Sri Mani Manjari
Of
Sri Narayana Panditacharya
(compiled from Dvaita.Org/List)
Introduction & Chapter 1.1 - 1.5
Dear Sri Haribhaktas,
With
the grace of Sri Laksmi Hayagriva and Guru Sri Vadhirajaswami, I am
commencing the stanza-wise postings of Sri Narayana Panditacharya's work
'Mani Manjari'. It is a work of 301 slokas divided into
eight chapters. Traditionally, it is the first text taught to madhvas.
It is among the three works on Sri Madhvacharya - Sri Hari Vayustuti and
Sri Sumadhva Vijaya, being the other two - that has had a long
tradition of being recited with devotion among orthodox Madhva circles.
According to Dr.BNK Sharma, it is an essential prologue to Sri Sumadhva
Vijaya. In the collection of essays on Sri Sumadhva Vijaya by Sixteen
Eminent Scholars, released in Srirangam in late sixties, Sri Narayana
Panditacharya is mentioned as amsha of Sri Subramanya, though no
pramanas are given.
The
first two chapters deal with Creation and Ramayana. The third and
fourth chapter deal with Krishnavatara. The fifth chapter deals with
ascent of Buddhism and early days of Advaita. The sixth chapter deals
with the birth of Adi Sankara and his early activities. The seventh
chapter deals with consolidation of Advaita and the demise of Adi
Sankara. The eight chapter deals with the torture of Tattvavadins
(before Sri Madhvacharya) by Advaitins and the work closes with birth of
Sri Madhva. At the end, Sri Narayana Panditacharya mentions in the end
that he has devoted a separate work - his masterpiece – on the life of
Sri Madhvacharya.
While
Sri Harivayustuti and Sumadhva Vijaya have enjoyed many good
translations into English, Mani Manjari has been sadly neglected (which
is understandable, given that much matter that is given here is
unfashionable). I have come across just one translation of it in
Dharmaprakash (Issues of Feb & Mar '89, April & May'89,
December'89 to May'90, June'90, July'90, August'90, Sept &
October'90). The name of the translator has been
acknowledged from issue of June'90 onwards as 'S. Narayana Rao, Banglore
- 580 019'. The postings are based on this.
The
translator has appended 'notes' to many stanzas they have all been
retained. I have found it necessary to correct the grammar and syntax
heavily for easy reading. Grammatical errors in translation is not
necessarily evil, and may even be legitimate if they bring the meaning
closer to original - translation is such an impossible art!
I
intend to post five stanzas everyday (so as to complete it in 60
postings) and along with the notes, the postings may be long and even
uneven. I apologise for the inconvenience. I
have not used ITRANS since I have no prior experience with it, and Mani
Manjari is too long a work for a beginner. The bare text of Mani
Manjari, in Sanskrit, for parayana purposes, has been published by the
Gurukula, Mantralayam.
I don't have the phalastuti of Mani Manjari and request learned readers to post it to the list.
Dedicating
this work at the feet of Sri Srinivasa who resides in pure heart of Sri
Vadhirajaswami, Sri Raghuprema tirtharu of Adoni and in our own Guru,
Sri Satyatma Swamiji of Uttaradi Mutt.
Kind Regards, AR
Sri Mahaganapathi Antaryami Sri Lakshmi Visvambaramoorthi Parabhramane Namaha
MANI MANJARI
by
Sri Narayana Panditacharya
Atah Pratamah Sargaha
1.1
Vande Govindamaananda Jnanadeham patim sriyam
Srimad anandatirtharya vallabham paramaksharam
I bow to Govinda (1) whose Svarupa is Divine bliss and Knowledge (2), Consort of Lakshmi and the Lord of Srimadanandatirtha and who is Supreme and indestructible in any sense (3).
Notes
1. Govinda
- Govinda is not merely a name as is in our case; but it means that he
is "Veda Pratipadya" - all the Vedas without any exception proclaim His
auspicious attributes.
2. There
is no difference between whatsoever between His 'Svarupa' (Atma)-(Guni)
and His auspicious attributes (Guna) like bliss and knowledge.
3. Destruction
is four fold - ie. Loss of Very 'Svarupa', Loss of eternal body,
Sorrowfulness and Imperfection. The Lord is devoid of all these flaws.
1.2
Sasarja Bhaghavavnadau tringunam prakruteh parah
Mahatattvam tato vishnuh srustavan brahmapastunum
First,
Bhagavan created three gunas (Sattva, Rajas, Tamas) from Jada prakriti
(4). From them, Bhagavan Vishnu created Mahatattva, which is the body
(5) of Virinchi (Chaturmukha Brahma).
Notes
4. 'Jada
Prakriti' or 'Mula prakriti' (Material cause of the world) is not
created in the true sense. It is beginingless and endless (anaadi
nitya).
5. Body of Virinchi means, the Mahatattva is patronised by him is Virinchi is the Patron deity for 'Mahatattva' (Abhimani Devata).
1.3
Mahattattvadahankaram sasarja siva vigraham
Daivandehanmana h khani kham ca sa trividhattatah
From
Mahatattva, Bhagavan Narayana created Ahamkara tattva, the body of Siva
(ie. Siva is the patron deity for Ahamkara Tattva). From this three –
fold ahamkara tattva, He created the bodies of all deities (Devatas),
Mind (Manas), Sense organs (Indriyas) and Space (Bhutakasha).
1.4
Akasadasrujadvaayum vayostejo vyajijanat
Tejasah salilam tasmatprithivimasrujadavibhunah
Omnipotent Narayana created air (Vayu) from space, heat from air, water (Salila) from heat (Tejas), Earth (Prithvi) from water.
1.5
Tatah kutasthasthamasrujadvidhim brahmandavigraham
tasminstu Bhagavan bhuyo bhuvanani chaturdasa Tatah kutastha
From
the above twenty four tattvas, Bhagavan created Chaturmukha Brahma, who
is the patron deity for the whole universe (Brahmanda), consisting of
seven upper and seven lower worlds.
Notes
A brief account of creation by God is given in the above stanzas. It is elaborated further below:
Before
creation, Bhagavan Narayana was lying on a diving banyan leaf in the
midst of 'Pralayadaka' (Water) - the other form of Goddess Laksmi. She took another form by name 'Arubhrani' and prayed Lord that the world may be created. On
her request, the Almighty Narayana manifested Himself in various forms -
Vasudeva etc (5 forms), Matsya etc (10 forms), Kesava etc (24 forms),
Visva etc (1000 forms) and unlimited forms (Ananta rupas). This is called 'Atma Sristi'. All
these forms are fully identical in all respects and there is no iota of
difference whatsoever. Similarly, His consort Ramaa takes equal number
of forms to serve her husband in those forms. This is 'Lakshmi Sristi'.
Then, Bhagavan created three 'Gunas' - Sattva, Rajasa and Tamasa from
the original prakriti, which is beginingless and eternal and patronised
by Lakshmi. These three matters are mixed in uneven proportions making
them fit for further transformations. This is 'gunatraya' sristi. With
one percent of tamas, twelve percent of rajas, and rest sattva, He
created 'mahatattva' the body of Virinchi. Although Rajas and Tamas are
present in the body, they have no effect on the Patron deity - Virincha.
