Namaste
Two connected questions seeking samskruth-semantic expression clarity from Vedanta and Vyakarana scholars.
The simplistic translation of ‘aham’= ‘I’ is unsatisfactory in many instances. So what would be transaltion of ‘kevaloham’ ? – Only I, Residual I,….. ??
What might be acharyas intention in these expressions?
Question
a) What is the difference between 'aham' and ' kevaloham' [aham with the adjective - 'kevala'] ?
b) Does the term 'aham' as ' (sarvanaama- asmat- prathama-ekavachana' carry a different significance compared to the usage of ' aham' as a 'avyaya (vibhatki-prati-rupaka) ?
Reference:
For first question:
Two compositions - Nirvana-Dashakam and Nirvana-Shatka attributed to Acharya Shankara.
Nirvana Dashakam uses the expression -' tadekovashishatah- shivah- kevaloham'.
Nirvana Shatkam uses the expression -' shivo'ham'
For Second question:
Samskruth vyakarana commentaries.
Thanks in advance for the help.
Regards
BVK Sastry
a) What is the difference between 'aham' and ' kevaloham' [aham with the adjective - 'kevala'] ?
b) Does the term 'aham' as ' (sarvanaama- asmat- prathama-ekavachana' carry a different significance compared to the usage of ' aham' as a 'avyaya (vibhatki-prati-rupaka) ?
---Vid BVK Sastry
व्याकरणम् ---
' अहम् " means प्रत्यगात्मा -- प्रति प्रतिशरीरम् अञ्चति चेष्टां करोति इति प्रत्यङ् -- प्रत्यङ् चासौ आत्मा च प्रत्यगात्मा अन्तर्यामी जीवात्मा इत्यर्थः । तस्य धर्मः प्रत्यक्त्वम् and the same धर्म is denoted by उत्तमपुरुष ।
In examples like अहं पचामि - the पचनक्रिया , which has got the same resort - समानाश्रय -- क्रिया is connected with the one which is denoted by अहम् -- is being denoted . This is the subject of
उत्तमपुरुष --
प्रत्यक्ता परभावश्चाप्युपाधी कर्तृकर्मणोः ।
तयोः श्रुतिविशेषेण वाचकौ मध्यमोत्तमौ ॥ 1, पुरुषसमुद्देशः , पदकाण्डः , वाक्यपदीयम्
This उत्तमपुरुष is the उपाधि of कर्ता , that is अहंकाराश्रय ( due to the प्रतीति - अहं करोमि ) and कर्म , that is the उपाधि of तिङ्वाच्यकर्म ।
In cases like पचे , पचामि , उत्तमपुरुष is the उपाधि of कर्ता । When it is कर्त्रुपाधि then it will be denoted by परस्मैपद / आत्मनेपद / उभयपद |
In cases like पच्ये it is the उपाधि of अहंकाराश्रयकर्म । In कर्मणिप्रयोग there will be आत्मनेपदम् only .. So in कर्मणिप्रयोग , उत्तमपुरुष is denoted by आत्मनेपद only .
Thus the one , which looks like a विशेषणम् to कर्ता , कर्म etc is called पुरुष ( not used by Panini ) .
The one which looks like that is उत्तमपुरुष if it is प्रत्यक्तरूप and मध्यमपुरुष if it is परत्वरूप ।
सदसद्वापि चैतन्यम् एताभ्यामेव गम्यते ।
चैतन्यभागे प्रथमः पुरुषो न तु वर्तते ॥ 2 ibid
Panini means it --
अस्न्मदो द्वयोश्च 1-2-59 (सूत्रं प्रत्याख्यातम् भाष्यकारैः ) --- अहं ब्रवीमि / आवां ब्रूवः / वयं ब्रूमः ।
महाभाष्यम् -- इमानि इन्द्रियाणि कदाचित् स्वातन्त्र्येण विवक्षितानि भवन्ति । तद्यथा -- इदं मे अक्षि सुष्ठु पश्यति - अयं मे कर्णः सुष्ठु शृणोतीति । कदाचित् पारतन्त्र्येण विवक्षितानि भवन्ति - अनेन अक्ष्णा सुष्ठु पश्यामि - अनेन कर्णेन
सुष्ठु शृणोमीति ।
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Respected Sir,
स्वस्ति,
I have two questions about the clarification you have provided from the source texts. I am focussing here on the question of what "different significance" the term "Aham" carries.
◆Question-1.
Sri. Shankara holds सर्वात्मकत्व-दृष्टि as शास्त्र-दृष्टि not अन्तर्यामि-दृष्टि under BSB (1.1.30)
If व्याकरण-दृष्टि is अन्तर्यामि-दृष्टि as you have noted ... प्रत्यङ् चासौ आत्मा च प्रत्यगात्मा *अन्तर्यामी जीवात्मा* इत्यर्थः। Then, Is Sri. Shankara at variance with व्याकरण-दृष्टि?.
◆Question-2.
On the question of "different significance" the term "Aham" carries, the भगवती-श्रुति tells us that the term "Aham" means "Brahman", not the grammatical sense "I". - तस्योपनिषद् "अहर्" इति and तस्योपनिषद् "अहम्" इति.
