meaning of 'daa'

[Veeranarayana Pandurangi]

dear all

it is intriguing us for sometime. when we offer tarpana for our fathers it is uttered as नरसिंहशर्माणं तर्पयामि but if the person is female we use across the regions as रुक्मिणीदां तर्पयामि. same is found in texts like dharmasindhu etc. also. what is the meaning of this  दां or  दायीं a slight variant used by some? please explain this usage.

--

Veeranarayana N.K. Pandurangi
Head, Dept of Darshanas,
Yoganandacharya Bhavan,
Jagadguru Ramanandacharya Rajasthan Samskrita University, Madau, post Bhankrota, Jaipur, 302026.

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।

ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)

[narayanan er]

Sir,

I made a guess. It could be wrong. But I tried an etymology in the following way:

दीयते (पिण्डं, तर्पणं वा) यस्यै इति सा दा दानस्वीकर्त्री। रुक्मिणी च असौ दा च रुक्मिणीदा, ताम् रुक्मिणीदाम्। 
दीयते (पिण्डं, तर्पणं वा) यस्यै इति सा दायी दानस्वीकर्त्री। दा दाने इत्यतो घञ्। आतो युक्चिण्कृतोः (७.३.३३) इति युक्। रुक्मिणी च असौ दायी च रुक्मिणीदायी, ताम् रुक्मिणीदायीम्।

The Kaushitaka Brahmins perform श्राद्ध to their mothers like रुक्मिणीदे ! एतत्तेऽन्नम्, रुक्मिणीदे ! अवनेनिङ्क्ष्व। etc. etc. (here रुक्मिणी is a default name)

I request the grammarians to correct me.

Regards,

Narayanan

---

From: Veeranarayana Pandurangi <veer...@gmail.com>
To: bvparishat <bvpar...@googlegroups.com>
Sent: Friday, 6 July 2012 8:54 PM
Subject: {भारतीयविद्वत्परिषत्} meaning of 'daa'

--

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)

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[Veeranarayana Pandurangi]

thanks. 

it is quite ok. 

there is no problem of etymology.  we can derive anything from anything following vyakarana.

what is more interesting is why this peculiar form used only for wemen and not for men? there must be some historical background for this usage. hope somebody will shed light on this.

2012/7/7 narayanan er <drerna...@yahoo.com>

[subrahmanyam korada]

नमो विद्वद्भ्यः

According to 'याजुषस्मार्तानुक्रमणिका ’ , ’दायीम्’ is to be appended to the name of  ' मातृपितामहिप्रपितामह्यः’ and the  

Purohitas here follow the same  during आब्दिक ।

During 'नित्यपितृतर्पणम्’  I say अस्मन्मातरं कौण्डिन्यसगोत्रां दुर्गामहालक्ष्मीं वसुरूपां स्वधा ...।

It seems except  गोभिल of पृथ्वीचन्द्रोदय no स्मृतिकार  subscribes to such usage .

Kamalakarabhatta of निर्णयसिन्धु  is here --

स्त्रीणां दान्तं नाम ज्ञेयम् । दान्तं नाम स्त्रीणाम् इति पृथ्वीचन्द्रोदये गोभिलोक्तेः ।

केचिद्देवीशब्दान्तमाहुः - अन्ये तु  देवी दा इति द्वयोः समुच्चयमाहुः ।

हेमाद्रौ नारायणः -

विभक्तिस्तु यत्किञ्चित् दीयते पितृदैवते ।

तत्सर्वं सफलं ज्ञेयं विपरीतं निरर्थकम् ॥

Apastamba also does not say anything in this regard .

I checked with a number of Smrtis ( Smritisandarbha) and nobody prescribed this .

It may be a latter addition just like मुद्रा before गायत्रीजप prescribed in  विश्वामित्रस्मृति ।

धन्यो’स्मि

2012/7/7 Veeranarayana Pandurangi <veer...@gmail.com>

--
Prof.Korada Subrahmanyam
Professor of Sanskrit,
CALTS,
University of Hyderabad 500046
Ph:09866110741(R),91-40-23010741,040-23133660(O)

[V Subrahmanian]

Sir,

We Tamil smarthas follow this usage:

..भारध्वाजगोत्राः सीतालक्ष्मीदाः वसुरूपाः मातामहीः स्वधा नमस्तर्पयामि..

Maybe here the plural number is used for respect, gaurava.

This is the way it is given in the सन्ध्यावन्दनम्  with Tamil versions and explanations edited by 'Anna' of the Sri Ramakrishna Mutt, Chennai.

subrahmanian.v 

2012/7/8 subrahmanyam korada <kora...@gmail.com>

[Veeranarayana Pandurangi]

धन्योस्मि विद्वदनुग्रहेण। अधिकं किमपि भातं चेत्पुनस्सूचनीयमिति प्रार्थना।

2012/7/10 V Subrahmanian <v.subra...@gmail.com>