From that portion of Tamas and Rajas in mahatattva, Bhagavan created
Ahamkara tattva and Buddhi tattva respectively. All the
gunas are present in all the tattvas in some percentage. From Sattvika
portion in Ahamkara tattva, He created 'manas' (mind) and Vaikarika
ahamkara being the bodies of Devatas; so also from Rajas portion, He
created Taijasa Ahamkara and ten senses and action organs (Dasendriyas)
and from Tamas portion, He created fire 'Matras' and five 'Bhutas' as
follows - Space with sound (Akasa - sabda) -> Air with
tangibility (Vayu - Sparsha) -> Heat or light with colour (Tejas --
rupa) -> Water with taste (Ap - rasa) ->Earth with odour (Prithvi -
Gandha). In this manner, twenty four tattvas, bodies of all devatas and
jivas with Avidya (ignorance) were created in minute forms. This is
'Sukshma sristi'. It may be noted here that Jivas are not created in the true sense
of the word as they are beginingless and eternal.
The Twenty four tattvas are as under:
(1) Mahat
(2) Ahamkara (3) Buddhi (4) Manas (5-9) Jnanendriyas - Eye, Ear, Nose,
Tongue, Skin (10-14) Karmendriyas - Speech, Hand, Limb, Arms, Genitals
(15-19) Matras - Sabda, Rupa, Rasa, Gandha, Sparsha (20-24) Bhuta -
space, air, light (heat), water, earth.
All these were created in minutest form.
Then,
as requested by Brahma (Virinchi) out of these twenty four tattvas and
with his golden divine semen, He created Brahmanda (whole world) and
entered there. Thereafter, He created fourteen petalled Lotus from His
navel, therefrom Chaturmukha Brahma (ie.Hiranyagarbha or Virinchi).
Being satisfied with Brahma's prayer, He further created five elements -
Space etc., for forming fourteen lokas (upper and lower world) from
fourteen petals of the lotus.
--------------------------------------------
1.6
Tatvikanatha devan ko vairajah purusosrajat
Tathaiva paramann hamsan sanakadisca yoginah
Thereafter,
the Patron deity of Brahmanda (Brahmandaabhimani) Brahma, named
'Purusha' created Patron deities of eleven tattvas, and then were born
Sages of very high order - Sanaka, Sanadana, Sanatsrajata and
Sanatkumara.
1.7
Asuran dosarupanapyavidyam pancaparvanim
Varnasrama visesamsca dharmakliptim ca so'srjet
He
then created 'Asuras' (6) who are embodiments of all defects, Five fold
Avidya (ignorance) (7), Caste System (8), Ashrama (9), Code of Conduct
and Dharma.
Notes
(6)
'Asuras' means Daityas with all flaws including hatred towards the very
creator and other devatas. (7) 'Five fold Avidya' refers to Tamas,
Moha, Mahaa Moha, Tamisra, Andha Tamisra
(8) Caste System - Brahmana, Kshatriya, Vaisya, Sudra
(9) Ashrama - Brahmacharya, Grhastha, Vanaprastha, Sanyasa
1.8
Maricyatrayadayah putra abhuvan paraestinah
Mariceh kasyapo jajnc vamanasya pita batoh
From
different parts of the body of Brahma, Marici, Atri and other principal
sages were born, Kasyapa, in whom the Lord Vamana manifested Himself
was born to Marici.
1.9
Prajah sisrusurvividha avahatkasyapo ditim
aditim ca danum kadrun kikasam vinatamapi
Kasyapa desired to have many types of progeny and so he married Diti, Aditi, Danu, Kadru, Kikasa and Vinata.
1.10
Dityam tato'bhavan daitya adityam ca surah punah
Danau tu danavah kadrau naga nana visolbanah
From Kasyapa daityas were born in Diti, devatas in Aditi, danavas in Danu, most poisonous snakes in Kadru.(10)
Notes
10. The words 'abhavan suga punah' are in this verse, meaning, Devatas are born again. The idea is as follows:
Firstly, tattvabhimani devatas were created by Lord Visnu in the minute form earlier to the creation of Brahmanda. They do not function in any manner at that stage.
Secondly,
they were given birth by Chaturmukha Brahma through his various organs.
Now, they preside over tattvas patronised by them. These are mula
rupa (original form) of the deities. They have full control over the
respective tattvas in sentient and insentient bodies by the grace of
Mukhyaprana, who is the Supreme Controller of all, depending on Vishnu
only.
Thirdly,
these devatas were again born in other forms to Kasyapa and Aditi. In
these forms, they serve Lord Vishnu in many ways and participate in His
act of creation and destruction of sentient and insentient bodies within
the Brahmanda.
As
all the Devatas are samsajivas, they are capable of taking any number
of bodies; these incarnations will have definite purposes. For example,
Vayudeva as Hanuman, Bhima and Madhva; Rudra Deva as Asvathama and
Durvasa; Indra as Vali and Arjuna; Surya as Sugriva and Karna and so on.
They
serve the cause of Almighty Vishnu in those forms to earn His grace,
and thus they pursue their 'sadhana' towards salvation. When
their sadhana is completed at the time of liberation, they merge in
their original form (mula rupa) and finally attain moksa.
--------------------------------------------
1.11
Kikalayam yaturdhana vinatayamtu paksinah
Mahaviryah sutah asan kasyapasya mahatmanah
Demons
(devourer of human beings) in kikasa and most powerful Garuda as bird
in Vinita became sons of the highly intelligent Kasyapa.
1.12
Manavanam pita jajne aditayakasyapatmajat
Manurnama mahaprajne etanmanvamtaresvarah
The
sraddha Dev by name Manu (Vaivasvata) was born after the birth of
Vaivasvan possessing spiritual wisdom of very high order and origin of
the human race, who is the son of Sun-God, who is the son of Kasyapa.
1.13
Tasya ghranadabutchrimaniksvakuh ksuvato manoh
Tapastaptva virincatsa lebhe Rangesvaram Harim
Once
when Vaivasvata Manu sneezed, the great King Iksvaku was born through
his nostils. Then he observed religious austerities like fasting etc.,
and by grace of Virinchi, he got Narayana (Hari) idol with a divine
chariot.
1.14
Vaikulsissamabhuttasya puranjayapurogamah
Tadanvaye vyajayanta sura rajarsayah pare
Iksvaku got Vikuksi as son. In his dynasty very powerful and spiritually matured Kings (Rajarsis) were born.
1.15
Tasminvamsa Dasaratho bahuvatyanta bhagyavan
Sorcanvaimanikam visnum raraksa mahatim mahim
In that family, Dasaratha, the richest emperor was born. He worshipped Vishnu in the divine chariot and ruled the great kingdom.
---------------------------------------------------
1.16
Tasminkale surah sarve maharaksana piditah
Dugdhabdhi sayinam visnum saranyam saranam yuyuh
During
that period, all the Devatas, being importuned by great demons (like
Ravana) took refuge with Vishnu lying in the Milky ocean, who protects
all from danger.
1.17
Ta adistah sriyah patya jajnire ksitimandale
Sakhamrigadi bhavesa Hanuman marute'bhavat
The
Devata's being ordered by the Consort of Lakshmi, Narayana, were born
on this earth as monkeys etc, and Vayudeva by name, Hanuman.
1.18
Abhayaya satam hatyai raksasanam tato Harih
Rama nama Dasarathat Kausalyayamajayate
In
order to protect virtuous people (and to bestow them with salvation -
moksa) and to destroy demons (and to send them to eternal hell), Hari –
Narayana - incarnated Himself as the son of Dasaratha and Kausalya.
Notes
Narayana does not have to take physical body at any time. He is the embodiment of divine knowledge and bliss. As such, Rama is not 'son' of his parents in the true sense. He only pretends or acts as a human being. This should be remembered when we read further about Rama, Krishna, and other manifested forms of Almighty Sri Narayana.
