Required Reference and Meaning

[V Subrahmanian]

Namaste.

These two quotes are found in a Tamil Book titled 'श्रीगुरुकृपाविलासम्’ (part 2) [A book on HH Sri Chandrashekhara Bharatai SwaminaH of Sringeri) where the Acharya says these in conversation with a devotee:

एकैव मूर्तिर्बिभेदे त्रिधा सा सामान्यमेषां हि परावरत्वम् ।

विष्णोर्हरस्तस्य हरिः कदाचिद्वेधास्तयोस्तावपि धातुराद्यौ ॥ 

[The above is said to be from 'kAlidAsa'.  The below is also uttered by the Acharya later:

आवयोरन्तरं नास्ति शब्दैरर्थैर्जगत्पते 

I request the learned members to inform me the source of the above quotes and the meaning of the first quoted verse.

Thanks and regards,

subrahmanian.v

[narayanan er]

Sir,

The first one is from the Kumarasambhava of Kalisdasa:

एकैव मूर्तिर्बिभिदे त्रिधा सा सामान्यमेषां प्रथमावरत्वम्।
विष्णोर्हरस्तस्य हरिः कदाचिद्वेधास्तयोस्तावपि धातुराद्यौ॥ 7.44॥

The single deity turned in three forms and their first and last are same. From Vishnu to Siva or the other way around, or the Brahman first turned into the other forms.

The second one is heard like this:

ममास्ति हृदये शर्वो भवतो हृदये त्वहम्।
आवयोरन्तरं नास्ति मूढ़ा: पश्यन्ति दुर्धिय:।। 

"In my heart, there is Siva I am in your heart, no difference between us and the fools only see the difference."

Narayanan

---

From: V Subrahmanian <v.subra...@gmail.com>
To: bvpar...@googlegroups.com
Sent: Friday, 10 February 2012 11:57 AM
Subject: {भारतीयविद्वत्परिषत्} Required Reference and Meaning

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[V Subrahmanian]

2012/2/10 narayanan er <drerna...@yahoo.com>

Sir,

The first one is from the Kumarasambhava of Kalisdasa:

एकैव मूर्तिर्बिभिदे त्रिधा सा सामान्यमेषां प्रथमावरत्वम्।
विष्णोर्हरस्तस्य हरिः कदाचिद्वेधास्तयोस्तावपि धातुराद्यौ॥ 7.44॥

The single deity turned in three forms and their first and last are same. From Vishnu to Siva or the other way around, or the Brahman first turned into the other forms.

Thank you Sir for the reply.  The meaning you have given is not very clear to me.  Could you kindly elaborate?  Are the three  Brahmaa, ViShNu and Shiva stated as the three forms of the One Entity? What are 'वेधा’   and 'धातुः' ?   Is Kalidasa here talking about the Trimurti-s as essentially One but only manifesting as different?

 

The second one is heard like this:

ममास्ति हृदये शर्वो भवतो हृदये त्वहम्।
आवयोरन्तरं नास्ति मूढ़ा: पश्यन्ति दुर्धिय:।। 

"In my heart, there is Siva I am in your heart, no difference between us and the fools only see the difference."

Is no reference available for this verse?  Also, 'sharvaH' is a name in Vishnusahasra nAma too.  So,  is the above sentence said by Shiva to Vishnu or vice versa?  Or is the verse / sentence said by someone other than Shiva and Vishnu to someone else?

Sir, is there any reference to Buddha/Buddhism/their practices, etc. in Kalidasa's works? 

Thanks.  

Warm regards,

subrahmanian.v 

 

[Hnbhat B.R.]

The second one is heard like this:

ममास्ति हृदये शर्वो भवतो हृदये त्वहम्।
आवयोरन्तरं नास्ति मूढ़ा: पश्यन्ति दुर्धिय:।। 

"In my heart, there is Siva I am in your heart, no difference between us and the fools only see the difference."

Is no reference available for this verse?  Also, 'sharvaH' is a name in Vishnusahasra nAma too.  So,  is the above sentence said by Shiva to Vishnu or vice versa?  Or is the verse / sentence said by someone other than Shiva and Vishnu to someone else?

