Sanskrit Digest Friday, June 15 2001 Volume 01 : Number 143 udyogaparvam - sarga 7 - 32 [Sai Susarla <[EMAIL PROTECTED]>] kalyaaNii -- Rough Draft ["Ravisankar S. Mayavaram" <miinalochanii@yahoo.] ---------------------------------------------------------------------- Date: Fri, 15 Jun 2001 07:30:00 -0700 (PDT) From: Sai Susarla <[EMAIL PROTECTED]> Subject: udyogaparvam - sarga 7 - 32 shlokaH 32 bhavAnsamarthastAnsarvAnnihantuM nAtra saMshayaH . nihantumahamapyekaH samarthaH puruShottama .. 32..\ padavibhaagaH bhavAn samarthaH tAn sarvAn nihantuM na atra saMshayaH . nihantum aham api ekaH samarthaH puruShottama . anvayaH puruShottama bhavAn tAn sarvAn nihantuM samarthaH atra na saMshayaH. aham api ekaH samarthaH nihantum. pratipadaarthaH puruShottama=O best of men; bhavAn=you; tAn=of them; sarvAn=all; nihantuM=to kill; samarthaH=capable; atra=there; na=no; saMshayaH=doubt; aham=I; api=also; ekaH=only one; samarthaH=capable; nihantum=to kill; anuvaadaH Arjuna says to Krishna: O best of men, you are capable of destroying all of them, in that there is no doubt. Even I can also destroy all of them. ------------------------------ Date: Fri, 15 Jun 2001 12:06:34 -0700 (PDT) From: "Ravisankar S. Mayavaram" <[EMAIL PROTECTED]> Subject: kalyaaNii -- Rough Draft Please correct and help me improve this text. I thank members of Sanskrit-List for helping me out on some of the issues. As it stands now, it is not perfect. But I have a sense of satisfaction, atleast, I understand this text to much better extent than I did three weeks before. lalitaa trishatii bhaashhya of bhagavAn shrii shankara 2. kalyaaNii Original Text: - -------------- kalyaaNaani sukhaani | yuva saarva bhaumaananda aadaarabhya brahmaananda paryantaM taittiriiyakaadau pratipaaditaani | tat.h tat.h upAdhi bhedeshhu avachchhinna svaruupa tayaa taani kalyaaNa shabda vaachyaani, "etasyaivaanandasya anyaani bhuutaani maatraa upajivanti" iti shruteH | samashhTi vyashhTivattvaM upahita svaruupeNa sambhaviti iti matup.h samAsa upapattiH | tathaa cha raahoH shira itivat.h samaasa antargata shhashhThii artha bhedasya avivaxita tayaa aanaandaika vighravatii iti arthaH "vij~naanaM aanandaM brahma" iti shruti yukta brahma svaruupa laxaNavatii iti arthaH || Translation: (free style) - ------------------------- kalyaaNaani sukhaani | kalyaaNa-s means happiness. In this sentence the words kalyaaNa and sukha are used in plural. The reason for that will become obvious from the following sentence. yuva saarva bhaumaananda aadaarabhya brahmaananda paryantaM taittiriiyakaadau pratipaaditaani | Starting from the scale of one human bliss and ending in the bliss of brahman is explained in detail in the taittiriiyaupanishhad [1]. Unit if human bliss is indicated by the bliss of a model youth (yuva), who is good (saadhu), who is versed in veda-s (adhyAyakaH), who is prompt in action, who is steady, who is strong, and who (supposing) has all the wealth (sarva vittasya puurNasyaat) in the world (prithvii). This is idea from the upanishhad is indicated by the term "yuva saarva bhaumaananda" [1] tat.h tat.h upaadhi bhedheshhu avachchinna svaruupa tayaa taani kalyaaNa shabdha vaachyaani "etasyaivaandandasya anyaani bhuutaani maatraaM upajivantii" iti shruteH | shruti (bR^ihadAraNyaka 4.iii.32 [2]) states that depending on a speck of HER bliss all other beings