[Advaita-l] Grammatical question about Mundaka 2.1.1 bhashyam
Praveen R. Bhat
bhatpraveen at gmail.com
Wed Dec 16 20:28:15 CST 2015
Thanks for your response. The possibility of bahuvrIhi is ruled out and
hence the question. Had these been bahuvrIhi, the TikAkAra wouldn't have
brought out a vyutpatti to justify the neuter gender. Moreover, bahuvrIhi
is anyapadapradhAna, so that needs to be justified too. Here, what is being
talked about by the samAsa is the viShaya, subject; uttarapada being
pradhAna, it is tatpuruSha.
PS: In both your vigrahas of rameshvara, tatpurusha or bahuvrIhi, only
Shiva is represented. However, it can also be karmadhAraya; only then Rama
is represented by the samAsa.
--Praveen R. Bhat
/* Through what should one know That owing to which all this is known!
[Br.Up. 4.5.15] */
On Wed, Dec 16, 2015 at 11:16 PM, Venkatesh Murthy <vmurthy36 at gmail.com>
> It may be Bahuvrihi Samasa and not Tatpurusha Samasa. Interesting
> story is Rameshwara. Is it Tatpurusha or Bahuvrihi?
> If Tatpurusha it is Ramasya Ishwaraha. If BahuVrihi it is Ramaha
> Ishwaraha Yasya Sah. It can be Rama or Siva. Because Rama is always
> worshipping Siva and Siva is always meditating on Rama.
> Similarly Avidya Vishaya is Bahuvrihi. Avidyaa Vishayaha (Asti) Yasya
> Tat. That has Avidya as Vishaya the subject matter.
> Bahuvrihi itself is Bahuvrihi. Bahuvrihi literal meaning is Lot of
> Rice. But it is not Lot of Rice but person having lot of rice. A rich
> 2015-12-16 10:47 GMT+05:30 Praveen R. Bhat via Advaita-l
> <advaita-l at lists.advaita-vedanta.org>:
> > Namaste,
> > In the Bhashyam under Mundaka mantra 2.1.1, Bhashyakara says:
> > *यदपरविद्याविषयं* कर्मफललक्षणम्, सत्यं तदापेक्षिकम् । इदं तु
> > *परविद्याविषयम्*, परमार्थसल्लक्षणत्वात् । तदेतत् सत्यं यथाभूतं
> > *विद्याविषयम्* ;
> > All the three words underlined above are तत्पुरुषसमासs ending in neuter
> > gender. However, the प्रातिपदिक of the उत्तरपद is विषय which is masculine
> > (commonly) being derived using अच्। Since Bhashyakara couldn't have
> > overlooked this, TikAkAra Anandagiri glosses over the व्युत्पत्ति of the
> > word विषय as विषीयते विशेष्यते विद्याऽनेनेति व्युत्पत्त्या विषयशब्दस्य
> > वस्तुपरत्वान्नपुंसकलिङ्गत्वं ।
> > Now, the question is which pratyaya via which sUtra is the TikAkAra using
> > for this करणव्युत्पत्ति? It is most likely an उणादिसूत्र that allows
> > imagining this प्रत्यय with content as अ।
> > Could someone throw some light on it? Thanks.
> > Kind rgds,
> > --Praveen R. Bhat
> > /* Through what should one know That owing to which all this is known!
> > [Br.Up. 4.5.15] */
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