वेदविकृतिपठनस्य विनियोग:?
Madhav M. Deshpande
अथर्ववेदीयशौनकीयचतुराध्यायिकायाम् "पदाध्ययनं संहितादार्ढ्यार्थम् ,
क्रमाध्ययनं संहितापददार्ढ्यार्थम्" इित पदपाठक्रमपाठयो: पठनस्य
प्रयोजनमुक्तम् । किन्तु न क्वापि विकृतिपठनस्य गृह्यश्रौतादिकर्मसु
विनियोग उक्त: । गतसंवत्सरे डेट्रॉइटनगरे कश्चित् पुरोहित: आशीर्वाद-
प्रदानसमये भद्रं कर्णेभिरिति मन्त्रस्य घनपाठं पठितवान् । ततोऽहं
ज्ञातुमिच्छामि अस्ति वा क्वचिद् विकृतिपाठानां गृह्यादिकर्मसु
विनियोगनिर्देश:? यदि केनचिदीदृशो विनियोगो ग्रन्थेषु पुरोहितव्यवहारे
वा दृष्टपूर्वस्तर्हि तन्नामादिनिर्देशेन अनुग्राह्योऽहं भवद्भिरिति
प्रार्थये ।
भवदीय:
माधव: देशपांडे इत्युपनामा
hnbhat B.R.
--
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
सम्यगेवोक्तं शौनकेन। यदाह प्रातिशाख्यं च -
कालाव्यवायेन स्वरान्तरं तु विवृत्तिः (विकृतिः?) सा वा स्वरभक्तिकाला॥१॥
पदं पदान्तादिवदेकवर्णं प्रश्लिष्टमप्यानुपूर्व्येण संधीन्॥२॥
--
Dr. Hari Narayana Bhat B.R.
EFEO,
PONDICHERRY
VKG
विकृति पाठस्य प्रधानार्थस्तु संहिताध्ययनस्य रक्षणमिति
तावन्निश्चप्रचम्। संहिताया मन्त्र बाहुल्यात्, तेषामेव मन्त्राणां
(ऋचां, यजुषाञ्च) रक्षणीयार्थत्वाच्च, विकृतिपाठः तेषामेव प्रपञ्चितो
वैदिकलोकेन।
यद्यपि आनुषङ्गिकं फलमुक्तं, ब्रह्मलोकप्राप्त्यादिकं - तत्सर्वं
परम्परया तादक्फल मवापयतीति बोध्यं भवति। (कौण्डिन्य शिक्षायान्तु,
घनपाठादिकस्य शिवलोक प्राप्तिः - प्रकृति पाठापेक्षया
दशगुणाधिकफलप्रापकत्वं यद्यपि विहितं, तत् रात्रिसत्रन्याय मनुसृत्य,
अर्थवादः इति भाव्यते विद्वद्भिः।)
अथ गृह्य कर्मसु, विकृतीनां प्रयोगे औचित्यं वा वैचित्री वा
द्वितीयाशङ्का त्ववशिष्टैव। विधेयत्वेन तेषां साक्षान्नास्ति निवेशः।
वैचित्र्यार्थं वा, अर्थवादानुमित - अपूर्व प्राप्तिमूलको वा तासां
विकृतीनां पाठ इति निश्चप्रचमेव।
(अन्योपि विषयः - मन्त्राणां रक्षणाय कर्तव्यो विकृति पाठः, तैत्तिरीय
शाखायान्तु (सारस्वत पाठ हेतोः) संसृष्ट मन्त्र ब्राह्मणवाक्यानां संहिता
ब्राह्मणग्रन्थेषु वर्तमानत्वात्, ब्राह्मण ग्रन्थस्थ मन्त्राणामपि
विकृतिपाठयोग्यतासद्भावेपि, बह्वृचसम्प्रदायानुसारिणी वैदिकी परम्परा,
ब्राह्मणाम्नात मन्त्राणां, वाक्यानां विकृतिपाठं न ब्रवीति। पदपाठस्य
प्राचुर्याभाव एव हेतुरत्रेति मन्यामहे।)
अतः, यदि तत्रत्यः पुरोहितः भद्रं कर्णेभिः इत्यस्य घनपाठं ब्रूते,तस्य
मूलं मृग्यमेव। अथवा (विप्राः पश्चिमबुद्धयः इति) पाशात्यमतीनां
वैचित्र्यमिति समाधेयम्। यदि सः, ऋग्वेदी चेत्, तदा तस्य पाठ स्समर्थनीय
एव, तस्य संहितान्तर्भूतत्वात्। (ऋङ्मन्त्राणां सम्प्रदायो वर्तत
इत्युक्तपूर्वमेव।)
इत्यलं विस्तरेण।
वंशीकृष्ण घनपाठी
मैसूरु।
subrahmanyam korada
Vik.rtipA.thasya upayoga.h
