Uparati

[shankara]

Pranams,

Meaning of Uparati given in dictionaries is 'cessation of activity, being inactive, stop doing something, etc.'

In normal course, Upa means near, together, down, etc'.

I request scholars to explain how this negative meaning is derived from 'Upa' and 'rati'.

 

regards
shankara

[Hnbhat B.R.]

उपसर्गेण धात्वर्थो बलादन्यत्र नीयते । प्रहाराहारसंहारविहारपरिहारवत् ॥
cf. also
धात्वर्थं बाधते कश्चित्कश्चित्तमनुवर्तते ।
तमेव विशिनष्टयन्य उपसर्गगतिस्त्रिधा ॥
(The latter theory appears to be more correct. For a fuller exposition see Nirukta). -9 

[shankara]

Sir,

I understand that upasarga modifies the meaning of verb. But, in this case I can't understand how uparati can have a meaning which is not there in either 'upa' or 'rati'.

 

Please explain in detail.

regards
shankara

---

From: Hnbhat B.R. <hnbh...@gmail.com>
To: bvpar...@googlegroups.com
Sent: Monday, 18 May 2015 3:04 PM
Subject: Re: {भारतीयविद्वत्परिषत्} Uparati

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[Madhav Deshpande]

It might be interesting to note that the word uparati in Marathi has acquired a very different meaning, namely "coming to realize or understand something, finally".  I have not seen this meaning in the Sanskrit usage, but this meaning is common in Marathi.

Madhav Deshpande

--

Madhav M. Deshpande
Professor of Sanskrit and Linguistics
Department of Asian Languages and Cultures
202 South Thayer Street, Suite 6111
The University of Michigan
Ann Arbor, MI 48104-1608, USA

[V Subrahmanian]

On Mon, May 18, 2015 at 3:48 PM, 'shankara' via भारतीयविद्वत्परिषत् <bvpar...@googlegroups.com> wrote:

Sir,

I understand that upasarga modifies the meaning of verb. But, in this case I can't understand how uparati can have a meaning which is not there in either 'upa' or 'rati'.

I think the word is derived from the dhātu 'ramu' - krīḍāyām (245).  When the upasarga 'upa' is added we get the word 'uparamaṇam'.  The meanings give for this are: abstinence, ceasing, etc.  दुश्चरिताच्च उपरमणम् (Shānkara bhāṣya: Br.up.4.4.2.  The gross meaning would be: the cessation of the 'play' of the indriyas, manas, etc. 

Even the word 'viramāmi', 'ramu' with 'vi' upasarga gives the meaning of cessation, 'I shall cease to...', etc. 

The above shown bhṣāya expression has its basis in the famous Kaṭhopaniṣad mantra:

• काठकोपनिषद्भाष्यम् । प्रथमोऽध्यायः । द्वितीया वल्ली । मन्त्रः २४
  नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।
  नाशान्तमानसो वापि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥

  
  

• काठकोपनिषद्भाष्यम् । प्रथमोऽध्यायः । द्वितीया वल्ली । मन्त्रः २४ - भाष्यम्
  किंचान्यत् । न दुश्चरितात् प्रतिषिद्धाच्छ्रुतिस्मृत्यविहितात्पापकर्मणः अविरतः अनुपरतः ।

 

regards

subrahmanian.v

[shankara]

Namaste,

If the verb 'ramu' means to engage in some action or to play, how can upa change it into 'abstaining from action' or cessation of activity?

Is there any other case where the upasarga 'upa' reverses the meaning of a verb?

 

regards
shankara

---

From: V Subrahmanian <v.subra...@gmail.com>
To: BHARATIYA VIDVAT <bvpar...@googlegroups.com>
Sent: Monday, 18 May 2015 4:14 PM

[Ajit Gargeshwari]

The word that is used on such an occasion is “upararAma”. It means the opponent “rested, devoid of arguments”. In other words, he reached ‘uparama’, the state of rest.The words ‘uparama’ (the noun form describing the action implied in the verb ‘upararAma’) and ‘uparati’ are both the same. In fact ‘yama’ and ‘yati’ both connote the state of action less rest. ‘uparati’ is of the same kind. He who has reached ‘uparati’ is said to be an ‘uparata’.

