Chapter SIX - Shodhgangashodhganga.inflibnet.ac.in/bitstream/10603/72942/10/chapter 6.pdf · reassess the meaning of the word and thereby the meaning of the mantra-s. However, any

199

Chapter SIX

Comparision of Vaidika Nirvacanam and Yāskīya Niruktam

found in

KYV Bhāṣyā-s

(Sāyaṇa Mādhava and Bhaṭṭa-Bhāskara)

Section 1) In this chapter, Nirvacana of words found common in both

KYV and Yāskīya Niruktam are considered. Here the Vedic nirvacana,

Sāyaṇācārya’s nirvacana and B.B’s nirvacana along with Yāskācārya’s

nirvacana are given for comparison. This chapter is important as it

highlights the scope for later thinkers in deriving nirvacana for a word.

One can see that in some cases all the four namely the Vedic,

Sāyaṇācārya’s, B.B.’s and Yāskācārya’s nirvacana-s are very much

similar to one whereas in some cases they differ slightly with a little

variation in the root used to derive or and in some other cases differ

totally from one another. This gives room for the later thinkers to

reassess the meaning of the word and thereby the meaning of the

mantra-s. However, any comment by comparing each is not given here.

Section 2) This chapter also accommodates samples of Vedic

nirvacana-s found in other Veda-s classified under different subgroups

200

for easy understanding. However, each of them either belongs to the

four major groups enumerated in the chapters II, III or the IV.

The texts considered here are Aitareya Brāhmaṇa, Aitareya Āraṇyaka,

(both belonging to Ṛgveda), Tāṇḍya Mahā Brāhmāṇa (belonging to

Sāmaveda) and Gopatha Brāhmaṇa (belonging to Atharvaveda).

6. 1. 1 Vedic Etymology of Some Rṣi-s

6.1.1.1. 2.9 ) ( – .)

– s

Explanation: - Refer Page No. 53

Sāyaṇācārya: - - -

Bhaṭṭabhāskara: - - ,

Yāskācārya : - 2-11 - According to Maharṣi Upamanyu.

Comment : - All the three etymologies are in accordance with the Vedic

nirvacanam.

6.1.2 Vedic Etymology of Some Devatā-s and other beings

6.1.2.1. 5.7.9.3) ( – .)

201

– ----------

----

|


Sāyaṇācārya: - , “ ”

Bhaṭṭabhāskara: - No explanation found

Yāskācārya : - 7.14) Also

Comment: - Sāyaṇācārya follows the Vedic nirvacana while deriving the

word Yāskācārya derives it from the root – – ‘to go ’.

6.1.2.2. ,

2.3.8.2) ( – .)

– -------

|


Sāyaṇācārya: -

Bhaṭṭabhāskara: - Not available

202

Yāskācārya : - - –

-

Comment: - Sayaṇācārya and Yāskācārya derive the word in different

ways. If Sāyaṇācārya follows the Vedic nirvacana, Yāskācārya derives

the word considering it to be an acronym - –

-

6.1.2.3. ,

3.9.21.2) ( – .)

– ------------


Sāyaṇācārya: - -

Bhaṭṭabhāskara: -

Yāskācārya : - - , , ,

Comment: - Vedic nirvacana is followed by all the three.

Rasādānakarma of Āditya is a well known act. Kavikulaguru Kālidāsa

while describing the purpose of collecting taxes from the citizens by the

kings of Raghu dynasty compares it with the act of Sun extracting water

from the earth just to give it back thousand fold –

203

–

6.1.2.4. – .)

– --------




Yāskācārya : - - , ( ,

, , , ,

Comment :- If both the commentators consider the vedic nirvacana and

demonstrate , Yāskācārya derives it based on the root –

– ‘ Supreme wealth ’. He also considers as the nominal base

meaning food / water / speech etc and adds the roots – – ‘to

open / to separate’, – – ‘to give ’, – – ‘to hold /

to sustain ’ etc.

6.1.2.5. - 2.2.10.3)

( – .)

204

–

Explanation: - Refer Page No.58

Sāyaṇācārya: - - - -

-


Yāskācārya : - - , ,

Comment: - The two commentators follow the Vedic nirvacana while

explaining the word. Yāskācārya derives the same from two roots – (i)

– - ‘to worship’ in ii) – –

‘to measure’ in and in -

–

6.1.2.6. (i) , 2.2.9.9)

( – .)

– -------


Sāyaṇācārya: -

205


(ii)

– ---------

Explanation: - Refer Page No.


Bhaṭṭabhāskara: - -

Yāskācārya : - - , ,

Comment: - Both the commentators derive the word specifically, in

accordance to the veda nirvacana. But Yāskācārya derives the word in a

more general way considering the functionality of the root –

- - - - - - - - – ‘to glow ’

6.1.2.7. ,

2.3.8.2) ( – .)

