Fwd: Name kRSNa

[Hnbhat B.R.]

---------- Forwarded message ----------
From: Alexander Zachenyuk <m06...@gmail.com>
Date: Mon, Jul 9, 2012 at 1:40 AM
Subject: Name kRSNa
To: "hnbhat B.R." <hnbh...@gmail.com>

http://www.gaurangadharmaglobalmission.org/Maha-mantraYoga/MMChapter3.html

The Mahabharata (Udyoga-parva) 71.4 states:

krsir bhu-vacakah sadbo, nas ca nirvrti-vacakah
tayor aikyam param brahma, krsna ity abhidhiyate

"The word 'krs' is the attractive feature of the Lord's existence, and 'na' means
spiritual pleasure.  When the verb 'krs' is added to the affix 'na', it becomes 'Krishna',
which indicates the Supreme Absolute Truth."

1.i dont understand the explanation here : as i take it "krsir bhu-vacakah sadbo" literally means the word kRSi signify the sense of bhU (earth). is it corect? How than out of this statement "the word kRSi signify the sense of bhU (earth)" the statement  "The word 'krs' is the attractive feature of the Lord's existence" follows?

2. why does this shloka (Udyoga-parva) 71.4 explain the meaning of the noun kRSi and not the meaning of the verb kRS which is in the name kRSNa

3.Bhaktivedanta Swami Prabhupada in his lecture

http://www.prabhupadavani.org/main/Bhagavad-gita/GT249.html

says "Krsi. Krsi means cultivation, and krsi means very great. Krs-dhatu. So krsna or krs means who repeated repetition of birth, repetition. So krsi --  "repetition of birth;" na means "one who checks it." He is Krsna. "Repetition of birth, one who checks," He is Krsna. Therefore our repetition of birth can be checked only by God. Otherwise not possible. Harim vina na mrtim taranti: "Nobody can stop his repetition of birth and death without having the causeless mercy of God.""

The Monier-Williams dictionary doesnt say kRSi means very great , does kRSi really mean that?

3.1 The MW also doesnt say kRSi is  repetition of birth ,  does kRSi really mean that?

--
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

[Hnbhat B.R.]

On Mon, Jul 9, 2012 at 1:40 AM, Alexander Zachenyuk <m06...@gmail.com> wrote:

http://www.gaurangadharmaglobalmission.org/Maha-mantraYoga/MMChapter3.html

The Mahabharata (Udyoga-parva) 71.4 states:

krsir bhu-vacakah sadbo, nas ca nirvrti-vacakah
tayor aikyam param brahma, krsna ity abhidhiyate

"The word 'krs' is the attractive feature of the Lord's existence, and 'na' means
spiritual pleasure.  When the verb 'krs' is added to the affix 'na', it becomes 'Krishna',
which indicates the Supreme Absolute Truth."

1.i dont understand the explanation here : as i take it "krsir bhu-vacakah sadbo" literally means the word kRSi signify the sense of bhU (earth). is it corect? How than out of this statement "the word kRSi signify the sense of bhU (earth)" the statement  "The word 'krs' is the attractive feature of the Lord's existence" follows?

I too do not know how Gauranga has translated it.

 

2. why does this shloka (Udyoga-parva) 71.4 explain the meaning of the noun kRSi and not the meaning of the verb kRS which is in the name kRSNa

Here is the answer for your question with annotation:

कृषिर्भू-वाचकः शब्दो णश्च निर्वृतिवाचकः  । 

तयोरैक्यं परं ब्रह्म कृष्ण इत्यभिधीयते  । । 

इति योग-वृत्तित्वे तस्य तादृशत्वं लभ्यते  । न चेदं पद्यम् अन्यपरम्  ।

तद्-उपासना-तन्त्र-गौतमीय-तन्त्रे  अष्टादशाक्षर-व्याख्यायां तदेतत्तुल्यं पद्यं दृश्यते -

कृषि-शब्दश्च सत्तार्थो णश्चानन्द-स्वरूपकः  ।

सुख-रूपो भवेदात्मा भावानन्द-मयत्वतः  । । इति  ।

तस्मादयं अर्थः - भवन्त्यस्मात् सर्वेऽर्था इति भूः धात्वर्थ उच्यते

भाव-शब्दत् स चात्र कषतेरेवार्थस्तस्यैव प्तत्वात् । गौतमीये ---

भू-शब्दस्य सत्ता-वाचकत्वेऽपि तद्धात्वर्थः सत्तैवोच्यते  । 

घटत्वं सत्ता-वाचकम् इत्युक्ते घट-सत्तैव गम्यते न तु पट-सत्ता न वा सामान्य-सत्तेति  । 

