P361 Flashcards
(5 cards)
YUDDHA KĀṆḌAM 15.57 Svāgatā (स्वागता) वादिन् m. / adj. \\ The metre is: Svāgatā (स्वागता) Svāgatā is a sama-vṛtta. It contains 4 pādas, each of which has the pattern: GLGLLLGLLGG. The input verse matches Svāgatā (स्वागता):
tvaṃ viriñciśivaviṣṇuvibhedāt
kālakarmaśaśisūryavibhāgāt
vādināṃ pṛthagiveśa vibhāsi
brahma niścitamananyadihaikam
वादिन् m. / adj. == EXPERT, PUNDIT
vādin वादिन् a. [वद्-णिनि] 1 Speaking, talking, discoursing. -2 Asserting. -3 Disputing. -4 Designating, designated as; यत्र यत्र वनोद्देशे सत्त्वाः पुरुषवादिनः । वृक्षाः पुरुष- नामानस्ते सर्वे स्त्रीजनाभवन् ॥ Rām.7.87.13. -5 Talking pleasantly; Rām.2.36.3 (com. वादिन्यः परचित्ता- कर्षकवचनचतुराः). -m. 1 A speaker. -2 A disputant, an antagonist; तस्याङ्गीकरणेन वादिन इव स्यात् स्वामिनो निग्रहः Mu.5.1; R.12.92. -3 An accuser, a plaintiff. -4 An expounder, a teacher. -5 (In music) The leading or key-note. -6 An alchemist.
YUDDHA KĀṆḌAM
15.59 rāmā (रामा)
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यद्यत्समुत्पन्नमनन्तसृष्टा-
वुत्पत्स्यते यच्च भवच्च यच्च ।
न दृश्यते स्थावरजङ्गमादौ
त्वया विनातःपरतः परस्त्वम् ॥ ५९॥== (?) 'In this infinitely diverse creation, whatever existed before, whatever would exist hereafter and whatever exists now - all these moving and unmoving beings have no existence apart from Thee. Thou are therefore the transcendent Being.' (transl.)
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THE ABOVE IS CLEARLY RIGHT. I AM NOT SURE HOW TO BEND THE TEXT TO MEAN THAT
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यद्यत्समुत्पन्नमनन्तसृष्टा-
वुत्पत्स्यते यच्च भवच्च यच्च ।
न दृश्यते स्थावरजङ्गमादौ
त्वया विनातःपरतः परस्त्वम् ॥ ५९॥
== ‘Whatever will arise, having arisen in the endless creation of plants and animals, both that (which will arise) and what is currently in existence, it is not seen (i.e. would not exist) without you. Therefore you are beyond (परतस्) being the highest one!’
SO IGNORE THE FOLLOWING:
== ‘Whatever (has) arisen in (this) endless Creation,
and what will arise, and and [sic] what (is) being (now) |
it is not, in the case of both inanimate and animate, seen (i.e. perceived) without you (त्वया विना) hereafter. You are the Highest.’
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अतः (ind. hereafter) … परतः (ind. afterward) … परः (NOM., SG., MASC. == Supreme)
अतस् ind. atas अतस् ind. [इदं-तसिल्] 1 Than this; from this (having a comparative force); अतो देवा अवन्तु नो यतो विष्णुर्विचक्रमे Rv.1.22.16; किमु परमतो नर्तयसि माम् Bh.3.6; अतो$न्यथा Ms.5.31. -2 From this or that cause, hence, consequently, so, therefore (corr. to यत्, यस्मात् or हि, expressed or understood); अन्तर्गतं प्राण- भृतां हि वेद सर्वं भवान्भावमतो$भिधास्ये R.2.43,3.5, Ku.2. 5; अथातो ब्रह्मजिज्ञासा Ś. B. now therefore &c. -3 Hence, from this place, henceforth (of time or place); (-परम्, -ऊर्ध्वम्), afterwards. -4 Then (corr. of यदि-यद्). -Comp. -अर्थम्-निमित्तम् on this account, hence, for this reason. -एव for this very reason. -ऊर्ध्वम् henceforth; afterwards. -परम् (a) further on, any longer (with abl.); hereafter; निवसिष्यसि मय्येव अत ऊर्ध्वम् Bg.12.8. (b) beyond this, further than this; भाग्यायत्तमतःपरम् Ś.4.16 more than this; अतःपरं नास्ति ममोत्तरम् V.2 now I have nothing more to say; (c) afterwards.