– ---------



206

Bhaṭṭabhāskara: - Not available

Yāskācārya : - -

Comment: - Sāyaṇācārya derives the word specifically, in accordance to

the veda nirvacana. But Yāskācārya derives the word in a general way

considering the functionality of the root - – ‘to protect ’

6.1.2.8. /

2.3.8.3) ( – .)

– --------


Sāyaṇācārya: -

Bhaṭṭabhāskara: - ,

Yāskācārya : - - ,

Comment: - Both the commentators derive the word specifically, in

accordance to the veda nirvacana. But Yāskācārya derives the word in a

more general way considering the functionality of the root

– ‘to think ’.

207

6.1.2.9. 2.1.4.3-4) ( – .)

-


Sāyaṇācārya: - became


Yāskācārya : - - |

Comment: - Both the commentators derive the word in accordance to

the Veda and support the derivation by observing that is –

changing to . But Yāskācārya derives the word from the root –

– ‘to check / control / curb ’ etc. But Durgācārya, the commentator

of Niruktam gives the nirvacana as -

6.1.2.10. 1.5.1.1) ( – .)

– --------


Sāyaṇācārya: - |


Yāskācārya : - - , , ,

, , | ( –

208


6. 1. 3 Vedic Etymology of Some Mantra-s

6.1.3.1. -- 2.2.8.6 ) (

– .)

–


Sāyaṇācārya: -

Bhaṭṭabhāskara: - –

Yāskācārya : - - |


6. 1. 4 Vedic Etymology of Some Graha-s

6.1.4.1. / ) ( -

3.3.5.2) ( – .)

–



209

Bhaṭṭabhāskara: - , -

Yāskācārya : - - - |

Comment: - The two commentators follow vedic nirvacana. Yāskācārya

derives this from two roots. (i) – – –‘to eat ’ with the preverb

and (ii) – – ‘to touch ’.

6. 1. 5 Vedic Etymology of Some Homa Dravyā-s

6.1.5.1. 5.13.2)( – .)

– s


Sāyaṇācārya: -

Bhaṭṭabhāskara: - - -

Yāskācārya : - - -

Comment: - Vedic nirvacanam is followed by all the three.

210

6. 1. 6 Vedic Etymology of Some Yajña Sādhana Paśu-s

6.1.6.1. 5. 3. 12. 1 )

( – .)

–


Sāyaṇācārya: -

-


Yāskācārya : - - 2.27 |

Comment: - Both the commentators follow the Vedic Nirvacana. They

consider the root – - ‘to move / to grow ’ and

confine themselves to the meaning - ‘to grow ’, in accordance with the

Veda. But, Yāskācārya derives it from the root –

– ‘to pervade / fill completely / penetrate /eat ’ and thus generalizes the

nirvacana of the word

6. 1. 7 Vedic Etymology of Some Kāla -s

6.1.7.1. / -

7.2.6.1) 7.2.6.2) ( – .)

– ---------

211


Sāyaṇācārya: -


,

Yāskācārya : - -

Comment: - Nominal base is only considered here by Yāskācārya.

7.1. 8. Vedic Etymology of Some Samaṣṭi and Vyaṣṭi

Elements

6.1.8.1. 5. 6. 1. 2) (

– .)

– --------


Sāyaṇācārya: -

|


Yāskācārya : - - , |

Comment: - Vedic Nirvacanam is followed by all the three.

212

6.1.8.2. 7.1.5.1)( – .)

(i) – 1.

(ii) --------------

1.1.3.5-6)

(iii) ----

---


Sāyaṇācārya: - , –

-


Yāskācārya : - -


6. 1. 9. Vedic Etymology of Some Samjña-s

6.1.9.1. 1.5.2.5) ( – .)

– ---------


Sāyaṇācārya: - –

Bhaṭṭabhāskara: - – ’ ’

213

Yāskācārya : - -


6.1.9.2. 2.1.2.3) ( – .)

– ---------




Yāskācārya : - 8.20 , , , |


( Section 2) Nirvacana-s found in other Veda-s

Now we shall see how the same can be extended to other Veda-s.

6. 2. 1. Vedic Eymology of the names of Some Ṛṣi-s

6.2.1.1. 1.1.7) ( –

.)

214

–

Explanation: - Brahma worked upon, well warmed and fully heated

Varuṇa alias Mṛtyu, and from all the organs of the body of that wrought,

well-warmed and fully heated Mṛtyu fluid ( Rasa) exuded; these formed

the fluid of his body (Aṅgarasa), and those fluids of his body are

indirectly called Aṅgira. By these rasa-s, Aṅgiras originated. This is

Aṅgiras’ Aṅgiras-ness.