अथ निवृत्तिरानन्दस्तयोरैक्यं सामानाधिकरण्येन व्यक्तं यत्परं

ब्रह्म सर्वतोऽपि सर्वस्यापि बृंहणं वस्तु तत्बृहत्तमं कृष्ण इत्यभिधीयते, किन्तु कृषेराकर्षमात्रार्थत्वेन ण-शब्दस्य च प्रतिपाद्येनानन्देन सह सामानाधिकरण्यासम्भवाद्धेतु-हेतुमतोरभेदोपचारः कार्यः  । तच्चाकर्ष-प्राचुर्यार्थं आयुर्घृतं इतिवत् ।

ब्रह्म-शब्दस्य तत्तदर्थत्वं च बृहत्त्वाद्बृंहणत्वाच्च तद्ब्रह्म परमं विदुर्[VइP१.१२.५७] इति विष्णु-पुराणात् ।

एवं एवोक्तं बृहद्-गौतमीये -

कृषि-शब्दश्च सत्तार्थो णश्चानन्द-स्वरूपकः  ।

सत्ता-स्वानन्दयोर्योगाच् चित् परं ब्रह्म चोच्यते  ।।  इति  ।

 

3.Bhaktivedanta Swami Prabhupada in his lecture

http://www.prabhupadavani.org/main/Bhagavad-gita/GT249.html

says "Krsi. Krsi means cultivation, and krsi means very great. Krs-dhatu. So krsna or krs means who repeated repetition of birth, repetition. So krsi --  "repetition of birth;" na means "one who checks it." He is Krsna. "Repetition of birth, one who checks," He is Krsna. Therefore our repetition of birth can be checked only by God. Otherwise not possible. Harim vina na mrtim taranti: "Nobody can stop his repetition of birth and death without having the causeless mercy of God.""

The Monier-Williams dictionary doesnt say kRSi means very great , does kRSi really mean that?

 

3.1 The MW also doesnt say kRSi is  repetition of birth ,  does kRSi really mean that?

I believe Vedavyasa's words that MW OR Bhaktivedanta Swamy.

The above quoted lines reference reflects the opinion of जीवगोस्वामिन् in his commentary on ब्रह्मसंहिता।

This is the commentary of Nilakantha on the same verse 70.4:

कृषिः कर्षत्यात्मनि सर्वं संहरति इति कृषिः, सर्व-प्रपञ्च-बाधावधिभूतं सत्तामात्रम्, भूवाचकः भवतीति - भूः = सत्ता, तद्वाचकः, कृषिरिति शब्दः। णश्च , निर्वृतिः = सुखम्।  विष्णुः, तद्भावयोः = धात्वर्थयोः, योगात् कृष्णः, सन्मात्रानन्दरूपो भवतीत्यर्थः॥

I think Bhaktivedantasvami has summarized the summary of the commentary and nothing more added.

A note on the use of the words. कृषि - means the verb कृष् and not the word कृषि and the ण is the retaken part of the कृष्ण. As all the verbs denote action of one or other kind, भाव, the verb कृष् also denote the meaning of भू, and the remaining is clear. For the explanation, न as निर्वृति we have to rely on the commentaries. No other way I think.

The definition and derivations in the PuraNic and Vedic Literature need not be strictly following any Grammar or Lexicon. One may not find the explanations in Dictionaries.

[अभ्यंकरकुलोत्पन्नः श्रीपादः]

नमस्ते श्रीमन् "अलेक्झाण्डर झाशेन्युक"-महोदय !
I hope my scripting of your name in देवनागरी makes the right pronunciation.
By forwarding your message, to the two groups
bvpar...@googlegroups.com, and
sams...@googlegroups.com
Mr. Bhat has facilitated me to join you in your study of this श्लोक ७१.४ from उद्योग-पर्व in महाभारत -
कृषिर्भूवाचकः शब्दो नश्च निर्वृत्तिवाचकः ।

तयोरैक्यं परं ब्रह्म कृष्ण इत्यभिधीयते ।।

Coming to the interpretations, firstly I would always take it that interpretations are not translations. The interpreters often indulge in deriving extended meaning.
कृषिर्भूवाचकः शब्दो = the attractive feature of the Lord's existence.