MahAbhA.syam , AnandarAmAya.nam , AdityapurA.nam , Kau.n.dinyas'ik.sA , TaittirIyaprAtis'AkhyA
Under the SUtra- 'etistus'Asv.rd.rju.sa.h kyap' (PA.n 3-1-109) -Patan~jali , while disussing Kyp - pratyaya on 'an~j' for 'Ajyam' , remarks --
'na lak.s.nena padakArA anuvartyA.h, padakArairnAma lak.s.nam anuvartyam , yathAlak.sa.nam padam kartavyam'
(in the case of PadapA.tha , PadakAras have to follow VyAkara.nam and not the otherway round .Pada has to be done as per the S'Astram ) . NAma = nis'capracam .
Kaiya.ta's Pradeepa -- samhitAyA eva nityatvam , padavicchedasya tu pauru.seyatvam , tathA ca yatra
arthanis'cayAbhAva.h tatra avagraho (=pada) na kriyate .
NAges'a's Udyota -- arthanis'cayAbhAva iti , Ajyas'abdasya rU.dhatvAt An'artho'sti vA na veti nis'cayAbhAva ityrtha.h .
Under 'As'ita.h kartA' (PA.n 6-1-207) also Patan~jali offers the same comment (and it is discussed in Man~jU.sA etc ). There Kaiya.ta comments -
samhitaiva apauru.seyI , padAni tu pauru.seyA.ni iti bhAva.h .
The word 'As'ita.h' takes AdyudAtta replacing / checking 'thAthAdisvara' and it is Katrari kta.h - is the SUtrArtha .
Pada , Krama etc are not 'apauru.seya' and therefore they cannot be used in G.rhya and S'rauta Karmas for the expected results .
For teaching SamhitA one requires to be a Padaka and Kramaka (PA.n- kramAdibhyo vun, 4-2-61) .
(last week I got my son , JayAdityasa'rma,25,joined with a Vedic scholar as I did not learn Pada or Krama) .
AnandarAmAya.nam --
samhitA pA.thata.h proktaA dvigu.nam padapA.thata.h I
trigu.nam kramapA.the syAt ja.tApA.the tu .sa.dgu.nam II
AdityapurA.nam (the same verse is quoted in Kau.n.dinyas'ik.sA ) -
ja.tAdivik.rtInAm ye pArAya.naparAya.nA.h I
mahAtmAno dvijas're.s.thA.h te jn~eyA.h pan'tipAvanA.h II
TaittirIyaprAtis'AkhyA (24-6) --
padakramavis'e.sajn~a.h var.nakramavicak.sa.na.h II
svaramAtrAvibhAgajn~a.h gacchedAcAryasamsadam II
AcAryasamsadam = brahmalokam (MAhi.seyabhA.syam and TribhA.syaratnam )
Kau.n.dinyas'ik.sA --
adhItya samhitAm pUrvam padakramaja.tAghanAn I
s'ik.sAdis'AstrAdhyayanam kuryAtkaumArasamyutam II
kAumAra = TaittirIyaprAtis'Akhyam (also called KumAravyAkara.nam) .
AdityapurA.nam --
ja.tA mAlA s'ikhA rekhA dhvajo da.n.do ratho ghana.h I
a.s.tau vik.rtaya.h proktA kramapUrvA mahar.sibhi.h II
Since Pada and Krama are popular as Vik.rti they are not taken here . As such there is no contradiction with Kau.n.dinyas'ik.sA .
