Anvaya for a sloka

[shankara]

Namaste to all,

I request the learned members of this group to provide अन्वयः for the following sloka. I am finding it difficult to do so as हंसाभ्यां is द्विवचनम् while some other words are in बहुवचनम्. (I had posted the same sloka some time back, but I think my query was not clear then).

हंसाभ्यां परिवृत्तपत्रकमलैर्दिव्यैर्जगत्कारणै-
र्विर्श्वोत्कीर्णमनेकदेहनिलयैः स्वच्छंदमात्मेच्छया।
तद्‍द्योतं पदशांभवं तु चरणं दीपाङ्कुरग्राहिणम्
प्रत्यक्षाक्षरविग्रहं गुरुपदं ध्यायेद्विभुं शाश्वतम् ॥

 

regards
shankara

[Hnbhat B.R.]

हंसाभ्यां परिवृत्तपत्रकमलैर्दिव्यैर्जगत्कारणै-
र्विर्श्वोत्कीर्णमनेकदेहनिलयैः स्वच्छंदमात्मेच्छया।
तद्‍द्योतं पदशांभवं तु चरणं दीपाङ्कुरग्राहिणम्
प्रत्यक्षाक्षरविग्रहं गुरुपदं ध्यायेद्विभुं शाश्वतम् ॥

 

Here is the earlier link replied by our senior member Sunder:

https://groups.google.com/forum/#!searchin/samskrita/प्रत्यक्षाक्षरविग्रहं/samskrita/GdvC8UWKRHk/483zNPKM4HsJ

Now (atha) , meditation (dhyānam) |

The Independent (svacchandam) , according to His own Will (Atma-icchayā) , is widespread or pervasive (utkīrṇam) (as) the universe (Visva) through the causes (kāraṇaiḥ) World (jagat) , residing (nilayaiḥ) in many (aneka) body (deha) , (in other words) through the divine (divyaiḥ) lotus petals (patra-kamalaiḥ) surrounded (Parivrtta) by Ham and Sa (haṁsābhyām) | 

One should meditate (dhyayet) that (tad) Light (dyotam) that (is) the condition (pada) of Sambhu - Shiva - (śāmbhavam) certainly (you) . (It should also be meditating) in support (caraṇam) that holds (grāhiṇam) the flame (aṅkura) Light (previously mentioned) (DIPA) , which is a form (vigraham) visible (pratyakṣa) of (all) syllables (akṣara) . (In short, one should meditate) in all-pervading (vibhum) ( e) Eternal (śāśvatam) state or condition (padam) of the Guru (Guru) | |

 

I got this from some other site with Google English translation of the page.

Mr. Sunder had given his translation.

I do not have any idea of the ideology behind the verse.

परिवृत्तपत्त्रकमलैः 

is related to हंसाभ्याम् 

which means the petals of the lotus   turned round (, revolved , rolling , moving to and fro) with the हं and सःletters i.e. सोऽहं > हंसः - seems to be the idea of each petal, of the lotus in the form of the जगत्कारण the effective cause of the creation of the world. The पदशांभवं is shown by gurucaraNa.

दीपाङ्कुरग्राहिणं is an adjective to a masculine noun, which is विभुं which refers to शिव by context. The image of शिव in the form of गुरु seems to be depicted here in this verse. I have no idea of this picture holding flame of lamp. 

 

Sorry for the helplessness.

--
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

[shankara]

Bhat Sir,

Thank you very much for the explanation. I have a few more questions.

1. In the sloka, 'परिवृत्त' is in samasa with पत्रकमलै. Can परिवृत्त be treated as related to हंसाभ्यां? 

2. Is the word पत्रकमलै grammatically correct? Shouldn't it be कमलपत्रैः?

3. Do you think there could be grammatical errors in this sloka?

regards
shankara

---

From: Hnbhat B.R. <hnbh...@gmail.com>
To: sams...@googlegroups.com
Sent: Monday, 18 June 2012 11:39 AM
Subject: Re: [Samskrita] Anvaya for a sloka

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[Vimala Sarma]

Shankara Mahodaya

It is not patrakamalai but patrakamalair in the sloka - please see below.  The visarga has been replaced with r in sandhi.