Therefore, the term "Aham" carries this "unique significance" which is quite other than the usual प्रत्यगात्मा meaning attached to it.
Given this background, श्रीमद्-आनन्दतीर्थ-भगवत्पाद gives us "spiritually oriented meanings of the term "Aham" as under,
◆अहेयत्वात् 'अहं नाम' भगवान् हरिरव्ययः"।
◆'हं नाम' हन्यमानत्वात् जीवस्य समुदाहृतः। जीवादन्यो यतो विष्णुर् 'अहं नामा' ततः स्मृतः ।
◆'अहं नामा' जीवगतो नित्याहेयत्व हेतुतः।
◆'अहमेषो' ह्यहेयत्वात् जीवेन सहभावतः।
Thank you and Best regards,
Typos, if any, please forgive
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Respected Sir,
स्वस्ति,
I have two questions about the clarification you have provided from the source texts. I am focussing here on the question of what "different significance" the term "Aham" carries.
◆Question-1.
Sri. Shankara holds सर्वात्मकत्व-दृष्टि as शास्त्र-दृष्टि not अन्तर्यामि-दृष्टि under BSB (1.1.30)
If व्याकरण-दृष्टि is अन्तर्यामि-दृष्टि as you have noted ... प्रत्यङ् चासौ आत्मा च प्रत्यगात्मा *अन्तर्यामी जीवात्मा* इत्यर्थः। Then, Is Sri. Shankara at variance with व्याकरण-दृष्टि?.
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Sri. Shankara holds सर्वात्मकत्व-दृष्टि as शास्त्र-दृष्टि not अन्तर्यामि-दृष्टि under BSB (1.1.30)
. . .. Is Sri. Shankara at variance with व्याकरण-दृष्टि?.
Given this background, श्रीमद्-आनन्दतीर्थ-भगवत्पाद gives us "spiritually oriented meanings of the term "Aham" as under,
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Namaste
While thanking profusely for all the help from Vidwan’s, the issue seems to have elevated itself to a higher level of complexity ! (leaving the trail mail below ; Summary of the exchanges is placed at the end of this note for convenience).
The clarity to the quest - How to understand the term ‘aham’ is still fuzzy. Need more help.
New dimensions added over question (due to inputs from exchange) : Does ‘aham’ serve the same default meaning ‘ I’ – associated with ‘ ting-anta kriyaa pada uttama-purusha –ekavachana’ when used with ‘subanta’ ? How will ‘aham ramah pachami’ differ from ‘aham –ramah / aham pachami / ramah –pachami’?
Should we jump in to ‘vynagyartha’ ? ( Bhavabhuti: ramosmi sarvam sahe’?? )
Example :
‘aham –pachamai’ – I am cooking. (For ting-anta) ;
‘aham –ramah’ – ‘ I am Rama ( a person by that name) (For subnata.)
Is ‘aham’ delivering the same ‘ I ‘meaning’ in both cases ? If yes how? If no why ?
What does ‘aham’ point to ?
What is the difficulty faced ? The construction of ‘given text’ varies.
The clarity on what tools and point of view to adapt seems to be preferential to each school by their ‘liking - trust– leaning to philosophy and master, language –grammar skills ’ on advocating ‘teaching as authentic tradition’ about progression in understanding the classical universal issue crisply stated with the ‘aham’-embedded expressions < koham- soham- shivoham – kevaloham - naaham > .
I am thinking aloud on how am I to comprehend the presented views in a consolidated way to present the complexity and care needed for Samskruth - language teaching, for serious learners, seeking an understanding of pedagogical pathways and differences in ‘Samskruth –Semantics’; the lanes being Paninian –Grammar, Vedanga framework of Nirukta, Social conversational (laukika) model usage, Vaidika-yajnika (Ritualistic samkalpa : aham karishye), Lexicon based (direct human or machine) Translation and Computational analysis!
Here is my reasoned line of thinking: The term ‘aham’ is used way before and post ‘panini’ – in several resource documents, spread over millennia. The simplistic translation in an alien language and ‘out of context’ understanding for this term as ‘ I’ does not seem to satisfy all usage contexts. Nay, it is dangerous and damaging ! The gap is so open that even ‘Vedanta- Acharya’s seem to have been compelled to make specific explanation (vyutpatti, vivarana, paribhashaa, nirukti, taatparya, shakya-artha) to the meaning they prefer to associate with this term ‘aham’.
The translations which have ignored these Samskruth-semantic –technicalities, anywhere, have led to the effect of delivering the diluted, distorted essence of teaching in the source work. And obvious enough for several in-house fierce –fiery-fights on ‘Maha-Vakya- Taatparya-Nirnaya’.
Therefore, there seems to need to deliberate on traditional ‘pedagogical systems pointed to in this thread by scholars about ‘Samskruth –Semantic –Studies’ starting with the simple to start, most relevant ‘ I-You (aham-tvam) -This- that ( idam-tat)’ usage standards, to understand / use / interpret ‘aham’ – in a context. This is ‘ Shabda- Prayoga-Viniyoga : Utility application of Samskruth for each user in their context, with clarity of purpose and benefit’.
