Chandi Notes
Date 03 Dec 2024
The Article has two parts
Short Summary of The instances where ” ASSURANCE” Given
Details of Shlokas and Mantras ( Can skip this if Summary makes things clear enough)
Deep’s ” Assurance ” & Shastras
Some Situations in Gita & Chandi
Short Summary of The instances where ” ASSURANCE” Given
Sri Krishna “Assurance ” to Arjuna
A) I will take care of Welfare योगक्षेमम् वहामि अहम्
I will carry the burden ( वहामि )
B) I give that बुद्धि by which one reaches me | ददामि बुद्धियोगं.
Even those who don’t accept the idea of God , and believe Material Pursuits alone or Are ” Secular ” they too would accept that If one has the Right kind of Buddhi , one is best equipped to reach one’s goal.
C) I will liberate you, Don’t grieve.
सर्वपापेभ्यः from all sins मोक्षयिष्यामि will liberate मा (do) not शुचः grieve.
“Assurance ” to Devas by Devi ( Goddess of Universe Jagadamba )
” I will immediately destroy all your misfortunes , just remember me when you face great calamities
When you have great calamity ( भवतः परम आपद : ) , remember me .
I will destroy all your calamities immediately .( तत् क्षणात् नाशयिष्यामि भवतः परम : आपदः ) / Implied meaning ” I will rescue you from misfortune/ calamities immediately.”
Karna and Shalya
(Karna is Full of Confidence of Winning, Shalya keeps Sowing Seeds of Doubt, Shalya Rarely Assures , Constantly demoralizes Karna , Earlier too Parsuram Curses ” YOU Will Forget All Your lessons ” )
Sri Krishna & Arjuna
( Arjuna is dejected at Start , Gets Reprimands At Start and Assurances Again and Again )
Details of Shlokas and Mantras
Shlokas In Gita
Chapter Shloka 10.10
I give Buddhi
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् । ददामि बुद्धियोगं तं येन मामुपयान्ति ते ।। १०
207
सततयुक्तानां Ever steadfast प्रीतिपूर्वकम् with affection भजतां serving तेषां to them तं that बुद्धियोगं Buddhi-Yoga ददामि (I) give येन by which ते they माम् Me उपयान्ति come unto.
- To them, ever steadfast and serving Me with affection, I give that Buddhi-Yoga by which they come unto Me.
Buddhi-Yoga: Devotion of right knowledge, through Dhyana, of My essential nature as devoid of all limitations.
See II. 39.
Chapter Shloka 9.22
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।। २२
अनन्या: Non-separate मां Me चिन्तयन्तः meditating ये who जनाः persons पर्युपासते worship (Me) in all things नित्याभियुक्तानां ever zealously engaged तेषां to them अहम् 1 योगक्षेमं the supply of what is lacking and the preservation of what is already possessed वहामि carry.
- Persons who, meditating on Me as non- separate, worship Me in all beings, to them thus ever zealously engaged, I carry what they lack and preserve what they already have.
Ananyah: as non-separate, i.e., looking upon the Supreme Being as not separate from their own self. Or Ananyah may mean, without any other (thought). Then the translation of the Śloka should be-persons who worship Me in all beings, never harbouring any other thought, to them, etc.
I carry, etc.: Because while other devotees work for their own gain and safety, those who do not see anything as separate from themselves, do not do so; they even do not cherish a desire for life; so the Lord secures to them gain and safety.
Chapter Shloka 18.66
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ।। ६६
सर्वधर्मान् All Dharmas परित्यज्य relinquishing एकं alone माम् in Me शरणं refuge व्रज take अहं I त्वा thee सर्वपापेभ्यः from all sins मोक्षयिष्यामि will liberate मा (do) not शुचः grieve.
- Relinquishing all Dharmas take refuge in Me alone; I will liberate thee from all sins; grieve not.
All Dharmas: including Adharma also: all actions, righteous or unrighteous, since absolute freedom from the bondage of all action is intended to be taught here.
Take refuge in Me alone: knowing that there is naught else except Me, the Self of all, dwelling the same in all. own Self.
Liberate thee: by manifesting Myself as thy All sins: all bonds of Dharma and Adharma.
Sankara in his commentary here very strongly
combats the opinion of those who hold that highest spiritual realisation (Jñāna) and ritualistic work (Karma) may go together in the same person. For Karma is possible only in the relative world (Samsara), which is the outcome of ignorance; and knowledge dispels this ignorance. So neither the conjunction of Jñana with Karma, nor Karma alone conduces to the absolute cessation of Samsara, but it is only the Right Knowledge of the Self which does so.
…
Two shlokas were Assurance is given
About The Path
Sri Krishna assures that
Even if he does not follow all that has been said
Even if a little is practiced
That little itself will save from great terror
Effectively encouraging him to get started on the path(s) just in case the task or the project undertaken looks
too daunting or overwhelming.
