apūrva

I. apūrva 1. Bahuvr. 1. m. f. n. (-rvaḥ-rvā-rvam) ¹ Not preceded by (scil.

any thing), as brahman n., e. g. tadetadbrahmāpūrvamanaparamanantaramavā-

hyam; (comp. also apūrvatā 4.); or as manas, it being the first of

the organs (indriya), in the Vājasan. verse: yadapūrvaṃ yakṣamantaḥ

prajānāṃ tanme manaḥ śivasaṃkalpamastu; or as a word (not pre-

ceded by any other word), e. g. in Pāṇini's Sūtra jātva-

pūrvam (comp. also the Vārtt. 5. to VIII. 1. 72. and the Kāśikā

to VIII. 1. 49. (50.)). ² Not having existed before; e. g. in the

Anuśāsana Parvan: apūrvaṃ ca bhavetpātramathavāpi ciroṣitaḥ &c.

(Nīlakanṭha: apūrvaḥ kadācinnāgato na dṛṣṭaśca); new (also

applied to a religious act which does not follow as a con-

sequence of other acts, but requires a special injunction);

e. g. in the Vedānta Sūtra: kāryākhyānādapūrvam (Śaṅkara:

apūrvatvādvidhyarham; Anūpanār.: apāṃ prāṇācchādakatvadhyāname-

vāpūrvaṃ vidheyam &c.); compare also the meaning 2. 1. a. b.

³ Unprecedented, extraordinary, wonderful; e. g. ayaṃ tva-

pūrvaḥ pratimāviśeṣo yaḥ sevyamāno riputāmupaiti; or vanamida-

mapūrvasattvādhiṣṭhitam &c.; or sarvaśubhakarmahetoḥ phalamidaṃ śṛṇu-

tāsya karmasya . tasmādbhavata kṛtajñā apūrvaśubhasaṃcayaṃ kṣapitveha; or

antargūḍhaviṣo vahirmadhumayaścātīva māyāpaṭuḥ . ko nāmāyamapūrva-

nāṭakavidhiryaḥ śikṣito durjanaiḥ .. ⁴ Not having had before

(scil. a husband); used so in Pāṇini's Sūtra: kaumārāpūrvavacane.

2. n. (-rvam) ¹ (In the Mīmānsā philosophy.) ^a. The

unseen or transcendental power (δυναμις, = adṛṣṭapūrvam or

atyantamadṛṣṭam liter. which has not been seen before or

which is very invisible) of a religious or sacrificial act which

produces the desired result at another than the present or

at a distant time (Kumārila: phalāya vihitaṃ karma kṣaṇikaṃ ci-

rabhāvine . tatsiddhirnānyathetyevamapūrvamapi gamyate; Mādhava:

dhātvarthātiriktaṃ kālāntarabhāvi kāmyaphalasādhanam; the same:

yāgajanyā kācicchaktirapūrvamastu); if a religious act includes

one or several other acts, the unseen power which results

from the performance of the latter and which consists in

producing their relation with the former, is called avānta-

rāpūrva, while the unseen power of the superior act is called

with regard to the inferior acts paramāpūrva or mukhyāpūrva or

prakṛtāpūrva or pradhānāpūrva. That unseen power which is only

the result of performing the principal sacrifices, such as

the Jyotiṣṭoma or the Darśapūrṇamāsa, and which con-

sists in producing the result, i. e. swarga or the enjoyment

of heaven, is called phalāpūrva. Since such acts include other

acts which vary in degree or importance, there are various

degrees of the apūrva with regard to the phalāpūrva, viz. the

samudāyāpūrva, the utpattyapūrva and the aṅgāpūrva (the latter also

called kalāpūrva); thus, as the Darśapūrṇamāsa, the perfor-

mance of which has the power of producing heaven, i. e.