1.19
Tato Lakhmana Satrughnau Sumitrayam bhabhuvatuh
Kaikayyam Bharatho Jajne sada sbharato nrpat
Thereafter,
Lakshmana and Shatrugna were born to Dasaratha in Sumitra and Bharatha,
always submerged in auspicious deeds only, was born to Kaikeyi.
1.20
Abhyavardhamta samyancah kumarah sukumarakah
Caturbhiscaturaih putraih pitarthairiva nirbabhau
These
holy children grew as pleasing boys; the father Dasaratha considered
four intelligent boys as four purusarthas (ie.Dharma, Artha, Kama,
Moksa).
----------------------------------------------
1.21
Visvamitrstato yajnanighnato raksassvaran
Nihamtumanayamatham Ramadevam salaksmanam
Then,
Viswamitra (11) brought Rama (12) with Lakshmana to his monastery for
destroying demon kings, who were attacking yajnas (sacrifices).
Notes
11. 'Viswamitra' is not merely a name, but it means he is friend of all good and blessed souls.
12. 'Ramadev' means Lord to whom even the liberated souls (muktas) offer prayers (Visnu).
1.22
Adavyam tatakam hatva sa siddhasramamameyivan
Vidhuya yajnavighnansca videhavisayam yayau
Rama
killed Tataka in the forest and went to Siddasrama; then, He killed
these demons who were hinderence to the rituals and proceeded further to
Videha kingdom.
1.23
Rajadyaih pujitah so'tha vihbajya dharnuesvaram
Janakimalabhistooccaih stuyamana suresvaraih
Rama
was received with devotion by King Janaka and others and when Rama
broke the great bow of Siva (Presented to Janaka by Siva) and procured
Janaki (Sita) while Devatas praised His glory.
1.24
Gacchan devya sahayodhyam savasistah sahanujah
Kavikayayutajyotsnakantavavat sa vyarocayata
Rama,
while going to Ayodhya shone brilliantly with Vasista and his brother,
Lakshmana like the Lord of moonlight with Brihaspati and Sukracharya.
(Here,
Lord Rama is compared with the Lord of moonlight ie. Moon, Sita
withmoonlight, Vasista with Brhaspati, and Lakshmana with Sukracharya).
1.25
Pravisya nagarim tatra parvandhya pitaram tatha
Matrusca punjitah sarvaih sa reme sukhacithanuh
After
entering the city (Ayodhya) He whose body is very bliss and knowledge,
prostrated to His father and mother; He was worshipped by all the
citizens and was quite happy.
-----------------------------------------------
1.26
Ramarajyabhisekaya dadhre Dasaratho manah
Nijaghne sa tu kaikayya matsuto gamavediti
Dasaratha made up his mind to coronate Rama as King but Kaikeya obstructed saying "Let my son, Bharatha rule the Kingdom'.
1.27
Ramadevastada stahah Sitalaksmanabhyam samanvitah
Vanamprati yayau vadhyan asesanapi raksasena
Then, Rama left the city and went to the forest along with Sita and Lakshmana for killing all the demons.
1.28
Dvastakaram vighnonam ca karyamasa raksetim
Lankesabhaghinim Ramo Lakshmanenanujanmana
Rama asked his Brother Lakshmana to cut off the ears and nose of the demon, Surpanakhi, the sister of the King of Lanka, Ravana.
1.29
Rama viprakritah kravyat pratikarmacikirsaya
Ajagama sahanikah kharo dusanasamyutah
The
non-vegetarian, Khara came with Dusana, along with the army towards
Rama to take revenge against the disrespect and punishment inflicted by
him (to Surpanakha). Khara and Dusana were relatives of Ravana.
1.30
Tan jaghana ramanatho ramo rajivalocanah
Leelayaiva paranandah surakarya prasiddhaye
Lotus-like eyed Rama with infinite bliss, the consort of Rama killed all of them without any efforts; it was a pastime to him.
------------------------------------------------------
1.31
Rama purastat paratopi ramo ramah paramdiksu vidiksu ramah
Ramairanantairiti visvarupo nighnannaratin viraraja ramah*
While
destroying the enemies Rama was seen with countless forms in all
directions - east, west; south-east etc., and shone brilliantly. He assumed so many identical forms as He is - 'Visvarupi' - Perfections unlimited.
Iti Srimatkavikulatilaka Trivikrama Panditacharya suta Narayana
Panditacharya Viracitayam Mani Manjaryam Prathamah Sargah
--------------------------------------------
Atah Dwiteeya Sargah
[Note
by AR - Mr.Prasanna Tadpatri has provided the ITRANS version of the
next fifteen verses of Chapter 2, from a kannada version. Our thanks to
him for this.]
tato dUraM gate raame raavaNassahalakShmaNe
siiteyaM niiyata iti matvaa ninye tadaakR^itim.h
raamaantike sthitaa devii na mandaiH samadR^ishyata |
ruupaantareNa kailaasaM gataa nityaaviyoginii ||1 ||
After
destroying Khara, Dusana and others in the forest, when Rama and
Laksmana were far away from the asrama, Ravana thought that Sita might
be kidnapped but he took away a substitute, that looked like Sita.
Although
Sita devi was with Rama, she could not be seen clearly by ignorant
people; Sita who is ever insperable from Rama, went to Kailasa by taking
a different form.
nityaM pashyannijAM deviim puurNasantoShasambhR^itaH |
raamo na dR^ishyate deviityabhuutsa~NkaTavaaniva || 2 ||
Rama seeing His consort Sita Devi always, was happy to the fullest extent, but He looked as if distressed at not seeing her.
Notes:
The substance of Stanza 1 & 2 are as follows:
Sita being incarnation of Ramaa (Lakshmi) is all powerful, next only to the almighty, Rama. She is always with her consort in one form and thus inseperable. When
Ravana came to her to carry her away, she left the place and went to
Kailasa leaving a substitute figure behind, which looked like her in all
respects. Indra entered the body in one form and made it sentient.
Thus, Ravana was illusioned by the substitute body that he took away.
2.3
prabha~njanasutaH shrImaanaa~njaneyo nira~njanaH |
nanaamabhaktisampuurNo raamaM raajiivalochanam.h || 3 ||
The
unblemished son of Prabhanjana (Vayu deva), Sri Hanuman (Anjaneya)
prostrated before the Lotus-like eyed Rama with all devotion.
2.4
raama svaaminnamastubhyaM duShTaa~njahinijaanava |
nirduHkhaanandaliilaatmannityastautsa nijaM gurum.h || 4 ||
Hanuman
prayed his eternal (permanent) master - "O Rama, Thou art the
embodiment of Bliss, untinged with sorrow, all Thy actions are Thy very
nature and effortless, destroy the wicked and protect Thy devotees".
2.5
sa vanaantaramaasaadya raamassugriivamaikShata |
tena sakhyaM samaasaadya nijaghaana tadagrajam.h || 5 ||
He
(Rama) went to another forest and there He made friendship with Sugriva
and there killed his brother Vali. (Vali was an enemy of Sugriva
although they were brothers).
2.6
tatassugriivasandiShTaa vaanaraa dikShu sarvashaH |
prasasrurnipuNaa viiraassiitaamaargaNatatparaaH || 6 ||
After
the death of Vali (Sugriva got his kingdom back), being ordered by
their master, Sugriva's monkey warriors went in all directions in search
of Sita.
2.7
dakShiNaaM kakubhaM gatvaa hanumaanambhasaaM niDhim.h |
atila~Nghya gato la~NkaaM siitaakR^itimavaikShata || 7 ||
Hanuman
went to the south and jumped over the vast ocean, reached Lanka and
found out 'Sita'. ('Sita' within brackets to distinguish mayic Sita from
the real Sitadevi who is in Kailasa).
