Surendra Mohan Mishra

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Aug 22, 2012, 8:21:48 AM8/22/12

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Esteemed Scholars !
Here is a query from a friend of mine.The word 'SAyaNa' means
'kripAlu' - a kind man.What does the word 'MAyaNa' mean ?
Are these two in Tamil or Kannada ?
Regards,
SMMishra

--
*****
Surendramohan Mishra
Dept of Sanskrit,Pali & Prakrit
Faculty of Indic Studies,Kurukshetra University
KURUKSHETRA-136 119,Haryana,INDIA
Tel : (Off.)01744 238410(extn.)2504
(Mob.)098960 86579;(Res.)01744-238567
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http://surendra-shaastram.blogspot.com

narayanan er

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Aug 22, 2012, 11:19:33 AM8/22/12

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Sir,

Can you please explain how the meaning: kripAlu' - a kind man is justified to the term Sāyaṇa? What could be its etymology? Is it used as a proper name in Sanskrit or just a name of an ācārya?

Regards.

Narayanan

From: Surendra Mohan Mishra <dr.surendramo...@gmail.com>
To: भारतीयविद्वत्परिषत् <bvpar...@googlegroups.com>
Sent: Wednesday, 22 August 2012 5:51 PM
Subject: {भारतीयविद्वत्परिषत्} sAyaNa/mAyaNa

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Surendra Mohan Mishra

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Aug 22, 2012, 1:55:54 PM8/22/12

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Dear Mr Narayanan,
Thanks for response.In fact it's about the great commentator and his
father or clan name.My friend tells me that he got the meaning
'kripAlu' or 'kind' from a google site which I have not
verified.'SAyaNa' or 'MAyaNa' is a proper name no doubt,but the query
is in respect of it's literal meaning and the language to which it
belongs.Certainly it doesn't appear to be in Sanskrit.
Regards,
SMMishra

>>bvparishat+...@googlegroups.com

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>>
>>
>
> --
> निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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VKG

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Aug 22, 2012, 9:10:43 PM8/22/12

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Pranam

Saaya (Evening and consort), Maaya (Illusion/ Don't Go) are Sanskrit words. Anna is brother/ fatherly expression in Kannada/ Telugu/ Tamil.

Rhyming is the essence. Truly speaking, many of our fore father's did not really care for a great meaning. Names of many Rishis are testimony to this. Their mindset, reflected the Eternal plan of Braahmi Sthiti. (Syaavaswa, Sunassepa, Vaalakhilya etc.)

Viramaami.

VKG

V Subrahmanian

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Aug 23, 2012, 12:55:02 AM8/23/12

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Namaste

There have been names like 'Dittha', 'Davittha', etc. I do not know if they carry any meaning. 'Appayya', 'AyyaNNa', etc. also are names that have remained permanently.

regards
subrahmanian.v

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Ramanujan P

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Aug 23, 2012, 1:16:15 AM8/23/12

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Kaiyata, Jaiyata, mammata, Gaga bhatta etc. also are similar.

Ramanujan

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Jagannatha s

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Aug 23, 2012, 2:10:57 AM8/23/12

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For Kaiyata, another guess is possible. If we assume ta is for ta of dantya tavarga or murdhanya tavarga, then it may be of tadbhava of kaanta or kantha(like Manikantha).

On Thu, Aug 23, 2012 at 11:30 AM, Jagannatha s <jgra...@gmail.com> wrote:

Mammata=Kashmiri tadbhava of Manmatha ?Kaiyata= Kashmiri tadbhava of Krishna? (Kitta in Kannada sounds similarly)
Jaiyata= Kashmiri tadbhava of Jayanta/Jayaratha/Jayadratha ?

On Thu, Aug 23, 2012 at 11:29 AM, Jagannatha s <jgra...@gmail.com> wrote:

Mammata=Kashmiri tadbhava of Manmatha ?Kaiyata= Kashmiri tadbhava of Krishna? (Kitta in Kannada sounds similarly)

Jaiyata= Kashmiri tadbhava of Jayanta/Jayaratha/Jayadratha ?

Jagannatha s

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Aug 23, 2012, 2:00:11 AM8/23/12

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Mammata=Kashmiri tadbhava of Manmatha ?Kaiyata= Kashmiri tadbhava of Krishna? (Kitta in Kannada sounds similarly)
Jaiyata= Kashmiri tadbhava of Jayanta/Jayaratha/Jayadratha ?

