गीताभ्यासे 4-4 अपरं भवतो जन्म + 4-5 बहूनि मे व्यतीतानि
ॐ
नमो नम:
गीताभ्यासे 4-4 अपरं भवतो जन्म + 4-5 बहूनि मे व्यतीतानि
A study by S. L. Abhyankar
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श्लोकाः 4-4 अपरं भवतो जन्म + 4-5 बहूनि मे व्यतीतानि are
(2) वाक्यांशशः विश्लेषणम्
Note
In the table, words which make better syntax and meaning अन्वयार्थः by putting them in columns other than their grammatically appropriate column are accordingly shifted but put in parenthesis.
In (6) अर्जुन is सम्बोधनम्, is in the address case. It is better to show it separately.
In (8) (हे) परंतप is सम्बोधनम्, is in address case. It is better to show it separately.
(3) पदाभ्यासाः
1 अर्जुनः - अर्जुन पुं. 1/1
2 उवाच लिट्लकारः (परस्मैपदम्) प्रथमपुरुषः एकवचनम्
either of ब्रू ब्रूञ् व्यक्तायां वाचि (to speak, to tell, to explain)अदादिः, ०२.००३९ उभयपदी, द्विकर्मकः, सेट्
or of वच् वचँ परिभाषणे (to speak, to tell, to talk) अदादिः, ०२.००५८ परस्मैपदी, द्विकर्मकः, अनिट्
3 भवतः - भवत् सर्व. अत्र पुँ. 6/1
4 जन्म - जन्मन् birth नपुं. 1/1
5 अपरम् - अपर not another, not strange, not exalted वि. अत्र नपुं. 1/1
6 अस्ति - लट्लकारः प्रथमपुरुषः एकवचनम् of अस् असँ भुवि (to be, to exist) अदादिः, ०२.००६० परस्मैपदी, अकर्मकः, सेट्
7 विवस्वतः - विवस्वत् वि. अत्र पुँ. 6/1
विवस्वत् (विवस्+वत्) वि. m. 1 The sun; त्वष्टा विवस्वतमिवोल्लिलेख Ki.17 विवस् I. 1 P. 1 To dwell abroad. -2 To live, dwell. -3 To spend, pass (time). …. -II. 2 Ā. 1 To exchange clothes. -2 To wear, put on
Are the planets ग्रहाः in the solar system called by the adjective विवस्वत् ? The count of important ग्रहाः is eight (?) They do dwell abroad, away from the earth. In Indian astronomy their “passing of time” and also their being visible and not visible, even the eclipses, their astrological effects on our biographies, all this has been studied. The etymology of the word विवस्वत् from धातु: विवस् is all very interesting, right ?
8 परम् - पर another, strange, exalted वि. अत्र नपुं. 1/1
9 विजानीयाम् - विधिलिङ्लकारः (परस्मैपदम्) उत्तमपुरुषः एकवचनम् of (वि+ज्ञा) अवबोधने (to know, to realize, to understand) क्र्यादिः, ०९.००४३ परस्मैपदी, सकर्मकः, अनिट्
10 प्रोक्तवान् - (प्र+वच्) इत्यस्य क्तवतु-वि. अत्र पुँ. 1/1
वच् वचँ परिभाषणे (to speak, to tell, to talk) अदादिः,०२.००५८ परस्मैपदी, द्विकर्मकः, अनिट्
वच् वचँ परिभाषणे (to inform, to communicate, to speak, to tell, to describe, to utter, to read) चुरादिः, १०.०३८० उभयपदी, सकर्मकः, सेट्
11 श्रीभगवान् -
श्रीभगवत् वि. अत्र पुँ. 1/1.
श्रीमान् च असौ भगवान् च इति श्रीभगवान्
12 बहूनि जन्मानि व्यतीतानि all नपुं. 1/3 of बहु, जन्मन्, व्यतीत
Note व्यतीत is (वि+अति+इ)-इत्यस्य क्त-वि.
13 वेद - लट्लकारः (परस्मैपदम्) प्रथमपुरुषः एकवचनम् of विद् विदँ ज्ञाने (to understand, to learn, to know, to realize, to experience, to be sad, to meditate, to think) अदादिः, ०२.००५९ परस्मैपदी, सकर्मकः, सेट्
14 वेत्थ - लट्लकारः (परस्मैपदम्) मध्यमपुरुषः एकवचनम् of विद् विदँ ज्ञाने (to understand, to learn, to know, to realize, to experience, to be sad, to meditate, to think) अदादिः, ०२.००५९ परस्मैपदी, सकर्मकः, सेट्
15 (हे) परन्तप = परन्तप वि. अत्र सम्बुद्धौ एक.
परं तपः यस्य सः परन्तपः (बहुव्रीहिः)
परम् a. [पॄ-भावे-अप्, कर्तरि अच्-वा] Higher, superior; सिकतात्वादपि परां प्रपेदे परमाणुताम् R.15.22; इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ Bg.3.42. -9 Highest, greatest, most distinguished, pre-eminent, chief, best, principal; क्षत्रात् परं नास्ति Bṛi. Up.1.4.11. न त्वया द्रष्टव्यानां परं दृष्टम् Ś.2; Ki.5.18; परतोऽपि परः Ku.2.14 'higher than the highest'; परम् 1 The highest point or pitch, culminating point. -2 The Supreme Sprit; तेषामादित्यवज्ज्ञानं प्रकाशयति तत् परम् Bg.5.16. -3 Final beatitude; असक्तो ह्याचरन् कर्म परमाप्नोति पूरुषः Bg.3.19.
