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Today's Topics:
1. Re: loT meaning: bhajata, pashyata, tyjata (Ambujam Raman)
2. loT for blessing (Jay Vaidya)
----------------------------------------------------------------------
Message: 1
Date: Mon, 13 Dec 2004 15:28:27 -0500
From: "Ambujam Raman" <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] loT meaning: bhajata, pashyata, tyjata
To: "Jay Vaidya" <[EMAIL PROTECTED]>, <[EMAIL PROTECTED]>
Message-ID:
<[EMAIL PROTECTED]>
Content-Type: text/plain; charset="iso-8859-1"
Jay:
maitrIm bhajata, akhila hrit jaitrIm |
Atmavad Eva parAnn api pashyata |
yudhham tyajata, spardhAm tyajata |
tyajata parEShu akrama-AkramaNam ||
There is no problem accepting the loT!
But I have a special reason for this query. I somehow felt that the verse
was in a Rigvedic Format. The injunctive, unaugmented li^N which
disappeared in classical sanskrit except with the prohibitive 'maa'.
unlike "satyaM vada | dharmaM chara | ..." which is an order or command to
the student, the aacaarya here is expressing a desire (vedic injunctive).
Obviously he is not addressing an audience in front of him though indirectly
he was addressing the world. Hence I feel third person rather than second
person plural is appropriate. Note all the verbs are bhvaadi gaNa. Also
atmanepada bhaavi prayOga is appropriate. ( Am I right that in that case it
must be third person singular?). We can rule out vidhili^N here since the
verbal forms don't fit.
I am strongly reminded of Kalidasa's choice of vedic style (shakuntalam
caturtho^NgaH ,7)
But I am intrigued by your recommendation of the Imperative in:
"9. AshIH = aprAptasya ishhTasya prAptum ichchhA = wish
for an as-yet-unattained good, = benediction, e.g.,
chiraM jIvatu bhavAn "live long!""
??chiraM jIvayAt bhavAN
Should that not be aashirli^N which is different?
rAmaH
----- Original Message -----
From: "Jay Vaidya" <[EMAIL PROTECTED]>
To: <[EMAIL PROTECTED]>
Sent: Monday, December 13, 2004 1:55 PM
Subject: [Sanskrit] loT meaning: bhajata, pashyata, tyjata
> rAmo.alikhat
> > Of course it is madhyama loT bahuvacanaM. But I
> > think it is used in the Rigvedic sense here
> > (injunctive) Though the use is common with the
> > proscriptive 'maa', is it also used in a sort of
> > benedictory sense (but not the aashiirli^N).
> >
> > > What is the grammatical form of the verbs:
> > > bhajata, pashyata, tyajata ?
>
> Correct, loT madhyama bahuvachanam is the form. But
> why not interpret it as the regular loT meaning of
> imperative (order/strong request/formal request, more
> urgent than liN^)?
>
> --
> satyaM nu imAni loT-lakAre madhyama-bahuvachanAni |
> kiM na khalU tAni loT-lakArasya sAmAnye arthe
> adhigachAma ?
> --
>
> The AchArya probably knew that the verse would be
> addressed to many listeners, so he used bahuvachana.
> In the taittarIya upanishhad, the teacher tells (one)
> student:
> "satyaM vada | dharmaM chara | ..." etc.
> Here the singular is used, and the sense of the loT is
> similar -- an advice/order to the student:
> "Speak the truth. Live righteously..." etc.
>
> Similarly the Acharya tells his (many) listeners:
> > ...Atmavad eva parAnnapi pashyata |
> > yudhham tyajata... etc
> "...Regard others just as yourselves, give up war..."
> etc
>
> loT is very often used without the negative "mA". In
> fact, it is never used with 'mA' in ancient
> literature, but may be by more modern saMskR^ita
> writers (I think that there is a "mA kuru yatnam..."
> in the "bhaja govindam" by shaMkara).
>
> loT is urgent and peremptory, but actually, loT has
> all of the same meanings as liN^, namely:
>
> 1. vidhi = preraNa = exhortation, e.g., kaTaM kuru
> "make the mat"
>
> 2. nimantraNa = niyogakaraNa = stipulation, e.g.,
> amutra tishhTha "stand there"
> AmantraNa = kAmachArakaraNam = expression of desired
> action, e.g., Astu iha bhavAn "(I wish that) you sit
> here"
>
> 3. prArthanam = yAchJNA = prayer, begging, e.g.,
> bhavati me prArthana vyAkaraNam adhyayai "It is my
> prayer that I study grammar."
>
> 4. saMprashnaH = saMpradhAraNam = question regarding
> possible future action, e.g., kiM na khalu vyAkaraNam
> adhyayai "Why not, indeed, should I study grammar?"
>
> 5. adhIshhTa = satkArapUrvako vyApAraH = respectful
> use, e.g., adhIchchAmo bhavantaM, mANavakaM bhavAn
> AdhApayatu = "We pray to you that you teach the boy."
>
> 6. preshyaH = preshhaNam = purpose, e.g., kaTaM kuru
> iti tvam iha prashhitiaH "you have been sent here to
> make a mat."
