[FairfieldLife] Re: Diirghatamas and Yogic Flying, part 1
Wiki: Asya Vamasya Hymn [Rco akSare -- card] Dirghatamas is famous for his paradoxical apothegms.[1] His mantras are enigmas: He who knows the father below by what is above, and he who knows the father who is above by what is below is called the poet. The Asya Vamasya (RgVeda 1.164) is one of the sages most famous poems. Early scholars (such as Deussen in his Philosophy of the Upanisads) tried to say that the poems of Dirghatamas were of a later nature because of their content, but this has no linguistic support which has been argued by modern Sanskrit scholars (such as Dr. C. Kunhan Raja in his translation of the Asya Vamasya Hymn). The reason earlier western scholars believed it was of a later origin is because of the monist views found there. They believed that early Vedic religion was pantheistic and a monist view of god evolved later in the Upanisads- but the poems of Dirghtamas (1.164.46) which say there is One Being (Ekam Sat) which is called by many names* proves this idea incorrect. * ekam sad [sic!] vipraa bahudhaa vadanti -- card
[FairfieldLife] Re: Diirghatamas
The Unfied Field Ekam Sat, *there is One Being (Ekam Sat) which is called by many names* Jai Ekam Sat, -Buck --- In FairfieldLife@yahoogroups.com, card cardemaister@... wrote: Wiki: Asya Vamasya Hymn [Rco akSare -- card] Dirghatamas is famous for his paradoxical apothegms.[1] His mantras are enigmas: He who knows the father below by what is above, and he who knows the father who is above by what is below is called the poet. The Asya Vamasya (RgVeda 1.164) is one of the sages most famous poems. Early scholars (such as Deussen in his Philosophy of the Upanisads) tried to say that the poems of Dirghatamas were of a later nature because of their content, but this has no linguistic support which has been argued by modern Sanskrit scholars (such as Dr. C. Kunhan Raja in his translation of the Asya Vamasya Hymn). The reason earlier western scholars believed it was of a later origin is because of the monist views found there. They believed that early Vedic religion was pantheistic and a monist view of god evolved later in the Upanisads- but the poems of Dirghtamas (1.164.46) which say there is One Being (Ekam Sat) which is called by many names* proves this idea incorrect. * ekam sad [sic!] vipraa bahudhaa vadanti -- card
[FairfieldLife] Re: Diirghatamas and Yogic Flying, part 1
--- In FairfieldLife@yahoogroups.com, card cardemaister@... wrote: Wiki: Asya Vaamasya Hymn [Rco akSare -- card] Dirghatamas is famous for his paradoxical apothegms.[1] His mantras are enigmas: He who knows the father below by what is above, and he who knows the father who is above by what is below is called the poet. The Asya Vamasya (RgVeda 1.164) is one of the sages most famous poems. Early scholars (such as Deussen in his Philosophy of the Upanisads) tried to say that the poems of Dirghatamas were of a later nature because of their content, but this has no linguistic support which has been argued by modern Sanskrit scholars (such as Dr. C. Kunhan Raja in his translation of the Asya Vamasya Hymn). The reason earlier western scholars believed it was of a later origin is because of the monist views found there. They believed that early Vedic religion was pantheistic and a monist view of god evolved later in the Upanisads- but the poems of Dirghtamas (1.164.46) which say there is One Being (Ekam Sat) which is called by many names* proves this idea incorrect. * ekam sad [sic!] vipraa bahudhaa vadanti -- card 1.164.20 dvaa suparNaa sayujaa sakhaayaa samaanaM vRkSaM pari Sasvajaate |tayoranyaH pippalaM svaadvattyanashnannanyo abhi chaakashIti || 20 Two Birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge.One of the twain eats the sweet Fig-tree's fruitage; the other eating not regardeth only.
