यस्मिन् जीवति (सति) यः स्वार्थं पश्येत, (यस्मिन् न) जीवती (सति) पीडाम् पश्येत् सः विपर्ययः न स्यात् तावत् तस्य मित्रम् स्यात्।
Translation : He who (2:) regards his own interests ensured (स्वार्थम्) as long as another person lives and thinks them endangered (पीडाम्) when the other person ceases to live takes that other person as friend so long as there is no change or reversal (in this state of things).
Glossary: \( \text{यः} \) – who, any person who, \( \text{यस्मिन् जीवति (सति)} \) as long as he lives, \( \text{स्वार्थम्} \) – (his) own interest, \( \text{पश्येत्} \) – will see/regard, \( \text{यस्मिन् न जीवति} \) – who does not live/cease to live, \( \text{पीडाम्} \) – trouble, self-interest, endangered/suffered, \( \text{यावत् – तावत्} \) so long as, \( \text{विपर्ययः} \) change, reversal.
In simple words: A person considers another as a friend as long as that friend's existence ensures their own self-interest and does not cause them trouble. This friendship lasts only until that situation changes or reverses. The glossary helps with terms like 'Svaartham' for "own interest" and 'Pīḍām' for "trouble."

Exam Tip: This shloka explores the conditional nature of friendship, often driven by self-interest. Explain that friendships can be temporary, lasting only as long as they serve one's own benefit, and are subject to change with circumstances.

Question 5. मित्रं च शत्रुतामेति कस्मिश्चत् कालपर्यये। शत्रुश्च मित्रतामेति स्वार्थो हि बलक्तरः ॥5॥
Answer: Prose-order : कस्मिंश्चित् कालपर्यये मित्रम् च शत्रुताम् एति, शत्रुः च मित्रताम् एति। स्वार्थः हि बलवत्तरः (भवति)।
Translation : When the time (circumstances) changes, a friend becomes an enemy, and an enemy becomes a friend. Indeed, self-interest is more powerful.
Glossary : \( \text{कस्मिश्चत् कालपर्यये} \) – in a certain change of time, यदा कश्चित् कालपर्ययः (जायते) तदा – when the time changes. This is the construction of सति सप्तमी (locative absolute), \( \text{कालपर्ययः} \) – कालस्य पर्ययः – षष्ठी तत्पुरुष समास, \( \text{मित्रम् शत्रुताम् एति} \) – मित्रम् शत्रुः भवति, a friend becomes a foe, \( \text{शत्रुः मित्रताम् एति} \) – शत्रुः मित्रम् भवति a foe becomes a friend, \( \text{हि} \) – indeed, this is an indeclinable, \( \text{बलवत्तरः} \) – more powerful.
In simple words: In changing times, a friend can turn into an enemy, and an enemy can become a friend. This shows that self-interest is indeed the strongest force. The glossary defines 'Kasmiṃścit Kālaparyaye' as "in a certain change of time" and 'Balavattaraḥ' as "more powerful."

Exam Tip: This verse reinforces the transformative power of time and self-interest in relationships. Emphasize that these changes are not only possible but are often driven by personal gain, making self-interest a dominant factor.

Question 6. तन्मित्रं कारणं सर्वं विस्तरेणापि मे शृणु। कारणात् प्रियतामेति द्वेष्यो भवति कारणात्।।6।।
Answer: Prose-order: (हे) मित्र, तत् में सर्वम् कारणम् अपि विस्तरेण शृणु। कारणात् प्रियताम् एति, द्वेष्यः कारणात् भवति।
Translation : O friend, listen to my whole reason in detail. It is because of some cause that anyone becomes (our) friend. It is because of some cause that anyone becomes (our) enemy.
Glossary:(हे) \( \text{मित्र} \) – O friend, \( \text{विस्तरेण} \) – in detail, \( \text{शृणु} \) – (you) listen, \( \text{प्रियताम् एति} \) – प्रियः भवति becomes dear/friend, \( \text{द्वेष्यः} \) – enemy, literally-worthy of hatred.
In simple words: O friend, listen carefully to all my reasons in detail. A person becomes dear or a friend for some cause, and a person becomes an object of hatred or an enemy for some cause. The glossary explains 'Vistareṇa' as "in detail" and 'Dveṣyaḥ' as "enemy."

Exam Tip: This shloka highlights that all relationships have underlying causes. Explain that both friendship and enmity stem from specific reasons or actions, and understanding these causes is crucial for navigating human interactions.

