[Advaita-l] Kena Upanishad Shankara bhashya- pada, vakya, sanskrit question. (अभ्रूम)
H S Chandramouli
hschandramouli at gmail.com
Tue Jan 28 05:12:35 EST 2025
Namaste.
Please correct // As per the notes by Sri SSS, अभ्रूम pada is interpreted
as past tense in pada Bhashya while it is interpreted as future tense in
vAkya Bhashya //
to read as
// As per the notes by Sri SSS, अभ्रूम pada is interpreted as past tense in
pada Bhashya while it is interpreted as present tense in vAkya Bhashya //.
Regret the error
Regards
On Tue, Jan 28, 2025 at 3:34 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:
> Namaste Krishna Kashyap Ji,
>
> Reg // What is the recension of this अभ्रूम pada in present and future
> tenses? //,
>
> As per the notes by Sri SSS, अभ्रूम pada is interpreted as past tense in
> pada Bhashya while it is interpreted as future tense in vAkya Bhashya. I am
> copying below his (Sri SSS) translation/Notes. Not sure though if this is
> of any help in answering the current query by you.
>
> Pada Bhashya translation is as under
>
> Translation (Mine, from kannada of Sri SSS) // The disciple asks
> **Respected One, Please tell me about the Upanishad meaning the secret
> which needs to be pondered over**. Having been asked as such by the
> disciple, The AchArya responds ** Upanishad has already been mentioned,
> told to you. If asked “what is that”, then he replies “”(Since it is the
> Upanishad of) Brahman or ParamAtman, it is (termed) ब्राह्मी(brAhmI);because
> the previous knowledge relates to ParamAtman. Reiteration of what has
> already been told, namely the Upanishad (Note 1) relating to ParamAtman,
> through the statement **You have been told about the Upanishad** relating
> to Brahman, is for the purpose of following up by the mention of sAdhanAs
> (Note 2).
>
> Note 1;; Here the term Upanishad includes both SaguNopAsana as well as
> NirupAdhika Brahmavidya as is clear from the succeeding discussion.
>
> Note 2;; To inform about sAdhanAs like tapas etc which are essential for
> BrahmajnAna //.
>
> VAkya BhAshya translation is as under
>
> Translation(Mine, from kannada of Sri SSS) // Hearing the disciple
> (again) asking ** Respected One, Please tell me about the Upanishad ** even
> after being told about the Upanishad previously, The AchArya responds ::
> You have been told about the Upanishad, meaning upAsana concerning Atman.
> Now we will tell you, for your sake, about ब्राह्मी उपनिषत् (brAhmI
> upanishat) meaning upanishat of BrAhmaNa jAti. अब्रूम(abrUma) means
> **will tell**. Because (this) follows. Previously ब्राह्मी उपनिषत्
> (brAhmI upanishat) meaning upanishat of BrAhmaNa jAti has not been told.
> But only AtmOpanishad, meaning upAsana concerning Atman has been told.
> Hence the term ** अब्रूम(abrUma)** has not been stated with the intention
> of referring to the past. (Note 1).
>
> Note 1;; This vyakhyAna is contradictory to the pada bhAshya. TIkA
> interprets ब्राह्मणजातेः उपनिषत् (upanishat of BrAhmaNa jAti) as the
> sAdhanAs to be undertaken by them for AtmajnAna //.
> Regards
>
> On Tue, Jan 28, 2025 at 9:44 AM Krishna Kashyap via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> I have a Sanskrit question. This comes up in Kena Upanishad. The word “ ”
>> is used both in past tense and future tense in two bhashyas of kena
>> upanishad “pada bhashya” and "vakya bhashya". It is generally accepted
>> that
>> both these bhashyas were authored by Adi Shankaracharya.
>>
>> Here is the pada bhashya portion:
>>
>> •उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त उपनिषदमब्रूमेति ॥ ७ ॥
>> pada bhashya
>>
>> •उपनिषदं रहस्यं यच्चिन्त्यं भो भगवन् ब्रूहि इति । एवमुक्तवति शिष्ये
>> आहाचार्यः — उक्ता अभिहिता ते तव उपनिषत् । का पुनः सेत्याह — ब्राह्मीं
>> ब्रह्मणः परमात्मन इयं ब्राह्मी ताम् , परमात्मविषयत्वादतीतविज्ञानस्य, वाव
>> एव
>> ते उपनिषदमब्रूमेति उक्तामेव
>> परमात्मविषयामुपनिषदमब्रूमेत्यवधारयत्युत्तरार्थम्
>> ।
>>
>> Here is the vakya bhashya portion:
>>
>> •उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त उपनिषदमब्रूमेति ॥ ७ ॥
>>
>> •उपनिषदं भो ब्रूहीत्युक्तायामुपनिषदि शिष्येणोक्त आचार्य आह — उक्ता कथिता
>> ते
>> तुभ्यम् उपनिषदात्मोपासनम् । अधुना ब्राह्मीं वाव ते तुभ्यं ब्रह्मणो
>> ब्राह्मणजातेः उपनिषदम् अब्रूम वक्ष्याम इत्यर्थः । वक्ष्यति हि । ब्राह्मी
>> नोक्ता । उक्ता त्वात्मोपनिषत् । तस्मान्न भूताभिप्रायोऽब्रूमेत्ययं शब्दः ॥
>> What is the recension of this अभ्रूम pada in present and future tenses? Is
>> this a vaidika pada which has the same form in these 2 sentences?
>> thanks to Advaitasharada.net for text of these bhashyas!
>> *Best Regards,*
>>
>> *Krishna Kashyap*
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