Today’s vocabulary for this classical model of ‘ Shadanga-Vedanga – Vak-Yoga-Samskrutham’- deliberated theme of ‘pada-artha- -shabda-shakti- nirukti- nirnaya- paribhashaa’ pedagogic exercise may be ‘Samskruth –Cognitive- Linguistics’. [one of the ongoing works lead by the present author].
Starting point and Summary of Responses /views from current exchanges (For details – pl.refer to earlier trail mails)
Basic question (Starting of this thread) : What is the right, best, accurate, authentic way to understand the meaning of ‘aham’ in a context –usage? Whether 'Aham' has a different significance by usage specificity ? What "different significance" does the term "Aham" carries ?
Would the simplistic social conversational language /lexicon model - translation of - (sarvanaama- asmat- prathama-ekavachana'- ‘aham’= ‘I’ stands continuing unmodified in 'adjective supplemented 'aham' in cases like - 'kevaloham' , 'shivoham', tadekam, ‘aham-iha-asmi’?
How is 'adjective' modifying the 'semantic - interpretation' of ' sarvanama' ? and by extension ' pratyaya's' ? - eg. aham-kaara?
Cited Reference: Nirvana-Dashakam and Nirvana-Shatka attributed to Acharya Shankara.
There are many more like 'aham- atma [Gita - (10-20)], 'aham vaishvaanarah bhootvaa [Gita-(15-14)] .
Response - (1 ) :
Acharya Madhva: The term 'Aham' is the "content of Brahman himself' (अहेयत्व-गुण) and it is not to be taken in the sense of the grammatical "I" when the said term is applied to Brahman. श्रीमद्-आनन्दतीर्थ-भगवत्पाद gives us "spiritually oriented meanings of the term "Aham" as under.
◆अहेयत्वात् 'अहं नाम' भगवान् हरिरव्ययः"।
◆'हं नाम' हन्यमानत्वात् जीवस्य समुदाहृतः। जीवादन्यो यतो विष्णुर् 'अहं नामा' ततः स्मृतः ।
◆'अहं नामा' जीवगतो नित्याहेयत्व हेतुतः।
◆'अहमेषो' ह्यहेयत्वात् जीवेन सहभावतः।
The term "Aham" carries this "unique significance" which is quite other than the usual प्रत्यगात्मा meaning attached to it.
Response - ( 2 ) :
व्याकरण-दृष्टि View of the grammarians who hold 'Aham' as the 'indweller", व्याकरण-दृष्टि is अन्तर्यामि-दृष्टि.. प्रत्यङ् चासौ आत्मा च प्रत्यगात्मा *अन्तर्यामी जीवात्मा* इत्यर्थः Sri. Shankara holds सर्वात्मकत्व-दृष्टि as शास्त्र-दृष्टि not अन्तर्यामि-दृष्टि under BSB (1.1.30)
Response - (3 ) :
व्याकरणम् --- ' अहम् " means प्रत्यगात्मा -- प्रति प्रतिशरीरम् अञ्चति चेष्टां करोति इति प्रत्यङ् -- प्रत्यङ् चासौ आत्मा च प्रत्यगात्मा अन्तर्यामी जीवात्मा इत्यर्थः । तस्य धर्मः प्रत्यक्त्वम् and the same धर्म is denoted by उत्तमपुरुष । In examples like अहं पचामि - the पचनक्रिया , which has got the same resort - समानाश्रय -- क्रिया is connected with the one which is denoted by अहम् -- is being denoted . This is the subject of उत्तमपुरुष -- प्रत्यक्ता परभावश्चाप्युपाधी कर्तृकर्मणोः । तयोः श्रुतिविशेषेण वाचकौ मध्यमोत्तमौ ॥ 1, पुरुषसमुद्देशः , पदकाण्डः , वाक्यपदीयम् - This उत्तमपुरुष is the उपाधि of कर्ता , that is अहंकाराश्रय (due to the प्रतीति - अहं करोमि ) and कर्म, that is the उपाधि of तिङ्वाच्यकर्म ।
In cases like पचे , पचामि , उत्तमपुरुष is the उपाधि of कर्ता । When it is कर्त्रुपाधि then it will be denoted by परस्मैपद / आत्मनेपद / उभयपद | - In cases like पच्ये it is the उपाधि of अहंकाराश्रयकर्म । In कर्मणिप्रयोग there will be आत्मनेपदम् only .. So in कर्मणिप्रयोग , उत्तमपुरुष is denoted by आत्मनेपद only .
Thus the one , which looks like a विशेषणम् to कर्ता , कर्म etc is called पुरुष (not used by Panini ) .