the phalāpūrva, consists of the two distinct sacrifices Darśa

and Pūrṇamāsa which are performed at distinct times, it

requires an unseen power to effectuate their combining so

as to constitute the sacrifice Darśapūrnamāsa, (for other-

wise neither of both would have a relation to the other or

to that sacrifice itself); this unseen power is the samudāyā-

pūrva; likewise the utpattyapūrva causes the six Yāgas (āgneya-

puroḍāśayāgaḥ, aindrapayoyāgaḥ, aindradadhiyāgaḥ which con-

stitute the Darśa, and the āgneyapuroḍāśayāgaḥ, ājyeno-

pāṃśuyājayāgaḥ, agnīṣomīyapuroḍāśayāgaḥ which constitute

the Pūrṇamāsa, and are performed, too, at different

times,) to combine so as to become severally the Darśa

and the Pūrṇamāsa; and lastly, as each of these six

Yāgas comprises again a number of inferior acts, such

as the beating of the vrīhi, the grinding of the taṇḍula,

the cleansing of the ladles &c., which also are done at

different times, it requires an aṅgāpūrva (or kalāpūrva) to

produce the result of their constituting severally each of

these Yāgas.--Such an unseen power might be predi-

cated, indeed, of any act, whether sacrificial or not,

but the term apūrva is expressly reserved by the Mīmān-

sists to the former (Kumārila: laukikaṃ cāpi yatkarma phale

kālāntarodgatau . tatrāpi śaktirevāste na tvapūrvagirocyate), for

the corresponding power of a non-sacrificial or profane act is

called saṃskāra. (Kumārila: yānyapi ca laukikāni kṛṣighṛ-

tapānāddhyayanaprabhṛtīni karmāṇi kālāntaraphalatveneṣyante teṣāmapi

svarūpāvasthānāsaṃbhavātsaṃskāraireva tiṣṭhadbhirvyavahārasiddhaḥ . te

tvavaidikatvātsaṃskārā na tvapūrvaśabdābhidheyatvena prasiddhāḥ; comp.

also e. g. Mādhava in the Pūrvapakṣa of an Adhikaraṇa:

yo'yaṃ sviṣṭakṛdyāgaḥ so'yamupayuktahaviḥsaṃskāra ityavivādam .

tatra saṃskārasya dṛṣṭaprayojanatvenāvaśayaṃbhāve sati tāvataivopakṣī-

ṇaḥ sviṣṭakṛdyāgo nāpūrvasyopakaroti &c.) A doubt may arise,

whether the beating of rice and such like acts have an

apūrva, if considered absolutely or by themselves, since their

result is the unhusking of the rice and since they are per-

formed for sacrificial purposes, but the Mīmānsists decide

the question in the negative, as it is the characteristic

property of the apūrva to be an unseen power, and the un-

husking of rice is a visible result (Mādhava: dṛṣṭaphale saṃbha-

vatyapūrvaṃ na kalpanīyam); again whether the cleaning of the

sacrificial ladles with kuśa grass and such like acts have an

apūrva, for their result might be said not to be visible; but the

solution is the same although from a different reason; viz. be-

cause they are undertaken for the sake of the dravya, i. e. these

inferior acts have an apūrva only in so far as it concerns

their relation to the superior acts, but not in so far as the

mere material result (of unhusking, the purity of the ves-

sels &c.) is concerned; (Jaimini: tāni [scil. karmāṇi] dvaidhaṃ

guṇapradhānabhūtāni . yairdravyaṃ na cikīrṣyate tāni pradhānabhūtāni

dravyasya guṇabhūtatvāt--such as the Prayājas, when the con-

sideration of the dravya is subordinate to the superior object

of the sacrifice--. yaistu dravyaṃ cikīrṣyate guṇastatra pratīyeta dra-

vyapradhānatvāt--as would be the case with the acts named

before or with the paring of a sacrificial post, when the

act is merely done for the sake of preparing a post &c.).