Comment: - Convention plays a vital role in deriving the nirvacana of the

word Aṅgiras.

6.2.1.2. 2.2.1) ( – .)

–

Explanation: - Prāṇa protected everything born out of human being

against sin ( Hence, the name Atri. This is Atri-ness of

Atri.

Sāyaṇācārya: -

Comment: - The root employed here is – ‘to protect ’.

215

6.1.2.3. 1.4 )

( – .)

– ---------------

,

Explanation: - Since Bhṛgu Mahaṛṣi was advised by Brahman to look

below into the water (Atharvan), therefore Atharvan proceeded from it;

and hence, Atharvan is called by that name.

Sāyaṇācārya: - Not available

Comment: - Yāskācārya derives the word from the root –

– ‘to injure ’. Thus meaning – = - ‘non injurer ’

Veda derives the word in its own way. Contextual reference is

considered here in deriving the word ‘ Atharvan ’, the etymology of the

word given as (then) (below) – or Since Atharvan

was created as Bhṛgu saw down wards or sidewards, hence the name

6.1.2.4. 2.2.1) ( – .)

–

216

Explanation: - Prāṇa is said to be Gṛtsa and Apāna is Mada. Since this

Mahaṛṣi is an incarnation of these two, his name is Gṛtsamada. This is

Gṛtsamada-ness of Gṛtsamada.

Sāyaṇācārya: -

- - - -

- |

Comment : - We can observe the peculiarity of the derivation of the word

by the Veda. Hence it is unique.

6.1.2.5. 1.1.3 ) ( –

.)

–

Explanation: - It is learnt that the Ṛṣi by name Madhucchandas wishes

to conceal pleasant enjoyment ( from the ṛṣi-s. Hence the

name Madhucchandas. This is Madhucchandas’ Madhucchandas-ness.

Sāyaṇācārya: -

Comment : - Here the root – – ‘to conceal ’ is employed

with the nominal base Hence we have –

From the etymology given in the Veda, we understand that ‘ here

means the spiritual happiness and naturally one wishes to conceal it

from others. This reminds us of the English proverb – ‘The proof of the

217

pudding lies in its eating ’. We also have reference to such acts as in the

case of Kaśyapa Maharṣi.

Refer page no. 53)

6.1.2.6. – .)

–

Explanation: - Since the subjects are sustained by him, he is called

Bharadwāja. This is Bharadwāja-ness of Bharadwāja.


Comment: - The root employed here is – – ‘to

sustain / look after ’ etc. added to the nominal base derived

elsewhere from the root – – ‘to move ’ as per Sāyaṇa. The

functionality of the verb is well brought out in the etymology -

6.1.2.7. 1.3 ) ( – .)

– , -------- , , ,

,

218

Explanation: - Brahman created water and looked down and in the water

beheld his own shadow. ------ Water which was potable, palatable and

quite, was worked upon and well warmed and fully heated, and thereby

whatever seed was in it dried up, and because it dried up (abhṛjyata

, therefore it became Bhṛgu. ?) This is Bhṛgu-ness

of Bhṛgu.


Comment : - – – ‘to –roast / fry / bake ’, is employed here.

Hence we have in the etymology - -

the functionality of the verb well depicted. The word seed here perhaps

refers to the seed of life. And one who has roasted the seed so that it

never sprouts, that is a Jīvanmukta, is referred to here.

6.1.2.8. 2.2.2 ) ( – .)

–

Explanation: - The Deva-s said that this Prāṇa having entered our body

is the root cause for our survival. This is Vaṣiṭha-ness of Vasiṣṭha.

Sāyaṇācārya: -

219

Comment : - The root employed here is – – ‘to reside / dwell ’,

and hence we have the etymology - - in which the

functionality of both the verbs is well established.

6.1.2.9. 2.2.2) ( – .)

–

Explanation: - Vāk and other Deva-s spoke to themselves regarding

Prāṇa that ‘He is sought to be served by us. He is Supreme’. Since he is

one who is to be served by the Deva-s he is called Vāmadeva. This is

Vāmadeva-ness of Vāmadeva.


Comment :- Here the nominal base

meaning supreme / beautiful, is added to the nominal base

derived from the root derived elsewhere).

6.1.2.10. 2.1.5) ( – .)

–

Explanation: - The entire universe became the object of enjoyment of

Prāṇa. Hence, Viśvāmitra-ness of Viśvāmitra.

220

Sāyaṇācārya: -

Comment: - is the etymology given by

the Veda with respect to the word Regarding the

Pāṇini’s sutra - 6.3.130 can be refered to.

