P308 Flashcards
(11 cards)
YUDDHA KĀṆḌAM
08.40 Anuṣṭubh (Śloka)
जगौ
जगौ jagau: third person singular tense paradigm perfect class parasmaipada √gā (OR √gai)
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== SHE TAUGHT (THAT)…
== ‘s/he… sang; made music; instructed, taught; spoke, uttered’
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√गा III जिगाति == √गै I गायति - AND THEY BOTH HAVE PF जगौ , SO BE SURE TO LOOK AT BOTH…
√गा III जिगाति
√gā cl.3 P. j/igāti- (; jagāti-, (varia lectio); subjunctive j/igāt-; imperative j/igātu-; Aorist agāt-;3. plural agan- ; subjunctive [1. sg. geṣam-See anu–and upa–],2. sg. g/ās-,3. sg. gāt-,2. plural gāt/a-,3. plural gur-;[ perf. jigāya-See ud–], perf. Potential jagāyāt-[ ] ; infinitive mood g/ātave- ;in Class. Sanskrit only the Aorist P. agāt-occurs, for A1.See adhi–; Aorist Passive voice agāyi-, agāsātām- on ; cl.2 P. g/āti- ; A1. gāte- ) to go, go towards, come, approach (with accusative or locative case) etc. ; to go after, pursue ; to fall to one’s (dative case) share, be one’s (accusative) due, ; to come into any state or condition (accusative), undergo, obtain etc. ; to go away (from ablative;to any place locative case) ; to come to an end ; to walk (on a path accusative or instrumental case) ; (jigāti-) to be born on : Desiderative jigīṣati-, to desire to go ; ([ confer, compare , ; Old German ga1m,ga1s,etc.; Gothic ga-tvo; English go.])
√गै I गायति
√गै cl.1 P. g/āyati-, rarely A1. te- (1. sg. g/āye-[ ] & gāyiṣe-[ ] etc.) , exceptionally cl.2. gāti- ( : cl.3 P. jigāti- ; perf. jagau- etc.; Aorist agāsīt-; preceding geyāt- ; pr. p. P. g/āyat- etc.; ind.p. gītvā-[with preposition -gāya-() -g/īya- etc.]; infinitive mood gātum-), to sing, speak or recite in a singing manner, sing to (dative case ), praise in song (with accusative), relate in metrical language etc. ; to sing before (accusative) : Passive voice gīy/ate- (parasmE-pada y/amāna-), to be sung or praised in song etc. ; to be called (perf. jage-), etc.: Causal gāpayati- (Potential 3. plural gāyayeyur- ), to cause to sing or praise in song etc.: Intensive jegīyate- () , to sing ; to be sung or praised in song ; to be asserted obstinately ; ([ confer, compare 3. gā-; confer, compare also Lithuanian zaidziu.])
YUDDHA KĀṆḌAM
08.41 Anuṣṭubh (Śloka)
विरोध m.
विरोध m. CONTRADICTION, INTERNAL INCONSISTENCY, INCONGRUITY (E.G. IN SCRIPTURE OR THE INTERPRETATION OF SCRIPTURE LIKE THE VEDAS, ETC.)
virodhaḥ विरोधः 1 Opposition, obstruction, impediment. -2 Blockade, siege, investment. -3 Restraint, check. -4 Inconsistency, incongruity, contradiction; विरोधो न विद्यते ब्रह्माद्वितीयमेव सत्यम् । (-त्रिपाद्विभूतिमहानारायणोपनिषत् 4.2.) -5 Antithesis, contrast. -6 Enmity, hostility; विरोधो विश्रान्तः U.6.11; Pt.1.332; R.1.13. -7 A quarrel, disagreement. -8 A calamity, misfortune. -9 (In Rhet.) An apparent incongruity which is merely verbal and is explained away by properly construing the passage; it consists in representing objects as antithetical to one another though in the nature of things they are not so; representing things as being together though really they cannot be together; (this figure is largely used by Bāṇa and Subandhu; पुष्पवत्यपि पवित्रा, कृष्णो$प्यसुदर्शनः, भरतो$पि शत्रुघ्नः being familiar instances;) it is thus defined by Mammaṭa :– विरोधः सो$विरोधे- $पि विरुद्धत्वेन यद्वचः K. P.1; this figure is also called विरोधाभास). -Comp. -उक्तिः f., -वचनम् contradiction, opposition. -उपमा (in Rhet.) a comparison founded on opposition; शतपत्रं शरच्चन्द्रस्त्वदाननमिति त्रयम् । परस्परविरोधीति सा विरोधोपमा मता ॥ Kāv.2.33. -कारिन् a. fomenting quarrels. -कृत् a. opposing. (-m.) an enemy. -परिहारः reconciliation; Kull. on Ms.7.152.
