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Today's Topics:
1. Parsing "apaH UshharaM parihAryaM kim?" (Jay Vaidya)
2. Re: Parsing "apaH UshharaM parihAryaM kim?" (Phillip Ernest)
3. mahaa bhaarata reg (Desiraju Hanumanta Rao)
4. The meaning of JAYA (peekayar)
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Message: 1
Date: Fri, 30 Apr 2004 11:34:07 -0700 (PDT)
From: Jay Vaidya <[EMAIL PROTECTED]>
Subject: [Sanskrit] Parsing "apaH UshharaM parihAryaM kim?"
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
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philipasya peeyakarasya sAyyashcha saMvAde
etatpraxiptaM mayA tadbAlAditi xAntavyam:
SUMMARY:
. "apaH" is the akathita karma (second=ditransitive
object) of "parihAryam";
. "Ushharam" is the abhihita, Ipsitatama karma (usual
transitive "named" object, because the verb is an
object-naming="passive" verb) of "parihAryam";
. "ambudasya=ambudena" is the anabhihita kartA (usual
"unnamed" subject, because the verb is a
non-subject-naming="passive" verb) of "parihAryam".
LONG EXPLANATION:
A. __"apaH" does not coordinate with "parihAryam"__
I think mallinAtha's word order is supposed to make
relationships between words clear. By the word order
that greatly separates "apaH" from "parihAryam",
mallinAtha makes it clear that when it comes to
case-number (vibhakti-vachana) agreement "parihAryam"
applies only to "Ushharam" and NOT "apaH".
B. __The sentence though kartari, has a large embedded
karmaNi section__
As sAI correctly suspects,
>If it is a verb in (karmaNi prayoga) passive voice...
Indeed the second line of the verse is to be
interpreted with reference to karmaNiprayoga. (We
should be careful and avoid tying the
kartari-karmaNi-bhAve triad into the dual
active-passive straitjacket).
Let us look for the finite verb (tiN^anta) in the
second line. There is none, therefore it is an elided
(silent) asti/bhavati = kartariprayoga. The WHOLE
second line of the verse (except "kim") is a noun
phrase with "parihAryam" as its head (or "visheshhya",
to use the saMsR^ita terminology), and this noun
phrase is the _kartA_ of the asti/bhavati. "kim" is
co-ordinating (samAnAdhikaraNa) with this noun phrase.
The noun phrase with "parihAryam" is internally
karmaNi, and must be interpreted as such. "parihAryam"
is a kR^itya-suffixed gerundative (Phillip, it is a
potential objective=ergative gerundative, NEITHER a
causative subjective=nominative gerundative, which
would be Ni+shatR^i/ktavat/tR^ich... ending, NOR a
causative objective=ergative gerundative, which would
be Ni+kta ending. khAdya= that which is fit to be
eaten, which is is different from khAdayantI= she who
causes someone to eat, which is different from
khadayitam=that with has been caused to be eaten)
C. __The case-expectations of karmaNi prayoga__
The karmaNi-prayoga has the following vibhakti-kAraka
(loosely, "morphological-case/semantic-case")
expectation:
1) the abhihita-karma in the prathamA (NO EXCEPTIONS
or options)
2) the anabhihita-kartA in the tR^itIyA, except the
optional shhashhThI, such as stated by Phillip,
referring to pANini
3) All other kAraka-vibhaktayaH follow the same rules
irrespective of kartari-karmaNi-bhAve prayoga
Condition(2) is satisfied, as Phillip explains with
"ambudasya", which stands for "ambudena"
But what about Condition (1), which can have no
exception? We are all agreed that apaH is dvitIyA, so
where is the prathamA? There is no silent subject that
can be borrowed from the first line! Only the word
"Ushharam" is available.
Thus the sentence parsed for vibhakti-kArakAH
(ignoring adjectives) is:
. ambudasya (=ambudena, = tR^itIyA = optional
shhashhThI, kartA of "parihAryam")
. Ushharam (prathamA, because it is the stated or
abhihita karma, in a karmaNi prayoga for the verb of
the noun-phrase with the gerundative "parihAryam")
. apaH (dvitIyA, as the miscellaneous or akathita
karma of "parihAryam")
. parihAryam (prathamA, the stated or abhihita kartA
of the tiN^anta=finite verb)
. (asti/bhavati) kim? (the silent verb, allowed in
saMskR^ita construction) followed by the question
pronoun coordinating (samAnAdhikaraNa) with
"parihAryam".