6. 2. 2 Vedic Etymology of Ṛtvik-s

6.2.2.1. /

10.4) ( – .)

– ---------------

Explanation: - Long ago Deva-s and Asura-s fought against each other

for the world. Asura-s drove away the Deva-s who had taken shelter in a

place called Sadas-Śālā. Then the Deva-s took shelter in a Śālā called

Āgnīdhra. Since the Asura-s could not drive away the Deva-s from

Āgnīdhra-Śālā, but , on the other hand , were defeated by the Deva-s,

this is called Āgnīdhra-Śālā. This is Āgnīdhra-ness of Āgnīdhra.


-

Comment: - – – ‘to hold / sustain ’, is the root employed here

and added to the nominal base derived elsewhere. The etymology –

221

– justifies the functionality of the

root.

6.2.2.2. 1.1.2 ) ( – .)

–

Explanation: - Since the person who chants Yājya and Anuvākya invites

the Devatā-s to the right place and at the right time, as – ‘ Here Agni has

to be invited, This is Soma’s place ’ etc., He is called Hotṛ. This is Hotṛ-

ness of Hotṛ.


- -

Comment: - The root employed here is causal of - – ‘to carry’.

The functionality of the root is well expressed in the etymology -

-

6. 2. 3 Vedic Etymology of Some Devatā-s

6.2.3.1. 3.11.21)

( – .)

– ------ |

222

Explanation: - Indra having conquered the entire universe approached

Prajāpati and proclaimed to him that he is the greatest of all beings for

which Prajāpati asked him as to ‘ Who am I then ? ’, for which Indra

replied ‘ You are that ’ – that is, you are Kaḥ Thus Prajāpati got the

name Kaḥ


Comment: - Same is the convention mentioned earlier also.

6.2.3.2. 13.13)

( – .)

– -------

Explanation: - Prajāpati stopped the Deva-s from going away from him

by engulfing them with the help of Agni. He further proclaimed that he

got back all his people with the help of Agni. Since he proclaimed this,

Agni is called Jātavedas and the Sūkta is also called by the name

Jātavedas. This is Jātavedas-ness of Jātavedas.

Sāyaṇācārya: -

223

Comment : - The root employed here is – – ‘to know ’ along with

the nominal base . The functionality of the root is well expressed in

the etymology ।

6.2.3.3. ) 1.3)

( – .)

– , ,

Explanation: - Brahma said to Atharvan - ‘ Having created the beings of

Prajāpati, protect them ’. And because he said, –

Prajapati came into being and became the lord of creation. Atharvan is

verily is that Prajāpati. This is Prajāpati’s Prajāpati-ness.


Comment :- – – ‘to protect ’, is the root employed here to derive

the non verbal base This along with the nominal base , gives

rise to the word which is etymologically derived.

6.2.3.4. 12.10 ) ( –

.)

–

224

Explanation: - The Deva-s declared Indra as Mahān as he had killed

Vṛtra, having taken the Mahatva from Prajāpati. This is Mahendra’s

Mahendra-ness.


Comment: - Here convention describes the word. Same explantion

found in T.S.(6.5.5.3) also.

6.2.3.5. 1.7) ( – .)

–

Explanation: - Varuṇa separated himself from the ocean, ( and

became Muchya. Mṛtyu was born of him, therefore is called indirectly

Mṛtyu. This is Mṛtyu-ness of Mṛtyu.


Comment: - Convention plays the key role in the etymology of the word

However, – – ‘to release / untie ’ is the root

employed here. Since Mṛtyu unties and releases the Jīva from the body,

etymology to that effect is given as -

6.2.3.6. - - 1.7 ) ( – .)

–

,

225

Explanation: - Water was afraid and said, “ Lord, we select Thee as our

king ”. And because it remained encircling (Vṛtvā), and Varuṇa was

produced from it, it is indirectly called Varuṇa. This is Varuṇa-ness of

Varuṇa.

Sāyaṇācārya: - Explanation not found

Comment: - Once again convention plays a vital role in deriving the

etymology of the word However, the word may be derived from the

root – – ‘to choose / select ’. Hence the etymology can be

given as

6.2. 4. Vedic Etymology of some Chandas

6.2.4.1. 2.1.6 ) ( – .)

–

Explanation: - Since the metres Gāyatrī and others protect a person

from sinful acts, they are called Chandas. This is Chandas-ness of

Chandas.

Sāyaṇācārya: -

Comment: - – – ‘to cover / protect’ is the root used here.

- is the etymology given in which the functionality is well

expressed.

226

6.2.4.2. 4.16.5 )

( – .)