I am not sure about so'ham being hamsa.  Is this correct?  Could also be  "through the cause of the world and by revolving petals of the lotus flanked by two swans" .  Swan represents wisdom.

Vimala

 

Dr Vimala Sarma

My new e-mail is sarma...@gmail.com

+612 9699 4414

+61 409 690 220

[Hnbhat B.R.]

On Mon, Jun 18, 2012 at 4:11 PM, Vimala Sarma <vsa...@bigpond.com> wrote:

Shankara Mahodaya

It is not patrakamalai but patrakamalair in the sloka - please see below.  The visarga has been replaced with r in sandhi.

It is already correctly spelt there in the originally quoted verse.

 

I am not sure about so'ham being hamsa.  Is this correct?  Could also be  "through the cause of the world and by revolving petals of the lotus flanked by two swans" .  Swan represents wisdom.

I could not see why two swans only represent wisdom and not more or single swan would do. The total picture is not clear in the description without the back ground of the theology or ideological representation of the words in the verse. Grammatical analysis won't gain much in my opinion. Hence I gave it up half way.

Anybody can try a satisfactory explanation with authentic sources to support their views. As it is, there many missing links for a proper अन्वय to put the whole in a syntactical order satisfactorily, though attempts are made to translate in earlier posts without any source to support or grammatical support the translations.

-- 

[Vimala Sarma]

I have just noticed a spelling error - it should be कमलपत्त्र (pattra) not patra

Vimala

Dr Vimala Sarma

My new e-mail is sarma...@gmail.com

+612 9699 4414

+61 409 690 220

 

From: sams...@googlegroups.com [mailto:sams...@googlegroups.com] On Behalf Of shankara

Sent: Monday, 18 June 2012 5:37 PM
To: sams...@googlegroups.com

[shankara]

Bhat Sir,

You are right about interpreting the sloka in the light of concept of Guru as conceived by the poet. I do not know about the original source of this sloka. It is seen in the beginning of most editions of Sri Guru Gita.

 

regards
shankara

---

From: Hnbhat B.R. <hnbh...@gmail.com>
To: sams...@googlegroups.com

Sent: Monday, 18 June 2012 4:24 PM

Subject: Re: [Samskrita] Anvaya for a sloka

[shankara]

Vimalaji,

You are right. It is 'patrakamalaiH'. I have heard the word 'kamalapatram' but not 'patrakamalam'. I just wanted to make sure that such a word is possible.

 

regards
shankara

---

From: Vimala Sarma <vsa...@bigpond.com>
To: sams...@googlegroups.com
Sent: Monday, 18 June 2012 4:11 PM
Subject: RE: [Samskrita] Anvaya for a sloka

[Hnbhat B.R.]

यं रं लं वं शं षं सं हं क्षं हंसः सोऽहं गुरुदेवाय नमः | 

[Nityanand Misra]

Shankara Ji

This is a beautiful verse, found at the beginning of some editions of the Gurugītā from Skandapurāṇam. It is well known in the Śaiva Sampradāyas and Muktānanda Paramahaṃsa, the famous 20th century saint of Gaṇeśapurī (Maharashta) in the Siddha lineage has sung it beautifully with just a percussion instrument as his accompaniment, (I will share the mp3 of that soon). Based on my interactions with two Ācārya of he Rāmānuja and Rāmānanda orders in Haridvāra last month, I came to the conclusion that it is not widely known in Vaiṣṇava Sampradāyas.

Meanwhile, I must admit, it is a difficult verse to parse and interpret. I asked my Guru to explain and he narrated a spontaneous commentary in Samskrita which is reproduced below. Based on the commentary, I can say that हंसाभ्यां must go with परिवृत्तपत्रकमलैः, and पत्रकमल is the correct समास with one possible meaning being पत्रयुक्तकमल (in which case it would be an example of the मध्यमपदलोपि  समास). Anyway here is the verse and commentary which makes the Anvaya clear - the dualistic point of view is apparent in the commentary and will be liked by the Vaiṣṇava readers.

Best wishes on Gurupūrṇimā!