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परतस् ind. paratas परतस् ind. 1 From another; सन्तः स्वतः प्रकाशन्ते गुणा न परतो नृणाम् Bv.1.12. -2 From an enemy; यशस्तु रक्ष्यं परतो यशोधनैः R.3.48. -3 Further, more (than), beyond, after, over (often with abl.); यो बुद्धेः परतस्तु सः Bg.3.42. -4 Otherwise. -5 Differently. -6 Further, afterwards.
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ACTUALLY *NOT THIS -
परस् ind. in future, afterwards
- BUT RATHER NOM. SG. MASC. पर IN THE SENSE OF ‘highest, supreme, etc.’
YUDDHA KĀṆḌAM 15.59 ākhyānikī (आख्यानिकी)[*] परात्मन् mfn. \\ [*] THIS IS REALLY JUST A FANCY WAY OF SAYING THAT THIS IS A TYPICAL Upajāti IN WHICH Indravajra PADAS ALTERNATE WITH Upendravajra:
The metre is: ākhyānikī (आख्यानिकी)
ākhyānikī is an ardha-sama-vṛtta.
It contains 4 pādas, in which the odd pādas have pattern:
GGLGGLLGLGG
and the even pādas have pattern:
LGLGGLLGLGG
The input verse matches ākhyānikī (आख्यानिकी):
tattvaṃ na jānanti parātmanaste
janāḥ samastāstava māyayātaḥ
tvadbhaktasevāmalamānasānāṃ
vibhāti tattvaṃ paramekamaiśam
परात्मन् mfn. one who considers the body as the soul, LIT ‘one for whom his Soul/Self is a stranger (someone else)
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THIS HAS TO BE THE MEANING HERE. IN ANY CASE, THE MORE COMMON MEANING -
परात्मन् m. the Supreme Spirit
- DOESN’T SEEM TO OCCUR (BY DEFINITION) IN THE PLURAL
YUDDHA KĀṆḌAM
15.62 upendravajrā (उपेन्द्रवज्रा)
काशी f.
The metre is: upendravajrā (उपेन्द्रवज्रा)
upendravajrā is a sama-vṛtta.
It contains 4 pādas, each of which has the pattern:
LGLGGLLGLGG.
The input verse matches upendravajrā (उपेन्द्रवज्रा):
ahaṃ bhavannāma gṛṇan kṛtārtho
vasāmi kāśyāmaniśaṃ bhavānyā
mumūrṣamāṇasya vimuktayehaṃ
diśāmi mantraṃ tava rāma nāma
== वरणसी f. Benares (more usually varānasī-and vārāṇasī-,qq. vv.
N.B. BENARES IS “THE CITY WHERE SHIVA (काशिप m.) DWELLS” [ -पः an epithet of Śiva. ]
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काशी f. equals kāśi-, Benares q.v
== kāśiḥ काशिः शी f. N. of a celebrated city on the Ganges, the modern Benares and one of the seven sacred cities; काशी काशीति काशीति त्रिवारं यः पठेत् नरः । सो$पि देशान्तरे- वासी काशीवासफलं लभेत् ॥ see काञ्ची. -शिः 1 The clenched hand, fist. -2 A handful; आप इव काशिना संगृभीता Rv.7. 14.8. -3 The sun. -4 Light, splendour; -Comp. -पः an epithet of Śiva. -राजः N. of a king, father of अम्बा, अम्बिका and अम्बालिका, q. v.
YUDDHA KĀṆḌAM
15.62 upendravajrā (उपेन्द्रवज्रा)
भवानी f.
भवानी f. Bhavānī == Parvatī == the femail consort of Bhava == Śiva, who has been delivering this ode of praise to Rāma starting back at verse #51 and who is still talking here.