The one which looks like that is उत्तमपुरुष if it is प्रत्यक्तरूप and मध्यमपुरुष if it is परत्वरूप ।
सदसद्वापि चैतन्यम् एताभ्यामेव गम्यते ।चैतन्यभागे प्रथमः पुरुषो न तु वर्तते ॥
Panini means it -- अस्न्मदो द्वयोश्च 1-2-59 (सूत्रं प्रत्याख्यातम् भाष्यकारैः ) --- अहं ब्रवीमि / आवां ब्रूवः / वयं ब्रूमः । -- महाभाष्यम् -- इमानि इन्द्रियाणि कदाचित् स्वातन्त्र्येण विवक्षितानि भवन्ति । तद्यथा -- इदं मे अक्षि सुष्ठु पश्यति - अयं मे कर्णः सुष्ठु शृणोतीति । कदाचित् पारतन्त्र्येण विवक्षितानि भवन्ति - अनेन अक्ष्णा सुष्ठु पश्यामि - अनेन कर्णेन सुष्ठु शृणोमीति । -- What is इन्द्रियम् ? -- ’ इन्द्रियम् इन्द्रलिङ्गम् इन्द्रदृष्टम् इन्द्रसृष्टम् इन्द्रजुष्टम् इन्द्रदत्तमिति वा ’ 5-2-93 इति इत्यनेन इतरेष्वप्यर्थेषु ।
इन्द्रः आत्मा -- इदि (परमैश्वर्ये) - औणादिकः रप्रत्ययः । ’ इदितो नुम् धातोः ’ पा 7-1-58 --- ' स एतमेव पुरुषं ब्रह्म ततमपश्यत् इदमदर्शमिति । तस्मादिदन्द्रो ह वै नाम तमिदन्द्रं सन्तमिन्द्र इत्याचक्षते ’ - श्रुतिः ।
अहङ्कारावच्छिन्ने अध्यस्तानां चक्षुरादीन्द्रियाणां तत्तादात्म्यात् अहमुल्लेखगोचरता भेदाभेदाप्रतीतिश्च -- शब्दकौस्तुभः ।
वेदान्तः - अध्यासभाष्यम् (ब्रह्मसूत्रशाङ्करभाष्यम् ) ---- युष्मदस्मत्प्रत्ययगोचरयोः विषयविषयिणोः तमःप्रकाशवत् विरुद्धस्वभावयोः इतरेतरभावानुपपत्तौ सिद्धायं तद्धर्माणामपि सुतराम् इतरेतरभावानुपपत्तिः इत्यतः अस्मत्प्रत्ययगोचरे विषयिणि चिदात्मके युष्मत्प्रत्ययगोचरस्य विषयस्य तद्धर्माणां च विषये अध्यासः मिथ्येति भवितुं युक्तम् । तथापि अन्योन्यस्मिन्नन्योन्यात्मकताम् अन्योन्यध्र्मांश्च अध्यस्य इतरेतराविवेकेन , अत्यन्तविविक्तयोः धर्मधर्मिणोः मिथ्याज्ञाननिमित्तः सत्यानृते मिथुनीकृत्य ’ अहमिदम् ’ ’ ममेदम् ’ इति नैसर्गिकः अयं लोकव्यवहारः । विषयाः = देहादिदृश्यपदार्थाः युष्मत्प्रत्ययगोचराः । विषयी = आत्मा अस्मत्प्रत्ययगोचरः । -- लघुमञ्जूषा - प्रातिपदिकार्थविचारः --- तस्मात् प्रयोक्तुः अहंकारानास्पदचेतनत्वेन युष्मदः शक्तिः । स्पष्टं चेदं पुरुषसमुद्देशे हरिग्रन्थे इत्याहुः । ननु एवं सति ’ युष्मदस्मत्प्रत्ययगोचरयोः विषयविषयिणोः तमःप्रकाशवत् विरुद्धस्वभावयोः ’ इति शांकरभाष्यानुपपत्तिः । तद्भाष्याद्धि युष्मदो जडे शक्तिः अस्मदस्तु चेतने इति स्पष्टं तद्विदाम् । तव तु उभयोरपि चेतने शक्तत्वेन तदसङ्गतिः इति चेन्न । तत्त्वज्ञशक्त्या तथोक्तेरित्याहुः । केवलो’हम् = केवलः अद्वितीयः अहम् = जीवात्मा । अद्वैतभावना स्पष्टं गम्यते केवलेति विशेषणेन । शिवो’हम् - सगुणः । सगुणनिर्गुणभावनायां - शिवो’हं केवलो’हम् -- उपासकशिक्षणाय । अहम् in both cases is the same-- प्रत्यगात्मा ।
Regards
BVK Sastry
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Namaste
On < Here … आत्मानं चेद्विजानीयादयमहमस्मीति पूरुषः …… we get a clear meaning of 'aham' as used in the Vedantic sense, as not the bound jiva but Brahman, the antaryami, the Supreme. Atma too is not the jivAtma in the bound state but the ever-liberated Brahman. > :
Request clarification: Is this guidance to understand the shruti –passage
From vyakarana- padartha nirukti-nirnaya - approach- using praatipadikartha model- meaning of ‘ aham’ (derived from sarvanama: asmad / or vibhakti-pratiroopaka-avyaya) ? and pushing it to rest of sarvanamas ‘ayam’, idam, sarvam, tat … ( where sarvanama- pratipadika- base is different with a different meaning – pointer - :: asmad is different pointer from adas, sarva, yushmat, tat …).
Or
Vedanta-paribhashaa- upadesha approach for upaasanaa ? please.