D. __akathita karma or secondary objects of
ditransitive verbs__
So what is apaH? After the tR^itIyA and prathamA are
dealt with, all other vibhakti-kArakAH are as they
would be no matter the kartari-karmaNi-bhAve
construction.
Consider the textbook example of the akathita karma:
kartari: gopAlaH gAM dogdhi payaH | "gAm" is the
akathita karma hence in dvitIyA, payaH (dvitIyA!,
because anabhihita) is the Ipsitatama (=usual) karma.
karmaNi : gopAlena gAM duhyate payaH | "gAm" remains
the akathita karma in dvitIyA, payaH (prathamA!,
because abhihita) remains the Ipsitatama karma.
gopAlaH/gopAlena is clear to all of us as kartA.
E. __Parsing ditransitive saMskR^ita kartari and
karmaNi, instance at hand__
In the case at had, saMsR^ita offers no
POTENTIAL-SUBJECTIVE-GERUNDATIVES, so please bear with
the following kartari-karmaNi pair (pANini says
kR^itya endings relate to deserve or "arha", so I am
on defendable ground here.)
kartari: yad ambudaH Ushharam (dvitIyA) apaH
pariharati tad Ushharam arhati kim?
karmaNi1 : ambudena apaH Ushharam (prathamA)
parihAryaM (bhavati) kim?
karmaNi2 (with tR^itIyA replaced by optional
shhashhTI): ambudasya apaH Ushharam (prathamA)
parihAryaM (bhavati) kim?
kiM mataM vaH paMDitA bhoH?
bhavadIyo
dhanaMjayaH
APPENDIX
__Case structure relating to gerunds is optional in
other languages: illustrative example from English__
By analogy to English usage, the optional vibhakti
structure of gerundatives will no longer seem odd.
Let us look at the gerundative "kidnapping".
1. The kidnapping was horrible.
2. Ravana kidnapping Seeta was horrible.
(Ravana-nominative, Seeta-accusative format).
3. The kidnapping of Seeta by Ravana was horrible.
(Ravana in instrumental, Seeta in possessive format)
4. Ravana's kidnapping of Seeta was horrible. (Ravana
in possessive, Seeta in possessive format)
5. And that is not a list of all possibilities!
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Message: 2
Date: Fri, 30 Apr 2004 15:38:55 -0400
From: Phillip Ernest <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] Parsing "apaH UshharaM parihAryaM kim?"
To: Jay Vaidya <[EMAIL PROTECTED]>
Cc: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=US-ASCII
Quoting Jay Vaidya <[EMAIL PROTECTED]>:
(Phillip, it is a
> potential objective=ergative gerundative, NEITHER a
> causative subjective=nominative gerundative, which
> would be Ni+shatR^i/ktavat/tR^ich... ending, NOR a
> causative objective=ergative gerundative, which would
> be Ni+kta ending. khAdya= that which is fit to be
> eaten, which is is different from khAdayantI= she who
> causes someone to eat, which is different from
> khadayitam=that with has been caused to be eaten)
But Mallinatha glosses it tyaajyam, presumably from tyaajayati, as naayya is
from naayayati. But I am afraid that I am lost in all this terminology, both
indian and western.
> kartari: yad ambudaH Ushharam (dvitIyA) apaH
> pariharati tad Ushharam arhati kim?
> karmaNi1 : ambudena apaH Ushharam (prathamA)
> parihAryaM (bhavati) kim?
> karmaNi2 (with tR^itIyA replaced by optional
> shhashhTI): ambudasya apaH Ushharam (prathamA)
> parihAryaM (bhavati) kim?
>
> kiM mataM vaH paMDitA bhoH?
