इच्छार्थको धातुः+ सन्-

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Jagannatha S

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Apr 2, 2022, 7:54:37 AMApr 2
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आर्याः, स्वस्ति। 
आख्यातचन्द्रिकाया अनुसारेण 
अनुरुध्यते  आकाङ्क्षति आशंसते आशास्ते  इच्छति ईप्सति कामयते खटति नाथते माङ्क्षति लपति लपते लप्यति लप्यते वष्टि  वाङ्क्षति वाञ्छति   स्पृहयति हर्यते   
एतानि क्रियापदानि इच्छार्थकानि।
ममात्र प्रश्नः.
एतेषां ये धातवः तेषां सनि यानि रूपाणि संभवन्ति, तेषां कस्मिन् अर्थे प्रयोगः ? अर्थात्, इच्छार्थकेन धातुना  इच्छार्थकस्यैव  सन्-प्रत्ययस्य   योगे
एषिषिषति इत्यादिभ्यः पदेभ्यः कोऽर्थो निःसरतु ? 

Vishvas Vasuki

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Apr 3, 2022, 11:48:19 AMApr 3
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सुधामा नाम कश्चन दरिद्रः। स बहुदक्षिणं यागं वाञ्छितुम् अपि न शक्नोति - निरर्थकं सेच्छा भवतीति। किन्तु कदाचित् तादृशीं कामनां प्राप्तुं योग्यताम् प्रेप्सति। 

अस्मिन्न् अर्थे - "सुधामा बहुदक्षिणं यागम् एषिषिषती"ति प्रयोगः सार्थकः।  

Jagannatha S

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Apr 3, 2022, 1:25:58 PMApr 3
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धन्योऽस्मि सुज्ञापितविषयः।


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Anunad Singh

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Apr 15, 2022, 1:37:21 AMApr 15
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I searched a lot but am not able to find who (or in which granth) has originally mentioned the following

  • उपक्रमोपसंहारावभ्यासोऽपूर्वता फलम्।
अर्थवादोपपत्ती च लिङ्गं तात्पर्यनिर्णये॥ 

-- anunAda

Mohan Chettoor

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Apr 16, 2022, 11:39:43 AMApr 16
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Posted by: adbhutam | October 13, 2012

षड्विधतात्पर्यलिङ्गानि – The Six-fold determinatory indicatory marks

षड्विधतात्पर्यलिङ्गानि

श्रीगुरुभ्यो नमः

पूर्वमीमांसाशास्त्रोक्तषद्विधतात्पर्यलिङ्गानि वेदान्तशास्त्रे एवम् सङ्गृहीतानि  सन्ति –

उपक्रमोपसंहारावभ्यासोऽपूर्वता फलम् ।

अर्थवादोपपत्ती च लिङ्गं तात्पर्यनिर्णये ॥ इति ।

तेन ज्ञायते – उपक्रमोपसंहारौ द्वौ मिलित्वा एकं लिङ्गम्, अभ्यासः, अपूर्वता, फलम्, अर्थवादः, उपपत्तिश्च इति षट् गण्यते इति । श्रीमधुसूदनसरस्वतिपादैः अद्वैतसिद्धौ षण्णां लिङ्गानां अवान्तरव्यवस्था एवमुपदिश्यते – त्रयाणां त्रयाणां इति विभागद्वयं कृत्वा एकैकस्य विभागस्य भिन्नतया प्रयोजनकथनद्वारा विनियोगः इति । तदत्र निरूप्यते ।

अपूर्वत्वम्, उपपत्तिः, फलम् इति प्रथमो गणः। उपक्रमोपसंहारौ, अभ्यासः, अर्थवाद इति द्वितीयो गणः ।  प्रथमगणे तावत् अपूर्वत्वलिङ्गेन प्रमाणान्तराज्ञातत्वं बोधयति ।  नाम, विचार्यमाणग्रन्थभागे यदालोच्यते तत् अन्यत्रानुपदिष्टं सत् अत्रैव ज्ञायते इति अपूर्वतां भजते   ।     उपपत्तिलिङ्गेन तु युक्तिपुरस्सरस्थापनेन विषयोऽयमबाधित इति सिद्ध्यति । अपूर्वता चोपपत्तिश्च तदैव सार्थकं स्यात् यदा बोध्यमानविषयः निर्दिष्टफलवान् स्यात् ।विशिष्टफलाभावे पूर्वोक्तलिङ्गद्वयमकिञ्चित्करमेव शिष्येत ।एवं प्रथमगणस्य विनियोगः।

कदाचिदिदमपि संभवति यदेकस्मिन् ग्रन्थभागे नैके विषयाः प्रतिपादिताः स्युः, उपपादनमपि दृश्यते फलं च स्पष्टमवगम्यते । तादृशस्थलेषु अस्य ग्रन्थस्य इदमेव तात्पर्यमिति विनिगमनाभावे तन्निर्णयाय उपयुज्यते द्वितीयो गणः । तदा अवशिष्टलिङ्गत्रये एकोऽपि ग्रन्थस्य तात्पर्यनिर्णयायालं भवति । तद्यथा उपक्रमोपसंहारपरामर्शनेन वा अभ्यासपर्यालोचनेन वा अर्थवाददर्शनेन वा अत्रैव तात्पर्यमिति निश्चेतुं शक्यते । तेन च प्रकरणि अनन्यशेषतया निर्णयमाप्नोति । अत्रैव शास्त्रोक्तषड्विधतात्पर्यबोधकलिङ्गस्य प्रयोजनं भवति ।

 

ओम् तत् सत्

The Six-fold determinatory indicatory marks

shrIgurubhyo namaH

The six-fold indicatory marks required for ascertaining the purport of a text, spoken of in the pUrva mImAmsA shAstra, is collectively presented in the Vedanta shAstra thus:

upakramopasaMhArAvabhyAso’apUrvatA phalam

arthavAdopapattI ca lingaM tAtparyanirNaye.