(4) Overall Meaning सारांशतः
अर्जुनः उवाच = अर्जुनः said
भवतः जन्म अपरम् (अस्ति) = your life is here and now
विवस्वतः जन्म परम् (अस्ति) = birth of विवस्वान् is of another knowledge
(अहम्) कथं विजानीयाम् = how can I take it
त्वम् आदौ प्रोक्तवान् इति एतद् = that you only told it to विवस्वान् ?
श्रीभगवान् उवाच = श्रीभगवान् said
(हे) अर्जुन = Eh अर्जुन
तव च मे च बहूनि जन्मानि व्यतीतानि = many lives of both of us have elapsed
(हे) परन्तप = Eh you who has observed and is capable of observing penances तप:
अहम् तानि सर्वाणि वेद = I know all those lives
त्वं न वेत्थ = you do not know.
(5) छन्दोविश्लेषणम्
अपरं भवतो जन्म (८ अक्षराणि) “वतो ज(न्म)” एतेषां मात्राः १-२-२
परं जन्म विवस्वतः (८ अक्षराणि) “विवस्व” एतेषां मात्राः १-२-१
कथमेतद्विजानीयाम् (८ अक्षराणि) “द्विजानी” एतेषां मात्राः १-२-२
त्वमादौ प्रोक्तवानिति (८ अक्षराणि) “क्तवानि” एतेषां मात्राः १-२-१
अनुष्टुभ छन्दः in ॥ ४-४॥
बहूनि मे व्यतीतानि (८ अक्षराणि) “व्यतीता” एतेषां मात्राः १-२-२
जन्मानि तव चार्जुन (८ अक्षराणि) “व चार्जु” एतेषां मात्राः १-२-१
तान्यहं वेद सर्वाणि (८ अक्षराणि) “द सर्वा” एतेषां मात्राः १-२-२
न त्वं वेत्थ परन्तप (८ अक्षराणि) “परन्त” एतेषां मात्राः १-२-१
अनुष्टुभ् छन्दः in ॥ ४-५॥
(6) टिप्पण्यः Notes of self-study
(1) I thought it good to take these two श्लोकौ together, because they connect up अर्जुन’s question and the immediate reply by श्रीकृष्णभगवान्. As such, reply by श्रीकृष्णभगवान् continues up to (४-४२) up to the end of the चतुर्थोऽध्यायः for total 39 श्लोकाः.
(2) The immediate reply by श्रीकृष्णभगवान् is based on the concept of rebirth पुनर्जन्म and is based on the claim by श्रीकृष्णभगवान् that he knows them all, not only his own, but of अर्जुन also.
(3) The concept of rebirth was inherent in an earlier statement
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२॥
also, having said “not that I was not there …. not that all of us shall not be here, hereafter …”
(4) श्रीकृष्णभगवान् having based his reply on the concept of rebirth पुनर्जन्म and on his claim that he knows them all, does not allow time to अर्जुनः to react on that. Possibly the concept of rebirth पुनर्जन्म was a well-accepted concept. It was also well-accepted that someone, say a ज्योतिर्विद् would have the ability to know the past lives.
(5) May be अर्जुनः as of this चतुर्थोऽध्यायः considered श्रीकृष्ण as श्रीकृष्ण, his friend and charioteer, not as श्रीकृष्णभगवान्. But he could grant श्रीकृष्ण to be having the astrological faculties.
(6) It is said that we all are born with some memory of our past life, of our immediate past life. But that memory gets erased or overwritten by the experiences of this life. A palmist friend of mine had the experience that a ten-years old boy had the memory of his past life having continued even at that age. The boy himself did not know that that memory was haunting him. But the parents used to listen to his blurting out totally unrelated things. My palmist friend could relate those blurtings to be related to the boy’s past life. So पुनर्जन्म is not just a concept or hypothesis. It is a fact. At least I would grant that. I would grant that on both counts that it is endorsed by my palmist friend and it is the basic premise of all advocacy by श्रीकृष्णभगवान्.
(7) Another argument is that two twins born of the same mother, born at the same place and almost the same time, nurtured in the same household exhibit different traits of character. That is best explained by the premise that they inherit carry-forwards of their past lives, which would have been different.
(8) All religions and all societies accede to the concept of sin. It is well accepted that every person’s conduct should be ethically correct सदाचारी socially appropriate लोकसंग्राहक moral conduct नीतियुक्त. If it is otherwise, it will be sinful पापी. In Indian philosophy there is also the concept of पुण्यम्, for which I don’t know of any exact equivalent English word. The argument बहूनि मे व्यतीतानि जन्मानि तव चार्जुन is inclusive of the concept of पुनर्जन्म, पापम्, पुण्यम् and is inclusive of the concept that one inherits carry-forwards of one’s past lives.
(9) Why being born as a human being is important is because it is only in human life that one can strive to break the cycle of births and deaths and attain emancipation, liberation मोक्षः.
शुभमस्तु !
-o-O-o-
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