mahabharata

[P.K.Ramakrishnan]

नारायणं नमस्कृत्य नरं चैव नरोत्त्तमम् /

देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् //

 

From the answers obtained from the

members I find that nara and narottama

refer to Arjuna only.

 

Now I proceed to the word jayam.

 

Jayam means Mahabharata.

 

Jayam means victory. Victory of good

over evil.  The whole Mahabharata story

pertains to this. 

 

According to Katapayaadi method jaya refers to 18.

 

Please read my separate postings on Katapayadi and

bhuta samkhya methods of denoting numbers.

 

To be continued.

 

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

[Ramakrishnan D]

 "नरं चैव नरोत्तमम्"

नरं च एव नरोत्तमम् 

नरम् = अर्जुनम् , 

नरोत्तमम् = नरेषु उत्तमम् श्रीकृष्णम्

Nara and Narottama indicate two persons Arjuna and Srikrishna.

On Sat, Jan 19, 2013 at 8:40 AM, glade <gla...@gmail.com> wrote:

Hi ramkrishna,

Conclusion you have made out of discussion is too early.

As mr. Hnbhat provided reference explanation which much details , please analyse it more.

Arjuna can't be narottam, cause same Arjun got hit by yadav kids in dwArika.

So if do favor to me , please send me translation of each word in plain English language , which helps me to clarify you well further.

Since I am preparing notes to provide you detail meaning of shloka, it take me 1 day to find reference to justify .

Also again requesting if you can in two lines word by word meaning of Shloka , which help me lot to clarify.

Thanks,
Glade

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[अभ्यंकरकुलोत्पन्नः श्रीपादः]

नमस्ते !
आसीत् कश्चित् प्रश्नः उत्थापितः अस्य श्लोकस्य विषये -

1. महाभारतस्य रचयिता तु व्यासः ।
2. अथ किं तेन अस्मिन् श्लोके स्वयं प्रति नमस्कारः उक्तः ?

आसीत् मया किञ्चित् उत्तरं प्रदत्तम् । तथापि प्रथमं विद्वज्जनानां उत्तरं ज्ञातुं इच्छामि ।

सस्नेहम्
अभ्यंकरकुलोत्पन्नः श्रीपादः ।
"श्रीपतेः पदयुगं स्मरणीयम् ।"
My blogs -
1) संस्कृताध्ययनम् । http://slabhyankar.wordpress.com
2) गीतान्वेषणम् http://study1geetaa2sanskrit.wordpress.com
3) उपनिषदध्ययनम् http://upanishat.wordpress.com
4) संस्कृत-प्रसृतिः http://sanskritaprasruti.wordpress.com/
5) सरलं संस्कृतम् http://simplesanskrit.wordpress.com/
6) संस्कृत-व्याकरणस्य अध्ययनम् http://grammarofsanskrit.wordpress.com/
7) संस्कृतभवनम् https://sanskritabhavanam.wordpress.com/
8) http://slez-musings.blogspot.com

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[P.K.Ramakrishnan]

Then who is Narayana mentioned here.

 

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

---

From: Ramakrishnan D <r.va...@gmail.com>
To: sams...@googlegroups.com
Sent: Sunday, 20 January 2013 12:37 AM
Subject: Re: [Samskrita] mahabharata

[P.K.Ramakrishnan]

In one version vyasa is not mentioned.  It is daiviim saraswatiim chaiva tatho

jayamudiirayet.

 

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

---

From: अभ्यंकरकुलोत्पन्नः श्रीपादः <sanskr...@gmail.com>
To: P.K.Ramakrishnan <peek...@yahoo.com>
Cc: sams...@googlegroups.com
Sent: Sunday, 20 January 2013 8:42 AM
Subject: Re: [Samskrita] mahabharata

[Hnbhat B.R.]

For point 11,  I dont have any evidence to show in any present books available in world . And "Jay" book is not available in this world but available still in "Swarga". 

 

I tried my level best to provide detail explanation. Let me know anything wrong I have mentioned. and  proivide your valuable feedback. 

I think you have seen Mahabharata in Svarga and confirmed it. But Neelakantha didn't return from Swarga and so we could not confirm his words. So if one want to read as instructed by the verse, one has to go to Swarga only and could not read it here in this world.

Hence there is no other feed back possible on reading JAYA. For the wordS in the verse one can give any explanation found in the wide Sanskrit Literature and claim it is the meaning and not the one given by Neelakantha. Neelakantha has provided his own support for the explanation of Nara and Narayana.

I am no scholar at all. Thanks for your detailed explanation next to Madhvacharya, who wrote MahabharatatatparyaNirnaya and Neelakantha who wrote the commentary on the whole of Mahabharata.

 

[Ajit Gargeshwari]

The composer of this verse has offered salutations Naryana, Nara, Narottama, Devi, Saraswati and Vyasa and then has composed or retold the Jaya version of Mahabartha.

Vyasa is a character and compiler of Mahabartha. In the story of Mahbaratha itself, the story is told and retold more than once by different sages. So when a different sages or Suta retells the story he is offering salutations to Vyasa.


This is my view on the verse.

Regards
Ajit Gargeshwari

[अभ्यंकरकुलोत्पन्नः श्रीपादः]

नमस्ते रामकृष्णन्-महोदय !
मम विचारेण अयं श्लोकः सूतस्यास्ति । सूतः जनमेजयस्य यज्ञे उपस्थितः व्यासमुनेः आदेशात् वैशंपायेन श्रावितां महाभारत-कथां श्रुतवान् । तत्रतः सः शौनकमुनेः आश्रमं आगच्छत् । तत्र मुनीनां विनन्तिं अनुसृत्य तेभ्यः सर्वा कथा सूतेन श्राविता । यन्महाभारतं वयं पठामः तत् यथा सूतेन मुनीभ्यः श्रावितं तथैव । अतः युक्तं हि यत् सूतेन कथाश्रावणं एतेन श्लोकेन आरब्धम् ।
कथमिदम् ?

