शक्रः

विश्वानि शक्रो (R.V.4-16-6). In this Mantra Sayana explains शक्र as शक्रः=समर्थः इन्द्रः, शक्नोति इति शक्रः । In another place परावृक्तं शतक्रतुं (R.V.4-30-16) Sayana explains शतक्रतुः as शतक्रतुः=शतकर्म्मा इन्द्रः । Also Yaska in Nirukta nowhere given such etymology for शक्रः from which we can conclude that शक्रः is an abbreviation.

However, we can not deny such possibility. Because, for some other word Yaska gives such etymology that supports the existence of abbreviation in Vedas. For example, Yaska gives etymology for अग्निः as अक्तात् दग्धात् नीतात् वा, एतेः अकारम् आदत्ते, अनक्तेः दहतेर्वा गकारं, नीपरः, this is an explanation given for अग्निः. Here, taking each letter from each धातु, Yaska shows etymology for अग्निः which is nothing but an abbreviation. Taking clue from this etymology, we can also consider शक्रः as an abbreviation for शतक्रतुः । But one thing which troubles us is that Yaska wherever gives a sort of abbreviational explanation, there he gives by showing the root for that explanation. In शतक्रतुः, the abbreviation we talk about does not have base of root for the same but both शत and क्रतु are सुबन्त ।

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Nahusha and Yayati

1. अम्बरीषस्य पुत्रोऽभून्नहुषः पृथिवीपतिः ।

नहुषस्य ययातिश्च नाभागस्तु ययातिजः ।। (व.ऱा. 1-70-41)

This is a verse from Valmiki Ramayana. Meaning of this verse – Nahusha was the son of Ambarisha and Yayati was the sun of Nahusha. Nabhaga was the son of Yayati.

2. एवमत्रोक्तवंशपरम्परायां पुराणादिवैषम्यं बह्वस्ति । तत्सर्वं चतुर्युगसहस्रमानभगवद्विराजाहनि किञ्चित्किञ्चिद्युगभेदवशजं इति ध्येयम् ।। 40 ।।

This is from the commentary of Amrutakathaka. Meaning – “The order of race said here widely differs from the order given in Puranas. All this we have to take it as the difference in the difference of four Yugas”.

3. (एकस्यानेकनामकत्वाद्वा विरोधपरिहारः) ।। 1.70.40 ।। (अमृतकथक)

This is also from Amrutakathaka. Meaning “we should find solution to the anamolies seen in the order of the race due one has many names”.

4. नहुषययाती चन्द्रवंश्याभ्यामन्यौ । अत्र पुराणे क्रमवैषम्यं कल्पभेदादिति ज्ञेयम् ।। 1.70.40,41 ।। (गोविन्दराजीयम्)

This is the commentary of Govindarjeeya. Meaning “Nahusha and Yayati of Chandravamsha are different. The difference in order in Puranas should be taken as the difference in Kalpas.

5. यद्यपि वंशपरम्परा पुराणादिष्वन्यथा दृश्यते, तथापि तत्र कल्पभेदेन विरोधपरिहारः । एकस्यानेकनामकत्वाद्वा । (नागेशभट्टः रामायणतिलके)

This is the commentary of Nagesha Bhatta. Meaning “Though the order of the race seen in Puranas is different, we should take it because of the difference in the various Kalpas. Or one had many names.

If we go through these commentaries Nahusha and Yayati of Suryavamsha are different from the Nahusha and Yayati of Chandravamsha. This is supported by the fact that father of Nahusha of Suryavamsha is Ambarisha, whereas father of Nahusha of Chandravamsha is Ayu. Further Nahusha of Suryvamsha had only son Yayati. Whereas Nahusha of Chandravamsha had seven sons (Yati, Yayati, Sharyati, Uttara, Para, Ayati and Niyati)  including Yayati. Similarly Yayati of Suryavamsha had only son Nabhaga whereas Yayati of Chandravamsha had five sons (Druhya, Anu, Puru, Yadu and Turvashu) three from his first wife and two from his second wife, one among them is Yadu by whose name later Chandravamsha came to be known as Yaduvamsha.

From these facts, we can safely conclude that Nahusha and Yayati of Suryavamsha are different from Nahusha and Yayati of Chandravamsha.

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समां सुखदुःखयोः

भक्तां पतिव्रतां दीनां मां समां सुखदुःखयोः। 

नेतुमर्हसि काकुत्स्थ समानसुखदुःखिनीम्।।2.29.20।।

काकुत्स्थ, भक्तां, पतिव्रतां, दीनां, सुख-दुःखयोः, समां, समान-सुख-दुःखिनीं, मां, नेतुम्, अर्हसि is the prose order.

