B&K.4+5_P.022 Flashcards
‘IV+V.
‘22.7
‘4.8
कृतयुग n.
कृतयुग n. the first of the four ages of the world, golden age
‘IV+V.
‘22.7
‘4.8
पापालापतः
पापालापतः = ABL IN ॰तस् FROM पाप + आलाप = ‘from bad talk’
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THERE IS A CONTRAST HERE IN LINES 7-8 BETWEEN पापालाप (‘bad/vicious/vile talk’) && अशिष्टालाप m. == ‘rude speech, ill mannered speech’ (अशिष्ट mfn. ( śās-), untrained, badly trained, ill-behaved, rude)
VS. सदपवचनदोष (‘true slander sin’) OR SOMETHING LIKE THAT, THE LATTER BEING WORSE
‘IV+V.
‘22.7
‘4.8
धौतपोतिके पतिते
धौतपोतिके पतिते = NOM. DUAL FEM.
‘IV+V.
‘22.8
‘4.8
सदपवचनदोषतः
MAYBE == ‘a fault that is the object of criticism on the part of good persons’ IN CONTRAST TO THE PRECEDING अशिष्टालाप (‘the chattering of ignorant persons’)?
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THERE IS A CONTRAST HERE IN LINES 7-8 BETWEEN पापालाप (‘bad/vicious/vile talk’) && अशिष्टालाप m. == ‘rude speech, ill mannered speech’ (अशिष्ट mfn. ( śās-), untrained, badly trained, ill-behaved, rude)
VS. सदपवचनदोष (‘true slander sin’) OR SOMETHING LIKE THAT, THE LATTER BEING WORSE
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APTE: apavacanam अपवचनम् Speaking ill; Pt.4.
SO सदपवचनदोषतः MIGHT MEAN ‘from the crime of truly speaking ill’ (AS OPPOSED TO THE IMMEDIATELY PRECEDING अशिष्टालापेन == ‘with (MERELY) uninstructed / ignorant speech’) - BUT अशिष्टालापेन IS IN TURN IDENTIFIED WITH पापालापतः IN THE PREVIOUS LINE, EVEN THOUGH IT SEEMS LIKE MORE OF A SYNONYM FOR सदपवचनदोषतः
SO THE GENERAL POINT THE HOLY MAN IS TRYING TO MAKE SEEMS CLEAR ENOUGH BUT THE DETAILS ARE VAGUE
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PREVIOUS COMMENTS AND GUESSES…
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सदपवचनदोषतः = “FROM A GOOD MAN ARGUING AGAINST / DISSUADING FROM A CRIME OR EVIL DEED” (?)
OR MAYBE THE REVERSE (?): “FROM THE SIN OF ARGUING AGAINST / DISSUADING FROM GOODNESS” (?)
‘IV+V.
‘22.11
‘4.8
कलौ
कलौ = कलियुगे LOC ‘in the Kali-yuga Age’
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कलि m. Name of the last and worst of the four yuga-s or ages, the present age, age of vice etc. (the kali- age contains, inclusive of the two dawns, 1200 years of the gods or 432,000 years of men, and begins the eighteenth of February, 3102 B.C.;at the end of this yuga- the world is to be destroyed;See yuga-)
‘IV+V.
‘22.11
‘4.8
कृते संचरते पापम्
B&K SAY संचरते MEANS ‘to infect’ HERE - JUST LIKE IT DID ON P. 19.13 - BUT THERE IT WAS PARASMAIPADA संचरति W/ GEN.: HERE IS IS IS ATMANEPADA WITH APPARENTLY LOC CASE.
JUST ABOVE HERE ON P.22.10 सम्चरन्तीह पापानि IS ALSO PARASMAIPADA. - W/ LOC!
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कृते संचरते पापम् == ‘SIN COMES ALONG FOR THE RIDE IN EVERY DEED’ (?)
AS THE PREVIOUS COUPLET SAID, IN THE PRESENT KALIYUGA ANY AND EVERY ACTION INVOLVES SIN
SO TOO THIS COUPLET SAYS:
“From sitting, from lying down, from walking, from association, from eating sin comes along in the deed just like a drop of sesame seed oil in water.”
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PREVIOUS GUESSES BELOW
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कृते संचरते (?) LOC = 3RD SG. PRES. ATM. INDIC OF √संचर् P. -carati- (rarely A1. te-; see ) = ‘infect’ (B&K) WITH GENITIVE ABOVE :
तस्य संचरति @ ‘19.13
संचरन्ति देहिनाम् @ ‘22.10
BUT HERE WITH LOC? NO, I THINK THERE IS NO (GEN) OBJECT EXPRESSED (ASSUME “PEOPLE”) AND कृते IS ‘IN ACTION, IN THE DEED (‘FROM SITTING, FROM LYING, FROM GOING, FROM ASSOCIATING (संगति )’, FROM EATING’)
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CF. THE GEN USED @ ‘‘IV+V.