–

Explanation: - The Veda-s decided to support Indra to drive away the

Asura-s during night. Thus they also ousted the fear of Indra who was

afraid of the night. This is why these mantra-s got the name Apiśarvara-

mantra-s. This is Apiśarvara-ness of Apiśarvara mantra-s or other name

of Veda-s.

Sāyaṇācārya: -

Comment: - Here is a convention noted by the Veda to denote the

etymology of the word Apiśarvara.

6.2.4.3.

9.1), ( 4.16.5) ( – .)

–

–

227

Explanation: - Deva-s drove away the Asura-s who were defeated but

hiding here and there, by the influence of Paryāya-Chandas (Veda-

mantra-s) representing Indra. This is Paryāya-ness of Paryāya.

Sāyaṇācārya: -

-

Comment: - – – ‘to go ’ is the root employed with the preverb

6.2.4.4. 7.4.3 ) ( –

.)

–

Explanation: - By Bṛhatī Chandas, the Deva-s wished to pervade all the

worlds. Hence Bṛhatī-ness of Bṛhatī.

Sāyaṇācārya: -

Comment: - Convention is the key in demonstrating the etymology of the

word Bṛhatī. – - ‘to grow / expand ’ is the root employed.

6. 2. 5 Vedic Etymology of Some Yajña - s

6.2.5.1. 3.4.1) ( –

.)

228

–

Explanation: - Name of a Iṣṭi is Ātithya. Why the name ? Here is the

reason. Once Soma, the king, had come to the house of the Yajamāna.

He was offered the sanctified puroḍāśa in nine earthen vessels.

Therefore, this Yajña in which the guest was treated with purodāśa is

called Ātithya-iṣṭi. This is Ātithya-ness of Ātithya-iṣṭi.


s

Comment: - Once again convention describes the etymology here.

6.2.5.2. 1.1.2) ( – .)

–

Explanation: - The abhimāni Yajña-puruṣa went away from Deva-s due

to some reason. The Deva-s- wished to bring him back with the help of

Dīkṣaṇīya and Prāyaṇīya iṣṭi-s. Since they wished, this is Iṣṭi-ness of Iṣṭi.

229

Sāyaṇācārya: -

- -

-

Comment: - – - ‘to

wish ’, is the root used here.

- is the pratyaya added to

this to form the word The

functionality of the root is well

brought out in the etymology –

6.2.5.3. 6.3.6) (

– .)

-

Explanation: - Answering the question as to why Agniṣṭoma is called

Jyotiṣṭoma, TMB of SāmaVeda says that it is because Virāṭ chandas

(containing ten letters) is employed in this Yajña. Among the Chandas

Virāṭ is Jyoti. Hence Agniṣṭoma is called as Jyotiṣṭoma. This is

Jyotiṣṭoma-ness of Jyotiṣṭoma.


230

Comment: - Convention is the key to understand the etymology here.

6.2.5.4. 1.1.1 ) ( – .)

(i) –

Explanation: - Indra killed Vṛtra and became Mahān. The Yajña, in which

Somapāna is a special offering for Deva-s is also called by the name

Mahāvrata. This is Mahāvrata-ness of Mahāvrata-Yajña.


Comment: - Once again convention plays a vital role in explaining the

word However, Sāyaṇācārya gives three etymologies for the

word.

(ii) - s s -------

---

4. 10.1)

Explanation: - TMB has another anecdote to narrate. Prajāpati was very

tired after creating the beings. The Deva-s thought of rejuvenating

Prajāpati by giving Him a special food. Since by consuming that special

food sanctified by Veda mantra-s, Prajāpati got back his energy, that

231

special food and also the Yajña in which the food is offered came to be

known as Mahāvrata. This is Mahāvrata-ness of Mahāvrata.

Sāyaṇācārya: - ,

Comment: - Convention is the key to understand this etymology.

6.2.5.5. 2.1.1) ( – .)

–

Explanation: - By this Yajña, the Yajamāna-s reach the heaven nearby

or quickly. This is Prāyaṇīya-ness of Prāyaṇīya.

Sāyaṇācārya: -

Comment: - – – ‘to reach ’ is the root used here with the preverb

further to which Vidhyarthaka-pratyaya (Potential participle) – is

added. The functionality of the root is well established in the etymology

6.2.5.6. - 4.16.1 ) ( –

.)

