Translation Series - Gita Bhashya - Introduction 3/3

Vidyasankar vsundaresan at HOTMAIL.COM
Sun Oct 6 15:37:16 CDT 2002

>> sarvakarma-sa.nnyaasapuurvakaat.h aatmaGYaananiShThaaruupaat.h
>> dharmaat.h bhavati .

>Here, as 'sarvakarmasanyAsa' and 'AtmajnAnanishtA' are
>referred in the same case,  should it not mean that
>'the nihsrEyasa' has same relationship with
>'sarvakarmasanyAsa', just like 'AtmajAnanishta', and
>not exactly in the sense of 'preceding' ? These two
>words seem to qualify 'Dharma' equally.

The term is not just sarvakarmasa.nnyaasa, but sarvakarma-sa.nnyaasa-
puurvaka. Accordingly, sarvakarmasa.nnyaasa is said to be prior to

>What more is there to derive as an 'effect' than being
>able to renounce all karma and abiding in the self ?
>So, should we not simply say, "That nihsrEyasa, is of
>the form/type of Dharma/swabhava, which is full of
>sarvakarmasanyAsa and is in the form of
>AtmajnAnanishta" ??

Talking of niHshreyasa as an "effect" is somewhat figurative here. Also,
the word dharma here is used to contrast pravR^itti and nivR^itti. It is
not used in the sense of attribute or nature. And as far as translation is
concerned, it is to be recognized that the verb used is bhavati.

>Does 'samxEpataH' mean 'ultimate' ? or 'concise or
>precise' ?

saMkShepa refers to briefness or conciseness, but can also indicate the
essence. In that sense, it would imply ultimate also, but ultimacy is not a
direct meaning of saMkShepa.

>> "This dharma is all that
>> one needs, to know brahman." (MBh 14.16.12).
>In the
>> same text, it is said,
>> "Neither actively pursuing the law, nor by being
>> lawless pursuing neither
>> good
>> nor evil" (MBh 14.19.7)
>Q: Are (1) and (2) not contradicing each other ? In
>the first place,  following 'dharma' is said to be
>'paryapta' and in second quota it says that by
>'follower of dharma or follower of adharma etc. ' is
>not sufficiently equipped to know 'Brahman'.
>Possibly should this mean that in quote (1) nihsrEyasa
>dharma is meant and in the second quote living as per
>smrithis with pravritti or against the directives of
>the smrithi is meant.

Yes, you have answered your own doubt. The dharma referred to in (1) is the
nivR^itti dharma. There is no "active pursuance" of this dharma, inasmuch
as it consists of renouncing sarva-karma and desisting from further karma.
On the other hand, the dharma referred to in (2) is pravR^itti dharma. It
is necessary to specify all the above, in order to remove the differentiate
between the renunciation of even good deeds (nivR^itti) and actively
pursuing evil deeds (adharma).

>Also, from the tone and sequence of the words 'dharmi,
>adharmi, and subhasubhi, should we not infer that
>'subhasubhi' should mean who does mixed subha and
>asubha i.e dharma + adharma (as per smriti directives.

Yes, that is a possible interpretation of the term shubhaashubhii.

>(In contrast to  'pursuing neither good nor evil');
>all being not in the domain of 'nihsreyasa' (but in
>pravritti domain) which is characterised by sarvakarma
>sanyAsa' and 'AtmajAnanishta' and not of any 'dharmic
>or adharmic activity' (I do not know the context in
>the Mahabharata)
>[2]; "He who is firmly
>> grounded, silent, thinking no
>> thoughts (MBh 14.19.9);
>Q: what do 'tUshnEm' 'leenaH' mean separately in the
>above sentence ?

tUShNI refers to being silent, while liina means firmly grounded.

Questions are always welcome, and indeed, you have reminded me that the
next instalment of this series is overdue now. I'll try to get it moving

>From ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG Tue Oct  8 01:47:05 2002
Message-Id: <TUE.8.OCT.2002.014705.0400.ADVAITAL at LISTS.ADVAITAVEDANTA.ORG>
Date: Tue, 8 Oct 2002 01:47:05 -0400
Reply-To: List for advaita vedanta as taught by Shri Shankara
To: List for advaita vedanta as taught by Shri Shankara
From: "Jaldhar H. Vyas" <jaldhar at BRAINCELLS.COM>
Subject: Saptashloki Durga
MIME-Version: 1.0
Content-Type: TEXT/PLAIN; charset=US-ASCII

Today was the first day of Sharadiya Navaratri or Durgapuja.  Here is a
stotra called Saptashloki Durga which gives the essence of the Durga
Saptashati or Chandipatha in seven verses.

shiva uvAcha |

Shiva said:

devI tvaM bhakta sulabhe sarvakArya vidhAyinI |
kalau hi karya siddhyarthaMupAyaM bruhiya tantaH ||

Oh Goddess! You who make all your bhaktas deeds bear fruit,
Please tell the method by which even in the Kaliyuga wishes will come true.

devyuvAcha |

Devi said:

shruNu deva pravakshyAmi kalau sarveshta sAdhanam |
mayA tavaiva snehenApyambA stutih prakashyate ||

Listen God, I will explain the way to fulfill all desires in the Kaliyuga.
Because of my love for you, I am bringing forth this Amba Stuti.

OM jnAninAmapi chetAsi devI bhagavatI hi sA |
balAdAkrshya mohaya mahAmAya prayacchati || 1 ||

The blessed Goddess is able to delude the minds of even jnanis with the
power of Her Mahamaya.

durge smrtA harasi bhItima sheSha jantoh
    svasthaih smrtA matiM mativa shubhAM dadAsi |
dAridrayah duhkha bhaya hAriNi kA tvaM anyA
    sarvopakAra karaNAya sadardrachitta || 2 ||

If you  remember the name of Durga during times of peril, She will dispel
your fear of any being.  By remembering her form, She will grant you great
wisdom.  [Oh Devi] who else but You can drive away poverty, pain and fear?
Who else can give help?  Your heart is ever merciful.

sarvamangala mAngalye shive sarvArtha sAdhike |
sharaNye tryambake gauri nArayaNi namostute || 3 ||

The blessing behind all blessings, auspicious granter of all wishes,
protect us oh Three-eyed Gauri, I bow down to you Narayani.

sharaNagata dInArta paritraNu parAyaNe |
sarvasyArtihare devI nArayaNi namostute || 4 ||

You show Your mercy on those who come to you for protection who are
suffering. You remove the troubles of all. I bow down to you Narayani.

sarvasvarupe sarvashe sarvashakti samAnvite |
bhayebhyastrAhino devI durgedevI namostute || 5 ||

Oh Pervader Of All Forms!  Oh Ruler Of All and Posessor Of All Powers!
Oh Devi protect all from fear! Goddess Durga I bow down to you.

rogAnasheShAnapahaMsi tuShTA tu kAmAn sakalAn bhiShTAn |
tvAmSshritAnAM na vipannarANaM tvAmAshritA hyAshrayatAM prayanti || 6 ||

If you are pleased, you can make all diseases go away.  If you are angry
all desires will be smashed to pieces.  Whoever takes your protection
never suffers toubles and never gives trouble to others.

sarvAbAdhA prashamanaM trailokyasyAkhileshwari |
evameva tvayA karyamasmadvairivitAshanam || 7 ||

Oh ruler of the three worlds, please remove all our defects and remove all
obstacles to our desires.

Corrections to the transcription or translation gratefuly received.

Jaldhar H. Vyas <jaldhar at>
It's a girl! See the pictures -

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