This is the dictionary
उपरति uparati f. desisting from sensual enjoyment or any worldly action उपरति uparati f. quietism उपरति uparati f. cessation उपरति uparati f. death उपरति uparati m. ceasing उपरति uparati m. stopping

Regards
Ajit Gargeshwari
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।2.20।।

[Hnbhat B.R.]

7) कलाकाष्ठादिरूपेण परिणामप्रदायिनि ।

विश्वस्योपरतौ शक्ते नारायणि नमोऽस्तु ते ॥

Here it is used capable of the end (destruction) if the Universe.

पितर्युपरते सोऽथ भ्रातृ-भ्रातृव्य- बान्धवैः ।
कारितः क्षेत्रकर्मादि  ... विष्णुपुराण are

Usages like this are found extensively in the sense of end of life, withdrawal from existence, living any more.

धातूनामनेकार्थत्वात्, अव्ववानामनाकार्थत्वात् etc. There are many ways of getting different meanings from verbs. Only we have to understand the meaning than sticking to the meaning we know for each of them. For example two different meanings mutually opposed as

आराद्  दूरसमीपयोः।
The indeclinable word आराद् means nearby and far away.

The उपयम can mean marriage or closer: to death:

It is different entirely different in meanings of yama, niyama, samyama where as ups+yam is used in the sense to marry.

Do the upsarga-s have their own meaning or they bring out only hidden in the verbs is question in Nirukta.

[shankara]

Sir,

Thank you very much for the explanation. It is helpful.

Though I am familiar with the word Uparati in the sense of stopping, cessation, etc, I was wondering whether it was the upasarga or the dhatu that contributed to the meaning. I saw later that Apte's dictionary provides alternate meanings of the verb 'ramu' as 'to take rest', 'to remain quiet'. etc.

 

regards
shankara

---

From: Hnbhat B.R. <hnbh...@gmail.com>
To: bvpar...@googlegroups.com

Sent: Monday, 18 May 2015 5:57 PM

Subject: Re: {भारतीयविद्वत्परिषत्} Uparati

[Shrikant Jamadagni]

Dear scholars

I hazard a guess.

Verb-root 'ramu' means to be actively involved. Upasarga 'upa' implies nearness and hence indicates separation also. The Subject has now become detached or distanced from active involvement and is only a witness etc.

regards

 

Shrikant Jamadagni
Sri Aurobindo Kapali Sastry Institute (SAKSHI)
Bengaluru

[Sivasenani Nori]

Salutations to the one who served the scholarly community in an exemplary fashion for more than a decade making various ebooks available. Shankara is indeed a meaningful name in this case because शम् has indeed been effected by Sri Shankara.

Even though your specific query has been answered by yourself, allow me to present my understanding of upasargas and their meaning, as this topic seems to give rise to similar doubts in many people (it did baffle me for long).

Upasargas are 22 in the tradition of Grammar and they are "dyotakas", i.e. they themselves do not add any meaning, but only reveal, or throw light on, the meaning inherent in the dhatu. Dhatus themselves have many meanings (अनेकार्थत्वं धातूनाम्), of which only the most popular are listed by Acarya Bhima in the meanings that we read in Dhatupatha. This explains why a dhatu has two opposing meanings - गच्छति, आगच्छति ; ददाति (gives), आददाति (brings); स्थानम् (place), प्रस्थानम् (journey) and so on. This is encountered very frequently in Nyasa (यमो गन्धने ॥1.2.15॥, मृषस्तितिक्षायाम् ॥1.2.20॥, प्रकाशनस्थेयाख्ययोश्च॥1.3.23॥, प्रभवति ॥4.3.83॥, समांसमां विजायते ॥5.2.12॥ etc.) In fact in 1.3.23 and 4.3.83, we have the situation where प्रतिष्ठे and प्रभवति mean प्रकाशते and while trying to explain this, Nyaasakaara resorts to अनेकार्थ्वत्वम् of Dhatus.

