Comments on Lesson 64

Comments on Lesson 64

I am ever indebted to Dr. Avinash Sathaye for his scholarly comments. They provoke me into further study. Basic purpose of the lessons is study.

Study also means exploring the field of knowledge with the spirit of inquiry. “My thoughts” on comments of Dr. Avinash Sathaye should hence be please read in that manner, that the thoughts are only with the spirit of inquiry, not at all for indulging into arguments !

Comments of Dr. Avinash Sathaye My thoughts on the comments
कलह . The traditional derivation is कलं हन्ति इति। कलं हन्ति इति कलह: is wonderful ! Because कल means “soft, pleasing sound” ! And कलह: (= quarrel) would certainly kill “हन्ति”  symphony, a harmony or कल a soft, pleasing sound ! 

If ह = हन्ति, then ह becomes an उपपद similar to other उपपदानि,
such as क = करोति as in नाशक or द = ददाति as in पयोद
If ह is an उपपद meaning ह = हन्ति, is it so mentioned in dictionaries ?
It seems उपपदानि are an important aspect of formation of words in Sanskrit.

root लह् ? Admittedly root लह्  is my discovery !
word lahari does not come from लह् It has a different etymology What is the etymology of “lahari” ?
it is inappropriate to match शास्त्र  with modern idea of Science.
In गीता and other traditional books, the प्रमाणभूत शास्त्र  is the धर्मशास्त्र  and not modern science or scientific thought.
The matching of शास्त्र   and Science is a modern invention.
Since शास्त्र is derived from धातुः ” शास्” meaning “to rule” शास्त्र derived with उपपद त्र would mean an edict, a governing principle.
The governing principle whether for philosophy or for a scientific phenomenon merits to be termed as शास्त्र.
Even गीता dwells on many scientific thoughts.
For example in 17th chapter there are 3 श्लोकाः on आहारशास्त्र
In 6th chapter शुचौ देशे प्रतिष्ठाप्य details good शास्त्र useful even for installation of machinery !
In 2nd chapter “क्रोधात् भवति संमोहः” dwells on science of psychology.
If scientific thoughts should have a different word, which other word, other than शास्त्र ?
The word विनोद is used in the sense of play/game.
In मानसोल्लास many विनोद are described which are simply sporting/betting activities of different kinds.
Since विनोदः is derived from “वि + नुद्” ६ उ (= to excite)
“विनोद = excitement” would give a wide compass to what all can be termed as विनोद
It can be games, plays, jokes, also “sporting/betting activities as described in मानसोल्लास”
मानसोल्लास itself means excitement of the mind ! 

So मानसोल्लास = विनोद

काव्य does mean poetry in many places.
the original meaning of कवि was a seer – कविः क्रान्तदर्शी
In the statement कविः क्रान्तदर्शी the word क्रान्तदर्शी means क्रान्तं दर्शयति असौ
क्रान्तदर्शी would literally mean a historian, because क्रान्तं literally means “what has already happened”
How would  क्रान्तदर्शी then mean a “seer” ?
To say that “original meaning of कवि was a seer – कविः क्रान्तदर्शी, how do we know how original (= ancient ?) 

is this statement कविः क्रान्तदर्शी ?

Most important point for further study arising from comments of Dr. Sathaye is study of उपपदानि

In one lesson, there was the study of उपसर्गाः । In that context study was done of the श्लोकः –

उपसर्गेण धात्वर्थो बलादन्यत्र नीयते ।

How good it would be if there is another श्लोकः on उपपदानि also !

By the way, it comes to mind that words to be used in sentences पदानि would have inflictions from three inflicts – उपसर्गाः उपपदानि and प्रत्ययाः

It seems that they should be understood really in that order, because

  • उपसर्गाः are prefixes,
  • उपपदानि are towards the end, but before प्रत्ययाः and
  • प्रत्ययाः are suffixes at the end.

Well, अष्टाध्यायी of पाणिनी will certainly have some सूत्राणि about these.

Comments are welcome !

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