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

[Krishna Kashyap]

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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