Regards
BVK Sastry
From: bvpar...@googlegroups.com [mailto:bvpar...@googlegroups.com] On Behalf Of V Subrahmanian
Sent: 04 December 2021 17:07
To: BHARATIYA VIDVAT
Subject: Re: {भारतीयविद्वत्परिषत्} samskruth semantic clarification for 'aham'
There is the Brihadaranyaka mantra 4.4.12 -
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Namaste
On < Here … आत्मानं चेद्विजानीयादयमहमस्मीति पूरुषः …… we get a clear meaning of 'aham' as used in the Vedantic sense, as not the bound jiva but Brahman, the antaryami, the Supreme. Atma too is not the jivAtma in the bound state but the ever-liberated Brahman. > :
Request clarification: Is this guidance to understand the shruti –passage
From vyakarana- padartha nirukti-nirnaya - approach- using praatipadikartha model- meaning of ‘ aham’ (derived from sarvanama: asmad / or vibhakti-pratiroopaka-avyaya) ? and pushing it to rest of sarvanamas ‘ayam’, idam, sarvam, tat … ( where sarvanama- pratipadika- base is different with a different meaning – pointer - :: asmad is different pointer from adas, sarva, yushmat, tat …).
Or
Vedanta-paribhashaa- upadesha approach for upaasanaa ? please.
Regards
BVK Sastry
Namaste
While thanking profusely for all the help from Vidwan’s, the issue seems to have elevated itself to a higher level of complexity ! (leaving the trail mail below ; Summary of the exchanges is placed at the end of this note for convenience).
From: rv...@rediffmail.com [mailto:rv...@rediffmail.com] On Behalf Of 'Raghavendra' via ???????????????????
Subject: Re: {भारतीयविद्वत्परिषत्} samskruth semantic clarification for 'aham'
Please be requested to read the trail mail for the connection.
To the question, whether 'Aham' has a different significance, I quoted the view of Sri. Madhva. For Sri. Madhva, the term 'Aham' is the "content of Brahman himself' (अहेयत्व-गुण) and it is not to be taken in the sense of the grammatical "I" when the said term is applied to Brahman. To substantiate, I quoted shruti-texts : तस्योपनिषद् "अहर्" इति and तस्योपनिषद् "अहम्" इति.
Connected matter was indeed discussed. Reveared Prof. SK ji shared copious materials from the source texts. I asked him two queries on the observation he had made, one), relating to the view of the grammarians who hold 'Aham' as the 'indweller", two), relating to what "different significance" does the term "Aham" carries (asked by Vid. Shri. BVK Ji)
Given this background, I fail to understand the comment "not directly connected with the topic". 🤔
=====≠==============≠==========
From: Yogananda CS <sriran...@gmail.com>
Sent: Wed, 1 Dec 2021 13:28:10 GMT+0530
To: bvpar...@googlegroups.com
Subject: Re: {भारतीयविद्वत्परिषत्} samskruth semantic clarification for 'aham'
Namaste,
Subject: Re: {भारतीयविद्वत्परिषत्} samskruth semantic clarification for 'aham'
नमो विद्वद्भ्यः
a) What is the difference between 'aham' and ' kevaloham' [aham with the adjective - 'kevala'] ?
b) Does the term 'aham' as ' (sarvanaama- asmat- prathama-ekavachana' carry a different significance compared to the usage of ' aham' as a 'avyaya (vibhatki-prati-rupaka) ?
---Vid BVK Sastry
व्याकरणम् ---
' अहम् " means प्रत्यगात्मा -- प्रति प्रतिशरीरम् अञ्चति चेष्टां करोति इति प्रत्यङ् -- प्रत्यङ् चासौ आत्मा च प्रत्यगात्मा अन्तर्यामी जीवात्मा इत्यर्थः । तस्य धर्मः प्रत्यक्त्वम् and the same धर्म is denoted by उत्तमपुरुष ।
In examples like अहं पचामि - the पचनक्रिया , which has got the same resort - समानाश्रय -- क्रिया is connected with the one which is denoted by अहम् -- is being denoted . This is the subject of उत्तमपुरुष -- प्रत्यक्ता परभावश्चाप्युपाधी कर्तृकर्मणोः । तयोः श्रुतिविशेषेण वाचकौ मध्यमोत्तमौ ॥ 1, पुरुषसमुद्देशः , पदकाण्डः , वाक्यपदीयम्
