On usefulness of Nirukta

Following is an extract from Nirukta, Chapter 1, where an argument is raised by a scholar named Kautsa regarding the usefulness of Nirukta:

“If the object of etymology is to ascertain the meaning of Vedic hymns, it is useless, for Vedic hymns have no meaning.” (Chp. 1 Sec. 15)

He goes on to give a number of arguments for his point of view, some of which are that at some places Vedic hymns are contradictory, at other places, their meaning is impossible, and in some places their meaning is obscure.

Each of his argument is refuted by Yaska systematically. He goes on to explain that the Veda gives highest value to knowledge and therefore one’s effort must be to know rather than remaining ignorant. A portion of what he writes is presented here because it is quite interesting and relevant for the students of Nirukta:

As to (the objection) that their meaning (meaning of Vedic hymns) is obscure, (we reply) that it is not the fault of the post if the blind man does not see it; it is the fault of the man himself. Just as among the country-folk, a man becomes distinguished with (a little) knowledge, so among the scholars of the traditional Vedic lore, a man of profound knowledge alone is worthy of praise. (Chp.1, Sec.16)

Moreover, there is praise of knowledge and censure of ignorance (in the Veda)

"He is the bearer of a burden only, the blockhead who, having studied, does not understand the meaning of the Veda. But he who knows the meaning obtains all good fortune and, with his sins purged off by knowledge, attains the best." - Samhitopanishad Brahmana

Whatever is learnt without being understood is called mere cramming, like dry logs of wood on extinguished fire, it can never illuminate. (Chp.1 Sec.17-18)

The Rishis had direct perception of dharma. They, by oral instruction, handed down the hymns to later generations who did not have the ability of such direct perception. The later generations, declining in oral communication, compiled this work, the Veda, and the Vedangas, in order to comprehend their meaning. (Chp.1, Sec. 20)

Words - hell, wine, mountain, cloud etc.

Explanation of following words are found interspersed between the discussion from Chapter 1, Section 10 - 20:

‘गिरः’ (giraḥ) means 'song' or 'speech', derived from the root ‘गृ’ (gṛ) which means ‘to speak’ - गिरो गृणाते: (Sec. 10)

‘नरकं’ (narakaṃ) means ‘hell’. It has the sense of going downwards - नरकं न्यरकं नीचैर्गमनम्

Or it is so called because it doesn’t have even the slightest room for happiness - नास्मिन् रमणं स्थानमल्पमप्यस्तीति वा (Sec. 11)

‘सुरा’ (surā) is the word for wine, it means ‘to press or to extract’ (wine is made by extracting the juices of fruits) - सुरा सुनोते: (Sec. 11)

‘बिल्व’ (bilva) means a ‘creeper plant’. It is so called from being supported or from sprouting - बिल्वं भरणाद्वा भेदनाद्वा (At the end of Sec. 14)

‘त्विषिता’ (tviṣitā) means shining, ‘त्विषि:’ (tviṣi: ) being a synonym of light - त्विषितो ज्वलित: I त्विषिरित्यप्यस्य दीप्तिनाम भवति I (At the end of Sec. 17)

‘स्थाणु’ (sthāṇu) means ‘pillar’, so called because it has the sense of staying at one place - स्थाणुस्तिष्ठते: (At the end of Sec. 18)

Following words are all from Section 20:

The word ‘धातु‘(dhātu) means ‘word root’ as it has the sense of ‘to give’ or ‘to produce’ – धातुर्दधाते: (Mr. Sarup has taken a different meaning here.)

The word ‘मृग’ (mṛga) means ‘animal’, it has the sense of ‘going’ - मृगो मार्ष्टर्गतिकर्मणः

‘भीम’ (bhīma) is one of whom all are afraid – भीमो बिभ्यत्यस्मात् – ‘भीष्म’ (bhīṣma) means the same

‘कुचर’ (kucara) is one who moves in a crooked manner – कुचर इति चरति कर्म कुत्सितम्  - If it is used as an epithet of a deity, then it means ‘where does he not go?’ – क्वायं न चरतीति

‘गिरिः’ (giriḥ) means 'mountain', as it has the sense of being 'raised upwards' - समुद्गीर्णो भवति

'पर्वत' (parvata) also means 'mountain', as it is composed of a number of raised sections - पर्ववान् पर्वतः

‘मेघ’ (megha) means 'cloud', it too has the same sense of being 'raised upwards' – मेघोSपि गिरिरेतस्मादेव

Words - eyes, ears, mouth etc.