‘22.11 : तस्य प्रदुष्यति (‘creates sin for/to the detriment of’)
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√संचर् P. -carati- (rarely A1. te-; see ), to go or come together, meet, join ; to come near, approach, appear ; to go or wander about, walk about, roam, go or drive or ride in or on (instrumental case) etc. ; to reach to (ā-) ; to go in or through, enter, traverse, pervade etc. ; to pass over to, pass from one to another (genitive case) ; to issue from (ablative) ; to move, live, exist, be ; to practise, perform : Causal -cārayati-, to cause to come together, make to meet, bring into contact ; to cause to go, set in motion ; to lead about, turn out (to graze) ; to cause to pass through ; to let pass, hand round
‘IV+V.
‘22.18
‘4.8
त्वद्दत्तान्नाहारमुष्ट्या
त्वद्दत्तान्नाहारमुष्ट्या (?) INSTR. SG. F. COMPOUND (?) OF त्वत् + दत्त + अन्न + आहार + मुष्टि = ‘with you-given-food-food-hand(ful(s))’
YES, THIS IS THE CORRECT INTERPRETATION
‘IV+V.
‘22.18
‘4.8
दाक्षिण्यवत् adj.
दाक्षिण्यवत् adj. FROM
dākṣiṇya दाक्षिण्य a. [दक्षिणस्य भावः ष्यञ्] Relating to a sacrificial gift. -ण्यम् 1 (a) Politeness, civility, courtesy; तस्य दाक्षिण्यरूढेन नाम्ना मगधवंशजा R.1.31. (b) Kindness; V.1.2; दाक्षिण्यं स्वजने Bh.2.22; Māl.1.8. -2 Insincere or overcourteous conduct of a lover (towards his beloved); दाक्षिण्येन ददाति वाचमुचिताम् Ś.6.4; it is thus defined:–दाक्षिण्यं चेष्टया वाचा परचित्तानुवर्तनम्. -3 The state of relating to or coming from the south; स्नेहदाक्षिण्ययो- र्योगात् कामीव प्रतिभाति मे V.2.4 (where the word has sense 1 or 2 also). -4 Concord, harmony, agreement. -5 Honesty, candour. -6 Talent, cleverness.
‘IV+V.
‘22.23
‘4.8
यत्नेन
यत्नेन = ‘with care, carefully’
CF @ ‘‘IV+V.14.8 WHERE THIS SAME WORD IS USED OF THE LION CAREFULLY CARRYING THE BABY JACKAL HOME WITH HIS TEETH
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यत्नेन <== यत्न m. (also plural) effort, exertion, energy, zeal, trouble, pains, care, endeavour after (locative case or compound) etc. (yatnaṃ-with kṛ-, ā-sthā-, samā-sthā-, ā-dhā-and locative case or infinitive mood,”to make an effort or attempt”,”take trouble or pains for”; yatnena-or tnais-,”with effort”,”carefully”,”eagerly”,”strenuously”[also yatna- in the beginning of a compound ]; yatnenāpi-,”in spite of every effort”; yatnair vinā-,”without effort”; yatnāt-,with or notwithstanding effort; mahato yatnāt-“, with great effort”,”very carefully”)
‘IV+V.