As the apūrva produces the result (swarga), it follows more-

over, that it is not the divinity of the sacrifice who pro-

duces the result or influences the peculiar nature of the

sacrifice, the latter being the consequence of the apūrva it-

self, (Mādhava: kiṃ devatāyāḥ phalapradatvalakṣaṇaṃ prādhānyaṃ śa-

bdādāpādyate . vastusāmarthyādvā . nādyaḥ &c. ….. nāpi vastu-

sāmarthyāddevasya phalapradatvam .…tasmātphalapradamapūrvameva

dharmāṇāṃ prayojakam . tathā satyagnyādidevābhāve'pyapūrvaprayukta-

dharmāṇāmatideśādasti tatrohasyāvakāśaḥ); and that the sacri-

fice itself is not the chief object, since it, too, has not the

(immediate) power of producing the result (Mādhava: a-

pūrvaṃ mukhyam . phalavattvāt . yajirna mukhyaḥ . phalarahitatvāt).--

A discussion (interesting on account of the questions of

philosophy of grammar implied by it) is raised by the Mī-

mānsā writers, viz. whether many words or a single word

of a sentence and, again, in the latter case which word

and which part of such a word will convey the notion of

the apūrva. The question is decided in this way: in vaidik

passages, enjoining an act which possesses the unseen

power, such as somena yajeta, or hiraṇyamātreyāya dadāti,

or tasmātsuvarṇaṃ hiraṇyaṃ bhāryam, or śyenenābhicaranyajeta, or

citrayā yajeta paśukāmaḥ, not all the words of the sentence

collectively convey the apūrva, nor a single word expressing

the substance (dravya) of the sacrificial act, as soma and hi-

raṇya, nor the word expressing a quality (guṇa), as suvarṇa,

nor the word expressing the name (karmavāci) of the sacri-

fice, as śyena and citrā, but the inflected verb or the word

representing it, as yajeta, dadāti, bhāryam. Again, in the

verb the apūrva is not conveyed by the meaning of the radical

but by that part of it which implies the verbal notion (bhā-

vanā), lastly, so far as the implicit understanding of the

verbal notion (arthabhāvanā or arthātmabhāvanā) is concerned,

any inflection-affix added to the radical might convey it,

provided the connex of the sentence leaves no doubt, as

when the word -kāma (e. g. svargakāmaḥ) is added; but an

explicit understanding of it (śabdabhāvanā or abhidhābhāvanā)

is only imparted by the inflection-affixes of the potential,

leṭ, the imperative and by the affixes of the participles of the

passive future. (Mādhava: liṅleḍloṭtavyapratyayamātragatā śa-

bdabhāvanā . sarvākhyātagatārthabhāvanā . taduktam . abhidhābhāva-

nāmāhuranyāmeva liṅṅādayaḥ . arthātmabhāvanā tvanyā sarvākhyā-

teṣu gamyata iti .; and: seyaṃ śabdabhāvanā liṅṅādibhireva ga-

myate . arthabhāvanā sarvākhyātapratyayairgamyata ityuktam . tasyāṃ cārtha-

bhāvanāyāṃ svargasya bhāvyatvaṃ kamiyogādavagamyate; in referring to

Kumārila: …vaidikaliṅṅādīnāṃ tadabhidhāyakatvāt (for this

reason apūrva is authoritative) . tato dhātvarthātiriktaṃ kālānta-

rabhāvi &c., see above, p. 198b, 1. 25).--As the unseen power

is the consequence of the performance of a sacrificial act which

‘has not existed before’ i. e. which is absolute (Mādhava: kathaṃ

vinaśvareṇa phalaṃ kartavyamityapekṣāyāmapūrvaṃ kṛtvetyucyate . kathamapūrvaṃ

kriyata ityapekṣāyāṃ yāgānuṣṭhānaprakāreṇeti) the term apūrva

assumes also the meaning of such a sacrificial act, and as

the latter requires always an authoritative injunction or

vidhi, since it would not take place otherwise, apūrva occurs

also in the sense of such an authoritative injunction, viz.