[FairfieldLife] Re: Diirghatamas and Yogic Flying, part 1
--- In FairfieldLife@yahoogroups.com, card cardemaister@... wrote: --- In FairfieldLife@yahoogroups.com, card cardemaister@ wrote: Wiki: Asya Vaamasya Hymn [Rco akSare -- card] Dirghatamas is famous for his paradoxical apothegms.[1] His mantras are enigmas: He who knows the father below by what is above, and he who knows the father who is above by what is below is called the poet. The Asya Vamasya (RgVeda 1.164) is one of the sages most famous poems. Early scholars (such as Deussen in his Philosophy of the Upanisads) tried to say that the poems of Dirghatamas were of a later nature because of their content, but this has no linguistic support which has been argued by modern Sanskrit scholars (such as Dr. C. Kunhan Raja in his translation of the Asya Vamasya Hymn). The reason earlier western scholars believed it was of a later origin is because of the monist views found there. They believed that early Vedic religion was pantheistic and a monist view of god evolved later in the Upanisads- but the poems of Dirghtamas (1.164.46) which say there is One Being (Ekam Sat) which is called by many names* proves this idea incorrect. * ekam sad [sic!] vipraa bahudhaa vadanti -- card 1.164.20 dvaa suparNaa sayujaa sakhaayaa samaanaM vRkSaM pari Sasvajaate |tayoranyaH pippalaM svaadvattyanashnannanyo abhi chaakashIti || pada-paaTha, attemp at: dvaa suparNaa sayujaa sakhaayaa samaanam; vRkSam; pari Sasvajaate |tayoH; anyaH pippalam; svaadu; atti (eats, *not* 'ate'); anashnan; anyaH; abhi chaakashIti || 20 Two Birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge.One of the twain eats the sweet Fig-tree's fruitage; the other eating not regardeth only.
[FairfieldLife] Re: Diirghatamas and ambiguous sandhi, part 2
--- In FairfieldLife@yahoogroups.com, cardemaister [EMAIL PROTECTED]
wrote:
(Just fooling around...)
The great Diirghatamas (Long darkness?), son of Ucathya
(Aucathyo Diirghatamaa [sic!] RSiH) has written the suuktas
140 through 164 of the first maNDala of Rgveda.
One of the kewlest suuktas of the Rgveda, IMO, is, well,
that suukta called asya-vaamasya (I 164). The famous
Rco akSare -verse is the 39th one of that suukta. The
second hemistich of that verse goes like this:
samhitaa-paaTha (sentence-reading):
yas tan na veda kim Rcaa kariSyati,
ya it tad vidus ta ime samaasate.
pada-paaTha (= word reading) i.e., without sandhi:
yaH | tat | na | veda | kim | Rcaa | kariSyati |
ye | it | tat | viduH | te | ime | samaasate |
The interesting thing in that hemistich is that
ignorance is presented by singular forms of the predicate
verb and subject: He, who (yaH) that (tat) not (na)
veda (knows) what [kind of] (kim) use shall he make [?aarrgghh:
kariSyati?] of the verses (Rcaa: instrumental singular[?]
from 'Rk', as in Rg-veda Rk + veda).
OTOH, the state of Enlightenment(?) is presented
by Diirghatamas using a plural sentence.
IMO, only the verb form 'viduH' reveals that the sentence
is in plural, because (I believe) also the sequence
yaH (singular) | it | tat |... would result to the sandhi form
ya it tat
The form 'ye' (plural) becomes 'ya' if it's followed by any other
vowel that *short* 'a'. So, why couldn't Diirgha use some other
verse filler instead of 'it' (dictionary form: id), to make the
subject of the sentence unambiguous? Well, I'm prolly reading way
too much into that...
id ind. Ved. (probably the neut. form of the pronom. base %{i} see
3. %{i} ; a particle of affirmation) even , just , only ; indeed ,
assuredly (especially , in strengthening an antithesis , e.g. %
[EMAIL PROTECTED]@[EMAIL PROTECTED]@asat} , as the gods wish it , thus
indeed it will be RV. viii , 28 , 4 ; %
[EMAIL PROTECTED]@[EMAIL PROTECTED]@debhuH} , the enemies wishing indeed
to hurt were in nowise able to hurt RV. i , 147 , 3). %{id} is often
added to words expressing excess or exclusion (e.g. [EMAIL PROTECTED] ,
every one indeed ; [EMAIL PROTECTED] , constantly indeed ; [EMAIL PROTECTED] ,
one only). At the beginning of sentences it often adds emphasis to
pronouns , prepositions , particles (e.g. [EMAIL PROTECTED] , thou indeed ;
[EMAIL PROTECTED] , if indeed , c.) %{id} occurs often in the R2ig-veda
and Atharva-veda , seldom in the Bra1hman2as , and its place is
taken in classical Sanskr2it by %{eva} and other particles.