On Thu, Aug 23, 2012 at 11:29 AM, Jagannatha s <jgra...@gmail.com> wrote:

Mammata=Kashmiri tadbhava of Manmatha ?Kaiyata= Kashmiri tadbhava of Krishna? (Kitta in Kannada sounds similarly)

Jaiyata= Kashmiri tadbhava of Jayanta/Jayaratha/Jayadratha ?

On Thu, Aug 23, 2012 at 10:46 AM, Ramanujan P <ra...@cdac.in> wrote:

Hnbhat B.R.

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Aug 23, 2012, 2:33:27 AM8/23/12

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What about लोल्लट, रुद्रट, उद्भ‍ट, उव्वट, etc.

I am not sure of this exercise of trying wild guesses make the proper names look Sanskrit and clinging to their meaning literally than knowing about the works they have contributed to the literary heritage of Sanskrit. The contribution to Vedic Literature is considerably large whether he himself authored them or sponsored the composition as the royal authority (which is irrelevant so far as the contribution is considered).

--
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

Hnbhat B.R.

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Aug 23, 2012, 2:35:45 AM8/23/12

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Sorry I meant the contribution of सायण to Vedic Literature.

माधव is another name found associated with सायण which is properly Sanskrit word.

Ashok Aklujkar

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Aug 23, 2012, 10:10:53 AM8/23/12

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>> From: Surendra Mohan Mishra <dr.surendramo...@gmail.com>
>> To: भारतीयविद्वत्परिषत् <bvpar...@googlegroups.com>
>> Sent: Wednesday, 22 August 2012 5:51 PM

>> .What does the word 'MAyaNa' mean ?
>> Are these two in Tamil or Kannada ?

Pl see the attached article.

Emeneau,M.B.EtymologyOfSayana.pdf

Hnbhat B.R.

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Aug 23, 2012, 12:08:35 PM8/23/12

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Dear Prof. Aklujkar,

Thanks for the informative article. This I had guessed. The word Sanskrit is simply explained as having wealth, lord or ऐश्वर्य -

as per 5-2-125 आलजाटचौ बहुभाषिणि । 5-2-126 स्वामिन्नैश्वर्ये ...
which in modern Kannada, has taken seems to be taken the form ईश्वरस्य भावः - at the time of Panini himself. Either lord, having power or wealth literally. It counter part in Hindi is seen in सायी - साई - and could possibly borrowed into Kannada, also at the time of Vijayanagara empire, having taken the form सायी + अण्ण - सायण.

I think this may be possible. I looked for the derivation of साई in Hindi, online, but could not find any than all talking about साई बाबा.

In prakritization, म undergoes the change rarely, but it is not lost in any case. As its Kannada counterpart, in the spoken Kannada, it can be somi, saami, sovi etc. सायी is a rare transformation anyhow, according to Prakrit grammarians, than being taken as देशी word, but could not be traced to देशीनाममाला by Hemachandra. सामी would be normal Prakritized form.

From "3-1-103 अर्यः स्वामिवैश्ययोः " is another possibility, which would turn out to be अय्य, in Dravidian languages, with the same meaning, as explained by Panini in the earlier paragraph.

But अय्य+अंण - is least probable source for सायण, which could again leave us one step behind. आयण is also least possible, as it would loose र्, and then take आ.

Anyhow, the article throws some light in the direction of etymology.

With regards

Hnbhat B.R.

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Aug 23, 2012, 12:32:17 PM8/23/12

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Sorry.

I did not search for सांई which is given in Hindi Dictionary as derived from Sanskrit स्वामिन्. The meaning same, lord, मालिक which could be easily taken as सायी into Kannada, and सायी+अण्ण > सायण्णण > सायण which follows the article conveniently.

This could show some way, माता > माई > मायी+अण्ण - मायण. (?) which was the original question raised by Prof. Surendra Mohan Mishra.

And then, like ट ending words,

कय्यटः, उव्वटः, जय्यटः, etc. which are out of the topic in this thread.

बिल्हणः, कल्हणः, are again of the same category,

Somehow they also could be traced back some combination of some Sanskrit Words, if one wants.

वर्णागमो वर्णविपर्ययश्च द्वौ चापरौ वर्णविकारनाशौ |. धातोस्तथार्थतिशयेन योगस्तदुच्यते पंचविधं निरुक्तम् ।।

is the standard path of etymology paved by यास्क himself for Sanskrit and Vedic words which is open for other languages also back to Sanskrit.