‘22.24
‘4.8
मा कार्षीः
मा कार्षीः ‘do thou not!’ = 2ND SG. AOR ACT INJUNCTIVE OF √कृ
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अकार्षम् akārṣam: first person singular tense paradigm aorist class parasmaipada √kṛ
अकार्षीः akārṣīs: second person singular tense paradigm injunctive class parasmaipada √kṛ
अकार्षीत् akārṣīt: third person singular tense paradigm aorist class parasmaipada √kṛ
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√कृ Ved. (I) cl.2 P. 2. sg. k/arṣi- dual number kṛth/as- plural kṛth/a-; A1. 2. sg. kṛṣ/e-; imperfect tense 2. and 3. sg. /akar-, 3. sg. rarely /akat- () ; 3. dual number /akartām-; plural /akarma-, /akarta- (also ), /akran- (Aorist,according to ); A1. /akri- (), /akṛthās- (), /akṛta- (); akrātām- (), /akrata- ( ) : imperative kṛdh/i- (also ), kṛt/am-, kṛt/a-; A1. kṛṣv/a-, kṛdhv/am-; subjunctive 2. and 3. sg. kar- plural k/arma-, k/arta- and kartana-, kran-; A1. 3. sg. kṛta- () , 3. plural kr/anta- () : Potential kriyāma- (); pr. p. P. (Nominal verb plural) kr/antas- A1. krāṇ/a-. (II) cl.1 P. k/arasi-, k/arati-, k/arathas-, k/aratas-, k/aranti-; A1. k/arase-, k/arate-, k/arāmahe-: imperfect tense /akaram-, /akaras-, /akarat- (Aorist,according to ) : imperative k/ara-, k/aratam-, k/aratām-: subjunctive k/aram-, k/arāṇi-, k/aras-, k/arat-, k/arāma-, k/aran-; A1. karāmahai-; pr. p. f. k/arantī- () (III) cl.5 P. kṛṇ/omi-, ṇ/oṣi-, ṇ/oti-, kṛṇuth/as-, kṛṇm/as- and kṛṇmasi-, kṛṇuth/a-, kṛṇv/anti-; A1. kṛṇv/e-, kṛṇuṣ/e-, kṛṇut/e-, 3. dual number kṛṇv/aite- (); plural kṛṇm/ahe-, kṛṇv/ate-: imperfect tense /akṛṇos-, /akṛṇot-, /akṛṇutam-, /akṛṇuta- and ṇotana- (), /akṛṇvan-; A1. 3. sg. /akṛṇuta- plural /akṛṇudhvam-, /akṛṇvata-: imperative kṛṇ/u- or kṛṇuh/i- or kṛṇut/āt-, kṛṇ/otu-, kṛṇut/am-, kṛṇut/ām-, 2. plural kṛṇut/a- or kṛṇ/ota- or kṛṇ/otana-, 3. plural kṛṇv/antu-; A1. kṛṇuṣv/a-, kṛṇut/ām-, kṛṇv/āthām-, kṛṇudhv/am-: subjunctive kṛṇ/avas-, ṇ/avat- or ṇ/avāt-, kṛṇ/avāva-, ṇ/avāma-, ṇ/avātha-, ṇ/avatha-, ṇ/avan-; A1. kṛṇ/avai- (once ṇavā- ), kṛṇavase- (also varia lectio ṇvase-), kṛṇavate-, kṛṇ/avāvahai-, kṛṇ/avāmahai-, 3. plural kṛṇ/avanta- () or kṛṇavante- or kṛṇvata- () : Potential A1. kṛṇvīt/a-; pr. p. P. kṛṇv/at- (f. vat/ī-) A1. kṛṇvāṇ/a-. (IV) cl.8. (this is the usual formation in the brāhmaṇa-s; sūtra-s, and in classical Sanskrit) P. kar/omi- (Epic kurmi- ); kurv/as-, kuruth/as-, kurut/as-, kurm/as- ([ kulmas-in an interpolation after ]), kuruth/a-, kurv/anti-; A1. kurv/e-, etc., 3. plural kurv/ate- () : imperfect tense akaravam-, akaros-, akarot-, akurva-, etc.; A1. 3. sg. akuruta- plural akurvata-: imperative kuru-, karotu- (in the earlier language 2. and 3. sg. kurutāt-,3. sg. also ), kuruta- or kurutana- (); A1. kuruṣva-, kurudhvam-, kurv/atām-: subjunctive karavāṇi-, karavas-, vāt-, vāva- or vāvas- ( ), vāma- or vāmas- (), vātha-, van-; A1. karavai-, kuruthās-, karavāvahai- (; he- ), karavaithe-, vaite- ( , ), vāmahai-(he- ) : Potential P. kuryām- A1. kurvīya- (); pr. p. P. kurv/at- (f. vat/ī-); A1. kurvāṇ/a-: perf. P. cak/āra-, cak/artha-, cakṛv/a-, cakṛm/a-, cakr/a- (); A1. cakr/e-, cakrir/e-; parasmE-pada cakṛvas- (accusative cakr/uṣam- ); A1. cakrāṇa- () : 2nd future kariṣy/ati-; subjunctive 2. sg. kariṣy/ās- (); 1st future k/artā-: preceding kriyāsam-: Aorist P. Ved. cakaram- (), acakrat- (), /acakriran- (); A1. 