^b. a sacrificial act, especially a principal act, one not sub-

ordinate to another act and therefore possessing the un-

seen power of producing the result (i. e. heaven); e. g. in

Jaimini's Sūtra: apūrve ca vikalpaḥ syādyadi saṃkhyābhidhānam,

Śabara: apūrve ca darśapūrṇamāsakarmaṇi &c.; or in Jaimini's

Sūtra: apūrve vāpi bhāgitvāt, Śabara: api vā apūrve ete

ubhe (viz. agnihotra and māsāgnihotra) api karmaṇī syātām;

or in Jaimini's Sūtra: apūrve tvavikāropadeśātpratīyeta, Śa-

bara: apūrve tvaprakṛtipūrvake karmaṇi (i. e. in an act not sub-

ordinate to a superior act); or in Jaimini's Sūtra: pradhānaṃ

tvaṅgasaṃyuktaṃ tathābhūtamapūrvaṃ syāttasya vidhyupalakṣaṇāt; or Mādhava

in an Adhikaraṇa: vairūpyācca nirarthatvādapūrvaṃ karma yujyate.

^c. the authoritative or binding injunction (comp. vidhi)

which produces the unseen power &c.; e. g. Kumārila (on

the Sūtra codanā punarārambhaḥ): ārambhacodanaivāpūrvasyāpi co-

danā, thus commented upon by Mādhava: guruṇā yanniyo-

gākhyamapūrvamabhipreyate &c.; or Mādhava: coditaṃ yadapūrvaṃ tasyaiva

phalavattvenānuṣṭheyatayetikartavyatākāṅkṣā yuktā; the relation be-

tween vidhi and apūrva may be seen e. g. from the follow-

ing Adhikaraṇa of Mādhava: upavyāne'nuvādo vā vidhirvā-

dyo yataḥ smṛtau . prāptaṃ maivamapūrvatvātkratau leṭā vidhīyate; or

from Jaimini's Sūtra: vidhirvā syādapūrvatvādvādamātraṃ hyanartha-

kam; (where the apūrvatva expresses the quality of what may

be a vidhiḥ). ² (In the non-philosophical literature.) Con-

sequence (perhaps: remote consequence) of an act; e. g. the

Mitākṣara on the word caritra (Yājnav. 2. 61.): caritraśabdena

gaṅgāsnānāgnihotrādijanitamapūrvamucyate. E. a priv. and pūrva.

2. Tatpur. m. f. n. (-rvaḥ-rvā-rvam) ¹ Not first, subse-

quent, last; e. g. in Jaimini's Sūtra: prakṛteḥ pūrvoktatvādapūrva-

mante syānna hyacoditasya śeṣāmnānam (Śabara: prākṛtaṃ pūrvaṃ ta-

danantaramapūrvaṃ vaikṛtam; in the corresponding Adhikaraṇa of

Mādhava thus expressed: prākṛte prathamo bodho vaikṛte carama-

stataḥ . nāriṣṭahomāḥ pūrvāḥ syurupahomāstu pṛṣṭhataḥ, these two

Homas being there the subject of discussion). ² Not easter-

ly(?). E. a neg. and pūrva.

II. apūrva Bahuvr. m. f. n. (-rvaḥ-rvā-rvam) (In Pāṇini's grammar.)

Preceded by the vowel a or ā (= avarṇapūrva), as the con-

sonant s (ru); in the Sūtra: bhobhagoaghoapūrvasya yo'śi

(where a according to Pāṇini's terminology comprises the

sound a in general, i. e. the short, long and pluta a). E.

a, the vowel, and pūrva.

apūrva a-pūrva, as, ā, am, unpreceded, un-

precedented; not having existed before, quite new;

unparalleled, incomparable, wonderful, extraordinary;

not first; (in Pāṇini) preceded by a or ā; (am),

n. the remote or unforeseen consequence of an act,

as heaven of religious rites; a consequence not im-

mediately preceded by its cause. —Apūrva-karman,

a, n. a religious rite or sacrifice, the power of which

on the future is not before seen. —Apūrva-tā, f. or

apūrva-tva, am, n. the being unpreceded, not hav-

ing existed before, incomparableness, &c. —A-pūrva-

pati, is, f. one who has had no husband before.

a-pūrvá, a. having no predecessor; unprecedented; incomparable. [pū́rva: acct, 1304a.]

apūrva a.

