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

[H S Chandramouli]

Namaste.

The word by itself is not used indicate so. But contextually the rest is to
be added for correct intended meaning. Only contextually. Not a universal
application.

Regards

On Tue, Jan 28, 2025 at 5:31 PM Krishna Kashyap <kkashyap2011 at gmail.com>
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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>>>>>