--------------------------------------------------------------------
2.8
raamaa~NguliiyakaM devyai datvaa chuuDaamaNiM tataH |
sa~NgR^ihya jaanakiimbhaktyaa natvaasaavaaruhattarum.h || 8 ||
Hanuman
gave Rama's ring to 'Sita' and collected the Chudamani from her (a
jewel worn in the crest by ladies), bowed her with devotion and climbed a
tree.
2.9
vanaM vishakalayyochchai raakShasaanakShapuurvakaan.h |
nihatya maarutirla~NkaamadahatpuchChavahninaa || 9 ||
Hanuman,
son of Vayu, destroyed Simsupa forest and killed Aksakumara (son of
Ravana) and other demons; then he set ablaze Lanka with the fire that
was in the end of his tail and reduced city to ashes.
Notes:
Aksa Kumara was one-third of the force of Ravana. He with his army was destroyed completely by Hanuman who was alone.
2.10
tato ratnaakaraM tiirtvaa vaanarendraissabhaajitaH |
datvaa chuuDAmaNiM dhanyaH praapya raamaaya so.anamat.h || 10 ||
After
destroying Lanka, Hanuman jumped back into the ocean, being worshipped
by the great monkeys, he bowed down to Rama and offered the Chudamani
jewel to him.
-------------------------------------------
2.11
raamo hanumataa saardhaM lakShmaNena cha dhiimataa |
sugriiveNa sasainyena kiinaashaharitaM yayau || 11 ||
Rama went in the direction of south, presided by Yama, along with Hanuman, clever Lakshmana and Sugriva with his army.
2.12
sa setuM sakShiNambhodau bandhayaamaasa markaTaiH |
sasainyo vartmanaa tena naktaJNcharapuraM yayau || 12 ||
Rama
got constructed a bridge by the monkey; and on that path, He went with
His army to Lanka, the city of demons, who traverse during nights.
2.13
nijaghno raakShasaaniikaM vaanaraassahalakShmaNAH |
hanumaan bhagavatpriityai jaghaanaatibalaan ripuun.h || 13 ||
Monkeys with Lakshmana destroyed army of demons; and Hanuman destroyed very violently enemy forces to please Bhagavan Rama.
2.14
so.ajiivayanmahaarakShomohitaan sarvavaanaraan.h |
gandhamaadanamaaniiya tadgataagadavaayunaa || 14 ||
When
all the monkeys were swooned because of this very powerful demon
(Indrajit), Hanuman brought Gandhamadhana mountain containing life –
giving medicinal herbs and saved their lives. They got consciousness by
the very
wind blown from the mountains.
Notes:
Medicinal herbs are of four kinds:
1. Mrtasanjivini - It gives life to the dead - in war or by accident.
2. Santhanakarini - It joins cut off portions of the body, limbs etc.
3. Savarnakarini - It heals the wounds and removes blood stains etc.
4. Visalyakarani - It removes arrows and such metallic pieces stuck to the body.
2.15
Asamhyan raksasanhatva kumbhakarnam ca ravanam
Ramo Vibhisanam raksah samrajyeso'bhyaciklpt
Having
killed innumerable number of demons, Ravana and Kumbhakarna, Rama
coronated Vibhisana (younger brother of Ravana, and devotee of Rama) as
King of the land of rakshasas, Lanka.
--------------------------------------------------
ashokamuulamaasaadya darshayaamaasa jaanakiim.h |
nityaaviyoginiiM devIM raamo mandadR^ishaamapi || 16 ||
Rama having gone near Asokavana and presented inivisible and inseperable Sita to the view of ignorants.
hanumatpramukhaiH saardhaM devyaacha puruShottamaH |
aruhya puShpakaM raamo jagaama nagariiM nijaaM || 17 ||
Rama
who is Supreme to ksara and aksara pursued (sic) ascended an
air-chariot by name Puspaka along with Sita devi, Hanuman and other
monkeys and went to his native city, Ayodhya.
bharato bhaktibharito raamamabhyetya nirvR^itaH |
papaata paadayostasya kR^iShNasyeva shvaphalkajaH || 18 ||
Bharata being united with Rama fell on his feet with zeal and affection just like Akrura, son of Svaphalka to Krishna.
tamutthaapya pariShvajya raaghavo.antaH puraM gataH |
sampuujito janaissarvairjananiimabhyavandata || 19 ||
Rama
lifted him up and embraced him. Being adored with reverence by all the
citizens, Raghava went to the seraglio and bowed down to his mother,
Kausalya Devi.
raamo raajyaabhShiktassan shashaasa jagatiiM prabhuH |
dharmaanashikShayatpuurNo bubhuje sampadassukhii || 20 ||
Rama,
after being coronated as King, ruled the country. The almighty Rama
possessor of infinite bliss and knowledge trained his subjects in
varnasrama and enjoyed his possessions.
---------------------------------------------------------------
sanakaadiiMshcha tadvaMshyaanmuninanyaaMshcha maarutiH |
raamaantike shrutivyaakhyaavisheShaansamashikShayat.h || 21||
Maruti
(son of Maruta - Hanuman) taught well commentaries and sub-commentaries
on Vedas to the sages Sanaka and others in his lineage, like Durvasa,
in presence of Rama.
suraaNakaaMstamo netuM tatyaajeva sa jaanakIm.h |
vyaaptatvaanniravadyatvaattasyaastyaagaH kathaM bhavet.h || 22 ||
Rama
appeared as being separated by Janaki (Sita) in order to send the
daityas by name, Suranaka, to hell; how can there be seperation when He
is omnipresent and free from all defects?
svaatmaanaM yaj~napuruShaM yaj~nenaayajataatha saH |
tatraagataa satii siitaa vedyaamantardadhe kila || 23 ||
Rama performed sacrifices like 'Asvamedha' and satisfied the Supreme God, presiding ceremony which is another form of Himself. Is
it so, that Sita came at the time to the platform of the ceremonial
hall and disappeared there itself? - (The answer is No, as she is with
Rama always in one form).
dharmaM saa~NkhyaM cha yogaM cha varthayaamaasa raaghavaH |
praavochanmarutassuunussampado nanR^itustadaa || 24 ||
Rama
(Raghava) directed to conduct scriptures on Dharma, Samkhya, and Yoga;
Hanuman, son of Vayu preached them to disciples and the nations' wealth
and all riches were simply dancing. (meaning, the countrymen were very
prosperous and happy).
prakR^ityaa paramaa haMsaa brahmaNo maanasaassutaaH |
sanakaadyaastataH shrutvaa vyaachakhystattva ma~njasaa || 25 ||
Sanaka
and others, saints by nature, who were born from the very power of the
mind of Brahma (Virinchi) learnt the correct interpretation of Vedas and
wrote commentaries correctly.
------------------------------------------------------------
2.26
Namo Ramaya Ramaya Rama Rama Namostu te
Ramah svami gati Rama iti loka vicukrusuh
The
citizens were shouting loudly - 'O Rama, magnificient Lord, We bow down
to you; you are the controller of all; you are our goal'
2.27
Devo jigamisurdhama sviyamathyarthitah suraih
dugdhabdhim prayayou seso Laksmano Ramocoditah
When
Rama willed to go back to his place, Vaikunta, Devatas prayed that he
may do so; Lakshmana, being instructed by Rama, took his original form
of Sesa and went to Ksira Samudra (Ocean of Milk).
2.28
Samayata samayata ye ye moksapadecchavah
Evamaghosayadramo dutairdiksu samastsah
Rama proclaimed in all directions through the messengers "O, Whoever desires to have Moksha (liberation from bondage) may come".
