Madhuvidya

Author(s): S D Laddu, T N Dharmadhikari, Madhvi Kolhatkar, Pratibha Pingle
Publisher: L D Indology Ahmedabad

Page 642

in this case is based on the translation of S. Radhakrishnan, but he does not say why that translation is justified. To the reviewer it seems that in this passage yady api has the meaning "even if, even when.” Moreover, Radhakrishnan's translation of this passage seems to contain another slight inaccuracy which is based on Sankara's interpretation of the passage (Hume's translation of the passage is similar to that of Radhakrishnan). The passage runs as : tasmăd u haivaṁvid yady api candālāyocchistam prayacchet, ātmani haivāsya tad vaisvānare hutaṁ syād iti = "Therefore if one who known this should offer the remnant of his food to a Candāla, it would be offered in his Universal Self” (RADHAKRISHNAN). In this translation usya is taken to refer to Candālasya and is construed with ātmani vaiśvānare (cf. SANKARA ātmani haivāsya candāladehasthe vaiśvānare). But in keeping with the style of the Upanishads, asya should be taken to refer to evamvid and construed with hutaṁ,"that (act) of his [i.e. the one who knows] will be an offering in the Universal Self." For a similar use of the demonstrative pronoun going with preceding vidvān one may cite from the same section of the Upanishad, atha ya etad evam vidvān agnihotram juhoti, tasya sarveșu lokeșu sarveşu bhūteșu sarveșu ātmasu hutam bhavati. Instead of tasya, even asya is used in the same section, ... evam hāsya sarve pāpmānaḥ pradūyante, ya etad evaṁ vidvān agnihotram juhoti.
On p. 30 the a. observes that the use of the particle u becomes more restricted in later literature. "In the classical language it occurs only after atha, na and kim, often quite superfluously." It would have been better if he had mentioned the use of u after yathā in the Nirukta in such expressions as yatho etat or yatho hi nu vaitat (1,14 etc.) which are used to state the view of the purvapakşa before refuting it.
Similary on p.40 f, the a. should have noted the uses of kila, either singly or in combination with na and nanu given in the Nirukta 1,5: kileti vidyāprakarse evaṁ kiletilathāpi na nanu ity etābhyam samprayujyate 'nuprstelna kilaivam, nanu kilaivam."[The particle) kila [is used) to show excellence of knowledge", as in **[it was) in fact like this". Moreover, [kila) is used in combination with na and nanu when questioned again (regarding the veracity of the statement) "not indeed like this", 'yes, indeed, like this."
Deccan College, Poona
M.A. MEHENDALE
Madhu Vidya/617