On Sun, Feb 5, 2012 at 1:33 PM, shankara
<shanka...@yahoo.com> wrote:
Namaste!
182nd Nama in Sri Vishnusahasranamastotra is महाद्रिधृक् and in Namavali it is given either महाद्रिधृषे नमः or
I will be thankful to anyone who could explain which of these two forms is right or how these two forms are derived?
Both are right and derived from two different nouns.
महाद्रिं धृतवान् इति महाद्रिधृत् - तस्मै महाद्रिधृते is the one derived from the verb धृ + क्विप् suffix.
धृञ् -धारणे धृ=भ्वा० अनिट् उ० | धृञ् धारणे १. १०४७
धारणपोषणयोः - जुहोत्यादिः -
ह्रस्वस्य पिति कृति तुक् - धृत्।
धृत् - धृतौ - धृतः। चतुर्थी विभक्तिः एकवचनम् - *धृते।
महाद्रिं धृष्टवान् -
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(ञि) धृषा | धृष् |
आ | प्रागल्भ्ये |
5 | स्वादि |
23 | 456-457 |
The same with क्विन् suffix would have the form धृक् - धृषौ - धृष:
"क्विन्प्रत्ययस्य कुः"
with same suffix क्विप् - it should have *धृट् - धृषौ - धृषः in the nominative, though in dative the form would be the same.
The word derived from the same root with क्विन् has the common form दधृक् as per the rule -
ऋत्विग् -दधृक्-स्रग् -दिगुष्णिगञ्चु-युजि-क्रुञ्चां च 3.2.59 as a special case. But as it is from Mahabharata, depends on the interpretation by the commentators. It may be possible that the form धृक् in the nominative is by mistake for धृट् (with क्विप् suffix) on the analogy of the other दधृक्. or आर्षप्रयोग if it is accepted by all the commentators. But Sri Sankara interprets in the sense महाद्रिं धृतवान् - महाद्रिधृक् - and states as षान्तो ऽयम्। which makes it derived from the same root with क्विन् and without any difference from the first धृत् - derived obviously from धारणे.
This is the position. If one wants to defend Sanakara's interpretation, one can do it as the root धृष् having the meaning as धारण as per the usage of महाभारत. This is the position for both the usages. Others without depending on the archaic formation for the form and the meaning (as against the Paninian rule) could easily opt for the other easy and correct in the meaning - महाद्रिधृत्। and comment is easily. But Sankara doesn't bother about either. In this case the normal explanation would be as I have given महाद्रिं धृष्टवान् even the form is accepted against दधृक् derived specifically by the same suffix in the rule above quoted and the meaning is प्रागल्भ्ये - to be harder than a great mountain, sturdy like a great mountain would be normal meaning literally from the verb accepting it as षान्त.
More can be expected from the other members too in this matter.
--
Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
Research Scholar,
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001