Chapter Shloka 2.39 and
Chapter Shloka 2.40
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ।। ३९
सांख्ये In regard to Self-realisation एषा this बुद्धिः wisdom ते to thee अभिहिता declared योगे तु but in regard to Yoga इमां it शृणु hear पार्थ O Pārtha यया with which बुद्धया wisdom युक्तः endued कर्मबन्धं bondage of Karma प्रहास्यसि shalt break through.
- The wisdom of Self-realisation has been declared unto thee. Hearken thou now to the wisdom of Yoga, endued with which, O son of Pṛthā, thou shalt break through the bonds of Karma.
Yoga: Karma-Yoga, or that plan of conduct which secures the working out of past Karma, non-accumulation of new and the striving for Self-realisation with the whole of the will. In this discipline, one’s sole object in life is Self-realisation; hence no importance is attached to anything else. Thus all actions are performed without attachment, or care for results. So no new Karma is made: only the already accumulated is exhausted. And at the same time, the whole will is left free to devote itself to the achievement of Self-realisation alone.
In the preceding ślokas, 11-25, Krsna has given the point of view of the highest knowledge, the ancient Brahmajñana. In the 26th and 27th we have a purely materialistic standpoint. Ślokas 28 to 37 give the attitude of a man of the world. In the 38th we have an anticipation of the Yoga. And in what is to follow, we have Śrī Krsna’s own contribution to the philosophy of life.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ।। ४०
इह In this अभिक्रमनाशः waste of attempt न अस्ति is not प्रत्यवायः (च and) production of contrary results न विद्यते exists not अस्य धर्मस्य of this Dharma स्वल्पं very little अपि even महतः भयात् from great terror त्रायते protects.
- In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this Dharma protects from the great terror.
Waste of the unfinished attempt: A religious rite or ceremony performed for a definite object, if left uncompleted, is wasted, like a house unroofed which is neither serviceable nor enduring. In Karma-Yoga, however, that is, action and worship performed without desire, this law does not apply, for every effort results in immediate purification of the heart. Production of contrary results: In worship for an object, any imperfection in the process produces positive loss instead of gain. As in cases of sickness, the non-use of the right medicine results in death. The great terror: Being caught in the wheel of birth and death.
Mantras in Chandi
Shumbh and Nishumbh has taken over all the Rights and Powers of Devtas. They took over the functions of Surya , Chandrama, Kuber, Yama, Varun Agni, Vayu etc.
Then they recalled the
Assurance Given by The Devi
When you are in great calamity
(परम आपद : ) , remember me .
I will destroy all your calamities immediately .( तत् क्षणात् नाशयिष्यामि भवतः परम : आपदः ) / Implied meaning ” I will rescue you from misfortune/ calamities immediately.
Chandi मन्त्र संख्या ६ Chapter 5
In War of Kurukshetra , Pandavas & Karuavas start enlisting Support
for respective Camps.
Having A Larger and Stronger Army is Assumed to provide ” Greater Chances ” of Success in War
So they each seek ” Assurance ” of Winning the War. The Stronger is supposed to Win.
But what each hold as Source of Strength is Different .
As part of the Securing Supporters , Both Duryodhana and Arjuna Approach Sri Krishna
Sri Krishna says He Will refrain from Wielding his Weapons.
But he does offer A choice
A) Krishna’s army, the Narayani Sena ( about 10 Million Soldiers )
B) Krishna Himself , Unarmed
Arjuna Choose (B)
Duryodhana is Inwardly very happy to have obtained (A) by default.
What is clear here is that
Duryodhana Feels ” Assurance ” ” Comfort” In taking for granted that
Material Power – Soldiers, Weapons, Vahans etc are Causes of Success.
Arjuna On the other hand Goes for THE Friend ” सखा” ,
Sri Krishna , Who has been ” “His friend , Philosopher and Guide ” for many years now.
He thus goes for the ” Intangible ” that is Embedded in His Friend , Not the Material Possessions of his Friend ” सखा” .
Lets be clear that till the Time Gita Was delivered , Arjuna was not much aware that Sri Krishna was Bhagwan , Ishvara
He just chose Him as a Friend would chose a friend as an Ally.
Karna Shalya
On the other camp , Duryodhana Enlisted Shalya for support,
He obtained his support through छल
Shalya assuming that the great hospitality accorded to him was on account of Pandavas,
ASSURED of his support to the HOST
And Realized that he had been fooled into this situation.
He thus resolved that though he will be ready to fight and die for Kauravas but will mentally keep supporting the Pandavas
Reference
Source of Image -Karna and Shalya
https://www.linkedin.com/pulse/who-driving-chariot-your-life-vasudevan-easwaran
Some assurances as per GOOGLE AI