2.29
Athottaram disam devah prathastc shasitaya
Vanaradai rnaradhirapyasesairjantubhivrtah
After
such proclamation, Rama with Sita, surrounded by many men, monkeys,
birds, animals and others made journey in the northern direction.
2.30
Tesam moksapradam datvabhyanujnapya Marutsutam
Raghavah Sitaya sardham vivesa svam param padam
Rama
offered all his followers suitable places (Lokas) to stay (in order to
give moksa in usual course), ordered Hanuman, the son of Marut (Vayu) to stay on earth itself and proceeded further and entered his principal abode, Vaikunta.
Notes:
Those
souls graced by Rama should wait for final liberation till Chaturmukha
Brahma completes his sadhana. As such, they were placed by Rama in
different lokas ie. Maharloka, Janaloka, Tapoloka, Satyaloka, according
to their worthiness.
2.31
Satyena bhaktya ca viraktimatya matya ca dhrtya ca tapasyaya ca
Ha Rama Rameti sadopagayan prabhanjanih kimpurusesu reme
Hanuman
(son of Prabhanjana), averse to the worldly pleasures, with full of
penance, meditation and devotion, spent his time in Kimpurusha khanda,
praising and singing always as 'Ha Rama, Rame, Rama".
Iti Srimatkavikulatilaka Trivikrama Panditacharya suta Sriman Narayana
Panditacharya viracitayam Manimanjaryam Dvitiyah Sargah
---------------------------------------------------------
Atah Triteeya adhyayaha
3.1
Himansoratriputrasya budho nama suto'bhavat
Pururava maharajastasya putro vyajayate
(Sri Krishnavatara is described in the next two sargas)
Chandra (Moon God), the son of Atri rsi, had the famous Budha as his son. The King Pururava was born as his son.
3.2 Tasyayurbhavatpntro nahusastasya nandanah
Yayatirbhavattasya nandano balaviryavan
King Ayu was the son of Pururava; his son was Nahusa and his son was very powerful King Yayati.
3.3
Devayanin ca samistamsa uvaha priye ubhe
Prathamusanasah putrid dvitiyo vrsparvanah
The
King Yayati, married two girls, one was Devayani, the daughter of
Sukracharya (usanasah) and the other was Sarmista, the daughter of King
Vrsaparva.
3.4
Yadun ca turvasun raja Devayayanyamajijanat
Drhyam canumca puram ca sarmistayamajijanat
The King Yayati gave birth to the King Yadu and Turvasu in Devayani and to the King Drhya, Anu and Puru in Sarmista.
3.5
Yadorvamss tu rajanah kartaviryapurogamah
Babhuvuvurbhagavadbhaktastapojnanaparayanah
In
Yadu's family, many Kings Kartavirya and others were born and they were
all devotees of God, possessed religious wisdom and followed religious
austerities such as severe abstinence.
--------------------------------------------------
3.6
Purorvamse tu rajanah asan dawsyantipurvakah
Tesam kirtya ca vikrantya samstah purita disah
In
Puru's family also, many kings - Bharata, son of dushyanta and others
were born and they were famous for their valour with their fame spread
in all directions.
3.7
Bhugbharaharanapeksa tasminkale divaukasah
Dugdhabdhisayinam Visnum saranyam saranam yayuh
In
order to destroy daityas, who were burden on the earth, the gods in
heaven went and appealed to Vishnu, the protector of all, lying in Ksira
Samudra (Oceanof Milk).
3.8
Vipraksairadibhavena ta adistah suradayah
Babhururbhagavatsevam vidhitsantah smastasah
Having
been ordered by the Lord, all the deities and others descended from
heaven in the forms - Brahmin, Kshatriya, etc in order to serve him.
3.9
Varunah santanurnama purorvamsee vyajayata
Vicitraviravastasyasitputrascitrangadanujah
Varuna dev was born by name Santanu in Puru's family; and he got two sons - Vicitravirya and Chitrangada.
3.10
Drtarastransca pandusca iti (tasya) putro babhunatuh
Pandoh kunti ca Madri ca dve bharye dharmakovide
Vicitravirya
got two sons - Dhrtarastra and Pandu; Pandu married two – Kunti and
Madri who were well versed in religious austerities (Dharma).
--------------------------------------------------
3.11
Sa Pandurmuniscapena strisangamasukham jahau
Bhartrajnaya sutam kunti Dharmallabhe yudhistira
Owing
to the curse of a sage, Pandu did not have sexual pleasures through his
wife; but on the mandate of her husband, Kunti got Yudhistira through
Yamadharmaraja.
Notes
Once,
a sage was enjoying sexual pleasures with his wife, in form of birds.
They were hit with an arrow by Pandu who thought them to be mere birds;
while discarding the bird bodies, the sage cursed the King that he may
also meet death if he enjoys sexual pleasures with his wife.
Kunti
had served Durvasa rsi in her father's house when she was a virgin. The
sage, being satisfied with her service blessed her with a boon that she
may get children by the grace of any god by calling his name and
respective incantation. Pandu, desiring of having progeny, permitted
Kunti to get a child by calling a deity. The clever Kunti called
Yamadharmaraja, as He is patron deity of Dharma and justice. She got
Yudhistira (Dharmaraja) as son through him. Again, for protecting Dharma
in the kingdom, she got Bhimasena as her second son through the most
powerful Mukhya Vayu. Third, for expanding the kingdom by conquering the
lands, she got Arjuna, though Indra, next to Vayu in power. Then, she
administered a mantra to the second wife of Pandu, Madri to get a child. But that intelligent lady called Asvini Devi and got twins - Nakula and Sahadeva.
3.11
Dhrtarastrasya Gandharayamasan Duryodhanadayah
Vadhaya Marutastesam Bhimam kuntyamajijanat
Duryodhana
etc (one hundred children in all) were born in Gandhari through
Dhritarastra; to destroy them Marut (Vayu) gave birth to Bhimasena in
Kunti.
3.12
Sa lebhe vasavaggisnum yamau Madri ca Dasrayah
Vane vardhanta vatsasta Panduna pariraksitah
Kunti
got Arjuna as son through Indra Deva and Madri got twins through Asvini
Devas. All the children were well protected by Pandu.
3.13
Evam pancala bahlikah avardhanta mahabalah
Ahukadyadavadugraseno'bhuddevakastatha
Similarly, the Kings of Pancala and Bahlika became prosperous and Ugrasena and Devaka were born to Yadava by name King Ahuka.
3.14
Devakasya suta jagne Devaki devasammata
Vasudeva uvahainem yadavah suranandanah
With the assent of Sri Hari, Devaki took birth as daughter of Devaka and Vasudeva, the son of Yadava Surasena married her.
Notes
Devaki and Vasudeva were the incarnations of Aditi and Kasyapa respectively. As such, Sri Hari gave his consent so that He may manifest as Krishna through them.
3.15
Tatra pradurabhuddevah paramatma sanatanah
Dampatyoranayorasah purayan surakaryavan
The
Almighty Lord Sri Hari manifested Himself in Devaki to fulfil the
desire of the couple and the deities (ie. Destruction of the asuras).
-----------------------------------------------
3.16
Vasudevasya Rohinyam tatah purvamajayata
Ananto balavatvena balabadhra iti srutah
Earlier to Krishnavatara, Sesa deva was born as a son to Vasudeva in Rohini, by name Balabadhra, as he was very powerful.