Surendra Mohan Mishra

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Aug 25, 2012, 2:28:09 PM8/25/12

to भारतीयविद्वत्परिषत्, Iragavarapu Narasimhacharya

---------- Forwarded message ----------
From: Surendra Mohan Mishra <dr.surendramo...@gmail.com>

Date: Fri, 24 Aug 2012 20:24:17 +0530
Subject: Re: {भारतीयविद्वत्परिषत्} sAyaNa/mAyaNa
To: Iragavarapu Narasimhacharya <insac...@gmail.com>

Esteemed Scholars,
Thanks for further thought on the etymology of 'sAyana' and
'mAyaNa'.The etymology afforded in the article kindly forwarded by
Prof. Aklujkar or others seems to be based on 's'thitasya gatis'
cintanIyA'.The Sanskrit scholars have always a way out with their own
accepted tools.But one has to see whether these names are allotted
similar meaning in the vernacular language by the original users.
One more issue : MAdhava has been called
's'rImatsAyaNa-dugdhAbdhi-kaustubha' in the beginning of the
Sarvadars'anasangraha.This is apparent from this description that
SAyaNa was a family name.The oft-appearing colophon statement
'sAyaNa-mAdhavIye' in their works also creates some confusion as to
whether it was joint work or MAdhava is SAyaNa (family name) as is
reflected in the SDS as shown above.
Could someone tell if such names like SAyaNa,MAyaNa,SingaNa etc are
still in vogue in Kannada or Telugu areas ?
Regards,
SMMishra

On 8/24/12, Iragavarapu Narasimhacharya <insac...@gmail.com> wrote:
> प्रिय सुहृदः,
> सादरम्प्रणम्य।"सायणः" इति "मायण"नाम्नः कस्यचन विद्वद्वरेण्यस्य
> पुत्रस्य नाम।ग्रामस्तु मङ्गळापुरनामा अग्रहारः।भारतस्य दक्षिणापथे
> कर्णाटकान्ध्रदेशयोर्मध्ये अस्ति।अस्य सोदरः माधवः।उभावपि पित्रा मायणेन
> मीमांसाशास्त्रमध्येतुं काञ्चीपुरं प्रेषितौ।(पश्यन्तु
> विद्यारण्यचरित्रे--वेदसाररत्नावळ्यां प्रथमभागे---रचयिताः-ब्रह्मश्री
> साङ्गवेदार्थवाचस्पतिबिरुदाञ्चित उप्पुलूरि
> गणपतिशास्त्रिमहोदयाः---पुस्तकमुद्रणम्--क्री.श.२००० वर्षे)

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

Surendra Mohan Mishra

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Aug 25, 2012, 2:35:25 PM8/25/12

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p.s.: Regarding Kashmiri names such as RudraTa,MammaTa,LollaTa,UbbaTa
etc it appears that the basic names could be
RudrabhaTTa,MammabhaTTa,LollabhaTTa,Ubba(rva?)bhaTTa etc.BhaTTa is so
common a surname for scholars in Kashmir.Some Kashmiri scholar could
confirm this.Regards,SMMishra

V Subrahmanian

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Aug 25, 2012, 9:33:25 PM8/25/12

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2012/8/25 Surendra Mohan Mishra <dr.surendramo...@gmail.com>

---------- Forwarded message ----------
From: Surendra Mohan Mishra <dr.surendramo...@gmail.com>

Date: Fri, 24 Aug 2012 20:24:17 +0530
Subject: Re: {भारतीयविद्वत्परिषत्} sAyaNa/mAyaNa
To: Iragavarapu Narasimhacharya <insac...@gmail.com>

Esteemed Scholars,
Thanks for further thought on the etymology of 'sAyana' and
'mAyaNa'.

Could someone tell if such names like SAyaNa,MAyaNa,SingaNa etc are
still in vogue in Kannada or Telugu areas ?
Regards,
SMMishra

There is one Vidwan named 'Shingappa', a Kannadiga, I presume. He taught vyAkaraNa shAstram in Bangalore Govt.Sanskrit college and retired, settled in Mysore. He participates regularly at the annual vAkyArtha sadas at Sringeri. There is also a well known sculptor of the olden days of Karnataka: amara shilpi JakkaNAchArya.

subrahmanian.v

Dr. P. Ramanujan

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Sep 15, 2012, 12:45:38 PM9/15/12

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KoppaNa also was a local chieftain in Srirangam in 14th Cent. AD.