1. sg. kṛske- (); Class. akārṣīt- ( ;once akāraṣīt- ); Passive voice Aorist reflex. akāri- and akṛta- ( ) : infinitive mood k/artum-, Ved. k/artave-, k/artav/ai-, k/artos- (See ss.vv.); ind.p. kṛtv/ā-, Ved. kṛtv/ī- ([ ]) and kṛtv/āya- ([ ]) ; to do, make, perform, accomplish, cause, effect, prepare, undertake etc. ; to do anything for the advantage or injury of another (genitive case or locative case) etc. ; to execute, carry out (as an order or command) ; to manufacture, prepare, work at, elaborate, build ; to form or construct one thing out of another (ablative or instrumental case) etc. ; to employ, use, make use of (instrumental case) etc. ; to compose, describe ; to cultivate (confer, compare ) ; to accomplish any period, bring to completion, spend (exempli gratia, ‘for example’ varṣāṇi daśa cakruḥ-,”they spent ten years”; kṣaṇaṃ kuru-,”wait a moment”; confer, compare kritakṣaṇa-) ; to place, put, lay, bring, lead, take hold of (accusative or locative case or instrumental case exempli gratia, ‘for example’ ardh/aṃ-kṛ-,to take to one’s own side or party, cause to share in(genitive case;See 2. ardh/a-); haste-or pāṇau-kṛ-,to take by the hand, marry ; hṛdayena-kṛ-,to place in one’s heart, love ; hṛdi-kṛ-,to take to heart, mind, think over, consider ; manasi-kṛ- idem or ‘f. (equals kuhī-) a fog ‘ ;to determine, purpose [ ind.p. si-kṛtvā-or si-kṛtya-] ; vaśe-kṛ-,to place in subjection, become master of ) ; to direct the thoughts, mind, etc. (m/anas-[ etc.] or buddhim-[ ] or matim-[ ]or bhāvam-[ ], etc.) towards any object, turn the attention to, resolve upon, determine on (locative case dative case infinitive mood,or a sentence with iti- exempli gratia, ‘for example’ mā śoke manaḥ kṛthāḥ-,do not turn your mind to grief ; gamanāya matiṃ cakre-,he resolved upon going ; alābuṃ samutsraṣṭuṃ manaś cakre-,he resolved to create a gourd ; draṣṭā tavāsmīti matiṃ cakāra-,he determined to see him ) ; to think of (accusative) ; to make, render (with two accusative exempli gratia, ‘for example’ ādityaṃ kāṣṭhām akurvata-,they made the sun their goal ) etc. ; to procure for another, bestow, grant (with genitive case or locative case) etc. ; A1. to procure for one’s self, appropriate, assume ; to give aid, help any one to get anything (dative case) ; to make liable to (dative case) ; to injure, violate (exempli gratia, ‘for example’ kanyāṃ-kṛ-,to violate a maiden) ; to appoint, institute ; to give an order, commission ; to cause to get rid of, free from (ablative or -tas-) ; to begin (exempli gratia, ‘for example’ cakre śobhayitum purīm-,they began to adorn the city) ; to proceed, act, put in practice etc. ; to worship, sacrifice ; to make a sound (svaram-or śabdam-) ( ), utter, pronounce (often in fine compositi or ‘at the end of a compound’ with the sounds phaṭ-, phut-, bhāṇ-, v/aṣaṭ-, svadh/ā-, sv/āhā-, hiṃ-), pronounce any formula () ; (with numeral adverbs ending in dhā-) to divide, separate or break up into parts (exempli gratia, ‘for example’ dvidhā-kṛ-,to divide into two parts, ind.p. dvidhā kṛtvā-or dvidhā-kṛtya-or -kāram- ; sahasradhā-kṛ-,to break into a thousand pieces) ; (with adverbs ending in vat-) to make like or similar, consider equivalent (exempli gratia, ‘for example’ rājyaṃ tṛṇa-vat kṛtvā-,valuing the kingdom like a straw ) ; (with adverbs ending in sāt-) to reduce anything to, cause to become, make subject (See ātma-sāt-, bhasma-sāt-) The above senses of kṛ- may be variously modified or almost infinitely extended according to the noun with which this root is connected, as in the following examples: sakhyaṃ-kṛ-, to contract friendship with ; pūjāṃ-kṛ-, to honour ; rājyaṃ-kṛ-, to reign ; snehaṃ-kṛ-, to show affection ; ājñāṃ- or nideśaṃ- or śāsanaṃ- or kāmaṃ- or yācanāṃ- or vacaḥ- or vacanaṃ- or vākyaṃ-kṛ-, to perform any one’s command or wish or request etc. ; dharmaṃ-kṛ-, to do one’s duty ; nakhāni-kṛ-,”to clean one’s nails” See kṛta-nakha- ; udakaṃ- ([ ]) or salilaṃ- ([ ]) kṛ-, to offer a libation of Water to the dead ; to perform