In either case, the purpose of the verse doesn't change. In Sahasranama you can find all other epithets of Shiva also equally applied to Vishnu:

सर्वः शर्वः शिवः स्थाणु: भूतादि: निधि:-अव्ययः । 

संभवो भावनो भर्ता प्रभवः प्रभु:-ईश्वरः ।। ४ ।। 

स्वयंभूः शम्भु: आदित्यः पुष्कराक्षो महास्वनः । 

Whereas in lexicons these are epithets of shiva:

शम्भुरीशः पशुपतिः शिवः शूली महेश्वरः । 

ईश्वरः शर्व ईशानः शंकरश्चन्द्रशेखरः ।।१-१-३०।। 

भूतेशः खण्डपरशुर्गिरीशो गिरिशो मृडः । 

मृत्युञ्जयः कृत्तिवासाः पिनाकी प्रमथाधिपः ।।१-१-३१।। 

उग्रः कपर्दी श्रीकण्ठः शितिकण्ठः ...

The other epithets also could be used in respect of Vishnu also in respect of him in any verse describing him also. The same applies to those epithets of विष्णु used in respect of verses praising शिव also. But generally the epithets as listed in lexicons are to be taken denoting the ones they are listed (from the general usages - not specific usages). Like the attributive words used as substantives, शिव is commonly used to denote auspicious one, and ईश्वर the lord (of the world) without any specific reference to any deity even शम्भु is literally means शं भवत्यस्मात् इति शंभुः। There is a common maxim used "योगाद् रूढिर्बलीयसी" which is acceptable unless there is any specific context restricting it to the derived meaning. Otherwise popular meaning is accepted. I don't remember anywhere the word शम्भु or शिव used as epithet synonym to विष्णु and also the word विष्णु (though meaning व्यापनशील equally applies to any godly concept) is not used in respect of शिव. The purpose of सहस्रनाम is to describe the different attributes of the deity whether it be शिव or विष्णु and can share many attributive epithets of each other. But this is not the same in the cases where there is no context specified. In the absence of the other speaker, the verse need not serve the same purpose it is interpreted in the first place. (it may by anyone speaking either identification with Shiva or Vishnu [here I use these in the common sense in which they are used] as the case may be.

This is my personal opinion. One may differ as to the application of the योगाद् रूढिर्बलीयसी.

With regards

--
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

[Sivasenani Nori]

Context: This verse (44) occurs in the 7th sarga. The 7th sarga of Kumarasambhava describes the marriage of Siva and Parvati and ends with Siva restoring the body of Kama. First the preparations of Siva are described and then the baaraat party is described. The groom's procession consist of Vishnu and Brahma, amongst others.

तमन्वगच्छत्प्रथमो विधाता श्रीवत्सलक्ष्मा पुरुषश्च साक्षात् ।

जयेति वाचा महिमानमस्य संवर्धयन्त्या हविषेव वह्निं  । । ७.४३  । ।

Now, some might get a doubt as to who is first among the trimurtis; that doubt is dispelled by the next verse: एकैव मूर्तिर्बिभिदे ...

पदविभागः एका, एव, मूर्तिः, बिभिदे, त्रिधा, सा, सामान्यम्, एषाम्, प्रथमावरत्वम्, विष्णोः, हरः, तस्य, हरिः, कदाचित्, वेधाः, तयोः, तौ, अपि, धातुः, आद्यौ

Difficult Words: Both वेधाः (सकारान्तः वेधस्-शब्दः) and धाता (ऋकारान्तः धातृशब्दः) are the names of ब्रह्मा. धातुः is the षष्ठ्येकवचनम् of धातृ 

Transalation:  सा मुर्तिः एका एव त्रिधा बिभिदे (That Form, though one only, has split three-fold. moortih is a feminine word, so the pronouns saa and ekaa are also in the feminine). एषां प्रथमावरत्वं सामान्यम् (To these three, the sense of being first and last is common). 

This is explained further in the next two quarters. 

कदाचित् विष्णोः हरः [आद्यः]  (Sometimes, to Vishnu, Hara is the first, or superior). [कदाचित्] तस्य हरिः [आद्यः] (Sometimes, to him - i.e. Siva - Hari is the first, or superior). [कदाचित्] तयोः वेधाः [आद्यः] (Sometimes, to those two - i.e.  Siva and Vishnu - Brahmaa is the first, or superior). [कदाचित्] तौ अपि धातुः आद्यौ (Sometimes, those two are superior to Brahma).

Note: Words inserted in square brackets, [ ], are to be understood as words of the verse repeated for clarity. In Sanskrit poetry it is quite common to mention such words - aadyah and kadaacit in the present case - only once.