Question 7. प्रियो भवति दानेन प्रियवादेन चापरः। मन्त्रहोमजपैरन्यः कार्यार्थ प्रीयते जनः॥7॥
Answer: Prose-order : जनः दानेन प्रियः भवति, अपरः च प्रियवादेन (प्रियः) भवति। अन्यः जनः मन्त्रहोमजपैः कार्यार्थम् प्रीयते।
Translation : One becomes dear because of his liberality, and another becomes dear for his pleasant words, because of chants, sacrifice, and Japa (recitation of divine name). A person is loved for the purpose he serves.
Glossary: \( \text{दानेन} \) – due to charity/liberality, \( \text{प्रियवादेन} \) - because of sweet speech, \( \text{मन्त्रहोमजपैः} \) – मन्त्रः च होमः च जपः च, तैः – इतरेतरद्वंद्व अन्यः, अपरः – other (person), \( \text{कार्यार्थम्} \) – कार्याय इति/इदम् – चतुर्थी तत्पुरुष समास, for the work, for the purpose.
In simple words: Some people become loved through giving gifts, while others gain affection through kind words. Still others are liked for their service through chanting mantras, performing sacrifices, and reciting divine names. Essentially, a person is loved for the job they perform. The glossary defines 'Dānena' as "due to charity" and 'Kāryārtham' as "for the purpose."

Exam Tip: This verse illustrates various reasons for being liked by people. Detail each reason mentioned—generosity, pleasant speech, and service through religious acts—and emphasize that people often value others for their utility.

Question 8. उत्पन्ना कारणे प्रीतिरासीन्नो कारणान्तरे। प्रध्वस्ते कारणस्थाने सा प्रीतिर्विनिवर्तते ॥४॥
Answer: Prose-order : नौ (आवयोः) प्रीतिः कारणे कारणान्तरे उत्पन्ना आसीत्। कारणस्थाने प्रध्वस्ते सा प्रीतिः विनिवर्तते।
Translation: The affection between us arose from a sufficient cause that cause no longer exists. On the other hand, from adequate other reason that affection comes to an end.
Glossary: \( \text{नौ (आवयोः)} \) – of both of us, \( \text{प्रीतिः} \) – affection, \( \text{कारणान्तरे} \) – अन्यत् कारणम्, तस्मिन्कर्मधारय समास because of other cause, \( \text{प्रध्वस्ते कारणस्थाने} \) – यदा कारणस्थनं प्रध्वस्तं तदा this is the locative absolute constructions when the cause is destroyed, i.e., exists no longer, \( \text{विनिवर्तते} \) – goes back comes to an end.
In simple words: The affection between us both came about for some specific reason. When that original reason is no longer there, the affection simply disappears. The glossary explains 'Nau (āvvayoḥ)' as "of both of us" and 'Prītih' as "affection."

Exam Tip: This shloka highlights the impermanence of affection when its underlying cause vanishes. Emphasize that relationships, if based on specific reasons, may end once those reasons are no longer valid, underscoring the conditional nature of attachments.

Question 9. आत्मरक्षणतन्त्राणां सुपरीक्षितकारिणाम्। आपदो नोपपद्यन्ते पुरुषाणां स्वदोषजाः॥9॥
Answer: Prose-order : आत्मरक्षणतन्त्राणाम् सुपरीक्षितकारिणाम् पुरुषाणाम् स्वदोषजाः आपदः न उपपद्यन्ते।
Translation: Persons who are mindful of protecting themselves and who do their acts after a proper consideration (and survey) do not incur calamities, arising out of their faults.
Glossary : \( \text{आत्मरक्षणतन्त्राणाम्} \) – आत्मनः रक्षणम्, आत्मरक्षणम् – षष्ठी तत्पुरुष समास आत्मरक्षणस्य तन्त्रम येषाम् ते, तेषाम् – बहुव्रीहि समास, of those who are mindful of protecting themselves, \( \text{सुपरीक्षितकारिणाम्} \) – who do their acts after proper (सु) consideration and survey (परीक्षित), adjective of 'पुरुषाणाम्', \( \text{स्वदोषजाः} \) – स्वस्य दोषः, स्वदोषः – षष्ठी तत्पुरुष समास, स्वदोषात् जायते इति स्वदोषजाः – उपपद तत्पुरुष समास, occurred as a consequence of own fault, adjective of \( \text{आपदः}', \text{आपदः} \) – calamities, \( \text{आपद} \) (feminine noun ending in) nominative plural. Note: \( \text{स्वदोषजाः:} \) is like \( \text{माला:} \) feminine nominative plural since it is the adjective of 'आपदः', \( \text{नोपपद्यन्ते} \) – \( \text{न + उपपद्यन्ते} \) do not incur.
In simple words: Calamities that come from one's own mistakes do not happen to people who are careful about protecting themselves and who act only after thinking things through very carefully. The glossary details 'Ātmarakṣaṇatantrāṇām' as "those mindful of protecting themselves" and 'Svadoṣajjaḥ' as "arising from one's own fault."

Exam Tip: This verse emphasizes proactive self-preservation and careful decision-making. Explain that by taking preventive measures and acting thoughtfully, individuals can avoid self-inflicted misfortunes, aligning with the principle of personal responsibility.