This उत्तमपुरुष is the उपाधि of कर्ता , that is अहंकाराश्रय ( due to the प्रतीति - अहं करोमि ) and कर्म , that is the उपाधि of तिङ्वाच्यकर्म ।
In cases like पचे , पचामि , उत्तमपुरुष is the उपाधि of कर्ता । When it is कर्त्रुपाधि then it will be denoted by परस्मैपद / आत्मनेपद / उभयपद |In cases like पच्ये it is the उपाधि of अहंकाराश्रयकर्म । In कर्मणिप्रयोग there will be आत्मनेपदम् only .. So in कर्मणिप्रयोग , उत्तमपुरुष is denoted by आत्मनेपद only . Thus the one , which looks like a विशेषणम् to कर्ता , कर्म etc is called पुरुष ( not used by Panini ) . The one which looks like that is उत्तमपुरुष if it is प्रत्यक्तरूप and मध्यमपुरुष if it is परत्वरूप । सदसद्वापि चैतन्यम् एताभ्यामेव गम्यते । चैतन्यभागे प्रथमः पुरुषो न तु वर्तते ॥ 2 ibid
Panini means it -- अस्न्मदो द्वयोश्च 1-2-59 (सूत्रं प्रत्याख्यातम् भाष्यकारैः ) --- अहं ब्रवीमि / आवां ब्रूवः / वयं ब्रूमः ।महाभाष्यम् -- इमानि इन्द्रियाणि कदाचित् स्वातन्त्र्येण विवक्षितानि भवन्ति । तद्यथा -- इदं मे अक्षि सुष्ठु पश्यति - अयं मे कर्णः सुष्ठु शृणोतीति । कदाचित् पारतन्त्र्येण विवक्षितानि भवन्ति - अनेन अक्ष्णा सुष्ठु पश्यामि - अनेन कर्णेन सुष्ठु शृणोमीति । What is इन्द्रियम् ? -- ’ इन्द्रियम् इन्द्रलिङ्गम् इन्द्रदृष्टम् इन्द्रसृष्टम् इन्द्रजुष्टम् इन्द्रदत्तमिति वा ’ 5-2-93 इति इत्यनेन इतरेष्वप्यर्थेषु । इन्द्रः आत्मा -- इदि (परमैश्वर्ये) - औणादिकः रप्रत्ययः । ’ इदितो नुम् धातोः ’ पा 7-1-58 --- ' स एतमेव पुरुषं ब्रह्म ततमपश्यत् इदमदर्शमिति । तस्मादिदन्द्रो ह वै नाम तमिदन्द्रं सन्तमिन्द्र इत्याचक्षते ’ - श्रुतिः । अहङ्कारावच्छिन्ने अध्यस्तानां चक्षुरादीन्द्रियाणां तत्तादात्म्यात् अहमुल्लेखगोचरता भेदाभेदाप्रतीतिश्च -- शब्दकौस्तुभः ।
वेदान्तः - अध्यासभाष्यम् (ब्रह्मसूत्रशाङ्करभाष्यम् ) ---- युष्मदस्मत्प्रत्ययगोचरयोः विषयविषयिणोः तमःप्रकाशवत् विरुद्धस्वभावयोः इतरेतरभावानुपपत्तौ सिद्धायं तद्धर्माणामपि सुतराम् इतरेतरभावानुपपत्तिः इत्यतः अस्मत्प्रत्ययगोचरे विषयिणि चिदात्मके युष्मत्प्रत्ययगोचरस्य विषयस्य तद्धर्माणां च विषये अध्यासः मिथ्येति भवितुं युक्तम् । तथापि अन्योन्यस्मिन्नन्योन्यात्मकताम् अन्योन्यध्र्मांश्च अध्यस्य इतरेतराविवेकेन , अत्यन्तविविक्तयोः धर्मधर्मिणोः मिथ्याज्ञाननिमित्तः सत्यानृते मिथुनीकृत्य ’ अहमिदम् ’ ’ ममेदम् ’ इति नैसर्गिकः अयं लोकव्यवहारः ।
विषयाः = देहादिदृश्यपदार्थाः युष्मत्प्रत्ययगोचराः ।
विषयी = आत्मा अस्मत्प्रत्ययगोचरः ।
लघुमञ्जूषा - प्रातिपदिकार्थविचारः --- तस्मात् प्रयोक्तुः अहंकारानास्पदचेतनत्वेन युष्मदः शक्तिः । स्पष्टं चेदं पुरुषसमुद्देशे हरिग्रन्थे इत्याहुः । ननु एवं सति ’ युष्मदस्मत्प्रत्ययगोचरयोः विषयविषयिणोः तमःप्रकाशवत् विरुद्धस्वभावयोः ’ इति शांकरभाष्यानुपपत्तिः । तद्भाष्याद्धि युष्मदो जडे शक्तिः अस्मदस्तु चेतने इति स्पष्टं तद्विदाम् । तव तु उभयोरपि चेतने शक्तत्वेन तदसङ्गतिः इति चेन्न । तत्त्वज्ञशक्त्या तथोक्तेरित्याहुः ।
केवलो’हम् = केवलः अद्वितीयः अहम् = जीवात्मा । अद्वैतभावना स्पष्टं गम्यते केवलेति विशेषणेन । शिवो’हम् - सगुणः । सगुणनिर्गुणभावनायां - शिवो’हं केवलो’हम् -- उपासकशिक्षणाय ।
अहम् in both cases is the same-- प्रत्यगात्मा ।
धन्यो’स्मि
Dr.Korada Subrahmanyam
Professor of Sanskrit (Retd)299 Doyen , Serilingampally, Hyderabad 500 019
Ph:09866110741Skype Id: Subrahmanyam Korada
Blog: Koradeeyam.blogspot.in
On Wed, Nov 17, 2021 at 8:37 AM BVK Sastry (G-S-Pop) <sastr...@gmail.com> wrote:
Namaste
Two connected questions seeking samskruth-semantic expression clarity from Vedanta and Vyakarana scholars.
The simplistic translation of ‘aham’= ‘I’ is unsatisfactory in many instances. So what would be transaltion of ‘kevaloham’ ? – Only I, Residual I,….. ??
What might be acharyas intention in these expressions?
