बृहत्-पाराशर-होरा-शास्त्रम्
bṛhat-pārāśara-horā-śāstram
-
chapter-1, verse-5
साधु पृष्टं त्वया विप्र लोकानुग्रहकारिना ।
अथाहं परमं ब्रह्म तच्छक्तिं भारतीं पुनः ॥५॥
अथाहं परमं ब्रह्म तच्छक्तिं भारतीं पुनः ॥५॥
5. sādhu pṛṣṭaṃ tvayā vipra lokānugrahakārinā .
athāhaṃ paramaṃ brahma tacchaktiṃ bhāratīṃ punaḥ.
athāhaṃ paramaṃ brahma tacchaktiṃ bhāratīṃ punaḥ.
5.
sādhu pṛṣṭam tvayā vipra lokānugrahakāriṇā atha
aham paramam brahma tat śaktim bhāratīm punaḥ
aham paramam brahma tat śaktim bhāratīm punaḥ
5.
O Brahmin (vipra), you, who are a benefactor of the world, have asked a very good question. Now I (will proceed, after bowing to) the supreme (brahman) and His power (śakti), Bharati, once again.
Words meanings summery:
(Scroll down for elaborated words morphology)
- साधु (sādhu) - Indicates Parashara's approval of Maitreya's pertinent question. (well, properly, good, excellent)
- पृष्टम् (pṛṣṭam) - Refers to the questions put forth by Maitreya. (asked, questioned)
- त्वया (tvayā) - Indicates Maitreya as the agent of the 'asking'. (by you)
- विप्र (vipra) - Parashara's respectful address to Maitreya. (O Brahmin!, O sage!)
- लोकानुग्रहकारिणा (lokānugrahakāriṇā) - An epithet for Maitreya, highlighting his selfless concern for humanity. (by one who bestows grace/favor upon the world, by a benefactor of the world)
- अथ (atha) - Marks the transition from acknowledging the question to beginning the answer, often preceded by an invocation. (now, then, thereupon)
- अहम् (aham) - Refers to Parashara, who is about to impart knowledge. (I)
- परमम् (paramam) - Modifies 'brahman', indicating its ultimate nature. (supreme, highest)
- ब्रह्म (brahma) - Refers to the ultimate, impersonal cosmic reality, the object of Parashara's reverence. (Brahman (the Absolute reality))
- तत् (tat) - Possessive, referring to the power (śakti) of Brahman. (that, his)
- शक्तिम् (śaktim) - Refers to the divine creative power, often personified as a goddess (devi). (power, energy, creative power)
- भारतीम् (bhāratīm) - Refers to the goddess Saraswati, representing speech, knowledge, and wisdom, who is a personification of Brahman's śakti. (Bharati (Goddess of speech/knowledge))
- पुनः (punaḥ) - Suggests a reiteration of the invocation or a fresh start. (again, moreover, then)
Words meanings and morphology
साधु (sādhu) - Indicates Parashara's approval of Maitreya's pertinent question. (well, properly, good, excellent)
(indeclinable)
पृष्टम् (pṛṣṭam) - Refers to the questions put forth by Maitreya. (asked, questioned)
(adjective)
Nominative, neuter, singular of pṛṣṭa
pṛṣṭa - asked, questioned, interrogated
Past Passive Participle
From root `prach` (to ask) + suffix `kta`.
Root: prach (class 6)
त्वया (tvayā) - Indicates Maitreya as the agent of the 'asking'. (by you)
(pronoun)
Instrumental, singular of tvad
tvad - you
Note: Agent of the passive participle `pṛṣṭam`.
विप्र (vipra) - Parashara's respectful address to Maitreya. (O Brahmin!, O sage!)
(noun)
Vocative, masculine, singular of vipra
vipra - inspired, a sage, a Brahmin, priest
From `vip` (to tremble, inspire).
Root: vip (class 1)
लोकानुग्रहकारिणा (lokānugrahakāriṇā) - An epithet for Maitreya, highlighting his selfless concern for humanity. (by one who bestows grace/favor upon the world, by a benefactor of the world)
(adjective)
Instrumental, masculine, singular of lokānugrahakārin
lokānugrahakārin - bestowing grace upon people/world, benefactor of the world
Compound: `loka` (world) + `anugraha` (grace/favor) + `kārin` (doing/making).
Compound type : tatpuruṣa (loka+anugraha+kārin)
- loka – world, people, universe
noun (masculine) - anugraha – grace, favor, blessing, kindness
noun (masculine)
Derived from `anu-grah` (to favor).
Prefix: anu
Root: grah (class 9) - kārin – doing, making, causing, performing
adjective (masculine)
From root `kṛ` (to do/make) + suffix `ṇin`.
Root: kṛ (class 8)
अथ (atha) - Marks the transition from acknowledging the question to beginning the answer, often preceded by an invocation. (now, then, thereupon)
(indeclinable)
अहम् (aham) - Refers to Parashara, who is about to impart knowledge. (I)
(pronoun)
Nominative, singular of asmad
asmad - I, me
परमम् (paramam) - Modifies 'brahman', indicating its ultimate nature. (supreme, highest)
(adjective)
Accusative, neuter, singular of parama
parama - highest, supreme, principal, best
ब्रह्म (brahma) - Refers to the ultimate, impersonal cosmic reality, the object of Parashara's reverence. (Brahman (the Absolute reality))
(noun)
Accusative, neuter, singular of brahman
brahman - the Absolute, the ultimate reality, sacred word, prayer, knowledge
Root: bṛh (class 1)
Note: Object of an implied verb of worship or remembrance.
तत् (tat) - Possessive, referring to the power (śakti) of Brahman. (that, his)
(pronoun)
Nominative, neuter, singular of tad
tad - that, he, she, it
शक्तिम् (śaktim) - Refers to the divine creative power, often personified as a goddess (devi). (power, energy, creative power)
(noun)
Accusative, feminine, singular of śakti
śakti - power, strength, faculty, creative energy, a goddess
From root `śak` (to be able).
Root: śak (class 5)
भारतीम् (bhāratīm) - Refers to the goddess Saraswati, representing speech, knowledge, and wisdom, who is a personification of Brahman's śakti. (Bharati (Goddess of speech/knowledge))
(proper noun)
Accusative, feminine, singular of bhāratī
bhāratī - speech, eloquence, Saraswati (goddess of learning/arts), the word of the Veda
Feminine form of `bhārata` (relating to Bharata, the descendants of Bharata).
Root: bhṛ (class 1)
Note: Appears to be in apposition to `śaktim`, identifying the specific power.
पुनः (punaḥ) - Suggests a reiteration of the invocation or a fresh start. (again, moreover, then)
(indeclinable)