Ramanujan
On Sat, Sep 15, 2012, DEV RAJ <rde...@gmail.com> said:

> SingaNa - Name found in a stone inscription of the
> Shiva temple in MazapADi - Tamil Nadu, a warrior in
> Hoysala army
>
>
> Dev

> --
> निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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DEV RAJ

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Sep 16, 2012, 8:28:15 AM9/16/12

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The name 'VIraNa' finds place in VishNu purANa
असिक्नी - वीरण प्रजापति की पुत्री, दक्ष - पत्नी, पांच सहस्र हर्यश्वों,
एक सहस्र शबलाश्वों व ६० कन्याओं की माता (वि.पु - १.१५.९०)

VIraNa kuppam, VIraNa Mangalam are names of some villages TN

Dev

On Sep 15, 6:59 am, DEV RAJ <rde...@gmail.com> wrote:
> SingaNa - Name found in a stone inscription of the
> Shiva temple in MazapADi - Tamil Nadu, a warrior in
> Hoysala army
>
> Dev
>
>
>
>
>
>
>
> On Wednesday, 22 August 2012 05:21:48 UTC-7, Surendra wrote:
>

Hnbhat B.R.

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Sep 16, 2012, 10:32:31 AM9/16/12

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On Sun, Sep 16, 2012 at 7:40 PM, Nityanand Misra <nmi...@gmail.com> wrote:

Dear Sh. Dev Raj

वीरणम् is a valid Paninian word. वीरणम् = वि + ईर् + ल्युट्. There is another word वीरणी which is वीरण + ङीष्. So I think वीरण would be the exception to this list of names which are not explained by Paninian process.

विम् पक्षिणम्, ईरयतीति वीरणम्। "वीरणं वीरतरम्" इत्यमरः। तृणविशेषस्य, "मूलेऽस्योशीनरमस्त्रियाम्" इति च, अस्य् मूलस्य उशीनरसंज्ञा च। ल्युः(३.१.१३४), युच् वा (उणादि २.७८); विशिष्टजनम् ईरयतीति शूर वीर विक्रान्तौ इति मुकुटः। शब्दकल्पद्रुमे च -

image.png

Nityanand Misra

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Sep 16, 2012, 10:41:33 AM9/16/12

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2012/9/16 Hnbhat B.R. <hnbh...@gmail.com>

On Sun, Sep 16, 2012 at 7:40 PM, Nityanand Misra <nmi...@gmail.com> wrote:
Dear Sh. Dev Raj

वीरणम् is a valid Paninian word. वीरणम् = वि + ईर् + ल्युट्. There is another word वीरणी which is वीरण + ङीष्. So I think वीरण would be the exception to this list of names which are not explained by Paninian process.

विम् पक्षिणम्, ईरयतीति वीरणम्। "वीरणं वीरतरम्" इत्यमरः। तृणविशेषस्य, "मूलेऽस्योशीनरमस्त्रियाम्" इति च, अस्य् मूलस्य उशीनरसंज्ञा च। ल्युः(३.१.१३४), युच् वा (उणादि २.७८); विशिष्टजनम् ईरयतीति शूर वीर विक्रान्तौ इति मुकुटः। शब्दकल्पद्रुमे च -

Dear Dr. Bhat

Thanks for the added explanation. I could not understand how पक्षिणं would make sense in the meaning of the special kind of grass. Could you please explain?

Thanks, Nityanand

--
Nityānanda Miśra
Member, Advisory Council, Jagadguru Rambhadracharya Handicapped University
Chitrakoot, Uttar Pradesh, India
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|| आत्मा तत्त्वमसि श्वेतकेतो ||
(Thou art from/for/of/in That Ātman, O Śvetaketu)
- Ṛṣi Uddālaka to his son, Chāndogyopaniṣad 6.8.7, The Sāma Veda

V Subrahmanian

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Sep 16, 2012, 12:59:11 PM9/16/12

