भज गोविन्दम् - डु कृञ् करणे

[Subrahmanian R]

Respected Scholars,

 

I was going through the discussions on the above subject in the archive and if permitted to say the following:

With due respect to the scholars and the scholastic explanations, I beg to differ.

In my limited reading of Sankaras works I have not come across Sankara using such metaphors. If he wanted to say 'don't waste your time and energy on studying the rules of grammar', he would have said it more plainly. I do not think Sankara has expressed such an idea in any other place.

A translation of the phrase or clause 'डु कृञ् करणे’ as 'rules of grammar' to my mind is far-fetched. Sanskrit grammar includes ashtadhyayi, dhatu paTam, gaNa paTham, uNAdi etc. One single 'entry' from one of these works can hardly be translated as 'rules of grammar'.

Bhagavatpada Adi Sankara in his Vishnu Sahasranaama Bhashya in perhaps over hundred places quotes Panini's rules for explaining the various names. The same Sankara would not have intended to say: 'Don't waste time in understanding the rules of grammar; instead chant the name of the Lord'.

He has extolled the importance of 'ज्ञानम्’ over 'कर्म’ in his works. Bhakti, he has held as a stepping stone for jnanam.

So, to my mind, Sankara must have meant, do not waste time in डु कृञ् i.e. in 'करणे' - 'work or action'. It does not lead to mukti. Instead chant the name of Hari/ Govinda, which will lead you to jnanam and thereby to mukti.

Pranams

R Subrahmanian

 

[Hnbhat B.R.]

Everybody is free to translate as one likes. No comments.

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*Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
**Research Scholar,
*
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001

[P.K.Ramakrishnan]

It would be interesting to know where Sankaracharya has quoted Panini in his

commentary on Vishnusahasranama. I would request Sri Subrahmanian to

post the extracts in this group for the benefit of some members.

 

-----------------------------------
P.K.Ramakrishnan
http://peekayar.blogspot.com

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To: sams...@googlegroups.com
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Subject: Re: [Samskrita] भज गोविन्दम् - डु कृञ् करणे

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*Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
**Research Scholar,
*
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001

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[Hnbhat B.R.]

The above is the mantra in आश्वलायन० प्रयोग.

While the first six steps are related with the dative, इषे, ऊर्जे etc. last सप्तपदी is in agreement with the nominative सखा. Having completed seventh step, you become my friend. सप्तपदी सखा भव. The over all meaning is the seventh stepping is for life long accompaniment as some prayoga specified सख्याय instead of सखा.

 

--

Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,

Research Scholar,

[Ramanathan Jambunathan]

"So, to my mind, Sankara must have meant, do not waste time in डु कृञ् i.e. in 'करणे' - 'work or action'. It does not lead to mukti. Instead chant the name of Hari/ Govinda, which will lead you to jnanam and thereby to mukti."

A similar suggestion  for  डु कृञ्करणे that Karma does not lead to mukti,is suggested by Swami Paramarthananda in his discourses on Bhaja Govindam, along with the typical Explanation for डु कृञ् करणे.


Regards, 


Jambunathan

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[Ajit Gargeshwari]

If Adi shankara the person who has written commentary on Prastan Trai is the same person who has commented on Vishnusahasranma is an unsettled fact the question is open to one's view point.

Regards
Ajit Gargeshwari

2012/1/16 P.K.Ramakrishnan <peek...@yahoo.com>

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[Subrahmanian R]

Sri Ramakrishnan,

 

I have not studied Panini Ashtadhyayi; but I think the following are references from Panini's Ashtadhyayi. Even if it is not from Panini's sutra, it refers to some rules of grammar:

 

वेवेष्टि

[1] व्याप्नोतीति विष्णु: । विषेर्व्याप्त्यभिधायिनो नुक् प्रत्ययान्तस्य रूपम्।

साक्षादव्यवधानेन स्वरूप बोधेन ईक्षते पश्यति सर्वमिति साक्षी ।

’साक्षाद्द्रष्टरि संज्ञायाम्’ इति पाणिनिवचनादिनिप्रत्यय: ।

पुरुषोत्तम

: । अत्र ’न निर्धारणे’ इति षष्ठीसमासप्रतिषेधो न भवति जात्याद्यनपेक्षया समर्थत्वात् ।

प्रलयकाले अस्मिन् सर्वे निधीयते इति निधि:। ’कर्मण्यधिकरणे च’ इति कि प्रत्यय:।

सर्व फल दातृत्वं ’फलमत उपपत्ते:’ इत्यत्र उपपादितम्।

नादो वा भुवि लक्षणो यस्य स: महास्वन:। सन्महत् इत्यादिना समासे कृते "आन्महत: समानाधिकरणजातीययो:" इत्यादिना आत्वम्’।

पवित्रम्

। ’पुव: संज्ञायाम्’ ’कर्तरि चर्षिदेवतयो:’ इति पाणिनि स्मरणात् इत्र प्रत्यय:।ज्येष्ठ: ’ज्य च’ इत्यधिकारे ’वृद्धस्य च’ ओतो [6] वृद्धशब्दस्य ज्यादेशविधानात्। प्रशस्यतम: [7] श्रेष्ट:; ’प्रशस्य श्र:’ इति आदेश विदानत्। ’प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च’ इति श्रुते: मुख्यप्राणो वा ’श्रेष्ठश्च इत्यधिकरणसिद्धत्वात्।

Pranam

R Subrahmanian

2012/1/16 P.K.Ramakrishnan <peek...@yahoo.com>

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[Hnbhat B.R.]