YUDDHA KĀṆḌAM
08.42 Anuṣṭubh (Śloka)
मनाक् ind.
== ईषत् ind. slightly, a little bit
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मनाक् ind. manāk मनाक् ind. 1 A little, slightly, in a small degree; न मनाक् ‘not at all’; न मनागपि राहुरोषशङ्का Bv.2.1; रे पान्थ विह्वलमना न मनागपि स्याः 1.37,111. -2 Slowly, tardily. -3 Only, merely. -Comp. -कर a. doing little. (-रम्) a kind of fragrant aloe-wood.
YUDDHA KĀṆḌAM
08.42 Anuṣṭubh (Śloka)
रश्मिजालं रवेः
रश्मिजालं रवेः ‘the net consisting of the Sun’s rays’ (HERE DESCRIBING A MIRAGE WHERE WE SEE WATER ON THE GROUND ALTHOUGH NONE IS THERE)
YUDDHA KĀṆḌAM
08.43 Anuṣṭubh (Śloka)
मनसोऽविषयो देव रूपं ते निर्गुणं परम् ॥ ४३॥
मनसोऽविषयो देव रूपं ते निर्गुणं परम् ॥ ४३॥
I WANTED TO EMEND TO
मनसोऽविषयं देव रूपं ते निर्गुणं परम् ॥ ४३॥
SO THAT अविषय CAN BE NEUTER MODIFYING ‘Your supreme transcendent form’ THAT IS ‘out of reach of the mind’ WHICH MAKES PERFECT SENSE HERE.
THEN I REALIZED THAT, EVEN AS A MASCULINE NOUN == ‘not a proper object for (+GEN मनसः) IT STILL WORKS FINE:
‘Your supreme transcendent form is not a proper object for the mind.’
अविषय m. anything out of reach, anything impossible or improper
अविषय m. not a proper object for (genitive case).
अविषय mfn. not having an object
YUDDHA KĀṆḌAM
08.43 Anuṣṭubh (Śloka)
अविषय m. (+ GEN)
अविषय m. not a proper object for (genitive case).
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अविषय m. anything out of reach, anything impossible or improper
अविषय mfn. not having an object
YUDDHA KĀṆḌAM
08.44 Anuṣṭubh (Śloka)
कथं दृश्यं भवेद्देव दृश्याभावे भजेत्कथम् ।
कथं दृश्यं भवेद्देव दृश्याभावे भजेत्कथम् ।
== ‘How could it (your supreme transcendent form) become visible? O God! How could one worship/adore/love/revere (you/it/anything) in a state of invisibility?’
(I DON’T SEE √भज् BEING USED WITH THE LOCATIVE CASE IN THE ENTRY BELOW, THOUGH)
== WORSHIP
√भज् I भजति cl.1 P. A1. () bh/ajati-, te- (2. sg. as imperative bhakṣi- ; perfect tense P. babh/āja- A1. bhej/e- etc.;2. sg. babhaktha- ; bhejitha- ; Aorist P.2. 3. sg. abhāk- ; abhākṣīt-, kṣus- ; subjunctive bhakṣat- ; A1. /abhakṣi-, kta- etc.; preceding A1. bhakṣīy/a- ;3. sg. kṣīṣṭa- ; kṣīta- ; future bhakṣyati-, te- etc.; bhajiṣyati-, te- etc.; bhaktā- grammar; infinitive mood bhaktum- etc.; bhajitum- ; ind.p. bhaktvā- etc., tvāya- ; -bhajya-and -bh/ājam- ), to divide, distribute, allot or apportion to (dative case or genitive case), share with (instrumental case) etc. ; (A1.) to grant, bestow, furnish, supply ; A1. (rarely P.) to obtain as one’s share, receive as (two accusative), partake of, enjoy (also carnally) , possess, have (accusative,Ved. also genitive case) ; (A1.,rarely P.) to turn or resort to, engage in, assume (as a form) , put on (garments) , experience, incur, undergo, feel, go or fall into (with accusative, especially of abstract noun exempli gratia, ‘for example’ bhītim-,to feel terror; nidrām-,to fall asleep; maunam-,to become silent) etc. ; to pursue, practise, cultivate ; to fall to the lot or share of (accusative) etc. ; to declare for, prefer, choose (exempli gratia, ‘for example’ as a servant) ; to serve, honour, revere, love, adore etc.: Causal bhāj/ayati-, te- (Aorist abībhajuḥ- , ababhājat- grammar), to divide ; to deal out, distribute ; to cause any one (accusative) to partake of or enjoy (accusative or genitive case) ; to put to flight, pursue, chase, drive into (accusative) ; to cook, dress (food) : Desiderative bibhakṣati-, te- (confer, compare bhikṣ-): Intensive bābhajyate-, bābhakti-, [ confer, compare Greek , ; Latin fa1gus; Gothic Old S.bo1k; German Buch,Buchstabe; English buck-,beech.]