3.17
Jnananadatanum syamam sankhacakragadadharam
Vyaktamatram Harim drstva tustavarakadundubhih
Vasudeva
saw the Lord, Sri Krishna, in bluish colour, having four arms with
sankha, chakra, gada and padma. He was embodiment of knowledge and bliss
(immortal) and He was not a product of conjoining of his parents. Hence, Vasudeva simply praised him.
3.18
Svajnaya sa vrjam nttah kamsatbhittena saurian
Sisurupo yasodayah sayitah sayane sunaih
With
His instruction, Vasudeva took Sri Krishna in baby form to Gokula, out
of fear from Kamsa; and laid Him down in the bed of Yasoda Devi.
3.19
Candikam tatsanodbhutam nitva yadovanandavah
Devakyah sayane nyasya purvavatbandhomayayau
Vasudeva,
the son of yadava sowri, took Durga Devi in baby form, just born (in
Gokula) and brought her to Mathura, put her in bed by the side of
Devaki, and thereafter again went to fetters.
3.20
Tam kanyam kamsa aniya nihantumupaicakrame
Mrtyuste jata ityuktra sotpapata nabhastalam
Kamsa
took the girl baby out of his house and began to kill her but the baby
escaped from his hand and sprung into the sky saying that the killer had
already been born elsewhere.
----------------------------------------------------------------
3.21
Jatamatrankumacansa nihantum janamadisat
Himsavihara dustatse nijaghnurbalakanbhuvi
Kamsa
ordered his men to kill all the babies as soon as born; Those wicked
men who took delight in doing evil deeds and killed children on earth.
3.22
Jagama Gokulam dusta dhasti kamsasya Putana
Krsnamadatta sa hantum tam jaghana Ramapatih
Putana, the step mother of Kamsa went to Gokula and caught hold of Krishna to kill; but Ramapati (Krishna) killed her himself.
Notes:
Putana was the step mother of Kamsa because she fed him with breast milk and brought him up. She
smeared the nipples of her breast with poison, took a beautiful form
and after coming to Gokula, pretended that she would breastfeed Krishna.
Fully knowing the cunningness of the wicked lady, the Almighty in
baby-form injected the same poison into breast and heart and killed her
in no time. She dropped down dead in the original form, which was
demonical and the people in Gokula were surprised at the great strength
of the baby.
3.23
Sayitah saktasyadhah sakataksam jaghama sah
Amimastrnavartam tennitah sa lilaya
Once
Krishna was sleeping under the cart, which was another form of
Sakataksha, a demon, who had come in that form to kill Krishna; but he
shattered the cart into pieces and killed the demon. Again another baby
by name Trnavrta came in the form of whirling storm and lifted the baby
Krishna high in the sky but Krishna himself killed and dropped him to
the ground without any effort.
3.24
Gargo'tha sourinadistascakara kratriyocitan
Samkarannama camusya sakalasya vrajangatah
Vasudeva
asked Gargacharya, the family priest, to conduct the naming ceremony
etc (to Krishna and Balarama) as prescribed for Kshatriyas and he went
to Gokula and performed the same.
3.25
Pangane rinkhanam kurvam arbhakaih saha Madhavah
Leelabhirbhavagarbhabhirjanamanandayau babhau
The
people in Gokula were very happy to see the bright baby, Sri Krishna
crawling on his hands and feet along with other children in the
courtyard, as his actions were purposeful.
-------------------------------------------------------
3.26
Jaghasa mrttikim devah kadacillilaya Harih
Matropalabdha asye sve vyatte viswamadrasiyat
Once
Krishna ate a morsel of mud only while playing. Mother Yashoda scolded
Him and His mouth got opened. The Almighty showed her the whole universe
in that small mouth.
3.27
Dedhyamatvam vibhajyesah kadaciccandra sannibham
Navanitam samadaya raho patva jaghasa ca
Once,
the Lord Sri Krishna broke the pot containing curd into pieces and took
away the butter, as bright as moon; went to a secluded place and ate it
also.
3.28
Jananyolukhale baddhah so'rjunavudamulayat
Nalakubera Manigrivau mocayamasa sapatah
Once
Sri Krishna was tied to a big mortar by his mother as He was very
mischevious. He dragged the mortar without any effort in between the
twin trees; they fell down and two Gandharvas by name Nalakubara and
Manigriva emerged from them, having been liberated from curse.
Notes:
The
Gandharva sons of Kubera, named above were once walking about for
pleasure in a garden in bare body, when the Rishi Narada saw them and he
was disgusted with the sight. He immediately cursed them to be in bare
body always. They realized their folly and begged his forgiveness. He
consoled them saying that they would be liberated from that state when
Lord Krishna would touch them. They took the form of big trees (twin trees called Arjuna vrksa) and were awaiting liberation. Now,
when Sri Krishna dragged the mortar, His body came in contact with the
trees and the Gandharvas were able to get their original bodies and they
praised the Lord.
3.29
Trndavanamiyasuh san Nandasunurbrhadvane
Sasarga romakupebhyo vrkan vyaghrasamanbale
Tatrorpatabhiya Gopa apurvrndavan vanam
The
Nanda's son, Sri Krishna once desired to go to Vrndavan, a garden town.
So He created out of His hair roots in Gokula, wild wolves strong like
tigers. The gopalakas (the people in Gokula), out of fear went with Him
to Vrndavan gardens.
3.30
Sa palayangopakabalavrndaibalena sakam pasuvatsayuthan
Nihatya vatsasuramadidevo bakam ca Gopalakatamavapa
Sri Krishna with Balarama and other cowherd boys protected cows and calves in Vrndavan; killed demons named Baka and Vatasura. He grew up as a young boy.
Iti Manimanjaryam Tritiyah Sargah
-----------------------------------------------------
Atah Chaturtah Sargah
4.1
Krsna kaliyam tyaktya pitva davagnimulbanam
Sa visadrumammuccida daityan govapusohanat
Sri
Krishna drove away Kaliya from Yamuna river; swallowed the wild fire in
the jungle; uprooted the poisonous tree and killed demons who were in
form of cows.
4.2
Sa saptoksavadhallebhe nilam gopalakanyakam
Balena dhenukam hatva jaghananyan kharan svayam
Sri
Krishna, having killed seven wild boars, married Nila Devi, daughter of
Gopala (by name Kumbhaka); He got killed Dhenakasura by Balarama and He
Himself killed other demons who were in the form of asses.
4.3
Pralambho balabhadrena hate davam papau punah
Nandajo vrjaraksartham krpasindurhi madhavah
Sri
Krishna got killed Pralambhasura by Balarama and in order to protect
Gokula, He once again swallowed the wild fire in the jungle. Oh, Is he not the ocean of mercy?
4.4
Viprapaturbhiranittam tadgrhantikamagatah
Sonnam sanucaro bhuktva cakre tasam anugraham
Once,
when Sri Krishna went near an yajnasala (a place of sacrifice) He was
much pleased by the sumptuous food brought by the wives of the brahmins
and ate them along with other Gopalakas and blessed them.
Notes:
Once, Sri Krishna went to a Yajnasala along with his companions, pretended to be very hungry, and asked for food. The
priests denied him food saying that the ceremonies were still
incomplete and hence they could not offer Him anything. They were not
aware that He was the Supreme Lord Himself, for whose grace they were
performing the ceremonies. The Almighty asked one of His friends to go
to the wives of the same brahmins and beg of food on His behalf. When
the ladies heard of the Lord Sri Krishna, there was no second word;
immediately, they brought all the foods, prepared by them and offered to
the Supreme Lord, who ate them with other Gopalakas and blessed the
virtuous women, who did not wait for permission from their husbands for
offering the food. The Brahmin priests were ignorant of their own
actions and failed to have reward from the almighty. They realized their
folly, when they came to know later that their ladies were more
fortunate and had reward from the God easily.