सस्नेहम्
अभ्यंकरकुलोत्पन्नः श्रीपादः ।
"श्रीपतेः पदयुगं स्मरणीयम् ।"
My blogs -
1) संस्कृताध्ययनम् । http://slabhyankar.wordpress.com
2) गीतान्वेषणम् http://study1geetaa2sanskrit.wordpress.com
3) उपनिषदध्ययनम् http://upanishat.wordpress.com
4) संस्कृत-प्रसृतिः http://sanskritaprasruti.wordpress.com/
5) सरलं संस्कृतम् http://simplesanskrit.wordpress.com/
6) संस्कृत-व्याकरणस्य अध्ययनम् http://grammarofsanskrit.wordpress.com/
7) संस्कृतभवनम् https://sanskritabhavanam.wordpress.com/
8) http://slez-musings.blogspot.com

2013/1/20 P.K.Ramakrishnan <peek...@yahoo.com>

[Hnbhat B.R.]

2013/1/20 P.K.Ramakrishnan <peek...@yahoo.com>

In one version vyasa is not mentioned.  It is daiviim saraswatiim chaiva tatho

jayamudiirayet.

"देवीं सरस्वतीं चैव" is the another reading, which is replies the objection on the other reading as व्यास himself asks to bow himself. From our standard, there is no problem if we read Mahabharata at all, bowing either Vyasa and Sarasvati, as both are higher than us in knowledge. And Nara, Arjuna, the dearest to Krishna who is Narayana himself.  All are superior to me deserving worship.
  


 

[lino bercelli]

about कृष्ण:
02033013c nāradaḥ puṇḍarīkākṣaṁ sasmāra manasā harim
02033014a sākṣāt sa vibudhārighnaḥ kṣatre nārāyaṇo vibhuḥ
02033014c pratijñāṁ pālayan dhīmāñ jātaḥ parapuraṁjayaḥ
02033015a saṁdideśa purā yo ’sau vibudhān bhūtakr̥t svayam
02033015c anyonyam abhinighnantaḥ punar lokān avāpsyatha
02033016a iti nārāyaṇaḥ śaṁbhur bhagavāñ jagataḥ prabhuḥ
02033016c ādiśya vibudhān sarvān ajāyata yadukṣaye
02033017a kṣitāv andhakavr̥ṣṇīnāṁ vaṁśe vaṁśabhr̥tāṁ varaḥ


and M-W dictionary reports:
नर
...
(omissis)
...
[p= 529,1] [p= 528,3] [L=104032] the primeval Man or eternal Spirit
pervading the universe (always associated with नारायण , " son of the
primeval man " ; both are considered either as gods or sages and
accordingly called देवौ , ऋषी , तापसौ &c ; in ep. poetry they are the son
, of धर्म by मूर्ति or अ-हिंसा and emanations of विष्णु , अर्जुन being
identified with नर , and कृष्ण with नारायण) Mn. (cf. -सूनु) MBh. Hariv. Pur.
...
(omissis)

lino.

[Ramakrishnan D]

 आम् महोदय ।

"नारायाणं नमस्कृत्य नरं चैव नरोत्तमम् ।

देवीं सरस्वतीं व्यासं त‍तो जयमुदरये । ।"

एत‍त् सूतमहर्षिणैव भगवन्तं गुरुं चैव प्रणम्य महाभारतं (जयम्) श्रावितवान् इति द्योत‍ते ।

नारायणः परब्रह्म,  नरः नरोत्तमौ च  नर-नारायणौ पूर्वजन्मनि तयोः (अर्जुन-कृष्णयोः) ।

'उदीरये' इति एव सूतः उक्तवान् भवेत् । धन्यवादाः ।

भवदीयः 

रामकृष्णः ।

2013/1/20 hnbhat <hnbh...@gmail.com>

On Sunday, 20 January 2013 10:44:05 UTC+5:30, SL Abhyankar wrote:

नमस्ते रामकृष्णन्-महोदय !
मम विचारेण अयं श्लोकः सूतस्यास्ति । सूतः जनमेजयस्य यज्ञे उपस्थितः व्यासमुनेः आदेशात् वैशंपायेन श्रावितां महाभारत-कथां श्रुतवान् । तत्रतः सः शौनकमुनेः आश्रमं आगच्छत् । तत्र मुनीनां विनन्तिं अनुसृत्य तेभ्यः सर्वा कथा सूतेन श्राविता । यन्महाभारतं वयं पठामः तत् यथा सूतेन मुनीभ्यः श्रावितं तथैव । अतः युक्तं हि यत् सूतेन कथाश्रावणं एतेन श्लोकेन आरब्धम् ।
कथमिदम् ?

सम्यगेवास्ति।   "विनन्तिं"  इति तु कस्य शब्दस्य रूपमिति न ज्ञातम्।  "मुनीभ्यः" इति ईकारान्तः मुनी-शब्दो न मया श्रुतपूर्वः। यदि एतेन श्लोकेन श्रावणमारब्धं ततश्च, स एव कर्ता श्रावणस्य इति, मुनयः श्रवणस्य कर्तारः इति भेदात्,

"ततो जयमुदीरये।" इत्येव ब्रूयात्, अहं जयं श्रावयामि युष्मभ्यः इति प्रसङ्गात्। एतस्य वाक्यस्य सूतवाक्यत्वे, अन्यस्य कर्तृत्वं श्रावणस्य न संभवतीति, श्रावयेत् इति अपपाठापत्तिश्च। परं व्याख्यातृभिरादृतः पाठः श्रावयेदिति।

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