• Since I am an engineer by profession, and comparing the activity of industrial production with agriculture, it often comes to mind, industrial production only changes the form of materials. In agriculture, one seed grows into a plant and has thousands of grains ! For all his progress in science and technology, I don't think Man has come anywhere near to such 'productivity' ! The agricultural phenomenon thus becomes "the attractive feature of the Lord's existence".
• Yes, the word कृषि is derived from the root verb कृष्. In पाणिनि's धातुपाठ it is detailed as कृष विलेखने (कृष् = special writing). I would derive extended meaning of विलेखनम्  as 'special presentation'. As mentioned above, कृषि the noun, is a 'special presentation'.
• And how expansive is the presentation ? All across the earth ! भूवाचक ! (वाचक = one can speak about it, one can read it) all across the भू (= the earth, the soil)
• I also read an implied meaning of कृषिर्भूवाचकः शब्दो as 'speaking of worldly involvement, entanglement'
  

नश्च निर्वृत्तिवाचकः = न connotes निर्वृत्ति being aloof of it.

• Interestingly the word here is निर्वृत्ति, not निवृत्ति
  
• Common meaning of निवृत्ति is retirement, going away from it
• To my mind निर्वृत्ति is not निवृत्ति. निर्वृत्ति is being aloof of it, even when being there. So निर्वृत्ति is a matter of mental make-up.

तयोरैक्यं = Togetherness of कृषि and निर्वृत्ति = Togetherness of worldly existence and of being aloof of it
You have also asked when कृष् + न are so obvious components of कृष्ण, why is the word कृषि referred to in this श्लोक ?

• To my mind just as निर्वृत्ति is भाववृत्ति (what is implicit and explicit) of न, कृषि is भाववृत्ति (implicit and explicit) of कृष्.
  
• To such extent, the word वाचक (what is to be understood of its reading) connotes to read both, what is implicit and explicit

Would my analysis above fit well also with what you have quoted from lecture of Bhaktivedanta Swami Prabhupada ?

• krsi =  "repetition of birth;"
  
• thousands of grains on a plant growing from one seed. In fact I am tempted to quote two lines from a verse in Marathi by संत तुकाराम 17th century saint-poet of Maharashtra, contemporary of great warrior king Shivaji. The lines are - "एका बीजापोटी । फळे रसाळ गोमटी ।।" (From the womb of a seed, charming juicy fruits !) In another verse, he also said तिळाएवढे बांधुनि घर । आंत राहे विश्वंभर ।। तिळाइतुके हें बिंदुले । तेणे त्रिभुवन कोंदाटले ।। हरिहरांच्या या मूर्ती । बिंदुल्यात येती जाती ।। (He who pervades the universe stays in a house so small as a seed of sesame. This point-entity so small as sesame pervades the universe. The idols, forms of Hari and Hara come and go in and out of this point-entity.) संत तुकाराम was not a learned Brahmin. He was a mere shop-keeper. But he had such exalted spiritual experiences, that he could narrate those experiences in such short, sweet, magnificent verses ! I take it that expressions such as these verses are not just flights of poetic fancy. They are most exalted spiritual experiences. The statements have a signature of authority in them. Is he referring to reincarnations (re-births) when saying बिंदुल्यात येती जाती come and go in and out of this point-entity ?

• na means "one who checks it."

• The word निर्वृत्ति also has in it two components निर् + वृत्ति.
  
• The prefix निर् also has the meaning निराकरण elimination, I think 'elimination' is more definite than even 'checking'
• The word वृत्ति also has the meaning 'repetitive occurrence'.
• Together निर्वृत्ति would mean 'elimination of repetitive occurrence'.

Just to conclude, परं ब्रह्म कृष्ण इत्यभिधीयते brings to mind what अर्जुन also said in
परं ब्रह्म परं धाम पवित्रं परमं भवान् । (गीता १०-१२)
Thanks for giving the opportunity to indulge in this deliberation.
सस्नेहम्
अभ्यंकरकुलोत्पन्नः श्रीपादः ।
"श्रीपतेः पदयुगं स्मरणीयम् ।"
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