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20 Works of Pandit Guru Datta Vidyarthi
But Yaska and Shakatayana also maintain that
rurhi*
terms are alsc
yaugika in
as much as they were originally framed from the roots;
whereas, Gargya maintains that only
rurhi
terms are not
yaugika.
The
section concludes with a refutation of the opinion of Gargya,
establishing it as true that all terms whether Vedic or
rurhi are
yaugika.
It is on this authority of Nirukta that Patanjali expresses
in his Mahabhashya, the same opinion, and distinguishes the Vedic
terms from
rurhi
terms by the designation of
naigama.
Says Patanjali:
9P:f 7Tpliff fi b
ogIchttA klchdt4
7 ciict
-
f,"
and a line before this:
"1-rrrr ti\ror4 vrrtin**
The sense of all this is, that all the
Rishis
and
Munis,
ancient
authors and commentators without exception, regard all Vedic
terms to be
yaugika,
whereas
laukika
terms are regarded by some as
rurhi
also.
This principle, the European scholars have entirely ignored,
and hence have flooded their interpretations of the Vedas with forged
or borrowed tales of mythology, with stories and anecdotes of historic
or pre-historic personages. Thus, according to
Dr. Muir,' the following historical personages are mentioned in the
Rig Veda, the
Rishis
Kanvas, in i.47.2; Gotamas, in i. 61.16.;
GritSamadaS, in ii. 39.8 ; Bhrigavas, in 16.20; and Vrihaduktha,
in x.54.6. But what is the truth! The words Kanva, and Gritsa only
signify learned men in general (see Nighantu iii. 13); the word
Bhrigavah only signifies men of intellect (see Nighantu,V.5). The
word Gotama signifies one who praises; and Vrihaduktha is simply
one whose
ukthas,
or knowledge of natural properties of objects is
vrihat
or complete. It is clear, then, that if this principle is once
ignored, one is easily landed into anecdotes of historical or pre-
historic personages. The same might be said of Max Muller
* A
rurhi
term is the name of a definite concrete object, where the
connotation of the word (as structurally determined) gives no clue to
the object denoted by the word. Hence, ordinarily it means a word of
arbitrary significance.
** Mahabhashya, Chapter III, Sect. iii, Aph. 1.
*** Muir's Sanskrit Texts, Vol. III, pp. 232-234