Following are some words explained in Nirukta, Chapter 1, Section 9:

‘अक्षि’ (akṣi) is the word for ‘eye’, it means ‘to see’ – अक्षि चष्टे:

However, according to Agrayana, it is derived from the root ‘अञ्ज्’ (añj) which means ‘to make clear’ (व्यक्तिम).^ There is a well-known saying in this regard – “तस्मादेते व्यक्तरे इव भवतः”

^Mr. Sarup has taken this root to mean ‘to be beautiful’ which is indeed one of the meanings of the root ‘अञ्ज्’ but it is evident that it does not apply to the meaning of ‘eyes’. The Nirukta clearly states which meaning of the root is to be taken – ‘व्यक्तिम’ and this means ‘to make clear’.

‘कर्ण’ (karṇa) is the word for ‘ear’ and it is derived from the root ‘कृत्’ (kṛt) which means ‘to cut’ as the ear has its entrance torn asunder – कर्णः कृन्तते: I निकृत्तद्वारो भवति I

However, according to Agrayana, it is derived from the root ‘ऋ’ (ṛ) which means ‘to go’ (it has the sense of going outwards – the ears protrude outwards). There is a well-known saying in this regard – “ऋच्छन्तीव खे उदगन्ताम्” (They have protruded upwards in space)

‘आस्य’ (āsya ) means ‘mouth’ - आस्यमस्यते: It is so called because it causes food etc. to flow in – आस्यन्दत एनदन्नमिति वा

‘दघ्नम’ (daghnama) is derived from the root ‘दघ्’ (dagh) which means ‘to flow/ooze’ - दघ्नं दघ्य्ते: स्त्रवतिकर्मणः or from the root ‘दस्’ which means ‘to exhaust’ – दस्य्तेर्वा स्यात्

‘हृद’ (hṛda) means a ‘tank’. It is derived from the root ‘ह्राद्’ (hrād) which means ‘to sound’ – ह्रदो ह्रादते: शब्दकर्मणः Or it is derived from the root ‘ह्लाद’ (hlāda) - ह्लादतेर्वा स्याच्छीतीभावकर्मणः 

Conjunctive Particles - कर्मोपसंग्रहार्थ निपात - Part 3

The conjunctive particles as given in Nirukta, Chapter 1, Section 7 and 8 are continued here:

11.  'सीम्' (sīm) has the sense of totality (परिग्रहार्थ) or it is used as an expletive (पदपूरणः) - “प्र सीमादित्यो असृजत” (Aditya sent them forth – on all sides or from all sides).

The word ‘सुरुच’ (suruca) means rays of the sun so called on account of their brilliant light – सुरोचनात्

 

12. ‘त्व’ (tva)  is a pronoun with the sense of opposition/restrain* (विनिग्रहार्थ). Some hold it to be a synonym of ‘half’. 

*English translation taken from Mr. Sarup's book. But I feel the sense is not rightly communicated.
Readers are advised to look at the examples and understand the intent of Nirukta.

 

Example:

"ऋचां त्वः पोषमास्ते पुपुष्वान्गायत्रं त्वो गायति शक्वरीषु |

ब्रह्मा त्वो वदति जातविद्यां यज्ञस्य मात्रां वि मिमीत उ त्वः ||" (Rig Veda 1 10.71.11)

(One plies his constant task reciting verses, one sings the ‘gayatra’ hymn in Sakvari measures

One Brahma tells the knowledge of being and one lays down the rules of yajña)

(Now the roots of some of the words used in above phrase are explained)

The word ‘ऋचा’ (ṛcā) means a Vedic hymn used for prayer i.e. अर्चना (arcanā) – ऋगर्चनी

‘गायत्रं’ (gāyatraṃ) has the sense of 'singing a praise' from ‘गा’ (gā) - गायत्रं गायते: स्तुतिकर्मणः

‘शक्वर्य’ (śakvarya) is a type of Vedic hymn. The word is derived from ‘शक्नोते’ which means ‘to be able’. It is so called because with these hymns was one able to slay Vrtra (a demon) – तद् यदाभिर्वृत्रमशकद्धन्तुं तच्छक्वरीणाम शक्वरीत्वम्

(The last part of the second line of above mantra refers to a type of priest called ‘अध्वर्यु’. Its derivation is now explained)

‘अध्वर्यु’ (adhvaryu) is so called because:

 

a. Either because he directs or leads the yajña - अध्वरं युनक्ति I अध्वरस्य नेता
b.  Or because he desires (which is the first step of a yajña in the form of a sankalpa) - अध्वरं कामयत इति वा
c. Or the word is formed by the addition of the suffix ‘यु’ (yu) to ‘अधि’ (adhi) in the sense of 'studying' – अपि वाधियाने युरुपबन्धः

‘अध्वर’ (adhvara) is a synonym of yajña. ‘ध्वर’ means ‘to kill’ and ‘adhvara’ denotes the negation of killing.

(Further discussion related to ‘त्व’ is not presented here. With this, the series on conjunctive particles comes to an end.)