In the tradition of Nirukta, upasargas are 20 (निर् and निस् are considered as one; as are दुर् and दुस्). They are treated as independently meaningful. There, उप is defined as उप इति उपजनम्। (1.3) उपजनम् means "adding to", "in addition" etc. Nirukta follows Vyakaranam to the extent possible, when it is not, other means are resorted to, but one cannot say that an etymology is not possible [as Grammarians do, through the device of nipatana, which is to say that a given word cannot be split as prakriti and pratyaya and is received in its finished form]:

अथ निर्वचनम्। तद्येषु पदेषु स्वरसंस्कारौ समर्थौ प्रादेशिकेन विकारेणान्वितौ स्यातां तथा तानि निर्ब्रूयात्। अथानन्वितेऽर्थेऽप्रादेशिके विकारेऽर्थनित्यः परीक्षेत।  केनचिद्वृत्तिसामान्येन। अविद्यमाने सामान्येऽप्यक्षरवर्णसामान्यान्निर्ब्रूयात्। न त्वेव न निर्ब्रूयात्।

In fact, Yaskacarya does not stop there. He goes on to say that vrittis (complex formations) are subject to many doubts and therefore one need not respect "samskaara" i.e. the process ordained by Vyakarana [in such cases]: "न संस्कारमाद्रियेत। विशयव्तयो हि वृत्तयो भवन्ति।"

So, following Nirukta one can be far more adventurous in explaining the etymologies.

However, both Sastras - in fact all Sastras - respect "lokavyavaharaa". If people - or more precisely SishTas - use a word or a phrase in a certain sense, that is that. To use one nyaya from Mimamsa, योगात् रूढिर्बलीयसी - The conventional meaning is more powerful than the etymological. Given a usage, Sastra has to then explain why it. Vyakaranam has different techniques (nipaatas, prishodaraadi gaNam etc.) and Nirukta has different techniques. While each may be resorted to consistently, we should not mix these techniques in one derivation - that would lead to confusion.

Regards

N. Siva Senani

--

[shankara]

Sir,

Thank you very much for throwing more light on the subject.

 

regards
shankara

---

From: Sivasenani Nori <sivas...@gmail.com>
To: भारतीयविद्वत्परिषत् <bvpar...@googlegroups.com>
Sent: Monday, 18 May 2015 7:33 PM
Subject: Re: {भारतीयविद्वत्परिषत्} Uparati

[Sivakumari Katuri]

उप इति उपसर्गस्य विरामार्थः वर्तते इति अव्ययकोशः। उपरमः इति उदाहरति तत्र।

उप इति उपसर्गस्यार्थाः एवं निरूपिताः अव्ययकोशे -
उपसामीप्यदाक्षिण्यप्रजनारम्भभेदने।
उत्कोचाराधने ज्ञानावज्ञाप्रस्तावशिक्षणे।।
भोगाभोजनसादृश्यभूषालिङ्गनगर्हणे।
सान्त्वनानुग्रहत्यागापकारे यज्ञकर्मणि।।
यत्नच्छायारहोभाषाविरामोद्वाहलेपने।
औद्धत्ये-अङ्गीकृतौ युक्तावाचान्तावासने बलौ।

लिप्सासम्पर्कगुह्येषु भृशाध्याहारवैकृते।।

अनेन उपरति इत्यस्य विरामार्थः सिद्ध्यति इति मन्ये।

सर्वे भद्राणि पश्यन्तु।

[Sivasenani Nori]

In the below post, please substitute प्रतिष्ठे with तिष्ठते. Also, "Sastras have to explain why", or " . . . explain it". - NSS 

[Subrahmanyam Korada]

नमो विद्वद्भ्यः

explain how this negative meaning is derived from 'Upa' and 'rati'.

                            --Vidvan Samkara

To understand such terms one has to study वाक्यपदीयम् (वाक्यकाण्डः)- answers are not available elsewhere - महाभाष्यम् , if understood to the depth , is okay .

In सिद्धान्त , उपरम् is the धातु - उप + रम् , ie separation as उपसर्ग and धातु is artificial - just for the purpose of व्याकरणप्रक्रिया --

अडादीनां व्यवस्थार्थं पृथक्त्वेन प्रकल्पनम् ।

धातूपसर्गयोः शास्त्रे , धातुरेव तु तादृशः ॥

तथा हि संग्रामयतेः सोपसर्गाद्विधिः स्मृतः ।

क्रियाविशेषाः संघातैः प्रक्रम्यन्ते तथाविधाः ॥

                    (वा प, वा कां 180,181)

अडागमः, आडागमः, द्वित्वम् etc are to be effected for रूपसिद्धि and for that purpose a धातु (उपरम् is shown as उपसर्ग and धातु - उप + रम् )is shown as उपसर्ग and धातु।