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There is a name 'vIrANam' in Tamil denoting a particular lake:

http://en.wikipedia.org/wiki/Veeranam_Lake

It is pronounced in Tamil as

வீராணம் ஏரி

There is a story behind this lake and the name it got:

http://kattumannarkoil.blogspot.in/2010/05/blog-post.html

//பராந்தகனுடைய காலத்தில் வடக்கே இரட்டை மண்டலத்து ராஷ்டிரகூட மன்னர்கள் வலிமை பெற்று விளங்கினார்கள். மானிய கேடத்திலிருந்து அவர்கள் படையெடுத்து வர கூடுமென்று பராந்தகன் எதிர்பார்த்தான். எனவே, தனது முதற்புதல்வனாகிய இளவரசன் இராஜதித்தனை ஒரு சைன்யத்துடன் திருமுனைப்பாடி நாட்டில் இருக்க செய்தான். அந்த சைன்யத்தை சேர்ந்த லட்சகணக்கான வீரர்கள் வேலையின்றி சும்மா இருக்க நேர்ந்த காலத்தில் இராஜதித்தன் ஒரு யோசனை செய்தான். குடிமக்களுக்கு உபயோகமான ஒரு பெறும் பணியை அவர்களை கொண்டு செய்விக்க எண்ணினான். வட காவேரி என்று பக்தர்களாலும் கொள்ளிடம் என்று மற்றவர்களாலும் அழைக்கப்பட்ட பெருநதியின் வழியாக அளவில்லாத வெள்ள நீர் ஓடி வீணே கடலில் கலந்து கொண்டிருந்தது. அதில் ஒரு பகுதியை ஒரு பயன்படுத்த எண்ணி தன் வசமிருந்த வீரர்களை கொண்டு கடல் போன்ற விசாலமான ஏரி ஒன்றை அமைத்தான். அதை தன் அருமை தந்தையின் பெயரால் வீரநாராயண
ஏரி என்று அழைத்தான். பிற்காலத்தில் தக்கோலத்தில் நடந்த போரில் தாமே முண்ணணியில் யானை மீது ஏறி சென்று போரிட்டு பகைவர்களின் வேலை மார்பிலே தாங்கி உயிர் நீத்த அந்த மாபெரும் வீரன் 'யானை மேல் துஞ்சிய தேவர்' என பெயர் பெற்றான்.
(நன்றி கல்கியின் பொன்னியின் செல்வன் மற்றும் அதை பதிவிறக்கம் செய்ய உதவிய www.projectmadurai.org)//

वीरनारायण has come to be called वीराणम् .

regards

subrahmanian.v

2012/9/16 Hnbhat B.R. <hnbh...@gmail.com>

image.png

DEV RAJ

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Sep 17, 2012, 7:44:38 AM9/17/12

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>>> वीरणम् is a valid Paninian word. वीरणम् = वि + ईर् + ल्युट्.<<<

>>> विम् पक्षिणम्, ईरयतीति वीरणम्। <<<

कारणम् , वारणम् , तोरणम् ??
Pl explain by pANiniyan process

Dev

On Sep 16, 7:10 am, Nityanand Misra <nmi...@gmail.com> wrote:
> Dear Sh. Dev Raj
>
> वीरणम् is a valid Paninian word. वीरणम् = वि + ईर् + ल्युट्. There is
> another word वीरणी which is वीरण + ङीष्. So I think वीरण would be the
> exception to this list of names which are not explained by Paninian
> process.
>

> From the same root ईर् one gets other words like ईरणम्, ईरिणम्, प्रेरणम्,
> प्रेरणा, प्रेरित, et cetera.
>
> Thanks, Nityanand

Hnbhat B.R.

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Sep 17, 2012, 9:35:42 AM9/17/12

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On Mon, Sep 17, 2012 at 5:14 PM, DEV RAJ <rde...@gmail.com> wrote:

>>> वीरणम् is a valid Paninian word. वीरणम् = वि + ईर् + ल्युट्.<<<

>>> विम् पक्षिणम्, ईरयतीति वीरणम्। <<<

कारणम् , वारणम् , तोरणम् ??
Pl explain by pANiniyan process

All are well attested Paninian forms. Why unnecessary doubts in the popular words?

Depends on the meaning in the context. An explanation is attached in pdf file Karana.

कार्यतेऽनेनेति कारणम्; कारणः, कारणकारणा़धिपः etc.

करणाधिकरणयोश्च॥ ३।३।११७॥ कारणम्;

ण्यासश्रन्थो युच् ३।३।१०७।

अ प्रत्ययात्॥ ३।३।१०२ - कारणा;

The variant shades of meaning are explained in the pdf file with context.