YUDDHA KĀṆḌAM
08.45 Anuṣṭubh (Śloka)
परिपन्थिन् adj.
परिपन्थिन् adj. paripanthin परिपन्थिन् a. Standing in the way, obstructing, opposing, hindering (said by Pānini to be admissible only in the Veda, but see the quotations given below); अर्थपरिपन्थी महानरातिः Mu.5; नाभविष्यमहं तत्र यदि तत्परिपन्थिनी Māl.9.5; so Bv.1.62; Ms.7.17;1.1. -m. 1 An enemy, antagonist, opponent, a foe. -2 A robber, thief, highwayman; इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत् तौ ह्यस्य परिपन्थिनौ Bg.3.34.
CF ALSO
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paripathaka परिपथक An antagonist, adversary, enemy.
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paripanthaḥ परिपन्थः An antagonist, enemy.
YUDDHA KĀṆḌAM
08.46 Anuṣṭubh (Śloka)
त्वन्नाम स्मरतां नित्यं त्वद्रूपमपि मानसे ॥ ४६॥
त्वन्नाम स्मरतां नित्यं त्वद्रूपमपि मानसे ॥ ४६॥
मानसे IS LOC SG OF मानस n.
== ‘But thy form shines in the minds of those who ever think of thee.’ (transl.)
== ‘For those constantly remembering your name, your form also is in their mind.’
JUST IGNORE THE FOLLOWING. I WAS WRONG.
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त्वन्नाम स्मरतां नित्यं त्वद्रूपमपि मानसे ॥ ४६॥
I THINK मानसे HAS TO BE A VERB (‘You honor”) TAKING A GENITIVE OBJECT (स्मरतां ) EVEN THOUGH √मान् X IS NOT ATTESTED IN THE MIDDLE - OR AS TAKING A GEN. OBJ.
BUT IF WE TAKE IT AS LOC SG OF मानस n. THEN THERE IS NO VERB HERE AT ALL TO PROVIDE THE ‘But thy form shines in the minds of those who ever think of thee.’ (transl.)
√मान् cl.1.10. P. mānati-, mānayati-, to honour, respect (see man-,of which mānayati-is the Causal)
YUDDHA KĀṆḌAM
08.47 Anuṣṭubh (Śloka)
गोष्पदायते
गोष्पदायते [ND] SEEMS LIKE IT WOULD HAVE TO BE A VERB MEANING ‘is like the puddle of water made by a cow’s foot’ (SPOKEN OF THE OCEAN OF SAMSARA WHEN CONFRONTED BY THE WORSHIP OF VISHNU)
YES, THE ABOVE IS CORRECT. IT IS A FORMATIVE FEATURE OF SANSKRIT THAT YOU CAN MAKE A CLASS X DENOMINATIVE VERB, USUALLY ATMANEPADA, TO MEAN ‘act like X’
THINGS TO KEEP IN MIND…
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goṣpadāyante [LOC SG (?)] a small hole created by the hoof of a calf CC Adi 7.98
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goṣpadam गोष्पदम् 1 A cow’s foot. -2 The mark or impression of a cow’s foot in the soil. -3 The quantity of water sufficient to fill such an impression; i. e. a very small puddle; गोष्पदे संप्लुतोदके Mb.1.31.9. ˚प्रम् (णमुल्) in such a manner that a cow’s foortprint be filled; ददाल भूर्नभो रक्तं गोष्पदप्रं ववर्ष च Bk.14.2. -4 As much as a cows foot-step will hold. -5 A spot frequented by cows.
YUDDHA KĀṆḌAM 08.47 Anuṣṭubh (Śloka) \ त्वत्पूजानिरतानां ते कथामृतपरात्मनाम् । त्वद्भक्तसङ्गिनां राम संसारो गोष्पदायते ॥ ४७॥
त्वत्पूजानिरतानां ते कथामृतपरात्मनाम् ।
त्वद्भक्तसङ्गिनां राम संसारो गोष्पदायते ॥ ४७॥
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== ‘The ocean of Samsara is indeed like a puddle made by a calf’s hoof-mark to those who are devoted to thy worship, who ever imbibe the nectar of the accounts of Thy glories, and who associate themselves with thy devotees.’ (transl.)