The definitions etc can be had from VyAsas'ik.sA and Kau.n.dinyas'ik.sA .
dhanyo'smi
--
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
--
Prof.Korada Subrahmanyam
Professor of Sanskrit,
CALTS,
University of Hyderabad 500046
Ph:09866110741(R),91-40-23010741,040-23133660(O)
Madhav M. Deshpande
धन्यवादान् वितरामि ।
माधव: देशपांडे इत्युपनामा
Professor of Sanskrit and Linguistics
Department of Asian Languages and Cultures
The University of Michigan, Ann Arbor, Michigan, USA
On 13 Mar, 05:38, subrahmanyam korada <korad...@gmail.com> wrote:
> namo vidvadbhyah
>
> Vik.rtipA.thasya upayoga.h
>
> *MahAbhA.syam , AnandarAmAya.nam , AdityapurA.nam , Kau.n.dinyas'ik.sA ,
> TaittirIyaprAtis'AkhyA
> *
> Under the SUtra- *'etistus'Asv.rd.rju.sa.h kyap' (PA.n 3-1-109) -Patan~jali
> , while disussing Kyp - pratyaya on 'an~j' for 'Ajyam' , remarks --*
> *
> 'na lak.s.nena padakArA anuvartyA.h, padakArairnAma lak.s.nam anuvartyam ,
> yathAlak.sa.nam padam kartavyam*'
> (in the case of PadapA.tha , PadakAras have to follow * VyAkara.nam* and not
> the otherway round .Pada has to be done as per the S'Astram ) . *NAma =
> nis'capracam *.
>
> *Kaiya.ta's Pradeepa* -- samhitAyA eva nityatvam ,* padavicchedasya tu
> pauru.seyatvam* , tathA ca yatra
> arthanis'cayAbhAva.h tatra avagraho (=pada) na kriyate .
>
> *NAges'a's Udyota* -- arthanis'cayAbhAva iti ,* Ajyas'abdasya rU.dhatvAt
> An'artho'sti vA na veti* nis'cayAbhAva ityrtha.h .
>
> Under '*As'ita.h kartA' (PA.n 6-1-207) also Patan~j*ali offers the same
> comment (and it is discussed in *Man~jU.sA* etc ). There *Kaiya.ta* comments
> -
>
> *samhitaiva apauru.seyI , padAni tu pauru.seyA.ni iti bhAva.h .
> *
> The word 'As'ita.h' takes AdyudAtta replacing / checking 'thAthAdisvara'
> and it is Katrari kta.h - is the SUtrArtha .
>
> *Pada , Krama etc are not 'apauru.seya' and therefore they cannot be used in
> G.rhya and S'rauta Karmas for the expected results .
> *
> For teaching *SamhitA one requires to be a Padaka and Kramaka (PA.n-
> kramAdibhyo vun, 4-2-61) *.
> (last week I got my son , JayAdityasa'rma,25,joined with a Vedic scholar as
> I did not learn Pada or Krama) .
>
> *AnandarAmAya.nam* --
>
> samhitA pA.thata.h proktaA dvigu.nam padapA.thata.h I
> trigu.nam kramapA.the syAt ja.tApA.the tu .sa.dgu.nam II
>
> *AdityapurA.nam* (the same verse is quoted in* Kau.n.dinyas'ik.sA* ) -
>
> *ja.tAdivik.rtInAm ye pArAya.naparAya.nA.h I
> mahAtmAno dvijas're.s.thA.h te jn~eyA.h pan'tipAvanA.h II
> *
> *TaittirIyaprAtis'AkhyA* (24-6) --
>
> padakramavis'e.sajn~a.h var.nakramavicak.sa.na.h II
> svaramAtrAvibhAgajn~a.h *gacchedAcAryasamsadam II
> *
> *AcAryasamsadam = brahmalokam* (*MAhi.seyabhA.syam and TribhA.syaratnam* )
>
> *Kau.n.dinyas'ik.sA* --
>
> adhItya samhitAm pUrvam padakramaja.tAghanAn I
> s'ik.sAdis'AstrAdhyayanam kuryAtkaumArasamyutam II
>
> *kAumAra = TaittirIyaprAtis'Akhyam (also called KumAravyAkara.nam) *.