Take the case of the धातु - संग्राम - अडागमः -- असंग्रामयत । If it is taken as सम्+ग्राम - अडागमः - समग्रामयत(अपशाब्दः)। In सन्नन्त it will be सिसंग्रामयिषते - if taken as separate then we get an अनिष्टरूपम् ।

What are these उपसर्गs --

स वाचको विशेषाणां संभवात् द्योतको’पि वा ।

शक्त्याधानाय धातोर्वा सहकारी प्रयुज्यते ॥ " 188

Sometimes a special meaning is 'expressed', also depending on the situation the already existing meaning is made clear, at times used as a helping agent in injecting a special capacity into the root - these are the purposes of an उपस्रर्ग ।

अप्रयोगे’धिपर्योश्च यावद्दृष्टं क्रियान्तरम्।

तस्याभिधायको धातुः सह ताभ्यामनर्थकः॥ "190

अधिपरी अनर्थकौ - says Panini . Hari explains - in examples like अध्यागच्छति (oncomimg), पर्यागच्छति(coming from all sides)- even if the उपसर्ग is not employed the meaning is understood thru प्रकरणम् etc . so they are unmeaningful when used separately.

Under विरामो’वसानम् (1-4-109)in महाभाष्यम्  Patanjali says the following about उपरतः -

नावश्यम् अयं रमिः प्रवृत्तावेव वर्तते । किं तर्हि ? अप्रवृत्तावपि । तद्यथा - उपरतानि अस्मिन् कुले व्रतानि , उपरतः स्वाध्यायः- इति । न च तत्र स्वाध्यायो भूतपुर्वॊ भवति , नापि व्रतानि ।

रमिः = रमु क्रीडायाम् (रम says माधवीयधातुवृत्तिः)- ’इक्श्तिपौ धातुनिर्देशे’।

कैयटः -नावश्यमिति । प्रवृत्तौ सत्यां या निवृत्तिः तस्यामित्यर्थः।

The root रम् is not only seen in the sense of 

'started but discontinued / stopped' but also in the sense of ' it was neither there earlier nor now '.

The four वेदव्रतs(प्राजापत्यम् etc or महानाम्नी etc) or चान्द्रायणादि were not there in this family nor are they now. स्वाध्याय was  not there nor is it now. 

उपरतिः is a रूढिशब्द mostly used in वेदान्त (विवेकचूडामणिः) in the sense of 'cessation of इन्द्रियव्यापारः’.

उप + रम् + क्तिन् (’स्त्रियां क्तिन्’पा 4-1-3 , ’अनुदात्तोपदेशवनतितनोत्यादीनाम् अनुनासिकलोपो झलि क्ङिति'पा 6-4-37)

'शक्तिग्रहं व्याकरणोपमान .. व्यवहारतश्च’ - so thru व्यवहार (वृद्धप्रयोगः/शिष्टप्रयोगः) we decide the meaning.

Earlier इन्द्रियव्यापार was there and now in संन्यास it should no longer be.

Bonus Info --

`आरत्यवरतिविरतय उपरामे’ - अमरकोशः3-3

आरतिः / अवरतिः/ विरतिः / उपरामः - cessation.

धन्यो’स्मि

    

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

Skype Id: Subrahmanyam Korada

Blog: Koradeeyam.blogspot.in 

[shankara]

Sir,

Your explanation is really helpful to me. Thank you very much.

 

regards
shankara

---

From: Subrahmanyam Korada <kora...@gmail.com>
To: "bvpar...@googlegroups.com" <bvpar...@googlegroups.com>
Sent: Tuesday, 19 May 2015 4:34 PM
Subject: Re: {भारतीयविद्वत्परिषत्} Uparati

[Ashok Aklujkar]

> On May 18, 2015, at 3:23 AM, Madhav Deshpande <mmd...@umich.edu> wrote:
>
> … the word uparati in Marathi has acquired a very different meaning, namely “coming to realize or understand something, finally”.

In my understanding, Marathi uparati means ‘remorse, repentance’, and I see the following semantic development as quite plausible: ‘rejoice nearby’ —> ‘stop just before the end / not go the very last stage’ —> discontinue the activity, desist’ —> realise the futility or wrongness of what one is/was doing’ —> ‘remorse, repentance.’

Here, the second and the third stages are not different from what we see in Sanskrit and the related languages. The fourth stage could be viewed as merely a different way of understanding ‘understanding,’ which is Prof. Deshpande’s final stage.

a.a.