From this verse we come to know that the six are –

  1.     ‘the commencement (upakrama) and ending (upasamhAra)’ put together is one mark
  2.  ‘repitition’ / reiteration (abhyAsa)
  3.   uniqueness (apUrvatA)
  4.  fruit or benefit (phalam)
  5.  eulogy (arthavAda) and
  6. reasoning (upapattiH)

Sri MadhusUdana Saraswati SwaminaH, in the ‘advaita siddhi’, has shown a method by which the six marks are grouped into two consisting of three marks each which have distinct applications. This is delineated below.

apUrvatA, upapattiH and phalam constitute the first group.  upakrama-upasamhAra, abhyAsa and arthavAdaH are in the second group.

In the first group, by the apUrvatA mark we come to know that the subject discussed is not known from any other source and is known from this text alone.

upapatti or logically reasoned presentation helps us know that the subject is firmly established without being contradicted/rescinded.

The above two marks become meaningful only if the subject discussed/delineated bears a specific fruit/benefit (phalam).  In the absence of this specific fruit (found mentioned in the text under consideration) the former two marks are rendered redundant. Thus is explained the first group.

It is possible sometimes that a text is seen to discuss several topics and they appear to be supported by reasoned presentation and the benefit too is specified clearly.

In such a situation it becomes impossible to ascertain on firm grounds that such and such is the purport of the text. Here lies the utility of the second group.

Among the remaining three marks (constituting the second group) even one would be sufficient to determine the purport.

Thus by noticing the upakrama-upasamhAra mark, or by observing the abhyAsa mark or by discerning the eulogical indicator one can determine the purport of the text.

By this treatment the particular topic discussed in the context of the text becomes determined as not a subsidiary of any other topic but enjoying the status of being the main topic.

[The above is adapted from the talk delivered by the renowned scholar vidwan Dr.Mani Dravid SastrinaH (on a certain aspect of the ‘AnandamayAdhikaraNam’ of the Brahmasutra bhashyam) at the recent vAkyArtha sadas in the presence of the Sringeri Acharya in Chennai. ]

Om Tat Sat

Also find thisdiscussin in this group on this subject,from 11.10.2012 onwards:
11-Oct-2012 — उपक्रमोपसंहारावभ्यासोऽपूर्वता फलम् । अर्थवादोपपत्ती च लिङ्गं ...

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Anunad Singh

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Apr 20, 2022, 11:30:40 AMApr 20
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Thank you Mohan Chettoor ji. Does it mean that it (the above taatparyanirNaya shlola appears in poorvamiimaansaa and also in uttaramiimaamnsaa? I had tried to see if some of the constituent parts of the shloka or the complete shloka is available anywhere in puurvamiimaaamsaa text. I did not find.  I did find the complete shloka at two three places but saying something like - "तथोक्तं "  etc , not as a primary text.  Would you take pain to point out which shloka number of poorvameemaansaa or uttarmeemaansaa  is it?

-- anunAda

Mohan Chettoor

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Apr 23, 2022, 11:58:43 AMApr 23
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Sorry, I tried in vain-could not pinpoint its source.
Mohan Chettoor.

Jagannatha S

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Apr 24, 2022, 11:28:48 AMApr 24
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Anunad Singh

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Apr 25, 2022, 7:31:52 AMApr 25
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To me it is still not clear if this is original or being quoted here. It seems to me that it is being quoted here because the fourth charaNa of the verse is different:

उपक्रमोपसंहारावभ्यासोऽपूर्वता फलम् ।

अर्थवादोपपत्ती च यतो जीवस्ततः परः ॥ ६९ ॥

If somebody could translate the preceding sentence (तथा जीवस्य ब्रह्मात्मता नाध्यासादिलक्षणेत्याह-), it may make the context somewhat clear.


Jagannatha S

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Apr 25, 2022, 12:29:22 PMApr 25
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The editor, T.Ganapati Sastri says:

Sābdanirṇaya is a treatise  on the Advaita school of the Vedānta philosophy, written in the form of Kārikās and vtti-s.

His introduction in Saskta:
image.png



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Jagannatha S

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Apr 25, 2022, 8:01:51 PMApr 25
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Avatārikā,(link sentence) Sangraha kārikā (gist of the subject to be treated composed in anuṣṭubh metre ) and Vrtti (explanation in prose)- this is very common style in Śāstric works. In Avatārikā, one can see expressions in third person  (āha, anuvadati,darśayati,niracaṣṭe etc). Here, the third person indicates the author himself.

In Śābdaniraya, first four verses are introductory in nature. 72th verse is of Upasahāra(conclusion).Other verses (65) are Sagraha kārikās

The verse upakrama etc.. has a variant in fourth quarter, in the printed version of Śābdaniraya,


An example of  Śāstric  style(from Kāvyaprakāśa):

image.png


Here अविवक्षितवाच्यो etc.. is not a quotation.

Anunad Singh

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Apr 26, 2022, 4:29:40 AMApr 26
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I have further searched and found the following. At one place it is said that vedAntasAra has enumerated the six lingas. It then says that the subodhinI TIkA of vedAntasAra gives the lingas in the sholka form (as above).

I also found the above shloka in sarvadarshanasangraha, saying " उक्तं च बृहत्संहितायाम्" . Then the above shlok is given. As I know, it was written around 6th century (whereas vedantasAra was written around 15th century.) But  I could not find these lingas in BrihasamhitA.


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