[Advaita-l] Grammatical question about Mundaka 2.1.1 bhashyam

Venkatesh Murthy vmurthy36 at gmail.com
Wed Dec 16 11:46:10 CST 2015


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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