live. It is SHE who as the indwelling principle in all living beings experience various degrees of bliss when particularized by the corresponding limitation or upaadhi. Hence by the word kalyaaNii all created beings are indicated. samashhTi vyashhTiivattvam upahita svaruupeNa sambhavati iti matup.h samaasa upapattiH (see note 3) Through the corresponding limitations SHE manifests as the iishvara and jiva-s. When SHE is reflected in mAyA, it corresponds to HER samashhTi or integral form, i.e., iishvara. And when reflected or limited by avidya SHE takes on the individual form of jiiva. This nature of possesorship arises through the upAdhi-s, and corresponds to various degrees of bliss. SHE as brahman itself does not have these gradations, but only the limited forms that have this sense of possesorship. Hence, this does not affect the nirguNa brahman. tatha cha rahoH shira iti vat samaasa antargata shashhTii artha bhedhasyaat avivaxitatayaa, aanandaikavighrahavatii iti arthaH, "vij~naanam aanandam brahmaa" iti shruti yukta svaruupa laxaNavatii iti arthaH By using compound of sixth case (genitive) indicating possessorship, one might say "kalyaaNah asyaaH astiiti kalyaaNii"[5] that is SHE possesses kalyaaNa hence SHE is kalyaaNii. But this cannot be explained like this, why? When one says, raahu's head, it means raahu only. For raahu does not have anything significant but head. So SHE is kalyaaNa only. HER form is Solid bliss and as explained by shruti SHE is brahman who is pure consciousness and bliss [4, bR^ihadAraNyaka 3.ix.28 -7] In essence, this naama celebrates HER as brahman who is Bliss. - --------- Note 1: - ---------- (Text taken from sanskrit site) yuvaa syaatsaadhuyuvaa.adhyaayakaH . aashishhTho dR^iDhishhTho balishhThaH . tasyeyaM pR^ithivii sarvaa vittasya puurNaa syaat.h . sa eko maanushha aanandaH . te ye shataM maanushhaa aanandaaH .. 1.. \medskip% sa eko manushhyagandharvaaNaamaanandaH . shrotriyasya chaakaamahatasya . te ye shataM manushhyagandharvaaNaamaanandaaH . \medskip% sa eko devagandharvaaNaamaanandaH . shrotriyasya chaakaamahatasya . te ye shataM devagandharvaaNaamaanandaaH . sa ekaH pitR^iNaaM chiralokalokaanaamaanandaH . shrotriyasya chaakaamahatasya . te ye shataM pitR^iNaaM chiralokalokaanaamaanandaaH . \medskip% sa eka aajaanajaanaaM devaanaamaanandaH .. 2.. \medskip% shrotriyasya chaakaamahatasya . te ye shataM aajaanajaanaaM devaanaamaanandaaH . sa ekaH karmadevaanaaM devaanaamaanandaH . ye karmaNaa devaanapiyanti . shrotriyasya chaakaamahatasya . te ye shataM karmadevaanaaM devaanaamaanandaaH . sa eko devaanaamaanandaH . shrotriyasya chaakaamahatasya . te ye shataM devaanaamaanandaaH . sa eka indrasyaa.a.anandaH .. 3.. \medskip% shrotriyasya chaakaamahatasya . te ye shatamindrasyaa.a.anandaaH . sa eko bR^ihaspateraanandaH . shrotriyasya chaakaamahatasya . te ye shataM bR^ihaspateraanandaaH . sa ekaH prajaapateraanandaH . shrotriyasya chaakaamahatasya . \medskip% te ye shataM prajaapateraanandaaH . sa eko brahmaNa aanandaH . shrotriyasya chaakaamahatasya .. 