भावाः- like कार्यकारण, अंगागी etc.

[Usha Sanka]

Hari om. Namaste to everyone 

I have a query. Is there an explanation for all these bhavas in one place? कार्यकारण, अंगागी, गुणगुणीभाव etc. something like a short note, or a write up that explains them briefly, even some kind of listing out with a one line translation also would help.

Thank you so much in advance. 

इत्थं विनीता

उषा

[kenp]

https://ebooks.inflibnet.ac.in/icp04/chapter/the-rasa-theory-of-bharata/

[Nagaraj Paturi]

Dear Kenp, this is completely unrelated to the question. 

The question is about various relationships between entities. 

You seem to have been carried away by the word bhaava used. That word is used in the sense of relationship there. 

On Thu, May 23, 2024 at 8:04 AM kenp <drk...@gmail.com> wrote:

https://ebooks.inflibnet.ac.in/icp04/chapter/the-rasa-theory-of-bharata/

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

Dean, IndicA

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS Kavikulaguru Kalidasa Sanskrit University, Ramtek, Maharashtra

BoS Veda Vijnana Gurukula, Bengaluru.

Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru

Former Senior Professor of Cultural Studies, 

FLAME School of Communication and FLAME School of  Liberal Education, 

Hyderabad, Telangana, INDIA.

 

 

 

[उषाराणी सङ्का]

Hariom.

Got this information from a Hindi Vyakarana book in wiki.

Similar and more exhaustive matter in Samskrta is required. Some references here and there do exist- but aren't exhaustive.

https://hi.wikisource.org/wiki/पृष्ठ:हिंदी_व्याकरण.pdf/५१७

(६) संबंध-कारक।

५३८—संबंध-कारक से अनेक प्रकार के अर्थ सूचित होते हैं, जिनका पूरा-पूरा वर्गीकरण कठिन है; इसलिए यहॉ केवल मुख्य- मुख्य अर्थ लिखे जाते हैं—

(क) स्व-स्वामिभाव*[१]—देश का राजा, राजा का देश, मालिक का घर, घर का मालिक, मेरा घर।

(ख) अंगांगिभाव—लड़के का हाथ, स्त्री के केश, हाथ की अँगुलियाॅ, दस पन्ने की पुस्तक, तीन खंड का मकान।

(ग) जन्य-जनक-भाव—राजा का बेटा, लड़के का बाप, तुम्हारी माता, ईश्वर की सृष्टि, जगत् का कर्त्ता।

(घ) कर्तृकर्मभाव—तुलसीदास की रामायण, रविवर्मा के चित्र, पुस्तक का लेखक, नाटक का कवि, बिहारी की सतसई।

(ङ) कार्यकारणभाव—सोने की अँगूठी, चॉदी का पलंग, मूर्त्ति का पत्थर, किवाड़ की लकड़ी, लकड़ी का किवाड़, मूठ की चाँदी।
(च) आधाराधेयभाव—नगर के लोग, ब्राह्मणों का पुरा, दूध का कटोरा, कटोरे का दूध, नहर का पानी, पानी की नहर।

(छ) सेव्य-सेवक-भाव—राजा की सेना, ईश्वर का भक्त, गाँव का जोगी, आन गाँव का सिद्ध।

(ज) गुणगुणीभाव—मनुष्य की बडाई, आम की खटाई, नौकर का विश्वास, भरोसे का नौकर, बड़ाई का काम।

(झ) वाह्य-वाहकभाव—घोडे की गाडी, गाड़ी का घोड़ा, कोल्हू का बैल, बैल को छकडा, गधे का बोझ, सवारी का ऊँट।

[Nagaraj Paturi]

This is interesting. 

Sambandha being mentioned as kaaraka is very rare. 

But its indication comes from Vakyapadeeyam 

sāmānyaṃ kārakaṃ tasya saptādyā bhedayonayaḥ /
ṣaṭ karmākhyādibhedena śeṣabhedas tu saptamī // BVaky_3,7.44 //

unless seven kinds and not just the six kinds that are popularly known are recognized , to talk about Sambandha as a kaaraka is not possible. 

But interestingly Bhartrihari uses the word seshbhedah , not sambandhakaaraka. 

Why he uses this word , I explained in my dissertation in 1987. 

I proposed that just as " lopa " is a technique contributed by Panini , s'esha is also a technique contributed by him. 

Sambandha as per this technique, becomes one of the meanings in which shashthi vibhakti is used, all other meanings of shashthi get included under the broad category s'esha . 