Exact Search results for कारण: Page 1

[1] कारण n. cause , reason , the cause of anything( gen. , also often loc. ) Ka1tyS3r. MBh. Mn. etc. [#50045] [Img:274,2]

[2] कारण n. instrument , means [#50046] [Img:274,2]

[3] कारण n. motive origin , principle [#50047] [Img:274,2]

[4] कारण n. a cause (in phil. i.e. that which is invariably antecedent to some product See. समवा-यि-क् , असमवा-यि-क् , निमित्त-क् ) [#50048] [Img:274,2]

[5] कारण n. an element , elementary matter Ya1jn5. iii , 148 Bhag. xviii , 13 [#50049] [Img:274,2]

[6] कारण n. the origin or plot of a play or poem Sa1h. [#50050] [Img:274,2]

[7] कारण n. that on which an opinion or judgement is founded (a sign , mark ; a proof ; a legal instrument , document) Mn. MBh. etc. [#50051] [Img:274,2]

[8] कारण n. an organ of sense Ragh. xvi , 22 etc. [#50052] [Img:274,2]

[9] कारण n. an action MBh. xii , 12070 [#50053] [Img:274,2]

[10] कारण n. agency , instrumentality , condition Katha1s. cxii , 178 [#50054] [Img:274,2]

[11] कारण n. " the cause of being " , a father W. [#50055] [Img:274,2]

[12] कारण n. " cause of creation " , a deity W. [#50056] [Img:274,2]

[13] कारण n. the body L. [#50057] [Img:274,2]

[14] कारण n. a kind of musical instrument L. [#50058] [Img:274,2]

[15] कारण n. a sort of song L. [#50059] [Img:274,2]

[16] कारण n. a number of scribes or कायस्थ s W. [#50060] [Img:274,2]

[17] कारण n. killing , injury L. [#50129] [Img:274,3]

The above is from Dictionary entry. The following is Dictionary Entry for वारण -

Exact Search results for वारण: Page 1

[1] वारण mf( ई )n. warding off , restraining , resisting , opposing MBh. Ka1v. etc. [#200036] [Img:944,1]

[2] वारण mf( ई )n. all-resisting , invincible (said of the सोम and of इन्द्र 's elephant) RV. ix , 1 , 9 Hariv. 1700 [#200037] [Img:944,1]

[3] वारण mf( ई )n. relating to prevention Sus3r. [#200038] [Img:944,1]

[4] वारण mf( ई )n. shy , wild RV. AV. (with मृग accord. to some = elephant RV. viii , 33 , 8 ; x , 40 , 4 ) [#200039] [Img:944,1]

[5] वारण mf( ई )n. dangerous RV. Shad2vBr. [#200040] [Img:944,1]

[6] वारण mf( ई )n. forbidden AitBr. [#200041] [Img:944,1]

[7] वारण m. ( ifc. f( आ ). )an elephant (from its power of resistance) MBh. Ka1v. etc. [#200042] [Img:944,1]

[8] वारण m. an -elelephant-hook Das3. [#200043] [Img:944,1]

[9] वारण m. armour , mail L. [#200044] [Img:944,1]

[10] वारण m. a kind of ornament on an arch MBh. iv , 1326 [#200045] [Img:944,1]

[11] वारण m. w.r. for वारुणी HYog. [#200047] [Img:944,1]

[12] वारण n. the act of restraining or keeping back or warding off from( abl. ) [#200048] [Img:944,1]

[13] वारण n. resistance , opposition , obstacle [#200049] [Img:944,1]

[14] वारण n. impediment , Ka1tyS3r. MBh. etc. [#200050] [Img:944,1]

[15] वारण n. a means of restraining Bhartr2. [#200051] [Img:944,1]

[16] वारण n. = हरि-ताल L. [#200052] [Img:944,1]

[17] वारण n. N. of a place MBh. [#200053] [Img:944,1]

[18] वारण mfn. (fr. वरण ; for 1. See. col. 1) consisting of or made from the wood of the Crataeva Roxburghii S3Br. Kaus3. [#200113] [Img:944,2]

The derivation differ from one to the other according to the meaning in the context. Below is the entry for तोरण -

Exact Search results for तोरण: Page 1

[1] तोरण n. ( g. अर्धर्चदि )an arch , arched doorway , portal , festooned decorations over doorways (with boughs of trees , garlands , etc. ) MBh. etc. ( ifc. f( आ ). ) [#89887] [Img:456,1]

[2] तोरण n. a mound near a bathing-place W. [#89888] [Img:456,1]

[3] तोरण n. a triangle supporting a large balance [#89889] [Img:456,1]

[4] तोरण m. शिव , xiii , 1232 [#89890] [Img:456,1]

[5] तोरण n. the neck L. [#89891] [Img:456,1]

[6] तोरण n. See. उत्- , कपाट- , कौतुक- . [#89892] [Img:456,1]

The relevant root can be seen from the dictionary page in the hyperlink.