ablutions ; astrāṇi-kṛ-, to practise the use of weapons ; darduraṃ-kṛ-, to breathe the flute ; daṇḍaṃ-kṛ-, to inflict punishment etc. ; kālaṃ-kṛ-, to bring one’s time to an end id est to die ; ciraṃ-kṛ-, to be long in doing anything, delay ; manasā- (for si-See above) kṛ-, to place in one’s mind, think of, meditate ; śirasā-kṛ-, to place on one’s the head ; mūrdhnā-kṛ-, to place on one’s head, obey, honour. Very rarely in veda- () , but commonly in the brāhmaṇa-s, sūtra-s, and especially in classical Sanskrit the perf. forms cakāra-and cakre- auxiliarily used to form the periphrastical perfect of verbs, especially of causatives exempli gratia, ‘for example’ āsāṃ cakre-,”he sat down” ; gamay/āṃ cakāra-,”he caused to go”[see ;in veda- some other forms of kṛ-are used in a similar way, viz. proper karoti- ; imperfect tense akar- and ;3. plural akran- and ; preceding kriyāt- (See );according to , also karotu-with vid-]. Causal kārayati-, te-, to cause to act or do, cause another to perform, have anything made or done by another (double accusative instrumental case and accusative [see ] exempli gratia, ‘for example’ sabhāṃ kāritavān-,he caused an assembly to be made ; rāja-darśanaṃ māṃ kāraya-,cause me to have an audience of the king; vāṇijyaṃ kārayed vaiśyam-,he ought to cause the vaiśya- to engage in trade ; na śakṣyāmi kiṃcit kārayituṃ tvayā-,I shall not be able to have anything done by thee ) ; to cause to manufacture or form or cultivate etc. ; to cause to place or put, have anything placed, put upon, etc. (exempli gratia, ‘for example’ taṃ citrapaṭaṃ vāsa-gṛhe bhittāv akārayat-,he had the picture placed on the wall in his house ) . Sometimes the Causal of kṛ- is used for the simple verb or without a causal signification (exempli gratia, ‘for example’ padaṃ kārayati-,he pronounces a word ; mithyā k-,he pronounces wrongly ; kaikeyīm anu rājānaṃ kāraya-,treat or deal with kaikeyī- as the king does ) : Desiderative c/ikīrṣati- (Aorist 2. sg. acikīrṣīs- ) , Epic also te-, to wish to make or do, intend to do, design, intend, begin, strive after etc. ; to wish to sacrifice or worship : Intensive 3. plural karikrati- (pr. p. k/arikrat-See ), to do repeatedly ; Class. carkarti- or carikarti- or carīkarti- ([ ]) , also carkarīti- or carikarīti- or carīkarīti- or cekrīyate- ([ib. Scholiast or Commentator ]); ([ confer, compare Hibernian or Irish caraim,”I perform, execute”;ceard,”an art, trade, business, function”;sucridh,”easy”; Old German karawan,”to prepare”; modern German gar,”prepared (as food)”; Latin creo,ceremonia;, .])
‘IV+V.
‘22.25
‘4.8
उपनेतृ m.
INITIATOR: A preceptor who performs the उपनयन ceremony, an Achārya;
उपनेतृ m. upanetṛ उपनेतृ a. One who leads or brings near, fetching; नियमविधिजलानां बर्हिषां चोपनेत्री Ku.1.6; मालत्यभिज्ञानस्यो- पनेत्री Māl.9. m. (-ता) A preceptor who performs the उपनयन ceremony, an Achārya; जनिता चोपनेता च यस्तु विद्यां प्रयच्छति । अन्नदाता भयत्राता पञ्चैते पितरः स्मृताः ॥ Pt.4.66.
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उपनी P. A1. -nayati-, -te- ( Potential -nayīta- ; parasmE-pada -n/ayamāna- ) to lead or drive near, bring near, bring, adduce, offer ; to bring information, communicate ; to lead or bring near to one’s self, take possession of ; to lead, guide ; to lead or draw towards one’s self (said of the Guru who, in the ceremony of initiation, draws the boy towards himself) ; to initiate into one of the twice-born classes by investing with the sacred thread etc. (only A1. ) etc. etc. ; to bring about, produce, cause ; to bring into any state, reduce to etc. ; to take into one’s service (only A1. ) : Causal -nāyayati-, to cause to initiate (a pupil)