I am not sure that pandita Mallinatha supports this interpretation:
nirguNo iti| daanazauNDamanaso daanazuuracittasya bahupradasyetyarthaH|
syurvadaanyasthuulalakSyadaanazauNDa bahuprade| matte zauNDotkaTakSiibaaH
ityamaraH| bhuupateH puro'gre nirguNastapovidyaadiguNahiino'pi vimukho niSphalo
naabhavat kiMtu puurNakaama evaabhavat| bhuuridaane sarvasyaapi paatratvaaditi
bhaavaH| ata eva tenaapaatravarSadoSo'pi na karuNavRtterityaazayena
dRSTaantamaaha- varSukasyeti| apo jalaani| na loka- (paa. 2|3|69) ityaadinaa
SaSThiipratiZedhaH| varSukasya varSaNaziilasya| laSapata- (paa. 3|2|154)
ityaadinaa ukaJpratyaye laghuupadhaguNaH| kRtonnateH kRtodayasyaambudasya
ambudenetyarthaH| kRtyaanaaM kartari vaa (paa. 2|3|71) iti SaSThii| staaduuSaH
kSaaramRttikaa ityamaraH| tadvatkSetramuuSaram| uuSavaanuuSaro
dvaavapyanyaliGgau sthalaM sthalii ityamaraH| uuSasuSimuSkimadho raH (paa.
5|2|107) iti rapratyayaH| parihaaryaM tyaajyaM kim netyarthaH| atra
parjanyabhuupaalayorvaakyabhedena bimbapratibimbatayaa
samaanadharmaabhidhaanaaddRSTaantaalaMkaaraH||
I thought this supported my translation.
Phillip
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Message: 3
Date: Sat, 1 May 2004 06:11:20 -0700 (PDT)
From: Desiraju Hanumanta Rao <[EMAIL PROTECTED]>
Subject: [Sanskrit] mahaa bhaarata reg
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
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At here http://www.dvaita.org/sources/mbtn/ << and >>
http://www.dvaita.org/sources/mbtn/bh_s.html
A downloadable text of the
Sri Raghavendra Tirtha's
Mahabharata-Tatparya-Nirnaya Bhava-Sangraha
This may be seen and taken by members that are interested in it.
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Message: 4
Date: Sat, 1 May 2004 08:52:46 -0700 (PDT)
From: peekayar <[EMAIL PROTECTED]>
Subject: [Sanskrit] The meaning of JAYA
To: sanskrit digest <[EMAIL PROTECTED]>
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Invocation before reciting Mahabharatha
naaraayaNaM namaskR^itya
naraM chaiva narottamam .
deviiM saraswatiiM chaiva
tato jayamudiirayet ..
naray[< nmSk�Ty
nr< cEv nrae�mm!,
devI� srSvtI� cEv
ttae jymudIryet!.
One should commence reading JAYA after saluting Narayana, Nara, Narottama and
Saraswatidevi.
Here the meaning of Jaya is given by every commentator as the story of victory of
Dharma over Adharma.
It has occurred to me for some time that Jaya here has an additional meaning as
follows.
There is a system of using alphabets to indicate numbers. This is called the
KATAPAYAADI system. In this
each letter in Sanskrit is assigned a numerical value.
kaadi nava - ka to jha are 1 to 9. jna = 0
Taadi nava - Ta to dha are 1 to 9. na = 0
paadi pancha - pa to ma are 1 to 5
yaadi ashta - ya to ha are 1 to 8
All independent vowels are 0
In case of joint letters the second letter will decide the number.
In the decimal system of numbering, a number acquires its true value depending on its
position such as unit position, tenth position, hundredth position and so on. Any
number will have at least one digit and it will be in the unit position.
Other positions are innumerable going from right to left. Thus the first letter in a
coded word signifies the unit position, the second the tenth position and so on.
As explained above ja in jaya denotes 8.
So place this 8 in the unit position.
ya in jaya denotes 1. So place 1 in the tenth position. Then we get the number 18 or
eighteen for jaya.
What is the significance of 18 in Mahabharatha.
It has got 18 parvaas.
Gita is part of Mahabharatha. It has 18 chapters.
The number of military divisions engaged in the war was 18.
(11 on the Kaurava side and 7 on the Pandava side).
Mahabharatha war lasted 18 days.
P.K.Ramakrishnan
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