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Dear sri vaishNava perunthagaiyeer,



Sri KS Tatachar on 11.1.2007 wrote on that 'dhasa sapta cha varshaani'
slokam   -- quote-- dasha sapta can also mean sapta dasha (70) or dasha
saptams, 10 times 7 (70)  [like trissapta of puruSHasUktam, which means 3
times 7=21]. Thus, it would be 70, perhaps kausalya's age. rAma, I have
waited for 70 years with the hope that my grief will be redeemed after your
birth. This is like telling I have waited for 90 years to see my son get
nobel prize. dAsan K.S. tAtAchAr – unquote.



Smt jayasree saranathan on jan 12 writes in the same context – quote -- My
humble pranams. I have a small doubt. I have read your book on Purusha
sookhtham and I understand the meaning of trissapta. It is three times
seven. But in the context below 'dasha sapta cha varSHANI' why 'cha'? From
my very little knowledge of sanskrit, I see it as dasha: saptha: cha,
meaning ten and seven. What does ten and seven imply? Ten plus seven or ten
times seven? I see a parallel to this Thiruchanda viruttham pasurams, where
the addition is indicated by 'um' (ummai-th-thogai, the Tamil equivalent of
sanskrit samaasam) and an absence of 'um' (cha) indicates multiplication.

Kindly correct me and clarify. With humble pranams, jayasree.



Since both are on same point of that word 'cha' [or ca as in dictionary] and
its usage in conjunction with those two words dhasa and saptha, I deal that
as below.  First the meaning of that word cha from Monier Williams Sankrit
English dictionary -



*ca 2 ***

*ca* ind. and, both, also, moreover, as well as (= ?, Lat. *que*, placed
like these particles as an enclitic after the word which it connects with
what precedes

• when used with a personal pronoun this must appear in its fuller accented
form (e.g. *táva ca máma ca* [not *te ca me ca*], 'both of thee and me'),
when used after verbs the first of them is accented
Pāṇ.<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Pāṇ;>8-1,
58 f

• it connects whole sentences as well as parts of sentences



• in RV. the double *ca* occurs more frequently than the single (e.g. *aháṃ
ca tváṃ ca*, 'I and thou', viii, 62, 11)

* *

*• the double **ca** may also be used somewhat redundantly in class.
Sanskṛit (e.g. **kva hariṇakānāṃ jīvitaṃ câtilolaṃ kva ca vajra-sārāḥ śarās
te**, 'where is the frail existence, of fawns and where are thy adamantine
arrows?' Śak. i, 10) *

* *

*• in later literature, however, the first **ca** is more usually omitted (
e.g. **ahaṃ tvaṃ ca**), and when more than two things are enumerated only
one **ca** is often found (e.g. **tejasā yaśasā lakṣmyā sthityā ca parayā**,
'in glory, in fame, in beauty, and in high position' Nal. xii, 6) *



• elsewhere, when more than two things are enumerated, *ca* is placed after
some and omitted after others (e.g. *ṛṇa-dātā ca vaidyaś ca śrotriyo nadī*,
'the payer of a debt and a physician *and* a Brāhman *and* a river' Hit. i,
4, 55)



• in Ved. and even in class. Sanskṛit [Mn. iii, 20 ; ix, 322 Hit.], when the
double *ca* would generally be used, the second may occasionally be omitted
(e.g. *indraś ca soma*, 'both Indra *and thou* Soma' RV.vii, 104, 25



• *durbhedyaś câśusaṃdheyaḥ*, 'both difficult to be divided *and* quickly
united' Hit.i)

• with lexicographers *ca* may imply a reference to certain other words
which are not expressed (e.g. *kamaṇḍalau ca karakaḥ*, 'the word
*karaka*has the meaning 'pitcher' and other meanings')

• sometimes *ca* is = *eva*, even, indeed, certainly, just (e.g. *su-cintitaṃ
câuṣadhaṃ na nāma-mātreṇa karoty arogam*, 'even a well-devised remedy does
not cure a disease by its mere name' Hit.

• *yāvanta eva te tāvāṃśca saḥ*, 'as great as they *were* just so great was
he' Ragh.xii, 45)

• occasionally *ca* is disjunctive, 'but', 'on the contrary', 'on the other
hand', 'yet', 'nevertheless' (*varam ādyau na cântimaḥ*, 'better the two
first but not the last' Hit.[Page 380, Column 2]

• *śāntam idam āśrama-padaṃ sphurati ca bāhuḥ*, 'this hermitage is tranquil
yet my arm throbs' Śak. i, 15)

• *ca-ca*, though-yet Vikr. ii, 9

• *ca-na ca*, though - yet not Pat.