A translation of the phrase or clause 'डु कृञ् करणे’ as 'rules of grammar' to my mind is far-fetched. Sanskrit grammar includes ashtadhyayi, dhatu paTam, gaNa paTham, uNAdi etc. One single 'entry' from one of these works can hardly be translated as 'rules of grammar'.

 

Bhagavatpada Adi Sankara in his Vishnu Sahasranaama Bhashya in perhaps over hundred places quotes Panini's rules for explaining the various names. The same Sankara would not have intended to say: 'Don't waste time in understanding the rules of grammar; instead chant the name of the Lord'.

But what about he who himself commented on all the प्रस्थानत्रयी and independently written many works supplementary to his advaita theory, when preaching others say:

शब्दजालं महारण्यं चित्तभ्रमणकारणम् । 

अतः प्रयत्नाज्ज्ञातव्यं तत्त्वज्ञात्तत्त्वमात्मनः ॥ - विवेकचूडामणि. 

It could be meant that he wants nothing to be learnt from reading the texts written by him in volumes and volumes. How can this be justified? 

This शब्दजाल would certainly include his own writings, if one contents. This is just for the same argument if Shankara quoted Panini rules, he would not have negated it for others. By the same token, how he can say in his विवेकचूडामणि, शब्दजाल is only confusing your mind and seek the truth about by all means about the Self. It simply states nothing can be achieved to realize the self, only by reading books. In the same way, when the above context is translated similarly, he doesn't say व्याकरण is useless at all, but it is not in anyway helpful in realization of the Self or to evade the cycle of birth and death. Only clinging to the literal meanings, here it is too far fetched. For any one with the धातुपाठ the phrase itself suggests the Grammar. And there is nothing to interpret as you have suggested, syntactically coherent with your thinking. 

As I said, everybody is free to interpret in his own way. Without Grammar, one cannot write anything, like a Bhashya is evident and need not any periphrastic interpretation.

  

--

Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,

Research Scholar,

[Vimala Sarma]

It is not clear wif Adi Sankara himself wrote Bhaja Govinda.  Some scholars ascribe works to Sankara which has title BhagavatpAda.

The word bhaj used to mean praise or sing together is new usage , see MW for older meaning - to divide.

Vimala

 

From: sams...@googlegroups.com [mailto:sams...@googlegroups.com] On Behalf Of Hnbhat B.R.
Sent: Tuesday, 17 January 2012 3:04 AM
To: sams...@googlegroups.com
Subject: Re: [Samskrita] भज गोविन्दम् - डु कृञ् करणे

 

A translation of the phrase or clause 'डु कृञ् करणे’ as 'rules of grammar' to my mind is far-fetched. Sanskrit grammar includes ashtadhyayi, dhatu paTam, gaNa paTham, uNAdi etc. One single 'entry' from one of these works can hardly be translated as 'rules of grammar'.

--

[Hnbhat B.R.]

2012/1/17 Vimala Sarma <vsa...@bigpond.com>

It is not clear wif Adi Sankara himself wrote Bhaja Govinda.  Some scholars ascribe works to Sankara which has title BhagavatpAda.

The word bhaj used to mean praise or sing together is new usage , see MW for older meaning - to divide.

Vimala

 

The verb  भज - सेवायाम् has got a lot of interpretations in English possible for the meaning सेवा, to serve, consume, etc. Here the meaning is to serve Govinda. So it is not new altogether to Sanskrit language. हरिं गुरुं भजस्व is the standard usage. It is to be interpreted with different words, so as to agree with the object of the verb भज् which is transitive verb. भजन means सेवा in general.

The other verb भजो भङ्गे has the meaning to  divide and from which भङ्गः, भङ्गिः, भागः etc. are derived. Two are different roots.

[Vimala Sarma]

Bhat mahodaya

I know the meaning of bhaj  in  bhaja govinda but this usage is new (ie middle ages) according to western scholars.  See also bhakti in MW.

Thanks

Vimala

 

From: sams...@googlegroups.com [mailto:sams...@googlegroups.com] On Behalf Of Hnbhat B.R.
Sent: Tuesday, 17 January 2012 3:42 PM
To: sams...@googlegroups.com
Subject: Re: [Samskrita] भज गोविन्दम् - डु कृञ् करणे

 

 

2012/1/17 Vimala Sarma <vsa...@bigpond.com>

--

[Hnbhat B.R.]

Anyhow both are available in पाणिनीयधातुपाठ. I don't know when it was composed, but it is handed down traditionally with the सूत्रपाठ, गणपाठ etc. accessories to पाणिनीयव्याकरण.

[P.K.Ramakrishnan]

Many thanks for your detailed reply giving reference to Panini in Sankaras commentary on Vishnushasranama.

This does not take away the essence of referring to du krinj karane.

All Sankara advises people is not to spend their whole life studying grammar. 

That is what he says "sampraapte sannihaite marane na hi na hi rakshati du krinj karane".

If you are not convinced,  I wish to stop here.

 

-----------------------------------
P.K.Ramakrishnan
http://peekayar.blogspot.com

---

From: Subrahmanian R <subrah...@gmail.com>
To: sams...@googlegroups.com
Sent: Monday, 16 January 2012 5:38 PM

[mangesh]

Sir.. Give me luxmi, ashram krishna  radha shabdsya achuk vyakranam vistaram....
Dhanyavad..