हंसाभ्यां परिवृत्तपत्रकमलैर्दिव्यैर्जगत्कारणैर्विर्श्वोत्कीर्णमनेकदेहनिलयैः स्वच्छन्दमात्मेच्छया।
तद्‍द्योतं पदशाम्भवं तु चरणं दीपाङ्कुरग्राहिणं प्रत्यक्षाक्षरविग्रहं गुरुपदं ध्यायेद्विभुं शाश्वतम् ॥

हंसाभ्यां ब्रह्मजीवाभ्यां परिवृत्तपत्रकमलैः परिवृत्तं पत्रकमलवत्सूक्ष्मं हृदयं येषां तानि परिवृत्तपत्रकमलानि तैर्जगत्कारणैः संसारकारणभूतैरनेकदेहनिलयैरनेकदेहरूपभुवनैर्विश्वोत्कीर्णमेभिर्विश्वमुत्कीर्णं यस्मिन् यस्मिन् विश्वमिदमुत्कीर्णं व्याप्तं वर्तत एवम्भूतं यत्प्रपञ्चात्मकं जगत्तद्‍द्योतं तद्द्योतयतीति तद्‍द्योतं पूर्वं प्रथमान्तविग्रहः विश्वोत्कीर्णमित्यस्य कृते पुनरेवम्भूतं यद्विश्वोत्कीर्णं तद्विश्वोत्कीर्णं प्रपञ्चात्मकं जगद्यद्द्योतयतीत्येवं तद्द्योतं पदशाम्भवं "पदं व्यवसितित्राणस्थानलक्ष्माङ्घ्रिवस्तुषु" पदशब्दस्यात्र निश्चितार्थो निश्चितं यत्शाम्भवं शिवसम्बन्धिनमाराध्यमानं चरणमर्थाद्यं गुरुं शिवोऽप्याराधयत्येवम्भूतं दीपाङ्कुरग्राहिणं प्रकाशयुक्तं यदङ्कुररूपं जगत्कारणं तमपि यद्ग्राहयति बोधयत्येवम्भूतं प्रत्यक्षाक्षरविग्रहं प्रत्यक्षमक्षरं ब्रह्मैव विग्रहो यस्य तादृशं गुरुपदं गुरुस्वरूपं शाश्वतं विभुं व्यापकं ध्यायेदित्यक्षरार्थः।  अत्र पदशब्दस्यार्थः चरणं नास्ति। स्वरूपम्। गुरुरूपं वस्तु। अत एव तत्र बहुव्रीहिः घटते - प्रत्यक्षमक्षरं ब्रह्मैव विग्रहो यस्य तत्प्रत्यक्षाक्षरविग्रहमेवम्भूतं शाश्वतं नित्यं विभुं व्यापकं गुरुपदं गुरुस्वरूपं ध्यायेत्।
स्वच्छन्दमात्मेच्छया?
तत्र ब्रह्मजीवयोः कृते यत्स्वच्छन्दं किन्त्वात्मेच्छया निजेच्छयैव हंसाभ्यां ब्रह्मजीवाभ्यां शरीरे निवासो विधीयते अत आत्मेच्छया न त्वन्येच्छया सामान्यजीवानां त्वन्येच्छया शरीरे निवासो भवति किन्तु परमात्मजीवात्मनोस्तु स्वेच्छयैव शरीरे निवासो भवति। एकः क्षेत्री भवति अपर अन्तर्यामी भवति। व्यवस्थाहेतोः शरीरे इमौ निवसतः। अतः स्वच्छन्दमात्मेच्छया स्वच्छन्दमात्मेच्छया निजेच्छया हंसाभ्यां ब्रह्मजीवाभ्यां परिवृत्तपत्रकमलैराच्छादितपत्ररूपकमलवत्सूक्ष्मैरेवम्भूतैर्जगत्कारणैः संसारहेतुभिः पुनश्चानेकदेहनिलयैरनेकदेहरूपभुवनैर्विश्वोत्कीर्णं विश्वमुत्कीर्णं यस्मिन्नेवम्भूतं यत्प्रपञ्चात्मकं जगत्तत्प्रपञ्चात्मकं जगद्योतयति तद्द्योतं तत्प्रपञ्चात्मकं जगद्येन प्रकाश्यते तादृशं निश्चितं शाम्भवं शिवसम्बन्धि यच्चरणरूपं यस्य चरणकमलं यच्च दीपाङ्कुरग्राहिणं भगवत्तत्त्वज्ञानरूपप्रकाशेनाङ्कुरस्य जगत्कारणस्य ग्राहिणं बोधकमेवम्भूतं प्रत्यक्षाक्षरविग्रहं प्रत्यक्षमक्षररूपो विग्रहो यस्य तादृशं शाश्वतं विभुं व्यापकं गुरुपदं गुरुस्वरूपं ध्यायेत्।