• *ca* - *na tu* (vḷ. *nanu*), id., Mālav-. iv, 8

• *na ca* - *ca*, though not - yet Pat.

• *ca* may be used for *vā*, 'either', 'or' (e.g. *iha câmutra vā*, 'either
here or hereafter' Mn. xii, 89

• *strī vā pumān vā yac cânyat sattvam*, 'either a woman or a man or any
other being' R.), and when a neg. particle is joined with *ca* the two may
then be translated by 'neither', 'nor'

• occasionally one *ca* or one *na* is omitted (e.g. *na ca paribhoktuṃ
nâiva śaknomi hātum*, 'I am able neither to enjoy nor to abandon' Śak. v, 18


• *na pūrvâhṇe nā ca parâhṇe*, 'neither in the forenoon nor in the
afternoon')

• *ca-ca* may express immediate connection between two acts or their
simultaneous occurrence (e.g. *mama ca muktaṃ tamasā mano manasijena dhanuṣi
śaraś ca niveśitaḥ*, 'no sooner is my mind freed from darkness than a shaft
is fixed on his bow by the heart-born god', vi, 8)

• *ca* is sometimes = *cêd*, 'if' (cf. Pāṇ. 8-1, 30

• the verb is accented) RV. AV. MBh. Vikr. ii, 20 Bhartṛ. ii, 45

• *ca* may be used as an expletive (e.g. *anyaiś ca kratubhiś ca*, 'and with
other sacrifices')

• *ca* is often joined to an adv. like *eva*, *api*, *tathā*, *tathâiva*,
&c., either with or without a neg. particle (e.g. *vairiṇaṃ nôpaseveta
sahâyaṃ caiva vairiṇaḥ*, 'one ought not to serve either an enemy or the ally
of an enemy' Mn. iv, 133)

• ( See *eva*, *api*, &c.) For the meaning of *ca* after an interrogative
See 2. *ká*, 2. *kathā́*, *kím*, *kvá*) ; [cf. ?, Lat. *que*, *pe* (in *
nempe* &c.) ; Goth. *uh* ; Zd. *ca* ; Old Pers. *cā*.] -2



>From this, it is clear that dhasa saptha cha means

dhasa and saptha – which means ten and seven = 17 -- if we use cha with
meaning of 'and'

ten, both, seven, = 17 which means both words are to be conjoined – ten and
seven taken together = which means 17

ten, also seven, = 17 which again means add 7 to 10 and then take the total.

Ten, moreover seven = 17 = which means 7 over and above 10

Ten as well as 7 = 17



And here it is NOT 'dhasa saptha', which means 10 times seven or seven times
ten.



To take that purusha sooktham slokam 'thris saptha samitha krithaa' – The
slokam reads 'sapthaasyaasan paridhhaya: thrissaptha samitha kruthaa:' and
then goes on to other context. So thris saptha means three times seven or
seventimes three and not 3+7 =10 for we do not have that cha in the slokam.
In raamaayaNam slokam that cha helps us to interpret as 10 + 7 = 17.



Similarly there is 'ekO na vimsathi' is used for 19 – means - in a sum of 20
one is not there or there is one less, which in simple arithmetics it is
20-1=19. This is peculiarity of the language.



Further it is also added in the dictionary that 2 cha-s are used to connect
two things in rig vedham – like - raama cha lakshmana cha – to mean raama as
well as lakshmaNa. But in later literature, only one cha is used – like -
raama lakshmaNa cha - to mean raama and lakshmaNa.



Perhaps now you can recollect in chamakam – [rudhram chamakam as generally
it is said] how many cha are used to connect what all are desired. [Re
article of sri sudarsan swamy of Kuwait – titled marrai nam kaamangal
maarru].



Further this 'um' - ummaith thogai is also slowly disappearing and is
replaced with 'maRRum' – to say tamilnadu and pondichery, it is stated
nowadays 'tamilnadu marrum pondichery' and not 'tamilnadum pondicheriyum'.



Trust the point is adequately clarified.

Dhasan

Vasudevan m.g.


-- 
Vasudevan MG


[Non-text portions of this message have been removed]



 
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