1 Not preceded, not having existed before, the like of which did not exist before, quite new; °rvaṃ nāṭakaṃ Ś. 1; °rvaṃ rājakulaṃ M. 5; K. 191; Śi. 4. 17.

2 Strange, extraordinary, wonderful; apūrvaḥ kopi bahumānaheturguruṣu U. 4; apūrvo dṛśyate vāhniḥ kāminyāḥ stanamaṃḍale . dūrato dahatīvāṃgaṃ hṛdi lagrastu śītalaḥ .. Ś. Til. 17; singular, unexampled, unprecedented; apūrva eṣa virahamārgaḥ Ś. 6; apūrvarūpā dārikā M. 1; ato'pūrvaḥ khalu vo'nugrahaḥ Ś. 7; apūrvakarmacāṃḍālamayi mugdhe vimuṃca māṃ U. 1. 46 committing an unparalleled atrocity.

3 Unknown, unacquainted, stranger; (pb) Ki. 6. 39.

4 Not first.

5 Preceded by a or ā

6 (In phil.). ‘That unseen virtue which is a relation superinduced, not before possessed, unseen but efficacious to connect the consequence with its past and remote cause and to bring about at a distant period or in another world the relative effect’ Colebrooke.

— rvaṃ

1 The remote consequence of an act (as the acquisition of heaven which is the result of good deeds).

2 Virtue and vice (pāpapuṇyaṃ) as the eventual cause of future happiness or misery.

— rvaḥ The supreme soul (parabrahma).

Comp.

— karman n. religious rites the power of which on the future is not seen before.

— patiḥ f. one who has had no husband before, a virgin; °tiḥ kumārī Sk.

— vādaḥ discussion or talk about the Supreme Soul.

— vidhiḥ an authoritative direction or injunction which is quite new; it is of four kinds karmavidhi, guṇavidhi, viniyogavidhi and prayogavidhi.

apūrvá a. having no predecessor, not having existed before, unknown, unheard of, unprecedented, extraordinary, wonderful, incomparable, strange, new; instr. adv. never before. Abstr. apūrva°tā f., apūrva°tva n.

apūrva a-pūrvá, a. unprecedented, new; extraordinary,
incomparable: in. ad. never before;
-tā, f. n. newness, novelty; -darśana,
a. never seen before.

a-pūrvá mf(ā)n. unpreceded, unprecedented, ŚBr. xiv, &c.

not having existed before, quite new

unparalleled, incomparable, extraordinary

not married before, Āpast.

not first

preceded by a, Pāṇ. viii, 3, 17

a-pūrvá (as), m. N. of a sacrifice (offered to Prajāpati), PBr.; Vait.

a-pūrva m. a novice, Kir. vi, 39

a-pūrvá (am), n. the remote or unforeseen consequence of an act (as heaven of religious rites), Nyāyam.

a consequence not immediately preceded by its cause

apūrva a. 1 Not preceded, not having existed before, like of which did not exist before, quite new; ˚rvaṃ nāṭakam Ś.1; ˚rvaṃ rājakulam M.5; K.191; -2 Strange, extraordinary, wonderful; apūrvaḥ ko'pi bahumānaheturguruṣu U.4; apūrvo dṛśyate vahniḥ kāminyāḥ stanamaṇḍale | dūrato dahatīvāṅgaṃ hṛdi lagnastu śītalaḥ || Ś. Til.17; singular, unexampled, unprecedented; apūrva eṣa virahamārgaḥ Ś.6; apūrvarūpā dārikā M.1; ato'- pūrvaḥ khalu vo 'nugrahaḥ Ś.7; apūrvakarmacāṇḍālamayi mugdhe vimuñca mām U.1.46 committing an unparalleled atrocity. -3 Unknown, unacquainted, stranger; apūrvo'pyathavā vidvān Mb.13.22.8; vidite'pyapūrva iva Ki.6.39. -4 Not first. -5 Preceded by a or ā. -6 (In phil.) 'That unseen virtue which is a relation superinduced, not before possessed, unseen but efficacious to connect the consequence with its past and remote cause and to bring about at a distant period or in another world the relative effect. -Colebrooke. -rvam 1 The remote consequence of an act (as the acquisition of heaven which is the result of good deeds), (Mīmāṁsā). --2 Virtue and vice (pāpapuṇyam) as the eventual cause of future happiness or misery. -rvaḥ The Supreme Soul (parabrahma). -Comp. -karman n. religious rites the power of which on the future is not seen before. -patiḥ f. one who has had no husband before, a virgin; ˚tiḥ kumārī Sk. -vādaḥ discussion or talk about the Supreme Soul. -vidhiḥ an authoritative direction or injunction which is quite new; it is of four kinds; karmavidhi, gūṇavidhi, viniyogavidhi and prayogavidhi.

