A living language needs the food of new perceptions, to add to the meanings
and the triggering of the new feelings from the same word. Ymji
-----------------------------
KR Birthrhari Vakpadia
Vakyapadiya of Bhartrihari by K. A. Subramania Iyer
अनादिनिधनं ब्रह्म शब्दतत्त्वं यदक्षरम् ।
विवर्ततेऽर्थभावेन प्रक्रिया जगतो यतः ॥ १ ॥
anādinidhanaṃ brahma śabdatattvaṃ yadakṣaram |
vivartate'rthabhāvena prakriyā jagato yataḥ || 1 ||
1. The Brahman who is without beginning or end, whose very essence is the
Word, who is the cause of the manifested phonemes, who appears as the
objects, from whom the creation of the world proceeds,
भेदानां बहुमार्गत्वं कर्मण्येकत्र चाङ्गता ।
शब्दानां यतशक्तित्वं तस्य शाखासु दृश्यते ॥ ६ ॥
bhedānāṃ bahumārgatvaṃ karmaṇyekatra cāṅgatā |
śabdānāṃ yataśaktitvaṃ tasya śākhāsu dṛśyate || 6 ||
6. Its divisions follow many recensions, but they are all subsidiary to the
same action. Also a certain fixity in the power of words is seen in these
different branches.
सत्या विशुद्धिस्तत्रोक्ता विद्यैवैकपदागमा ।
युक्ता प्रणवरूपेण सर्ववादाविरोधिना ॥ ९ ॥
satyā viśuddhistatroktā vidyaivaikapadāgamā |
yuktā praṇavarūpeṇa sarvavādāvirodhinā || 9 ||
9. The true and pure essence has also been taught there, the knowledge
capable of being grasped through one word, having the form of Praṇava, and
in no way contradicting the different views.
विधातुस्तस्य लोकानामङ्गोपाङ्गनिबन्धनाः ।
विद्याभेदाः प्रतायन्ते ज्ञानसंस्कारहेतवः ॥ १० ॥
vidhātustasya lokānāmaṅgopāṅganibandhanāḥ |
vidyābhedāḥ pratāyante jñānasaṃskārahetavaḥ || 10 ||
10. All the different sciences which impart knowledge and bring culture to
man proceed from the major and minor limbs of that Veda, the creator and
organiser of the worlds.
Commentary
The Veda, as the source and teacher of the world is the creator in regard
to the appearances and organiser in regard to the organisations. Some say
that Praṇava is the Veda. It is the source of all words and all things.
According to this view, the different sciences, being essentially
elaborations of the Praṇava, do not go beyond the Veda.
It has been said:—
“All the words are included in the Veda.
One who does not know the Veda cannot understand Brahman at all.”
It has also been said:
“The injunctions, what is enjoined and the reasoning constitute the Veda.”1
From the major’ (aṅga) and the minor (upāṅga) limbs of the Praṇava from the
Scripture, written Tradition and the final portion of the three-fold Veda
are derived the different sciences which are the cause of right knowledge
and the culture of man.2 Or they may be looked upon as the cause of the
culture of man because man consists essentially of knowledge (jñāna.)3 From
the major auxiliary sciences like astronomy-astrology etc., of the
well-known Brahman called Veda come the science of omens etc., and from the
minor auxiliary sciences of the same Veda proceed dream-lore etc,
1. To the question: What is the Veda?, two answers are recorded in the
Vṛtti: (1) Praṇava eva veda ityeke, (2) Vidhir vidheyas tarkaśca vedaḥ.
2. Praṇava, aṅga and upāṅga. The Vṛtti understands these terms as standing
for śruti, smṛti and trayyanta, i.e. the explanatory comments (arthavāda),
the auxiliary sciences, Grammar etc., and the Upaniṣads. According to
another view, śruti is praṇava, smṛti, is either aṅga like Grammar or
upāṅga like Ayurveda and trayyanta is the Upaniṣads. Usually, the word aṅga
stands for the six auxiliary sciences of the Veda: Jyotiṣa, Śikṣā, Kalpa,
Vyākaraṇa, Nirukta and Chandas. From them, the science of omens
(śakunajñāna) etc., are derived. The word upāṅga stands for smṛtis, purāṇa,
etc., from which are derived dreamlore, etc.
3. Jñānasaṃskārahetavaḥ in the verse is explained in two ways in the Vṛtti:
(1) samyagjñānahetavaḥ puruṣasaṃskārahetavaśca; (2) jñānātmakatvād vā
puruṣasyaiva saṃskārahetavaḥ. This is not the only place where the Vṛtti
contains alternative explanations of the text of the verse. The questions
which these raises will be discussed elsewhere.
प्राप्तरूपविभागाया यो वाचः परमो रसः ।
यत्तत् पुण्यतमं ज्योतिस्तस्य मार्गोऽयमाञ्जसः ॥ १२ ॥
prāptarūpavibhāgāyā yo vācaḥ paramo rasaḥ |
yattat puṇyatamaṃ jyotistasya mārgo'yamāñjasaḥ || 12 ||
12. This discipline is the shortest route to the attainment of that supreme
essence of the Word which has assumed differentiation, of the holiest of
all lights.
यथार्थजातयः सर्वाः शब्दाकृतिनिबन्धनाः ।
तथैव लोके विद्यानामेषा विद्या परायणम् ॥ १५ ॥
yathārthajātayaḥ sarvāḥ śabdākṛtinibandhanāḥ |
tathaiva loke vidyānāmeṣā vidyā parāyaṇam || 15 ||
15. Just as all the universals of things depend upon the form of their
words for their communication, so is this science the basis of all the
other sciences.
