--शमीवृक्षस्य गर्भ: गर्भ: - अग्नि: । (शमीगर्भस्य यो गर्भ: )(शमीगर्भस्थ: अग्नि: इत्यस्य आन्तर्यमिदम् - शमीवृक्षखण्डनिर्मितात् अरणिविशेषात् मथनव्यापारेण उद्गत: अग्नि: शमीगर्भगर्भ: इति ख्यात:)तस्य अग्ने: रिपु: - जलम् ; जलगर्भ: - जलगर्भात् जाता - लक्ष्मी:।(क्षीरसागरमथनोद्गता) (रिपुगर्भ:) तस्य (तस्य रिपुगर्भविशेषस्य) (लक्ष्मीदेव्या:) भर्ता - विष्णु:। स: विष्णु: मे प्रसीदतु इति)Dr. Rani Sadasiva Murty
From: Ashish Sharma <cools...@gmail.com>
To: bvpar...@googlegroups.com
Sent: Tuesday, 11 June 2013 4:35 PM
Subject: {भारतीयविद्वत्परिषत्} Re: Pandav Geeta Shloka
Dear AllI am still waiting for the reply of the below given query.I will be obliged if someone give the meaning of this shloka as didnt found the exact meaning of the shloka---शमीगर्भस्य यो गर्भः तस्य गर्भस्य यो रिपुः |रिपुगर्भस्य यो गर्भः स मे विष्णुः प्रसीदतु ||regardsAshish Sharma
Decrypting of Astrological Texts
OSD to President and Assistant Controller of Examination of Indian Council of Astrological Sciences(ICAS)On Saturday, May 4, 2013 3:54:32 PM UTC+5:30, Ashish Sharma wrote:Dear Learned Scholars and GuruvarsPranaamThere is a shloka in Anusmriti (In Mahabharat) as:शमीगर्भस्य यो गर्भः तस्य गर्भस्य यो रिपुः |रिपुगर्भस्य यो गर्भः स मे विष्णुः प्रसीदतु ||I found an old book of PanchGeeta by Geetapress Gorakhopur in which they have mentioned above Shloka but now neither in Mahabharata nor in PanchGeeta(new editions), Geetapress had not published this Shloka.Can anyone tell me the exact meaning of this Shloka?RegardsAshish Sharma
Decrypting of Astrological Texts
OSD to President and Assistant Controller of Examination of Indian Council of Astrological Sciences(ICAS)
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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नमो विद्वद्भ्यःशमीगर्भस्य यो गर्भः तस्य गर्भस्य यो रिपुः |रिपुगर्भस्य यो गर्भः स मे विष्णुः प्रसीदतु ||शमीगर्भस्य = अग्नेः , यः गर्भः = वायुः , तस्य गर्भस्य = भीमसेनस्य , यः रिपुः = दुर्योधनः , रिपुगर्भस्य = कुन्त्याः , यः गर्भः = ज्ञानस्वरूपः(सा तं स्मरतीति भावः) , सः विष्णुः व्यापनशीलः मे प्रसीदतु प्रसन्नो भवतु ।
If in stead of रिपुगर्भस्य, the text were तस्य गर्भस्य, then the only possible interpretation would be दुर्योधनगर्भस्य. However, since the actual text is रिपुगर्भस्य, it could be interpreted as रिपुगर्भस्य = दुर्योधनरिपुगर्भस्य = युधिष्ठिरगर्भस्य = कुन्त्याः.
On 13 June 2013 10:16, Nityanand Misra <nmi...@gmail.com> wrote:
On Thursday, June 13, 2013 12:05:27 PM UTC+8, Sivasenani Nori wrote:
If in stead of रिपुगर्भस्य, the text were तस्य गर्भस्य, then the only possible interpretation would be दुर्योधनगर्भस्य. However, since the actual text is रिपुगर्भस्य, it could be interpreted as रिपुगर्भस्य = दुर्योधनरिपुगर्भस्य = युधिष्ठिरगर्भस्य = कुन्त्याः.This interpretation violates सापेक्षमसमर्थवत्, which is undesirable (though there are some rare examples of this violation). If an interpretation can be obtained without violation, that is preferable.Sri Mishra has raised an interesting point. I believe that if we follow the path pointed out by him, every interpretation of the verse would be similarly defective. Let me explain.