>
> 7. atisargaH = kAmAchara-abhyanyGYAnam = order, e.g.,
> kaTaM kuru "make a mat!"
>
> 8. prAptakAlaH = nimittabhUtasya kAlasya avasaraH =
> being the time tfor action, e.g., kaTaM kuru iti tvaM
> prAptakAlaH, "It is time for you to make the mat."
>
> 9. AshIH = aprAptasya ishhTasya prAptum ichchhA = wish
> for an as-yet-unattained good, = benediction, e.g.,
> chiraM jIvatu bhavAn "live long!"
>
> 6,7,8. Note: loT is urgent, premptory, liN^ or loT can
> be used if the action can be delayed for a while.
>
> 5,6,7,8 note: only loT may be used if the particle
> "sma" is used. e.g., UrdhvaM muhUrtAt kaTaM kuru,
> "After a while, make the mat!" etc.
>
> dhana.njayaH
>
>
>
>
>
>
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------------------------------
Message: 2
Date: Mon, 13 Dec 2004 14:01:57 -0800 (PST)
From: Jay Vaidya <[EMAIL PROTECTED]>
Subject: [Sanskrit] loT for blessing
To: Ambujam Raman <[EMAIL PROTECTED]>, [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=us-ascii
avaxIt rAma:
> But I am intrigued by your recommendation of the
> Imperative in:
> "9. AshIH = aprAptasya ishhTasya prAptum ichchhA =
> wish > for an as-yet-unattained good, = benediction,
> e.g., chiraM jIvatu bhavAn "live long!""
Sorry about the appearance of it being a
recommendation. loT is only one of two choices to
utter blessings. The other choice obviously is
AshIr-liN^, as pointed out by rAma:
(1) chiraM jIvatu bhavAn | (loT)
OR (2) chiraM jIvyAd bhavAn | (liN^)
(Jargon alert: Ashishhi liN^loTau | pA.sU. 3.3.173)
A common blessing using loT is:
shubhAste panthAnaH santu |
May your paths be ayspicious!
The speaker may take either choice.
Regarding bhAve construction:
The bhAve construction is possible in a-karmaka =
intransitive verbs. I.e., verbs that have a subject
but no direct object.
dR^ish, tyaja, and bhaj all are sakarmaka -- there is
a seer (kartA) and a seen (karma)
tyaj: rejecter (kartA) and the rejected (karma)
etc.
An example of an object-less verb is as (to be)
The syntax of a bhave sentence has some
characteristics:
Nothing vital (no kAraka) is either in prathamA or
dvitIyA vibhakti
The kartA is in tR^itIyA and there may be pa.nchamI,
saptamI in the sentence as necessay.
But see "spardhAM tyajata", "parAn pashyata" where
clearly "spardhAm", "parAn" is in dvitIyA; so by the
fact that they are in the same pattern, "maitrIm,
yuddham, AkramaNam" are all dvitIyA.
Also, they are all direct objects (karma) to their
verbs. So this is kartari construction.
The verbs "tyajata" etc. also do not seem to have the
shape of bhAve -- I would have expected a 'y' sound
somewhere within the verb, neither the shape of liN^
(even without the 'a' beginning). I must confess to
not knowing the liN^ forms well even though I know
they must be widely used in regular saMskR^ita speech.
I think yUyam (silently dropped kartA), spardhAm
(karma) tyajata (loT, kartari, madhyama, bahuvachana)
makes most sense.
dhana.njayaH
--- Ambujam Raman <[EMAIL PROTECTED]> wrote:
> Jay:
>
> maitrIm bhajata, akhila hrit jaitrIm |
> Atmavad Eva parAnn api pashyata |
> yudhham tyajata, spardhAm tyajata |
> tyajata parEShu akrama-AkramaNam ||
>
>
> There is no problem accepting the loT!
>
> But I have a special reason for this query. I
> somehow felt that the verse
> was in a Rigvedic Format. The injunctive,
> unaugmented li^N which
> disappeared in classical sanskrit except with the
> prohibitive 'maa'.
>
> unlike "satyaM vada | dharmaM chara | ..." which is
> an order or command to
> the student, the aacaarya here is expressing a
> desire (vedic injunctive).
> Obviously he is not addressing an audience in front
> of him though indirectly
> he was addressing the world. Hence I feel third
> person rather than second
> person plural is appropriate. Note all the verbs
> are bhvaadi gaNa. Also
> atmanepada bhaavi prayOga is appropriate. ( Am I
> right that in that case it
> must be third person singular?). We can rule out
> vidhili^N here since the
> verbal forms don't fit.
>
> I am strongly reminded of Kalidasa's choice of vedic
> style (shakuntalam
> caturtho^NgaH ,7)
>
> But I am intrigued by your recommendation of the
> Imperative in:
> "9. AshIH = aprAptasya ishhTasya prAptum ichchhA =
> wish
> for an as-yet-unattained good, = benediction, e.g.,
> chiraM jIvatu bhavAn "live long!""
> ??chiraM jIvayAt bhavAN
>
> Should that not be aashirli^N which is different?
>
> rAmaH
>
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End of sanskrit Digest, Vol 21, Issue 11
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