यथार्थजातयः सर्वाः शब्दाकृतिनिबन्धनाः ।
तथैव लोके विद्यानामेषा विद्या परायणम् ॥ १५ ॥
yathārthajātayaḥ sarvāḥ śabdākṛtinibandhanāḥ |
tathaiva loke vidyānāmeṣā vidyā parāyaṇam || 15 ||
15. Just as all the universals of things depend upon the form of their
words for their communication, so is this science the basis of all the
other sciences.
इदमाद्यं पदस्थानं सिद्धिसोपानपर्वणाम् ।
इयं सा मोक्षमाणानामजिह्वा राजपद्धतिः ॥ १६ ॥
अत्रातीतविपर्यासः केवलामनुपश्यति ।
छन्दस्यश्छन्दसां योनिमात्मा छन्दोमयीं तनुम् ॥ १७ ॥
idamādyaṃ padasthānaṃ siddhisopānaparvaṇām |
iyaṃ sā mokṣamāṇānāmajihvā rājapaddhatiḥ || 16 ||/
atrātītaviparyāsaḥ kevalāmanupaśyati |
chandasyaśchandasāṃ yonimātmā chandomayīṃ tanum || 17 ||
16. This is the first step in the ladder leading to liberation, this is the
straight royal road for all those who desire salvation.
17. Here the Self, being free from errrors and thus fit to study the Vedas,
sees the very basis of the Vedas, their pure form.
Sir, we have reached thatg status long back; we are on the right
track; evil is a minority to be quelled. K RAJARAM IRS 191124
On Tue, 19 Nov 2024 at 09:16, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*New Meanings—the Growth of Language
>
>
>
> Every word has life. It grows with new meanings based on new feelings
> generated by new perceptions. Creativity creates continuous growth in the
> scope and reach of a word, and this adds to new meanings. Breathing is
> breathing the strengthening spirit, which enriches words. If a word is
> imprisoned in static meanings, and if one clings to the Dictionary, that
> word will become a relic and ultimately it will fade and vanish. After all
> the basic meaning of spirit is air, the air that one breathes and gets
> inspired and feels new and new phenomena, synchronizing with the continuous
> changes in the Universe. One struggles with the existing words, to describe
> new perceptions, and the new perceptions add to the meaning of the word,
> and it grows and expands in meanings by joining new phrases, clauses and
> sentences. A living language needs the food of new perceptions, to add to
> the meanings and the triggering of the new feelings from the same word.
>
> Unfortunately by abandoning breathing, smelling, sensing and perceiving
> and by adopting the mechanical paradigm, the very growth and vitality of
> every word is arrested. What is worse, one loses the very faculty of
> feeling the new revelations, gets emotionally stunted, and adopts derision
> and abuse as the main expression, as one lost the capacity to feel and
> enter the rapture of revelations. One no longer can live as an emotional
> complement, as one tries to be mechanical only, as machines cannot have
> emotions that complement, they actually pollute the general growth of a
> language in the realm of the development of feelings as the new meaning of
> the same word. When one enters the free, lush and thick forests, one will
> be inundated by the smell messages of the trees and plants, new meanings
> pour and flood one’s vocabulary, often one feels enchanted and shattered by
> the feelings and emotions as the communications from the forest, converting
> one’s words into the element s of rhymes of the songs and raptures, one
> gets taken into. The lush life of the forest takes in every word of one’s
> vocabulary and one develops new meanings to them. Every inhalation becomes
> inspiration one gets spirited and breathes and air goes to the root word in
> Latin, the espirit.
>
> YM Sarma
>
> Chat GPT
>
> This passage explores the evolving nature of language, focusing on the way
> words grow and change over time through new meanings and perceptions. The
> central idea is that language is a living entity that evolves with the
> changing emotions, experiences, and understandings of the people who use
> it. Words are not static; they expand and grow in meaning as they are
> infused with new emotions and perceptions.
>
>
>
> The author emphasizes that if one clings too rigidly to dictionary
> definitions or mechanical uses of language, words lose their vitality and
> become "relics," no longer serving their potential to express the richness
> of human experience. The passage highlights the idea of "breathing" as a
> metaphor for inspiration and creativity. Just as air is necessary for
> physical life, new perceptions and emotional connections breathe life into
> language, allowing it to grow and adapt.
>
>
>
> In contrast, when one disconnects from the emotional, sensory, and
> creative aspects of life, language stagnates. The author warns against a
> purely mechanical approach to language and thought, which can stunt
> emotional growth and limit the ability to express complex feelings.
>
>
>
> The imagery of entering a lush, vibrant forest serves as a metaphor for
> the transformative power of new experiences. The forest "communicates" with
> the individual through its smells, sounds, and sensations, expanding their
> vocabulary and emotional range. This connection with nature, as well as the
> act of breathing and being "inspired," is tied to the Latin root of the
> word "spirit," reinforcing the idea that language and life are intertwined,
> both requiring continual renewal and openness to new meaning.
>
>
>
> Overall, this passage underscores the dynamic, evolving nature of language
> and the importance of embracing new experiences and emotions in order to
> keep language vibrant and alive.
>
>
>
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqyn-Min5h8ErO3MXPqucEE%2BY1W_6y9wuG2d1jnp4Ad6w%40mail.gmail.com.