–

232

Explanation: - Ṣoḷaśī is the name of a Yajña. ( – -

, , Ṣoḷaśī means a stotra, (a mantra ’ ---

’ ) and also a Śastra, ( – ---- – a mantra

reciting which Vajrāyudha is handed over to Indra by the Deva-s. Since

this Yajña contains all the sixteen, namely the Stotra and Śastra, this is

called Ṣoḷaśī kratu. This is Ṣoḷaśī-ness of Ṣoḷaśī


Comment: - Veda-s bring out the etymologies in a most peculiar and

unique way. Here it establishes the nirvacana on the number of stotra-s

used in the Yajña. Name of the Yajña Ṣoḷaśī is derived from the numeral

sixteen as this Yajña has sixteen Stotra-s and Śastra-s. More or less the

same explanation is also found in ( 6.6.11.1).

6. 2. 6 Vedic Etymology of Some Sūkta-s

6.2.6.1. 2.2.2.(10)) ( – .)

–

Explanation: - The Akṣara-mālā what we find in the world today is

nothing but Prāṇa. Without the consent of Prāṇa, the Varṇa-s

233

themselves cannot bestow any graces upon the people. So they are

called Akṣara-s. This is Akṣara-ness of Akṣara.


-

Comment: - – – ‘to move ’ is the root employed here with the

Niṣedhārthaka Avyaya to give negative meaning - motionlessness. Here

not only is applicable to the Varṇa-s but also to the Seer of those

Varṇa-s.

6.2.6.2. ( 2.2.8 ) ( –

.)

–

Explanation: - - -


- -

-

Comment: - – – ‘to adore / worship ’ is the root added to the

nominal base Here, denotes not only the Ṛk mantra-bhāga,

but also the Seer of this mantra.

234

6.2.6.3. 2.2.7) ( - .)

–

Explanation: - Since all the beings worshipped the Deva-s by this set of

mantra-s, it is called Ṛk. This is Ṛk-ness of Ṛk.

Sāyaṇācārya: -

Comment: - – – ‘to praise ’ is the root employed here.

6.2.6.4. 2.2.5) ( – .)

–

Explanation: - Once Prāṇadeva told that he would be all that is tiny and

also large. Hence all the Sūktā-s containing a single Ṛk or many Ṛk-s

and also the Ṛṣi-s, who are the draṣṭā-s of these Sūkta-s are called

Kṣudra-Sūkta-s or Mahā-Sūkta-s

Sāyaṇācārya: - - - - - -

Comment: - Convention is the key to understand the etymology of

Kṣudrasūkta-s. – – ‘to speak ’ is the root employed here.

235

6.2.6.5. 2.2.9 ) ( – .)

–

Explanation: - Since Prāṇa reached all the beings by entering them, the

word (Subanta andTiṅanta), a part of Ardharca and the Mahaṛṣi who has

cognized the mantra are called Padam.


Comment: - – – ‘to reach / move ’, is the root employed here. The

functionality of the root is well brought out in the etymology -

6.2.6.6. 2.2.4) ( – .)

–

Explanation: - Prāṇa sanctified everything in the world. Hence the name

Pāvamānya for both the Ṛk and the Ṛṣi. This is Pāvamānya-ness of

Pāvamānya.

Sāyaṇācārya: -

- -

Comment: - – –’to cleanse / purify ’ is the root with the

preverb employed here. In the etymology

- the functionality of the verb is well established.

236

6.2.6.7. 2.1.4) ( – .)

–

Explanation: - Pragātha is the name of a Sūkta consisting of two ṛk-s

and also denotes the names of the Ṛṣi-s who have visualized these

mantra-s. Since Prāṇa having entered the body moved everywhere in

the body, the name Pragāthā. This is Pragāthā-ness of Pragāthā.

Sāyaṇācārya: -

, - – |

Comment: - Root – –‘to go / move ’ with the preverbes

and is employed here. In the etymology -

- the functionality of the verb is effectively broughtout.

6.2.6.8. 7.5) ( – .)

–

Explanation: - Prajāpati recited Prātaranuvāka in the morning for the

sake of Deva-s. This is Prātaranuvāka-ness of Prātaranuvāka.


237

Comment: - – – ‘to speak / utter ’ is the root which is

added to the nominal base (here an Avyaya) Since the Anuvāka

was recited in the morning, this Sūkta is called Prātaranuvāka.

6.2.6.9. 2.2.6 ) ( – .)

–

Explanation: - Once Prāṇadeva having seen a Maharṣi who declared to

the world the greatness of Prāṇa, told ‘ This Maharṣi has told the right

thing – ’ Thus the Sūkta-ness of

Sūkta.

Sāyaṇācārya: -

-

Comment: - The root employed here is – – ‘to speak ’ added

to the preverb , meaning – good /well. The functionality of the

root is well brought out in the etymology -

6. 2. 7 Vedic Etymology of Some Mantra-s

6.2.7.1. 3.11.9 ) ( – .)