Question
a) What is the difference between 'aham' and ' kevaloham' [aham with the adjective - 'kevala'] ?
b) Does the term 'aham' as ' (sarvanaama- asmat- prathama-ekavachana' carry a different significance compared to the usage of ' aham' as a 'avyaya (vibhatki-prati-rupaka) ?
Reference:
For first question:
Two compositions - Nirvana-Dashakam and Nirvana-Shatka attributed to Acharya Shankara.
Nirvana Dashakam uses the expression -' tadekovashishatah- shivah- kevaloham'.
Nirvana Shatkam uses the expression -' shivo'ham'
For Second question:
Samskruth vyakarana commentaries.
Thanks in advance for the help.
Regards
BVK Sastry
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Namaste
So the summary wisdom seems to be the following.
Is this ‘common agreeable acceptable semantic ‘(padartha- nirukti- taatparya- nirnaya)’ – for ‘aham’- [Technically ‘pada’ in Vyakarana – by ‘sup-ting-antam- padam’. ] ? for ‘ all six- darshana- shaastras’ ? [ kaanaadam paanineeyam sarva-shaastropakaarakam ].
< we get the following significations of the term 'Aham' from the perspective of Darshana and grammar schools of thought,
If the term 'Aham' carries the significance viz., 'Secret Name of Brahman' / 'rahasya naama', then, the term 'Aham' as the 'content of Brahman' is also not wrong. >
Regards
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Namaste
About < शास्त्र-दृष्टि - अन्तर्यामि - Is Sri. Shankara at variance with व्याकरण-दृष्टि?. > :
I notice -- the simplistic and preferred constructions of source terms < अन्तरो ( in shruti) – as - अन्तरा– अन्तः- अन्तर्- अन्तस् - अन्तर > – are at variance across the followers of bhahsya-kaaras.
So what would be the summary understanding, by ‘शास्त्र-दृष्टिaligned to व्याकरण-दृष्टि ‘ and ‘योग-दृष्टि ‘ ? What might be acharyas intention in explaining ‘source terms with a different connection in these expressions?
1. Understanding the source work, depends upon the application of ‘Language Rules: Semantics, Phonology and grammar –processing [ simply ‘Yoga- Yukta’ –‘ Vishuddha’ –‘Atma’- TaatparyaNirnaya’ from a ‘shruti-vakya’ depends upon the unified ‘vedanga- saadhana –saamgri’- application of ‘shikshaa, chandas, vyakarana, nirukta’.
The pointer for this line of construction ‘Yoga- Yukta’ –‘ vishuddha’ –‘atma’- taatparya nirnaya’ is drawn from Gita (6-8: term and viewing Gita as a ‘Shabda-Brahma /Vak-Yoga- Shloka- Samvaada’. Different interpretations are an outcome of differing use of these ‘vedanga-tools’. Why shaastrakaaras propose different ways of using the vedanga tools in different progressive phases of ‘saadhana’ is the technicality of ‘ yoga-anushaasana for Vedanta- swadhyaya’.
2. The term ‘अन्तर्यामि’ – is a ‘ Yoga- practice instruction for Brahma-Nihsta-Sadhaka for ‘going deeper towards the source from the peripheral ( Phala to Beeja- Beeja moola – sarvamoola). The process entails reduction and unified merging of ‘plurality’ towards ‘duality and singularity’ before ‘final experience of ‘no-duality’ (= nir-dvandva, nitya-satvastha, niryoga-kshema,aatmavaan). Yoga schools point to this as ‘Kaivalya / Kevalataa / All Changes and transitions ( Brahma) have ceased to exist (Nirvanam), a state of ‘ Peace (shanti)’.
How is this ‘experience to be articulated’? in what language ? With what semantic technicality ?
3. This is where I get help from Vedanga vyakarana as helpful tool to understand ‘Veda- sukta/ Mantra- Yoga-Anushaasanam’. The Panini- Patanjali rule tradition I am referring to is 2-3-4 अन्तरान्तरेणयुक्ते .
The व्याकरण-दृष्टि commentary from url: https://ashtadhyayi-lite.github.io/sutra/2.3.4.html placed below.
The key point to observe is shifts in use of the technicalities of < अन्तरो ( in shruti) – as – nipatitia avyaya and sup-derivatives - <अन्तरा– अन्तः- अन्तर्- अन्तस् - अन्तर >. This seems to lead to different perspectives in understanding the progress in yoga- abhyasa and anushaasanam.
The example ‘अन्तरा त्वां मां हरिः । अन्तरेण हरिं न सुखम् ‘ – in Vyakhyana is worth deeper contemplation, to understand how Acharya Shankara accommodates ‘ Hari-bhakti’, ‘Vishnu /Vasudeva -paaramya’ and also transcends व्याकरण-दृष्टि to hold on to ‘Mandookya’: नान्तःप्रज्ञं नबहिःप्रज्ञं नोभयतःप्रज्ञं नप्रज्ञानघनं नप्रज्ञं नाप्रज्ञम् । अदृश्य-मव्यवहार्य-मग्राह्य-मलक्षण-मचिन्त्य-मव्यपदेश्य-मेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ; the response of Yajnavalkyas to Uddalaki.