>
> *AdityapurA.nam* --
>
> *ja.tA mAlA s'ikhA rekhA dhvajo da.n.do ratho ghana.h I
> a.s.tau vik.rtaya.h proktA kramapUrvA mahar.sibhi.h II
> *
> Since Pada and Krama are popular as Vik.rti they are not taken here . As
> such there is no contradiction with *Kau.n.dinyas'ik.sA* .
>
> The definitions etc can be had from *VyAsas'ik.sA and Kau.n.dinyas'ik.sA *.
>
> dhanyo'smi
>
> 2011/3/13 VKG <vkghanapa...@gmail.com>
Dipak Bhattacharya
From: Madhav M. Deshpande <mmd...@umich.edu>
To: भारतीयविद्वत्परिषत् <bvpar...@googlegroups.com>
Sent: Sunday, 13 March 2011 7:45 PM
Subject: Re: {भारतीयविद्वत्परिषत्} Re: वेदविकृतिपठनस्य विनियोग:?
Madhav M. Deshpande
No, I have not seen this work. I have some other edition of the
Vyāsaśikṣā, but not this work titled Vyāsaśikṣāvimarśaḥ. I checked
the catalogue of the University of Michigan library and the Worldcat,
but cannot find any copy of this work. Looks like an important
work.
Madhav Deshpande
On 18 May, 04:10, Dipak Bhattacharya <dbhattacharya200...@yahoo.com>
wrote:
> ...
>
> read more »
Jagannatha s
--
Madhav M. Deshpande
on the ritual viniyoga of the Vikṛtipāṭhas listed there.
Madhav Deshpande
On 19 May, 13:00, Jagannatha s <jgran...@gmail.com> wrote:
> Respected scholars,
>
> I do not know anything about the topic raised in these postings. But here
> is an information from my side:
> Sri Parameswara Aital has produced an excellent as well as
> informative catalogue namely *Vedalakshana*,* Vedic Ancillary
> Literature *: *A descriptive Bibliography.*(Pub by 1.Franz Steiner Verlag,
> ...
>
> read more »
Dipak Bhattacharya
Madhav M. Deshpande
I agree with you as far as authorization for the recitation of
the Vikṛtis in ritual performance is concerned. It was the instance
of this recitation that I cited that prompted my curiosity. I don't
exactly remember where I read/heard it, but there is some publication
containing the Jaṭāpāṭha version of a classical verse: something like
"kṛṣṇāya tubhyam namaḥ." I will provide the bibliographic reference
if I can locate it. So it looks like at least for some practitioners
of Vedic recitation, the art was occasionally extended to the domain
of rituals and occasionally to post-Vedic verses, though there is no
official authorization for such practice. I suppose one reason for
this must be an effort to demonstrate the ability of the reciter to
his audience. The other possible reason could be that for a reciter
who is not specifically well-read in the prescriptive literature of
the Śrauta/Gṛhya literature, the lines between various domains of
performance get blurred, and so do the boundaries between what is and
is not Vedic. I remember a story of a wedding told in my family. At
this wedding, the father-in-law to be was a learned Shastri, and as
the wedding ceremony began, the father-in-law began to recognize the
mistakes made by the priests, and each time they would make a mistake,
he would stop them and correct them. Around the time I got married in
Philadelphia in 1970, there was only one Hindu priest in that area,
and I did observe him recite "śāntākāraṃ bhujagaSDṚŚAM." A priest
here in the Detroit area even today randomly adds "am" or "aḥ" to
Sanskrit words of the pothi he reads. So "śubhaṃ bhavatuḤ." Best,
Madhav Deshpande
Ann Arbor, Michigan, USA
On 20 May, 02:28, Dipak Bhattacharya <dbhattacharya200...@yahoo.com>
wrote:
>
> read more »
Dipak Bhattacharya
Ashok Aklujkar
L N Gowtham Sarma Mahamkali
Ganesh K
Santosh Kumar Shukla
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