4.5
Makhabhangarupendrenadistaimeghaih krtam Harih
Vrstim sodhumaktansvan raraksodhrtya parvatam
Sri
Krishna obstructed an yajna (a sacrifice) intended for Indra, being
performed by Gopalakas. Indra grew angry against Krishna and he ordered
heavy clouds to gather and thus brought heavy rains. No
one could withstand the heavy downpour; but Sri Krishna lifted the
mountains and protected all his men and they continued the ceremony
under the shelter of the mountain.
Notes
Gopalakas,
once went to a mountain by name Gomantaka and performed a sacrifice to
get the favour of Indra. At that moment, they forgot that they were in
midst of Sri Krishna, the Almighty who was far superior to Indra or any
other god. Indra's position in heaven is fully dependent, not only on
the Supreme Lord, but also Mukhyaprana. Thus, he cannot bless anyone
independently. This fact was forgotten not only by ordinary men like
Gopalakas but also by one of the Supreme deities, Indra. Sri Krishna
wanted to bring home the fact to his men and hence, he obstructed the
yajna.
Unfortunately,
Indra deva was under the veil of momentary ignorance and challenged the
Almighty. He wanted to spoil the ceremony which continued in favour of
Sri Krishna. He brought heavy clouds and incessant rains for seven days.
Sri Krishna lifted the mountain as an umbrella and thus protected the
yajna and all men. The ceremonies were completed. Indra came to his
senses only after seven days and surrendered to the Lord, and begged
pardon from him. Sri Krishna excused him and blessed him to have right
knowledge.
----------------------------------------------------
4.6
Aryanugraha sampratptakama Goapanganastatuh
Ramayamasa Govindacciramaistau ratrisu
Under
the influence of Parvati Devi, the Gopikas (women in Gokula) wanted to
have union with the Lord, due to inordinate affection. Sri Krishna
satisfied their desires for a long time in moon-lit nights.
4.7
Surupinanca Gopinam mandale Bhagavan svayam
Nanarta venuna gayan rasakrida mahotsave
Sri
Krishna danced while playing his flute in the midst of very beautiful
Gopikas, who were assembled in the moonlight night for observing a feast
known as Rasakrida.
4.8
Sankha cudasuram hatvaristam kesinamapyatha
Mayaputram punavyomam sa cakre vrjaraksanam
Sri Krishna killed the demons by name Sankhacuda, Arista, Kasi and Vyomasura, son of Mayasura and thus protected Gokula.
Notes
All these demons were sent to Gokula by Kamsa to kill Krishna.
4.9
Kamsapreitamakuram drstva sambhavya tam Harim
Tena sakam yayau devo madhuram balasamyutah
On seeing Akrura, who was sent by Kamsa to Gokula, Sri Krishna welcomed him with respect and went to Mathura along with him. Balarama accompanied Him.
4.10
Bhantva kamsadhanuh sarvam hatvambastam ca varanam
Canuramustikau hatva sabalah susubhe Harih
Sri
Krishna broke the bow, given by Kamsa by Siva; killed the mahout and
the elephant (by name Kuvalayapida) and along with Balarama, he killed
the great wrestlers by name Canura and Mustika and thus he was in
exalted position.
----------------------------------------------------
4.11
Mancastam matulam kamsam murdhini saugrhya Madhavah
Nipatya nispipesoccairdharanyam sa mamara ca
Kamsa
was the maternal uncle of Sri Krishna. When he was sitting on a cot,
Sri Krishna caught hold of his head and threw him down the ground and
smashed him to death.
4.12
Tadbalam sakalam hatva janan sarvanandayat
Vimucya nigadadisah pitaravabhyavandata
He
destroyed the whole army of Kamsa and thus all the people were very
happy. He released His parents from the bondage and prostrated before
them.
4.13
Putravaidhavya sankrdhamabhiyantam jarasutam
Sabalo'bhyaradayatkrsno hatva tatsaunikanmumuhuh
Thus
the daughters having attained widowhood, Jarasandha, being angered,
came to war against Sri Krishna; Sri Krishna along with Balarama
destroyed his army and Jarasandha retreated.
4.14
Pandurvane mrtah partha anita munibhih puram
Pidyante kurubhih swairamityasravi madhudhvisa
After
the death of Pandu, his sons Dharmaraja and others were brought to
Hastinavati; there they were being teased by Kauravas, and came to the
knowledge of Sri Krishna.
4.15
Akruram pesayamasa krsne nagapuram prati
Kurunamanayam jnatva Drtarastramuvaca sah
Sri
Krishna sent Akrura to Hastinavati; he observed bad conduct of Kauravas
towards Pandavas and told Dritarastra (as follows) - (Next sloka)
-------------------------------------------------------
4.16
Tava putra na santveva Bhimasuagnibhasmitaah
Ityuktva Bhimaparthabhyam sahitah prayayau purim
'O
Dhritarastra! Know that thou sons will be reduced to ashes to fire like
Bhimasena'. So saying he went away to Mathura along with Bhima and
Arjuna.
4.17
Pujayantau Harim parthav pujitau sarvayadavaih
Oosatuh sucitam tatra bhatijnanamrtasanau
Bhima
and Arjuna were adored by all yadavas in Mathura and they worshipped
Sri Hari (Krishna). Knowledge and devotion towards the God were
nectar-like food for them. They stayed in Mathura for a long time.
4.18
Uddhavam presyamasa vrjasokapanuthaye
Bhagavanmaghadhadisam punarabhyaraduyudhi
Sri Krishna sent Uddhava to Gokula to console Gopalakas (as they were distressed by the absence of Krishna for a long time). The Almighty Sri Krishna defeated again Jarasandha in war and drove him away.
4.19
Sa srgaladhipam hatva tatputram paryapalayat
Iti citrani karmani cakara purusottamah
Sri
Krishna killed Srgala Vasudeva, King of Kolhapur and installed his son
Sakradeva as King. Thus, the Almighty Sri Krishna who was far superior
to all beings made historical deeds.
4.20
Bhismakasya sutam devim Rukminimavahattatah
Vijnanandarupinya sa reme Ramaya taya
Thereafter,
Sri Krishna married Bhismaka's daughter Rukmini Devi, who was
incarnation of Lakshmi, whose body was immortal with supreme knowledge
and bliss.
-----------------------------------------------
4.21
Labdham satrajita suryat sa simhapahrtam
Ratnam jambavata nitam jambavatya sahanayat
Sri
Krishna came to Dvaraka city along with Jambavati and Syamantakamani
(the most precious gem), which was gifted to the King Satrajita by
Surya, but it was seized by a lion in the forest, and again seized by
Jambavata, from whom Sri Krishna won the gem in the war.
Note:
The King Satrajita prayed to Surya who, pleased with his devotion,
gifted him the most precious gem by name Syamantakamani. One day,
Prasena, the brother of Satrajit wore it on his neck as an ornament and
went to the forest. A lion attacked him, killed him and took the gem.
Jambavanta in turn killed the lion and seized that gem and took away to
his den. Sri Krishna had once asked Satrajit to give him the gem, but he
had not obliged. In the circumstances, Satrajit thought Sri Krishna had
killed his brother and taken away the gem. The news spread , and being
pained, Krishna wanted to prove the allegation false. He went in search
of it. He noticed the footprints of a man and then a lion and it led to
the den of Jambavata. He entered the den and to His surprise found the
gem hanging on a cradle of a child. Sri Krishna fought with Jambavan for
days together and finally, seized the gem. When Jamavan came to know
that Sri Krishna was none other than Sri Rama himself, he was very happy
and gave his daughter Jambavati in marriage to him. Sri Krishna came to
King Satrajit, along with Jambavati and gave the gem to him, thereby
proving his innocence. King Satrajit was pleased and gave his daughter
Satyabhama, also an incarnation of Lakshmi, in marriage to him.