apūrva apūrva a. (pūrva) qui n'a pas de précédent, extraordinaire.

— S. n. cause première; cause.

Mérite moral.

a-pūrva- a. qui n'a rien avant lui; nouveau , incomparable; étranger; m. novice; -tā- f. -tva- nt. nouveauté.

°darśana- a. non encore vu.

apūrvá (3. a + pūrva)

1) adj.

a) kein Vorderes habend: tadetadbrahmāpūrvamanaparam ŚAT. BR. 14, 5, 5, 19. (= BṚH. ĀR. UP. 2, 5, 19.) 6, 8, 8.

— b) keinen Vorgang habend, nie dagewesen, ganz neu, unvergleichlich VS. 34, 2. apūrvāṇāṃ (sc. astrāṇāṃ) ca janane śaktaḥ R. 1, 23, 17. parvatam 6, 84, 2. maṇiḥ PAÑCAT. V, 40. sattvam 63, 7. bhakṣyaviśeṣān 199, 13. II, 16. anugrahaḥ ŚĀK. 110, 7. dṛṣṭaḥ kiṃ ko 'pi yuṣmābhirihāpūrvaḥ pumān VID. 296. caritādbhutam KATHĀS. 1, 51. nāpūrvaṃ varṇitaṃ tvayā 54. ŚṚṄGĀRAT. 17. Vgl. apūrveṇa .

— 2) n. eine nicht unmittelbare, eine entfernte Folge ADHIKARAṆAMĀLĀ im ŚKDR. COLEBR. Misc. Ess. I, 318.

apūrva

1)

a) AV. PRĀT. 3, 57.

— b) KATHĀS. 53, 186.

— c) a zum vorangehenden Laut habend P. 8, 3, 17.

1. apūrvá

— 1) Adj. (f. ā)

— a) keinen Vorderen — , kein Vorderes habend.

— b) keinen Vorgänger habend P. 4,2,13. noch nicht dagewesen , ganz neu JAIM. 3,8,31. prajāpatastenūḥ ĀŚV. ŚR. 8,13,13. unvergleichlich.

— 2) m. (sc. yajña) mit oder ohne prajāpates ein best. Opfer TĀṆḌYA-BR. 17,10,4. VAITĀN. 39.

— 3) n. die wunderthätige Wirkung einer religiösen Handlung NYĀYAM. 2,1,1. fgg. Comm. zu JAIM. 2,1,1. fgg.

2. apūrva Adj. ā zum vorangehenden Laut habend.

apūrvá (eig. nichts vor sich habend), noch nicht dagewesen, neu, unvergleichlich. Instr. adv. nie zuvor.

apūrva 1. b) Z. 3 lies prajāpates tanūḥ.

— c) früher nicht verheiratet, Āpast.

— apūrveṇa so v.a. vor allem, Divyāvad. 36, 8.

— so v.a. Neuling, Kir. 6, 39.

— °westlich, Muk. 225^a.

apūrva, cf. apūrva-Brāhmaṇa (IA 18), a new Brāhmaṇa who

was not fed on a previous occasion and is not to be fed again.