As an example of the very very many inflectional forms of Sanskrit
verbs:
kR 1 Ved. I. cl. 2. P. 2. sg. %{ka4rSi} du. %{kRtha4s} pl. %
{kRtha4} ; A1. 2. sg. %{kRSe4} ; impf. 2. and 3. sg. %{a4kar} , 3.
sg. rarely %{a4kat} (S3Br. iii , xi) [301,1] ; 3. du. %{a4kartAm} ;
pl. %{a4karma} , %{a4karta} (also BhP. ix) , %{a4kran} (aor. ,
according to Pa1n2. 4-2 , 80 Ka1s3.) ; A1. %{a4kri} (RV. x , 159 , 4
and 174 , 4) , %{a4kRthAs} (RV. v , 30 , 8) , %{a4kRta} (RV.) ; %
{akrAtAm} (S3a1n3khS3r.) , %{a4krata} (RV. AV.): Impv. %{kRdhi4}
(also MBh. i , 5141 and BhP. viii) , %{kRta4m} , %{kRta4} ; A1. %
{kRSva4} , %{kRdhva4m} ; Subj. 2. and 3. sg. %{kar} pl. %{ka4rma} , %
{ka4rta} and %{kartana} , %{kran} ; A1. 3. sg. %{kRta} (RV. ix ,
69 , 5) , 3. pl. %{kra4nta} (RV. i , 141 , 3): Pot. %{kriyAma} (RV.
x , 32 , 9) ; pr. p. P. (nom. pl.) %{kra4ntas} A1. %{krANa4}. II.
cl. 1. P. %{ka4rasi} , %{ka4rati} , %{ka4rathas} , %{ka4ratas} , %
{ka4ranti} ; A1. %{ka4rase} , %{ka4rate} , %{ka4rAmahe}: impf. %
{a4karam} , %{a4karas} , %{a4karat} (aor. , according to Pa1n2. 3-
1 , 59): Impv. %{ka4ra} , %{ka4ratam} , %{ka4ratAm}: Subj. %
{ka4ram} , %{ka4rANi} , %{ka4ras} , %{ka4rat} , %{ka4rAma} , %
{ka4ran} ; A1. %{karAmahai} ; pr. p. (f.) %{ka4rantI} (Naigh.) III.
cl. 5. P. %{kRNo4mi} , %{-No4Si} , %{-No4ti} , %{kRNutha4s} , %
{kRNma4s} and %{kRNmasi} , %{kRNutha4} , %{kRNva4nti} ; A1. %
{kRNve4} , %{kRNuSe4} , %{kRNute4} , 3. du. %{kRNvai4te} (RV. vi ,
25 , 4) ; pl. %{kRNma4he} , %{kRNva4te}: impf. %{a4kRNos} , %
{a4kRNot} , %{a4kRNutam} , %{a4kRNuta} and %{-Notana} (RV. i , 110 ,
8) , %{a4kRNvan} ; A1. 3. sg. %{a4kRNuta} pl. %{a4kRNudhvam} , %
{a4kRNvata}: Impv. %{kRNu4} or %{kRNuhi4} or %{kRNutA4t} , %
{kRNo4tu} , %{kRNuta4m} , %{kRNutA4m} , 2. pl. %{kRNuta4} or %
{kRNo4ta} or %{kRNo4tana} , 3. pl. %{kRNva4ntu} ; A1. %{kRNuSva4} , %
{kRNutA4m} , %{kRNvA4thAm} , %{kRNudhva4m}: Subj. %{kRNa4vas} , %{-
Na4vat} or %{-Na4vAt} , %{kRNa4vAva} , %{-Na4vAma} , %{-Na4vAtha} , %
{-Na4vatha} , %{-Na4van} ; A1. %{kRNa4vai} (once %{-NavA} RV. x ,
95 , 2) , %{kRNavase} (also S3vetUp. ii , 7 v.l. %{-Nvase}) , %
{kRNavate} , %{kRNa4vAvahai} , %{kRNa4vAmahai} , 3. pl. %
{kRNa4vanta} (RV.) or %{kRNavante} or %{kRNvata} (RV.): Pot. A1. %
{kRNvIta4} ; pr. p. P. %{kRNva4t} (f. %{-vatI4}) A1. %{kRNvANa4}.
IV) cl. 8 (this is the usual formation in the Bra1hman2as ;
Su1tras , and