Thanks, Nityanand

Nityānanda Miśra
Member, Advisory Council, Jagadguru Rambhadracharya Handicapped University
Chitrakoot, Uttar Pradesh, India
http://nmisra.googlepages.com
http://jagadgururambhadracharya.org/jrhu/donate

|| आत्मा तत्त्वमसि श्वेतकेतो ||
(Thou art from/for/of/in That Ātman, O Śvetaketu)
     - Ṛṣi Uddālaka to his son, Chāndogyopaniṣad 6.8.7, The Sāma Veda

[Hnbhat B.R.]

Thanks for the fine explanation and the commentary.

[shankara]

Nityanandji,

This is a pleasant surprise (gift) on the Guru Poornima day. Thank you very much for providing Sanskrit commentary on this verse by your revered Guru. I understand it to certain extent. Still, it would be helpful if you could translate it into English when you find time.

One more doubt - Is "हंसाभ्यां परिवृत्तपत्रकमलैः" to be read together? Is it a samasa? I understood your explanation of the परिवृत्तपत्रकमलैः. As I understand it from the commentary "हंसाभ्यां परिवृत्तपत्रकमलैः" means " By those whose lotus like hearts are surrounded by Brahma and Jiva". Is this correct?

 

regards
shankara

---

From: Nityanand Misra <nmi...@gmail.com>
To: sams...@googlegroups.com
Sent: Monday, 2 July 2012 9:08 PM

[Prabhakara Das]

I am not an expert on grammar. I suggest another point of practice connected with this verse. The anja chakra situated in between the eyebrows have only two petals. The letters there in are ha & sa. In japa, anuswaram is added. The concept beyond this is, GURU sits there and giving anja to control us. Thus the term hamsaabhyaam is justified. And  parivruththapathrakamalai can be justified when an OM visualised as a covering factor. I write this from my practice, which was advised by my GURU.

2012/7/3 shankara <shanka...@yahoo.com>

--
VRS

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[Nityanand Misra]

Shankara Ji

Glad you liked it, I will try to translate into English some time in future. I still do not know if  हंसाभ्यां परिवृत्तपत्रकमलैः is a Samāsa or not. I do remember Gurudeva remarking that the verse has some unusual usage when it comes to grammar, and I will ask him when I next get the chance.

Meanwhile the attached mp3 is a 70-second audio clip from the recording of the Guru Gītā sung by Muktānanda Paramahaṃsa of Gaṇeśapurī in Maharashtra. I do not know when it was recorded, but from the voice I guess it is at least 40-50 years ago. He is accompanied by a solitary string instrument (and not percussion instrument as I wrote earlier) which is probably the Ektara. After the Viniyoga, the Guru sings this verse. He does not seem to care too much for the Yatis (ceasura) and Pada boundaries of the Śārdūlavikrīḍita metre and sings in his own style, stopping when he wants to (Avadhūta prosody anyone?). Hope you enjoy it.

Thanks, Nityanand

2012/7/3 shankara <shanka...@yahoo.com>

[shankara]

Nityanandji,

Thank you for offering to translate the commentary on Gurudhyanam later. I sincerely hope you will get an opportunity to discuss the grammar of this dhyanasloka with your revered Guru.

I have mp3 of the complete chanting of Guru Gita by Swami Muktananda which I had received from a friend. It is very melodious though he sings in his own style.

 

regards
shankara

---

From: Nityanand Misra <nmi...@gmail.com>
To: sams...@googlegroups.com

Sent: Sunday, 8 July 2012 2:30 PM