–

238

Explanation: - Deva-s, having got the Yajña by these mantra-s, declared

these mantra-s to other Deva-s. This is Nivit’s Nivit-ness.


Comment: - – – ‘to know ’ is the root employed along with the

preverb The functionality of the root is brought out in the etymology

– 2.2.8.5 also gives the same narration.

6.2.7.2. 3.11.9 ) ( – .)

–

Explanation: - --- and other seven ṛk-s are called Puroṛk

mantra-s. By these mantra-s the Deva-s took interest in the performance

of the Yajña which they had already invoked. This is Puroṛk-ness of

Puroṛk-mantra-s.


Comment: - – –‘to glow / to please ’ is the root

employed added to nominal base

6.2.7.3. 3.11.9 ) ( – .)

–

239

Explanation: - ---- and other mantra-s are called Praiṣa

mantra-s. Once, a Yajña by name Jyotiṣṭhoma, had gone away from the

Deva-s due to some reason. The Deva-s wished to bring back the Yajña

by Praiṣa mantra-. This is Praiṣa-ness of Praiṣa mantra-s.

Sāyaṇācārya: -

Comment: - – –’to go’, the root with the preverb is

employed here. The functionality of the verb is well expressed here as

these mantra-s are instrumental in searching the disappeared one.

Same in 2.2.8.5.

6.2.7.4. - 7.6.5) ( – .)

–

Explanation: - Since this Sāma was present in the mind of Prajāpati for a

long time even after Rathantara Sāma originated, this Sāma came to be

known as Bṛhat Sāma. This is Bṛhat-ness of Bṛhatsāma.

Sāyaṇācārya: -

Comment: - – – ‘to grow ’ is the root employed here. The

etymology given for the word is |

240

6.2.7.5. - 7.6.4) (

– .)

-

Explanation: - Prajāpati created Vāk. This Vāk created Rathantara

Sāma-s and then came out. Thus created Rathantara-sāma-s also

became another vehicle for the Deva-s. This is Rathantara-ness of

Rathantara-sāma-s.

Sāyaṇācārya: -

Comment : - Etymology of the word can be explained here as

।

6.2.7.6. - 5.1 ) ( – .)

– -------

Explanation: - Since the Deva-s cursed the Asura-s by this Sāma to

disfigure them, as the latter did not allow the former to get into the

heaven, this Sāma got the name Vairūpa. This is Vairūpa-ness of

Vairūpa Sāma.

Sāyaṇācārya: -

- -

241

Comment :- In the etymology given, the functionality of the verb is well

expressed -

6.2.7.7. 3.15.49)

( – .)

–

Explanation: - --- is the Sāma. Once Agni, having taken

the form of a horse killed the Asura-s. This incident is hinted by this

Sāma. This is Sākamaśva-ness of Sākamaśva .


Comment: - Here the etymology is purely conventional.

6.2.7.8. 3.11.23 ) ( – .)

–

Explanation: - Since Sāma originated from three Ṛk-s, ( –

, it is called Sāma. This is Sāma-ness of Sāma.


-

-

242

Comment: - Here combination of two words has resulted in the formation

of a new word.

6. 2. 8. Vedic Etymology of Some Graha-s and Śastra-s

6.2.8.1. 2.7.36 )

( – .)

–

Explanation: - The Deva-s became victorious by the Śastra–Ājya.

Therefore, this Śastra was called by the name Ājya –

This is Ājya-ness of Ājya.


Comment: - Root employed here is – – ‘to win over ’. In the

etymology – the functionality of the root

is well brought out.

6.2.8.2. 3.11.9 ) ( – .)

–

Explanation: - The Deva-s received the Yajña (oblation) by Upāmśu,

Antaryāma and other earthen vessels. Hence the name Graha-s.

243

Sāyaṇācārya: -

Comment: - Same as in 1.4.1.1

6.2.8.3. - 3.11.9 ) ( ?)(

– .)

–

Explanation: - Deva-s got back the Yajña by name Jyotiṣṭhoma, which

had gone away from the Deva-s, here in the sacrificial altar which is

called as Vedi. Hence, the Vedi-ness of Vedi.

Sāyaṇācārya: -

Comment: - The root employed here is – – ‘to get / acquire ’.

The functionality of the root is well brought out in the etymology -

244

6. 2. 9 Vedic Etymology of Some Āhuti-s

6.2.9.1. 1.1.2 ) ( – .)

–

Explanation: - By these the Yajamāna invites the deities to receive the

oblations. This is Āhuti-ness Āhuti.

Sāyaṇācārya: -

-

Comment: - Here the root under consideration is –

– ‘to compete / to call / invite ’. Etymology – –

describes the functionality of the verb.

6.2.9.2.

2.7.23 ) ( – .)