काकुत्स्थ=O Ram! (descendent of King Kakutstha), भक्तां=devotee, पतिव्रतां=loyal to husband only, दीनां=distressed, सुख-दुःखयोः=in happiness and sorrow, समां=equal, समान-सुख-दुःखिनीं=equally share (your) prosperity and sorrow, मां=me, नेतुम्=to take, अर्हसि=(you) are able (or are entitled).

Sita says to Rama, “O Ram, I am a devotee, loyal to husband (only), distressed, and equally treat happiness and sorrow. So, you are entitled (or are able - meaning you should) to take me with you to the forest because I am the one who share equally your prosperity and suffering”.

Here, by the phrase सुख-दुःखयोः समां, Sita talks about her nature (स्वभाव) meaning “I am equal in happiness and sorrow”. At the same time by the phrase समान-सुख-दुःखिनीं, Sita reminds Rama his duty that she (since became his wife) equally shares Rama’s prosperity and sufferings (as per the vow made during Panigrahana that I will be with you till the end of this life both in happiness and sorrow), since you (O Ram, need not feel guilty for taking me to the forest) are entitled (should take) to take me to the forest with you.

All the commentators explained on this line only.

One commentator namely Shivasahaya (in Shiromani) explained in an interesting way. His interpretation though may seem artificial but brought in a new theme to these two phrases. His interpretation is as below:

भक्तामिति । सुखदु:खयो: सुखं कुबेरादीनां राज्यादिभोगानन्द: दु:खमिव याभ्याम् तयो: रावणकुम्भकर्णयोरित्यर्थ: । दीनां विध्वंसिकां भक्तां त्वत्प्रीत्यनुकूलव्यापारवतीं समां प्रशस्तकुलादिमत्त्वेन त्वत्सदृशीं पतिव्रतामत एव समानसुखदु:खिनीं मां नेतुमर्हसि । सुखदु:खयोर्दीनामित्यनेन तद्वधे ऽहं निमित्तं भवितास्मीति ध्वनितम् ।

Meaning सुखं दुःखम् इव याभ्यां तौ = सुख-दुःखौ (अर्थात् कुबेरादीनां सुखम् एतयोः रावण-कुम्भकर्णयोः दुःखम् आसीत्), तयोः = सुख-दुःखयोः (बहुव्रीहिसमासः)। तयोः दीनां=वधकारिणीं, भक्तां= त्वत्प्रियां, समां=भवत्सदृशीम् उत्तमकुलसम्पन्नां, पतिव्रतां, समानसुखदुःखिनीं, मां, वनं नेतुम्, अर्हसि इति तात्पर्यम् ।

Meaning, I will be the cause for the killing of Ravana and Kumbhakarna who feel sorrow in the happiness of Kubera etc., Devataas (Gods). O Ram, you can take me with you to the forest as I am your devotee, share goods and bads of your life, born in the race of great Kings like you and will be the cause for the killing of Ravana and Kumbhakarna who feel sorrow in the happiness of the Gods.

This interesting interpretation given by Shivasahaya in his commentary Shiromani for the phrase सुखदु:खयो: दीनाम् ॥

Here both the phrases सुख-दुःखयोः समां and समानसुख-दुःखिनीं convey the different meaning because of their nature of compound. सुखं च दुःखं च = सुख-दुःखे, तयोः=सुख-दुःखयोः, समां = meaning who is equal in happiness and sorrow. Here, द्वन्द्वसमासः is clubbed with the independent word समां an adjective to सीता ।

Whereas, समानसुख-दुःखिनीं is a different compound. Here, there are two specialities in this compound. One is सुखं च दुःखं च = सुख-दुःखे (द्वन्द्वसमासः), again सुख-दुःखे स्तः अस्याः इति (मत्वर्थीये प्रत्यये) = सुख-दुःखिनी (सुख-दुःखिन् – सुखदुःखिनी) । Meaning who has happiness and sorrow. Further, समाना च सुख-दुःखिनी च = समान-सुखदुःखिनी, तां = समान-सुखदुःखिनीम् (कर्मधारय-समासः) । Here, this adjective समाना requires a comparison (आकाङ्क्षा) i.e. समाना to whom. Because this compound simply conveys the meaning by the nature of the compound “who has happiness and sorrow equal to (‘X’)” This makes one to interpret in that way, as there is no other way out “to satisfy this requirement (अकाङ्क्षा)”.