The related Paninian explanations from different sources are available in the attached 3 pdf files.

Karana.pdf

Varana.pdf

Torana.pdf

DEV RAJ

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Sep 17, 2012, 1:25:22 PM9/17/12

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Dear Dr. Bhat

Thanks for the added explanations.
I 've downloaded

Dev

On Sep 17, 6:35 am, "Hnbhat B.R." <hnbha...@gmail.com> wrote:
> On Mon, Sep 17, 2012 at 5:14 PM, DEV RAJ <rde...@gmail.com> wrote:
> > >>> वीरणम् is a valid Paninian word. वीरणम् = वि + ईर् + ल्युट्.<<<
> > >>> विम् पक्षिणम्, ईरयतीति वीरणम्। <<<
>
> > कारणम् , वारणम् , तोरणम् ??
> > Pl explain by pANiniyan process
>
> All are well attested Paninian forms. Why unnecessary doubts in the
> popular words?
>
> Depends on the meaning in the context. An explanation is attached in pdf
> file Karana.
>
> कार्यतेऽनेनेति कारणम्; कारणः, कारणकारणा़धिपः etc.
>
> करणाधिकरणयोश्च॥ ३।३।११७॥ कारणम्;
>

> *ण्यासश्रन्थो युच्* ३।३।१०७।
> *अ प्रत्ययात्*॥ ३।३।१०२ - कारणा;

>
> The variant shades of meaning are explained in the pdf file with context.
>
> Exact Search results for कारण: Page 1
>

>
> The above is from Dictionary entry. The following is Dictionary Entry for
> वारण -
>
> Exact Search results for वारण: Page 1
>

> [1] वारण <http://search/sanskrit/dmFhcmFOYQ2>
> mf(<http://search/english/bWYo0>
> ई <http://search/sanskrit/SQ2> )n. <http://search/english/KW4u0>
> warding<http://search/english/d2FyZGluZw2>...
>
> read more »
>
> Karana.pdf
> 70KViewDownload
>
> Varana.pdf
> 64KViewDownload
>
> Torana.pdf
> 63KViewDownload

BIPIN KUMAR JHA

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Feb 7, 2015, 12:20:41 PM2/7/15

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Please give the reference of

वर्णागमोवर्णविपर्ययश्च, द्वौचापरौवर्णविकारनाशौ।
धातोस्तदर्थातिशयेनयोगः, तदुच्यतेपंचविधंनिरुक्तम्॥

As you have mentioned -

Somehow they also could be traced back some combination of some Sanskrit Words, if one wants.

वर्णागमो वर्णविपर्ययश्च द्वौ चापरौ वर्णविकारनाशौ |. धातोस्तथार्थतिशयेन योगस्तदुच्यते पंचविधं निरुक्तम् ।।

is the standard path of etymology paved by यास्क himself for Sanskrit and Vedic words which is open for other languages also back to Sanskrit.

Nagaraj Paturi

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Feb 7, 2015, 1:25:42 PM2/7/15

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M B Emeneau considers both the words to be Kannada words only.

Sharing his article.

Nagaraj

--

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

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EmeneauM.B.EtymologyOfSayana.pdf

Ashok Aklujkar

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Feb 7, 2015, 3:18:49 PM2/7/15

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Emeneau,M.B.Etymology name Sayana.pdf

Ashok Aklujkar

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Feb 7, 2015, 3:32:08 PM2/7/15

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I am repeating the general part of my last post below, because I consider it important and some may miss it because of the unintended incursion of the signature part of this forum. — a.a.

Many members of this forum need to note that Nirukta/nirukti/nirvacana is not exactly “etymology’”as the latter word is commonly used in Western/modern linguistics. Nirukta arises mainly from the bandhutaa way of thinking reflected in early Vedic literature, particularly the Braahma.nas. Because the Niruktakaaras observe the constraints of (synchronic) grammar (not necessarily Paa.ninian) to the extent they can, their derivations do occasionally turn out to be identical with or very similar to those of modern historically oriented linguists, but this is generally not the case and Nirukta does not have a historical dimension (which is a necessary starting point for modern etymology). Much devaluaing of Yaaska and his predecessors as well as successors has unjustifiably been done without noting this fundamental difference, and many u.naadi-type derivations have uncritically been accepted as reliable etymologies by certain scholars (particularly traditionally trained Indian scholars). The actual practice of Yaaska and other Niruktakaaras can be better captured through some such phrase as “context-sensitive grammatical derivation/corroboration” (I would welcome suggestions of less cumbersome equivalents).