–

Explanation: - The Deva-s offered these before Somāhuti-s. Therefore

the name Puroḷāśa. This is Puroḷāśa-ness of Puroḷāśa.


Comment: - ( – – ‘to do / perform ’ is the root employed

here which combines with the nominal base(here an Avyaya) giving

rise to the word

245

6. 2. 10 Vedic Etymology of Some Homa-Dravya-s

6.2.10.1. 1.1.5 ) (

– .)

– ,

Explanation: - Anna is called Virāṭ. Why the name? Because Anna is the

cause for the glow in the physique of a person and a person prosperous

with food gains reputation in the society. Hence Anna is called Virāṭ.

This is Virāṭ-ness of Virāṭ.

Sāyaṇācārya: -

Comment: - The root employed here is – – ‘to glow ’. The

etymology, - , mirrors the functionality of the root

well.

6. 2.11. Etymology of some Samjña-s

6.2.11.1. 1.4) ( – .)

– ,

Explanation: - Brahma having created water said “ By these I shall

support all and everything whatever; by these I shall create all and

246

everything whatever; by these I shall attain all and everything whatever

”. This is Āpas-ness of Āpaḥ.


Comment: - – – ‘to obtain/ spread / encompass ’ is the

root employed here. The etymology , well defines the

functionality of the root.

6.2.11.2. 1.23 ) ( – .)

–

,

Explanation: - The Deva-s won over the Asura-s by Omkāra. Since they

defeated the Asura-s it is called Omkāra.

Sāyaṇācārya: - No explanation found

6.2.11.3. -

6.23.3) ( – .)

–

Explanation: - Subrahmaṇyā means –‘ Indra āgaccha ----’, ‘ Hariva

āgaccha -----’ and other Veda-mantra-s. It also means the very Goddess

of Speech, Vāg-devatā, when the word is feminine in gender. And / Or it

247

also means Veda-vākya filled with quintessence, ( when the word

is in masculine gender. This is Subrahmaṇyā-ness of Subrahmaṇyā.

Sāyaṇācārya: - ‘ ’

- -

- -

Comment: - Convention plays a key role here. The etymology given for

the word is | a nominal base is

added to the preverb - described as ‘the quintessence’ for the

masculine word – When the word is a feminine

gender word, then it means Goddess of Speech.

6.2.11.4. -

1.4.24 ) ( – .)

–

Explanation: - The Deva-s entrusted the protection of their wives and

children to the king Varuṇa and performed a karma of touching the ghee

and taking a oath of protecting their wives and children. Since this act

was done keeping the protection of their beloveds in mind, this karma is

called Tanūnaptram. This is Tanūnaptra-ness of Tanūnaptra.

248


Comment: - The root employed here is – – ‘to heat / trouble ’.

This with a - ‘ is added to the nominal base Hence in the

explanation of the etymology given by Sāyaṇācārya, we find the

functionality of the root well established.

6.2.11.5. 1.4.16) ( – .)

–

Explanation: - Prāṇa is Nābhi. Hence it is called Nābhi. This is Nābhi-

ness of Nābhi.


6.2.11.6. 1.2) ( – .)

– ‘ - -

Explanation: - Putra is he who rescues one from a hell by name ‘Put’.

Thus the name Putra. This is Putra-ness of Putra.


Comment: - Here the root – - – ‘to swim / cross ’ is

employed with the nominal base -

249

6.2.11.7. – .)

–

Explanation: - Since Śarīra undergoes decay, it is called Śarīra. This is

Śarīra-ness of Śarīra.


Comment: - The root employed here is - – – ‘to decay /

get destroyed ’. The functionality of the root is well expressed by

Sāyaṇācārya while explaining the etymology of the word - -

6.2.11.8. 2.1-4) ( – .)

– s s s

Explanation: - Brahma entered the upper part of the body and rested

there. Since he rested there, ( , that part of the body is

called Śira. This is Śira-ness of Śira.


Comment: - The root employed here is - – – ‘to serve ’.

Etymology given is

250

6.2.11.9. 1.7 ) ( – .)

–

Explanation: - The water encircling the flow of ocean, flowed towards

the East and the South, the West and the North, and because it flowed (

Samavadravanta), it is called Samudra, ocean. This is Samudra-ness of

Samudra.

Sāyaṇācārya: -

Comment: - The root employed here is - - – ‘to liquify / move /slip ’

with the preverbs and The functionality of the verb is well

expressed in the nirvacana.

Documents

Chapter SIX - Shodhgangashodhganga.inflibnet.ac.in/bitstream/10603/72942/10/chapter 6.pdf · reassess the meaning of the word and thereby the meaning of the mantra-s. However, any