In the earlier phrase सुख-दुःखयोः समां it is independent in conveying the meaning what it intended to. Whereas, in the later समानसुख-दुःखिनीं, it is not independent in conveying the meaning it intended to. So this difference makes us to interpret like this. 

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हकारात् अनुनासिकः

हकारान्नणमपरान्नासिक्यम् इति प्रातिशाख्यसूत्रम् । हकारात्, न-ण-म-परात्, नासिक्यम् इति पदच्छेदः । This means “After ह्, when (ह् is) followed by न्, ण् and म्, नासिक्य is inserted. This results in वह्निः as वह्+नासिक्य+निः=वह्ँनिः।

माहिषेयव्याख्यायाम् इत्थं दृश्यते – हकारात् नकार-णकार-मकारपरात् नासिक्यम् अभिधानम् इच्छन्ति एके आचार्याः, यथा – अह्नां केतुरुषसामेत्यग्रे इति । This means “ह् if followed by न्, ण् and म्, then a नासिक्य is inserted between ह् and न्, ण् and म् (whatever the case be).

त्रिभाष्यरत्ने च इत्थं दृश्यते – हकारात् इति कर्मणि ल्यप्-लोपे पञ्चमी । तस्मात् नणम् अपरं हकारमारुह्य नासिक्यं भवति । सानुनासिकः हकारः स्याद् इत्यर्थः इति । This means “नासिक्य will climb on ह्, means ह् will be with नासिक्य ।

So from these evidences, it is clear that न्, ण्, and म् will not be inserted before ह्, only नासिक्य of the following letter (i.e. न् or ण् or म्) will be inserted after ह् । Same is the case with ब्रह्म, मध्याह्न etc.

So this Pratishakhya Sutra talks about “naasikya” after ह् and not any addition before ह् ।

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त्र्यःशूलनिर्मूलनम्

                 प्रचण्डं प्रकृष्टं प्रगल्भं परेशम् अखण्डम् अजं भानुकोटिप्रकाशम् ।
                 त्र्यःशूलनिर्मूलनं शूलपाणिं भजेऽहं भवानीपतिं भावगम्यम् ॥

In this षhloka there are many issues.

1. In the first half परेशम् अखण्डम् अजम्, if we make it as परेशमखण्डमजम् (as Sandhi is mandatory in Shlokas) then श must be गुरु and ड must also be गुरु as per Bujangaprayaata Chandas. They are here लघु वर्णs. So छन्दोभङ्ग दोषः।

2. This issue can be resolved by making श and ड as गुरु letters by adding ह् as “प्रचण्डं प्रकृष्टं प्रगल्भं परेशं “ह्यखण्डं ह्यजं” भानुकोटिप्रकाशम्” without disturbing the meaning as well as Chandas.

3. In the second half in त्र्यःशूलनिर्मूलनं , if we leave it as it is then Chandobhanga takes place.

4. To overcome this issue, we have to make as त्रयःशूलनिर्मूलनम् । This will solve the issue of Chandas.

5. However, here there occurs grammatical issue. “त्रयःशूलनिर्मूलनम्” is wrong as per grammar. Then we have to take it as कवि प्रयोग (आर्षप्रयोगः)। Leaving scope for छन्दोभङ्ग, it would be better to accept this usage as आर्षप्रयोग ।

6. Or we have to change the wording here as “त्रयीशूलनिर्मूलनम्”. In this case, we can avoid grammar as well as छन्दोभङ्ग errors.

7. So त्रयः अवयवाः अस्याः इति त्रयी (that which has three parts). त्रय्यः शूलानि = त्रिशूलानि, त्रिशूलानां निर्मूलनं येन सः=त्रयीशूलनिर्मूलनः, तं त्रयीशूलनिर्मूलनम् । Meaning who destroys three fold sufferings.

8. If we leave as it is त्र्यःशूलनिर्मूलनं, then there occurs छन्दोभङ्ग as well as grammar error.  Because, grammatically it should be त्रयाणां शूलानां समाहारः त्रिशूलं, त्रिशूलस्य निर्मूलनं येन सः = त्रिशूलनिर्मूलनम्, at any point it cannot be त्र्यःशूलनिर्मूलनम्।

9. If we take it त्रयाणाम् अयःशूलानां (iron-trident) समाहारः = त्र्यःशूलम् (त्रि+अयःशूलम्) meaning three fold iron (strong) sufferings. Then also छन्दोभङ्ग takes place.

10.  Hence, we should accept it as आर्ष usage or change it as त्रयीशूलनिर्मूलनम्, no other way out. 

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