Since the problem lies with the word रिपुगर्भस्य, one way out would be to write it as रिपोः गर्भस्य (this will pose new problems in interpreting the word "garbhasya" - but that is another matter).
It's a tricky verse to say the least. It would be worth exploring the precise published source and variant readings (if any) of the verse. Is this from Pandava Gita or Anusmriti (or both, if the two are not the same)? I could not trace this verse to a published source on the Internet - an unrealiable website ascribed this to Anusmriti, which as per some other sources is not found in some editions of Mahabharata. Unless traced to a reliable published source, there is always the possibility of the actual reading being different (as turned out to be the case with कुधर्म तत् in a verse cited by Sharma Ji which was actually कुवर्त्म तत्).
Pranams to all Scholars.
I too couldn't find this in Anugita. I don't have the Pandava Geetha text with me.
I gave my interpretation of this sloka from my memory as I learned this sloka while I was studying MA in Sanskrit during 1978-'80.
While this discussion is in progress here in this forum and after posting my sloka here, curiously I searched in the Subhashita Ratnabhandagara where I could trace out this sloka on page 195 with sloka no. 26. There also I could see the same way of interpretation as I have posted here. This information may be of some use in this context.
Dear Sri Misra!
The following are the details of the source of the sloka:
SUBHASITA -RATNA-BHANDAGARA or GEMS OF SANSKRIT POETRY selected and arranged by KASHINATHA PANDURANGA PARAB and Revised By WASUDEVA LAXMAN SHASTRI PANSIKAR.
Published by ; EASTERN BOOK LINKERS
5825, New Chandrawal, Jawahar Nagar, Delhi -110007 Phone: 23970287
Edition : 2003, ISBN No: 81-7854-031-2 Price : Rs. 500/-
easte...@mantraonline.com
The Context of the Sloka is as follows:
This sloka is given in the KUTA Slokas under the title ; KUTANI .
In the Kutaslokas it is 26th Sloka in the page: 195
Best wishes,Dr. Rani Sadasiva Murty
गान्धारी उवाच :
त्वमे व माता च पिता त्वमे व
त्वमे व बन्धुश्च सखा त्वमे व /
त्वमे व विद्या द्रविणं त्वमे व
त्वमे व सर्वं मम दे व दे व // 27
Gandhari said :
Of my Lord of Lords, you alone are my mother and you alone are my father,
You alone are my relations, you alone are my friend,
You alone are my knowledge, you alone are my wealth,
You alone are everything for me.
In mahabharata Vedavyasa says that the Lord could have annulled tyhe curse of gandhari but he willingly allowed to bear fruit and that shows how much respect and love the Lord had for her.--
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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In assessing Gandhari we have to remember what she said;How can you say like this about one of the greatest women of all time. She never blessed her own children to win against Dharma as she always wished the Dharma (Righteousness) to win. It was only towards the end of the war when Duryodhana went to take her blessings she wanted to save his life by making him invincible, but never blessed him to be able to kill Bhima. Her curse to Lord Krishna shows her disappointment at Lord Krishna's not finding a way to avoid the war, as according to her nothing is impossible for the Lord.UnquoteQuoteNamaste,I have one query on it. You said as follows:
I find it difficult to accept that गान्धारी who is known for pronouncing a शाप on कृष्ण can be considered as somebody who remembers कृष्ण (सा तं स्मरतीति भावः).
गान्धारी उवाच :
त्वमे व माता च पिता त्वमे व
त्वमे व बन्धुश्च सखा त्वमे व /
त्वमे व विद्या द्रविणं त्वमे व
त्वमे व सर्वं मम दे व दे व // 27
My point is that about nearness to the Lord, please consider Gandhari as not any different from Kunti, if not nearer.
Cc: Nityanand Misra <nmi...@gmail.com>; sadasivamurty rani <ranisada...@yahoo.com>; sivas...@gmail.com; subrahmanyam korada <kora...@gmail.com>; Ashok Aklujkar <ashok.a...@gmail.com>
Sent: Monday, June 17, 2013 6:36 PM
Subject: Re: {भारतीयविद्वत्परिषत्} Re: {भारतीयविद्वत्परिषत्} Pandav Geeta Shloka
Ashish Sharma