Mallinatha's commentary: सैकैव मूर्तिस्त्रिधा ब्रह्मविष्णुशिवात्मकत्वे... बिभिदे। औपाधिकोऽयं भेदो न वास्तविक इत्यर्थः। अत एवैषां त्रयाणां प्रथमावरयोर्भावः प्रथमावरत्वं ज्येष्ठकनिष्ठभावः सामान्यं साधारणम्। इच्छया सर्वे ज्येष्ठा भवन्ति कनिष्ठाश्चेत्यर्थः। एतदेव विवृणोति -- कदाचित् हरो विष्णोराद्यः। कदाचित् हरिस्तस्याद्यः। कदाचिद्वेधास्तयोर्हरिहरयोराद्यः। कदाचित्तौ हरिहरावपि धातुः स्रष्टुराद्यौ। एवमेतेषां पौर्वापर्यमनियतमिति दर्शितम्।

A common speculation for people like me would be about what that सा is, according to Kalidasa. One would like to think that the form of saguNa Brahman, i.e. Isvara is being referred to; but the great commentator Mallinatha is silent. After all his pledge is: किञ्चिन्नानपेक्षितमुच्यते. We do not know - at least from this Sloka - the Form intended by Kalidasa, all that we know is that he took care to put all the three on the same pedestal.

Best regards

N. Siva Senani

2012/2/11 V Subrahmanian <v.subra...@gmail.com>

[S P Narang]

According to VS Agrawal (Ref. ? in Kalidasa Bibliography?) , the surrender of dilipa is inspired by some Jataka. The concept of Mandala is also inspired by Buddhism and transformed to Siva ( Santodvegastamitanayanam......Megh0). A number of parallels are in the Yaksa cult; Yaksi etc. for which the books on Yaksa should be investigated. Regards, spnarang --- On Sat, 2/11/12, V Subrahmanian <v.subra...@gmail.com> wrote:

[V Subrahmanian]

Dear Sri Sivasenani,

I am very happy to see this detailed explanation presented by you.  As you have rightly speculated the सा is a reference to the मूर्तिः, form which is the saguNa Brahman.   I am reminded of another verse of the mAdhavIya shankara vijaya verse last line:  शंभोर्मूर्तिश्चरति भुवने शंकराचार्यरूपा ...

As an aside, the 'Trimurti' concept seems to have been well established and in vogue during the times of Kalidasa, as we see from the verse and the explanation.  And that Kumarila Bhatta  too has quoted Kalidasa tells us how Kalidasa's works have influenced Indian Philosophical thought. 

I am also reminded of another verse of the SrimadbhAgavatam in the context of Daksha yagna:

श्रीभगवानुवाच

अहं ब्रह्मा च शर्वश्च जगतः कारणं परम् ।

आत्मेश्वर उपद्रष्टा स्वयंदृगविशेषणः ॥५०॥

आत्ममायां समाविश्य सोऽहं गुणमयीं द्विज ।

सृजन् रक्षन् हरन् विश्वं दध्रे संज्ञां क्रियोचिताम् ॥५१॥

[Brahmaa - sRiShTi, VishNu - sthitiH, Shiva - samhAra]

तस्मिन् ब्रह्मण्यद्वितीये केवले परमात्मनि ।

ब्रह्मारुद्रौ च भूतानि भेदेनाज्ञोऽनुपश्यति ॥५२॥

यथा पुमान्न स्वाङ्गेषु शिरःपाण्यदिषु क्वचित् ।

पारक्यबुद्धिं कुरुते एवं भूतेषु मत्परः ॥५३॥

त्रयाणामेकभावानां यो न पश्यति वै भिदाम् ।

सर्वभूतात्मनां ब्रह्मन्  स शान्तिमधिगच्छति ॥५४॥

(IV.7.50 – 54)

(50) Lord Vishnu said: 'I, Brahmâ and Lord S'iva as well, do not differ in being the supreme cause and Supersoul, the witness and the self-sufficient one of the material manifestation. Him the Supreme Brahmân that is without a second, is as one Supersoul with both Brahmâ and S'iva, but the living ones who are not conversant with this, think of them as being separate. (53) The way a person sometimes does not make a difference between the head, hands and other parts of his own body, so does My devotee thus make no difference between living beings. (54) He who having the one nature of the Three, verily does, of the Supersoul in all beings, not see the separateness, o brahmin, realizes the peace.'

Would someone inform about any Buddhistic references in Kalidasa's works?  

Thank you once again for the painstaking presentation.

Regards,
subrahmanian.v   

2012/2/11 Sivasenani Nori <sivas...@gmail.com>

[VKG]

This is one of my most favourite Shlokas, in Kavyas with an explicit Vedantic Expression.