Please note that I am not saying that one is necessarily less valuable than the other. A good researcher should take both into account in interpreting ancient (particularly Vedic) texts. There is much that Yaaska et al. knew that we no longer know (not all literature and traditional information has come down to us). At the same time, we should not base our understanding of history blindly on imagined or uncorroborated root words, especially the ones that do not conform to rules of sound change. We should be ready to celebrate difference and not promote the tendency ‘we too had X of Western/modern scholars.’

Sometimes both approaches achieve the same result through different but equally justifiable techniques; e.g., the explication of pa.n.dita or taarakita (as I have pointed out in my 2001 article: "Pa∫∂ita and pandits in history." In The Pandit. Traditional Sanskrit Scholarship in India. Festschrift Parameshvara Aithal, pp. 17-40. (ed) Michaels, Axel. New Delhi: Manohar. South Asian Studies series.

a.a.

Dr.BVK Sastry (G-Mail-pop)

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Feb 7, 2015, 11:03:50 PM2/7/15

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Namaste Prof. Aklujkar

Thanks for repeating the assertions below to bring a focus and endorse a reason to revisit the study of ‘Vedas’ from the technicality of Pada (Word) and Artha ( Meaning and Purpose) model of Samskrut language perspective. This aspect of vedic vocabulary exploration in the frame of Vedanga tradition is an important issue to comprehend the significance of the debates and explanations in works like ‘Veda –Artha –Samgraha’ .

I am placing below Prof. Aklujkars observations side by side with the wisdom that has always been there in traditional texts, but sidelined by many .

	Prof.Aklujkar	The traditional wisdom that has always existed , but sidelined by many researchers
1

/nirukti/nirvacana is not exactly “etymology’”as the latter word is commonly used in Western/modern linguistics.

Nirukta is for ‘Artha-nirvachana’ . This is more than a Grammar which is ‘Pada-Shaastra’ for ‘ Roopa Siddhi /Roopa-Shuddhi’.

2

Niruktakaaras observe the constraints of (synchronic) grammar (not necessarily Paa.ninian) to the extent they can

Vyakarana focuses on given vocabulary. ( Cf: Patanjali says: Kesham Shabdanaam? Vaidikanaam, Laukikaanaam ( anushaasanam).

Vyakarana paramparaa is as much an independent and collaborated Vedanta as Nirukta Paramparaa and a stand alone Vednaga.

The concept of Shadango vedo adhyetavyah – means a researcher –user of Vedas need to have a multidisciplinary knowledge of Vedic understandaing : From Vyakarana as well as Nirukta .

3

their derivations do occasionally turn out to be identical with or very similar to those of modern historically oriented linguists, but this is generally not the case and Nirukta does not have a historical dimension (which is a necessary starting point for modern etymology).

Running a common patch of road does not mean the destinations or methodology is same. ( Anuktam anyato grahyam / Shastraantaraat iti)

4

. A good researcher should take both into account in interpreting ancient (particularly Vedic) texts. There is much that Yaaska et al. knew that we no longer know (not all literature and traditional information has come down to us). At the same time, we should not base our understanding of history blindly on imagined or uncorroborated root words, especially the ones that do not conform to rules of sound change. We should be ready to celebrate difference and not promote the tendency ‘we too had X of Western/modern scholars.’

The perspective of a ‘Shaastrakaara’ is not the same as the ‘ history researcher of current period’.

Shaastrakara aims for delivering tools for a specific goal with a specific understanding of what ‘Veda’ and ‘Shaastra’ are.

History researcher wants to know ‘What it was in the past, the history /Hi-Story / His- Story--- using preferred lenses’ and using preferred tools to provide a postmortem analysis of given /Chosen data. The outcome is an opinion -construction about the ‘Past period’ , which is always subject to revision.

Can one have exclusivity of tradition or Modern schools of thought ? The answer is No. Both are needed to get a good grasp of the subject. The ‘ One-eye –observation (Ekaakshi nyaya of Crow observation) does not work.

An analogy for this is : To get to know the real state of health, several tests and doctors are needed to work corroboratively. The knower of One shaastra alone can not grasp and explain the big picture of Veda’s, like one eyed person can not see a whole-picture. (Ekam shaastram adheeyaanah….)

Regards

BVK Sastry

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