Text extract from URL with highlights ( by me)
अन्तराऽन्तरेण युक्ते – ( 2-3-4) अनभिहिते द्वितीया
द्वितीया स्वर्यते, न तृतीया। अन्तरान्तरेण शब्दौ निपातौ साहचर्याद् गृह्येते। आभ्यां योगे द्वितीया विभक्तिर्भवति। षष्ठ्यपवादोऽयम् योगः। तत्र अन्तराशब्दो मध्यमाधेयप्रधानमाचष्टे। अन्तरेण शब्दस् तु तच् च विनार्थं च। अन्तरा त्वां च मां च कमण्डलुः। अन्तरेण त्वां च मां च कमण्डलुः। अन्तरेण पुरुषकारं न किंचिल् लभ्यते। युक्तग्रहणं किम्? अन्तरा तक्षशिलां च पाटलिपुत्रं स्रुघ्नस्य प्राकारः।
Siddhanta Kaumudi : आभ्यां योगे द्वितीया । अन्तरा त्वां मां हरिः । अन्तरेण हरिं न सुखम् ॥
Balamanorama : अन्तराऽन्तरेणयुक्ते - अन्तरान्तरेणयुक्ते । 'अन्तरा' इत्याकारान्तमव्ययं, नतु टाबन्तम् । अन्तरेणेत्यप्यव्ययमेव, नतु तृतीयान्तमिति भाष्ये स्थितम् । अन्तरा त्वां मां हरिरिति । तव च मम च मध्ये हरिरित्यर्थः । 'अन्तरा मध्ये' इत्यमरः । अन्तरेण हरिमिति । हरेर्वर्जने सुखं नास्तीत्यर्थः ।पृथिग्विनान्तरेणर्ते हिरुङ्नाना वर्जने इत्यमरः ।किमनयोरन्तरेण गतेने॑त्यत्र तु अन्तरशब्दो विशेषवाची । अनयोर्विशेषेण ज्ञातेनेत्यर्थः । अत्र अन्तरेणेत्यस्य तृतीयान्तत्वादव्ययत्वाऽभावान्न तद्योगे द्वितीया । नचैवं सतिहलोऽनन्तराः संयोगः॑ इत्यत्र द्वयोश्चैवान्तरा कश्चि॑दिति भाष्यप्रयोगः कथमिति शङ्क्यम्, मध्यत्वनिमित्तमवधित्वं हि ययोर्निर्णीतं तत्र द्वितीया । ययोस्तु न तन्निर्णयस्तत्र संबन्धसामान्ये षष्ठएव भवति युक्तग्रहणादिति कैयटः ।
Padamanjari : अन्तरान्तरेण युक्ते॥ अन्तरान्तरेणशब्दावित्यादि। ननु यथा नौर्नावि बद्धा नेतरेतरत्राणाय भवति ताद्दगेतत्, द्वयोरपि निपातत्वव्यभिचारात्, सत्यम्; साहचर्यात्साजात्यं लक्ष्यते, सजातीयविजातीयभावे सजातीयप्रत्ययो भवति, तद्यथा - गुरुभार्गवावित्युक्ते ग्रहयोरेव प्रतीतिर्भवति, न त्वाचार्यपरशुरामयोः। यद्वा अन्तराशब्देनातृतीयान्तेन साहचर्यादन्तरेणेत्यस्याप्यतृतीयान्तस्य ग्रहणम्, स च निपात एव। तथान्तरेण शब्देनाटाबन्तेन साहचर्यादन्तराशब्दस्याप्यटाबन्तस्यैव ग्रहणम्, स च निपात एव। षष्ठएयपवादो योग इति। असत्यस्मिन्योगे शेषत्वात् षष्ठी प्राप्नोति। सति त्वस्मिन्नुपयुक्तत्वात् षष्ठी न भवतीत्यपवादत्वमेतत्। मध्यमाधेयेति। आधेयपरतन्त्रमित्यर्थः। सपब्तम्यन्तस्य मध्यशब्दस्यार्थे वर्तत इति यावत्। अन्तरा त्वां च मां च कमण्डलुरिति। तव च मम च मध्ये कमण्डलुरित्यर्थः। अत्र यथा मध्यस्यावध्यपेभायामवधिभूताभ्यां युष्मदस्मद्भ्यां योगः, तथाऽऽधारस्याधेयपरतन्त्रत्वादाधेयेन कमण्डलुनापि योगततोऽपि द्वितीया प्राप्नोति, नैष दोषः, कमण्डलुरित्यत्र तिष्ठत्यस्तीति वा क्रियापदानुषङ्गात्कमण्डलुः कर्ता, स च तिङभिहित इति प्रथमैव भविष्यति, कारकविभक्तित्वात्। तदेतत्'सहयुक्ते' प्रधानेऽ इत्यत्रोपपादयिष्यामः। निपातयोर्ग्रहणादिह न भवति, किं तेन तयोरन्तरेण ज्ञातेन! विशेषवचनोऽयम् - अन्तरायां पुरि वसतीति स्रुघ्नस्य प्राकार इति, नात्र स्रुघ्नस्यान्तराशब्दार्थेन योगः, किं तर्हि? प्राकारेण॥
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Regards
BVK Sastry
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