4.. See the following page for a translation of these verses. http://www.realization.org/page/namedoc0/tu/tu_2_8.htm - ------- Note 2 - ------- mantra 32 ##[IV.iii.32]## (from sanskrit site) salila eko drashhTAdvaito bhavaty eshha brahmalokaH samrAD iti hainamanushashAsa yAGYavalkya. eshhAsya paramA gatir eshhAsya paramA saMpad eshho.asya paramo loka eshho.asya parama Ananda etasyaivA.a.anandasyAnyAni bhUtAni mAtrAmupajIvanti || 32 || see http://sanskrit.gde.to/doc_upanishhat/brinew-proofed.itx - - On understanding bhedheshhu avachchinna many helped me, and thank to Charles for pointing to the right shruti reference - ---------- Note 3 - ---------- shrI Vidynatha Rao and shrii Peekayar of sanskrit list helped me understand this sentence and especially the term "matup.h samasa", following is the quote from shrii Peekayar's mail >From Peekayar: > I feel that the line describes the meaning of > another word in which > suffix 'matup' meaning '(one) has it' [by rules like > tad asya sti asmin > iti matup etc.] etc. e.g, gomaan, asvavaan etc. > > There are many other suffixes meaning the above like > 'ini' also as in > sragvin etc. > > So, if a word like let's say, 'maayin' occurs as in > 'asmaat maayii > srjate visvam etat' etc, and 'maayaam tu prakrtim > vidyaat maayinam tu > mahesvaram' , then the mahesvara happens to be the > one with 'maayaa' in > his control or generally 'his' [see bhagavad gita > "daivii hyeSaa > guNamayii mama maayaa duratyayaa"]. > > This situation can't be explained in Shankara's > nirvisesha advaita as > brahman is devoid of any attributes. So, possibly > when countered such, > an advaitin of the Shankara school can say teh > quoted sentence - > > > > samashhTi-vyashhTiv{shd be m?}attvam > upahita-svaruupeNa sambhavi{shd > > be a?}ti iti matupsamaasopapattiH ? > > > > > the split is - > > > >> samashhTi-vyashhTivattvam means the quality of > possessing samaSTi > >> and vyaSTi srSTis, i.e, gross and subtle > creations. > > > One who/which has samaSTi and vyaSTi srSTis is > samaSTi-vyaSTimaan/mat. > tasya bhaavah = samashhTi-vyashhTivattvam. > > > upahita svaruupeNa sambhaviti iti matup.h samaasa > upapattiH ? > > > This denotes that the limited essence [svaruupa > limited by 'upaadhi'] > > of (i.e, illusory/transitory) the brahman has this > quality is not > > repugnant to our doctrine. the compounding with > 'matup' etc. as said > > above necessarily describe an entity with > attribute and hence can't > > denote a nirguna entity is the objection sought to > be refuted in this > > sentence. > > > > > what is matup.h samaasa? > > It is a compound word with suffixes like 'matup' > denoting a dravya with > substantive/adjective attributes. >From Vidyanatha Rao: > what is matup.h samaasa? I am not sure why it is called a samaasa. Otherwise, matup is the grammatical term for the suffix -mat/vat used to indicate possesion. [The u is there for ease of pronunciation. p indicates that the position of udaata does not change. -vat is used instead of -vat if the final or penultimate sound in the original stem is 'a', or if the final sound is k-gh, c-jh, T-Dh, t-dh or p-bh.] - ------ Note 4 - ------ >From bR^ihadAraNyaka 3.ix.28 jAta eva na jAyate ko nvenaM janayetpunaH viGYAnamAnandaM brahma rAtirdAtuH parAyaNam.h tishhThamAnasya tadvida iti || 7 || || 28 || - ------ Note 5 - ------ >From Chaganti Suryanarayanamurthy's book ===== ambaaL daasan Ravi sharaNAgata raxakI nivEyani sadA ninnu nammiti mInAxI http://www.ambaa.org/ http://www.advaita-vedanta.org __________________________________________________ Do You Yahoo!? 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