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

[H S Chandramouli]

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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