But how sambandha can be argued as a kaaraka needs a more elaborate discussion on samarthya, vritti-vaakya relationship etc. 

But that some Hindi book listed sambandha as kaaraka I found interesting. 

------------------------------------------------------------------

Various types of sambandha are the ones that are listed as bhavas here and as a frequently occurring topic in various shaastras including nyaaya , vyaakarana etc., a detailed exposition of various sambandhas can be expected to be available in multiple Sanskrit sources. 

I will share a few in future. 

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[K S Kannan]

None has so far listed fully, I suppose, 

the items in the age-old adage :

ekaśataṁ ṣaṣṭhyarthāḥ.

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Dr. K.S.Kannan  D.Litt.

​Sant Rajinder Singh Ji Maharaj Chair Professor (Retd.), IIT-Madras.

Member, Advisory Board, "Prof. A K Singh AURO Chair of Indic Studies", AURO University, Surat.
Member, Expert Committee for Review of Criticism of Indian Knowledge Traditions, Central Sanskrit University (under MoE, GoI), Ganganath Jha Campus, Prayagraj.
Adjunct Faculty, Dept of Heritage Science and Technology, IIT Hyderabad.

Nominated Member, Academic Committee, Kavi Kula Guru Kalidasa University, Ramtek.
Member, Academic Council, Veda Vijnana Shodha Samsthana.
Academic Director, Swadeshi Indology.
Nominated Member, IIAS, Shimla.

Former Professor, CAHC, Jain University, Bangalore.

Former Director, Karnataka Samskrit University, Bangalore.

Former Head, Dept. of Sanskrit, The National Colleges, Bangalore.

https://sites.google.com/view/kskannan

[Mahamaho. Subrahmanyam Korada]

नमो विद्वद्भ्यः

I have a query. Is there an explanation for all these bhavas in one place? कार्यकारण, अंगागी, गुणगुणीभाव etc. something like a short note, or a write up that explains them briefly, even some kind of listing out with a one line translation also would help

                                                                                               --- विदु उषा शंका

Do not go to Hindi grammar -- they treat षष्ठी as कारकम् ।

You have to study two शास्त्रs  to understand  शेषः = संबन्धः --- व्याकरणम् - पूर्वमीमांसा

व्याकरणम् --

षष्ठी शेषे पा 2-3-50 -- Patanjali discusses -- In fact there is संप्रदानार्थ  in राज्ञः पुरुषः -- भा --’ इह तावत् - राज्ञः पुरुषः इति राजा कर्ता , पुरुषः संप्रदानम् ’ ।

राजा  thinks -- अयं मम । पुरुष thinks -- अहम् अस्मै । And there is something given by राजा and received by पुरुष ।

So the so called  सेव्यसेवकभाव is established and there are innumerable संबन्धs  -- एकशतं षष्ठ्यर्थाः यावन्तो वा (महाभा.) ।

Hari in साधनसमुद्देश (पदकाण्डः - वाक्यपदीयम्)  rules --

संबन्धः कारकेभ्यो’न्यः क्रियाकारकपूर्वकः ।

श्रुतायामश्रुतायां वा क्रियायां सो’भिधीयते ॥

So we do not treat षष्ठी  as कारकम् -- also क्रियाजनकत्वम् कारकत्वम् (do not take क्रियान्वयित्वं कारकत्वम् - प्रौढमनोरमा) ।

चैत्रस्य ....चैत्रस्य किम् ?  गृहम् / भार्या --- so the answer is a नाम not a क्रिया ।

पूर्वमीमांसा --

अथातः शेषलक्षणम्  ( सू 1 अध्या 3 पा 1 अधिकरणम् 1 शेषलक्षणप्रतिज्ञाधिकरणम् - पूर्वमीमांसादर्शनम् ) ।

अथ = शब्दान्तरादिप्रमाणषट्केन  कर्मभेदं द्वितीयाध्याये निरूप्य , अतः = अङ्गाङ्गिभावः कर्मभेदस्य कारणमिति कृत्वा , शेषलक्षणम् = शेषत्वस्य  अङ्गत्वस्य  स्वरूपम् (आरभ्यते) ।

शेषी = अङ्गी -- शेषः = अङ्गम् -- शेषशेषिभावः संबन्धः ।

शेषशेषिभावः - अङ्गाङ्गिभावः - गुणगुणिभावः - उपकार्योपकारकभावः -- all these end up in विशेषणविशेष्यभाव ।

