[Advaita-l] Kena Upanishad Shankara bhashya- pada, vakya, sanskrit question. (अभ्रूम)

[V Subrahmanian]

https://tinyurl.com/2n4eap99  MDS Tamil   on Kena Vakya bhashyam 4.7  He
says: abrUma is used in 'future tense'.

In the Sanskrit class MDS says: छन्दसि कालानियमात् -  Even though abrUma is
in the past tense, on this rule, it can be given the meaning of future
tense, in a context.

regards
subbu

On Tue, Jan 28, 2025 at 5:31 PM Krishna Kashyap via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> the word abruma comes only in लङ् lakara, which is past tense. This cannot
> be used to indicate "ï will tell it now". Either there seems to be a
> mistake in the usage by Vedas, if you take this vakya bhashya view as
> valid, or the vakya bhashya is itself questionable!
>
> *Best Regards,*
>
> *Krishna Kashyap*
>
>
>
>
> On Tue, Jan 28, 2025 at 5:27 PM H S Chandramouli <hschandramouli at gmail.com
> >
> wrote:
>
> > Namaste.
> >
> > Laws of grammar are not flouted. The word abrUma itself is not employed
> to
> > represent future tense. What is intended is that when the AchArya says
> > *that* has so far not been told, what he intends to say is that he will
> > presently be telling that. Hence the word abrUma should be understood to
> > mean that the AchArya is saying *will tell it now*. Hence the sentence
> > should be completed by adding *will tell now*.
> >
> > Regards
> >
> > On Tue, Jan 28, 2025 at 5:18 PM Krishna Kashyap <kkashyap2011 at gmail.com>
> > wrote:
> >
> >> Namaste,
> >> My question is "Is this a Vedic usage, where one is allowed to flout the
> >> laws of grammar?". why would Vedas use past tense to mean future tense
> >> vakshyamaha?
> >>
> >> *Best Regards,*
> >>
> >> *Krishna Kashyap*
> >>
> >>
> >>
> >>
> >> On Tue, Jan 28, 2025 at 5:11 PM H S Chandramouli <
> >> hschandramouli at gmail.com> wrote:
> >>
> >>> Namaste.
> >>>
> >>> When the Acharya says that what has been told thus far is such and
> such.
> >>> But we have not covered such and such, the intended meaning is that
> this
> >>> will follow now. Hence **abrUma is to be understood as vakshyAmah**.
> >>>
> >>> Regards
> >>>
> >>> On Tue, Jan 28, 2025 at 4:57 PM H S Chandramouli <
> >>> hschandramouli at gmail.com> wrote:
> >>>
> >>>> Namaste.
> >>>>
> >>>> Bhashya itself states as under
> >>>>
> >>>> // अब्रूम वक्ष्याम इत्यर्थः //.
> >>>> abrUma is to be understood as vakshyAmah. vakshyAmah is in present or
> >>>> future tense.
> >>>>
> >>>> Regards
> >>>>
> >>>>
> >>>>
> >>>> On Tue, Jan 28, 2025 at 4:24 PM Krishna Kashyap via Advaita-l <
> >>>> advaita-l at lists.advaita-vedanta.org> wrote:
> >>>>
> >>>>> My follow-up question is:
> >>>>>
> >>>>> in vakya bhashya this is given:
> >>>>>
> >>>>> तस्मान्न भूताभिप्रायोऽब्रूमेत्ययं शब्दः ॥
> >>>>>
> >>>>> is it allowed in Sanskrit to state that a particular word is in the
> >>>>> past
> >>>>> tense, however, it should be taken as future tense?
> >>>>>
> >>>>>
> >>>>>
> >>>>> *Best Regards,*
> >>>>>
> >>>>> *Krishna Kashyap*
> >>>>>
> >>>>>
> >>>>>
> >>>>>
> >>>>> On Tue, Jan 28, 2025 at 9:34 AM Krishna Kashyap <
> >>>>> kkashyap2011 at gmail.com>
> >>>>> 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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> >>>>
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