शेषः परार्थत्वात् (2- 3-1-2 शेषत्वनिर्वचनाधिकरणम्) -- you can quote this -- always अङ्ग is for अङ्गी -- पुरुष is for राजा ।

दर्शपूर्णमासाभ्यां स्वर्गकामो यजेत -- फलवाक्यम् -- कथं वा यजेत ?  कथंभावाकाङ्क्षा अत्र वर्तते । अङ्गी दर्शपूर्णमासयागः ।

इडो यजति - समिधो यजति - तनूनपातं यजति  etc. -- प्रयाजाः (प्रयाजानुयाजौ यज्ञाङ्गे  पा सूत्रम् - कुत्वाभावः ) - इतिकर्तव्यताबोधकानि वाक्यानि -- किमेतेषां फलम् ? -

फलाकाङ्क्षा  अत्र वर्तते । अङ्गानि इडादीनि ।

अङ्गाङ्गिभावः संबन्धः -- उभयाकाङ्क्षारूपं ’प्रकरणम्’ -- प्रकरणं न साक्षाद्विनियोजकम् , किन्तु वाक्यं प्रकल्प्य -- ’ श्रुति - लिङ्ग - वाक्य - प्रकरण -स्थान - समाख्यानां 

पारदौर्बल्यम् अर्थविप्रकर्षात् ’ - पू मी सू ।

इडाद्यङ्गसहिताभ्यां दर्शपूर्णमासाभ्यां स्वर्गकामो यजेत (प्रयोगविधिः) -- इति महावाक्यं संपन्नम् ।

For a detailed study  with examples (from वेद)  visit -- महावाक्यविचारः (my Thesis - Printed version available online - or write to me , I will send a copy) -- शाबरभाष्यम् - तन्त्रवार्तिकम्  (too vast) etc. .

धन्यो’स्मि

Dr.Korada Subrahmanyam
Adju.Professor , Dept of Heritage Science and Technology, IIT, Hyderabad

299 Doyen , Serilingampally, Hyderabad 500 019
Ph:09866110741

Skype Id: Subrahmanyam Korada

Blog: Koradeeyam.blogspot.in 

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[K S Kannan]

(१)राज्ञः पुरुषो

(२)वृक्षस्य शाखाः (३)पशोः पादः

(४)पितुः पुत्रः

- इत्यादावश्रूयमाण-क्रिया-विषये

(५)स्व-स्वामिभाव-

(६)-अवयव-अवयवि-भाव-

(७)-जन्य-जनक-भाव-आदौ संबन्धे

(८)ददाति-

(९)-स्थिति-

(१०)-जन्म-आदि-क्रिया-प्रभाविते

पूर्व-भावि-कारकत्वम् उत्तरावस्थायाम् अनुगतम्

- इति भवत्येव शेषः कारकम् ॥

The whole of the above passage is a single sentence, presented as units for the sake of clarity.

Among these, 1, 5, and 8 are related;

                 2 &3, 6, and 9 are related;

                     4, 7, and 10 are related.

The kārakatva is present in these instances of ṣaṣṭhī also;

they are only dormant.

There is an illustration of 3 bhāva-s in this statement.

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[K S Kannan]

rectify "they are only dormant"

       as "it is only dormant".

[kenp]

"For a detailed study  with examples (from वेद)  visit -- महावाक्यविचारः (my Thesis - Printed version available online - or write to me , I will send a copy) -- शाबरभाष्यम् - तन्त्रवार्तिकम्  (too vast) etc. ."

Maha Vakya Vichar - Korada Subrahmaniam.pdf

https://ia600101.us.archive.org/22/items/MahaVakyaVicharKoradaSubrahmaniam/Maha%20Vakya%20Vichar%20-%20Korada%20Subrahmaniam.pdf

[Amba Kulkarni]

Dear Usha,

You may refer to Prof V N Jha's book 'Philosophy of Relations' where he discusses various relations from Nyaaya perspective.

Best,

Amba Kulkarni

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Let noble thoughts come to us from every side.
- Rig Veda, I-89-i.

Professor & Head
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[उषाराणी सङ्का]

Hariom.

Thank you  so much madam. Sure I will check this book. I was eager to study them deeper.

I bow to each scholar with all gratitude who replied in this series.

Thank you so much Nagaraj ji, Kannan ji and special pranams to Korada acharya ji for a detailed reply on the issue I wasn't aware of. 

Thank to ken p ji for the book.

With humble pranams-

उषा