4.22
Satrajite dadau ratnam tena dattam saratnakam
Satyabhamamudavahat sakrallaksmim paratparah
The
Supreme Being, Sri Krishna gave the gem to Satrajit who was very
pleased and gave back the gem to Sri Krishna, along with his daughter
Satyabhama. He married her, who was an incarnation of Lakshmidevi.
Note:
Jambavati is graced with the presence of Goddess Lakshmi, whereas
Satyabhama is very incarnation of Lakshmi in Bhu rupa. It may be noted
here that Goddess Lakshmi serves the Almighty in three forms - Bhu, Sri,
Durga. 4.23 Hatavan sanujam hamsam krishno reme swadhamani Putran
pradyumnasambadin Rukminyadyasvjijanat Having killed a demon by name
Hamsa along with his brother Dibika, Sri Krishna was very happy in his
house. He got a son named Pradyumna, Samba and others in Rukmini and
other wives. 4.24 Pandava Dronamasadya krtasastrastra siksanah
Sarvavidyatisaynio mumuduh krsnasangatah Pandavas had Dronocharya as
teacher and got training from him in using all types of weapons in the
war; and became experts. Once, Krishna came to them and they were all
happy to be associated with Him. Notes Ksatra means arrows, cudgels
etc., Astra means Brahmastra. 4.25 Sambhavita Bhagavatah Pandava
snehasambrtah Anujnatah puram jagmuh sada tadbhaktitatparah Once,
pandavas had gone to Dwaraka with Bhagavan Sri Krishna and they were
highly respected there. After some time, they were ordered to go back to
Hastinavati. Being fully devoted to Him for all guidance, they obeyed
Him and went away.
--------------------------------------
4.26
Svamitvena subrtvena bandhutvena ca pandavah
Sakhitvena gatitvena tameva saranam yayuh
Pandavas
observed that Sri Krishna was their master, friend, kinsmen,
benevolence, final beatifier (as their goal even after salvation). Hence
they surrendered to Him with all humility.
4.27
Puranniryapita dustairhidimbam ca bakam tatha
Nihatya pandavah prapuh Krsnam krsnavayamvare
Having
been sent out of Hastinavati by Duryodhana and other wicked men,
Pandavas went to forest and killed demons Hidimba and thereafter,
Bakasura; and then they met Sri Krishna on the occasion of the marriage
with Draupadi.
Notes:
As the pandavas were very powerful, the wicked Duryodhana with evil
advice of his maternal uncle, Sakuni planned to send them out of
Hastinavati and somehow put them to death. So he got constructed a
palatial building at Varanavati (a far away place) using lac-gum etc;
the building was glittering with precious stones like diamonds, pearls
etc. With much reluctance, Bhisma and Drtharastra asked Pandavas to
leave the city and go to the new place, without knowing the evil designs
of wicked men. But Vidura was aware of their plans and hence to save
Pandavas, he constructed a trench from within the building secretly,
which was made known to Bhimasena.
Pandavas
went there the same night and the same night Bhimasena carried his
mother and all his brothers on his shoulders (as they were asleep) and
he himself set fire to the building and escaped through the trench. He
sighted Sri Vedavyasa, prostrated before Him and got His blessings.
There, in the forest, he killed a demon by name Hidimba and married his
sister named Hidimbi under the instructions of Vedavyasa. He proceeded
along with his mother and brother to Ekacakranagara and there he killed
the monstrous demon Bakasura. It was a great relief to the people in the
town. Then they went to the court of King Drupada. Bhimasena asked his
brother Arjuna to shoot the arrow successfully from the bow, which was
kept as a stake by Drupada for marrying his daughter Draupadi. Arjuna
won the stake and by providence all the brothers married Draupadi,
Bhimasena being the chief and real husband (further details are
available in our Sri Madhvachaya's Mahabharatha Tatparya Nirnaya).
Pandavas were very much pleased to see Sri Krishna at the marriage time,
as it was very long since they met Him.
4.28
Labdhakrsnanujnapya pandavan svapuram gatah
Nihatya satadhanvanam Parthanamantikam yayau
Sri
Krishna asked Pandavas to stay in Pancalanagara only and went to
Dvaraka and killed Satadhanva and come back to Pancalanagara for
attending the marriages.
Notes:
Satadhanva was a yadava who killed Satrajita, the father-in-law of Sri
Krishna. On hearing the news, Sri Krishna went to Dvaraka immediately
and punished Satadhanava to death and returned to Panchalanagara.
4.29
Karapitva Hariprastam tatra parthannivesya sah
Upameya ca kalindim Dwarakamapa Madhavah
Sri Krishna set up a town, Indraprastha and fixed Pandavas there; He married Kalindi and went to Dwaraka.
Notes:
Indraprastha city was already in existence. Pandavas were directed to
go there by Dritarastra he Almighty, Sri Krishna ordered the Divine
Engineer, Viswakarma to construct a palatial building for Pandavas. It
was done in no time. Then, he went to bank of river Jamuna, only to
marry Kalinda Devi, who was in deep meditation to have Sri Krishna as
her husband. 4.30 Neelam nanajitah putrim mitravindam pitravasuh Bhadram
ca kaikayasutam laksanam svam ca so'vahat Sri Krishna married Neela
Devi, the daughter of King Nagnajit, Mitravinda Devi, the daughter of
His father's sister, Bhadra Devi, the daughter of Kaikaya king and
Lakshmi devi, who was his better half only.
-------------------------------------------------------
4.31
sothascaryatamo dhanyo bhoumam hatva divam gatah
apaharatparijatam parajitya purandaram
Sri
Krishna, who is perfect in all respects and wonder of wonders killed
Narakasura, the son of Bhudevi and went to heaven, Indra's abode. He
defeated Indra and seized Parijata tree from him.
Notes:
Sri Krishna went to Raivata mountain to liberate thousands of
Princesses, who were imprisioned by Narakasura. Narada Rsi came there
and praised Him saying that he was 'Dhanya' meaning that He was perfect
in all respects and 'Aascharyatamaha' meaning that His deeds were beyond
the comprehension of even Devas - unimaginable, wonder of wonders. He
killed Narakasura and went to heaven along with his wife, Satyabhama
Devi. She was delighted to see the divine tree called Parijata Vriksha
and desired it to be taken to Dvaraka. Immediately, when Sri Krishna
uprooting it, the guards attacked him but they were defeated. Then,
Indra came with a big army and fought with Krishna. At that moment, he
was under the veil of ignorance and he could make out that it was the
Lord Sri Krishna, who uprooted the tree. When he was defeated he came to
realize the fact and apologized and offered the Divine tree Himself.
Sri Krishna excused him and went to Dvaraka with the tree and Satyabhama
Devi.
4.32
Mahisinam sahasrani sodasavahadacyntah
Satam ca tasu pratyekam putra dasa dasabhavan
He married sixteen thousand women who were eligible to become his queens and He gave birth to ten children in each of his wives.
4.33
Dyute jitah krtaranyavasa ajnatavasatah
Parangta upaplavye parthastam pratilebhire
Having
been defeated completely in disc play (gambling) by Duryodhana,
Pandavas went to forest for twelve years and were in disguise at
Viratanagara for one year. After undergoing this punishment, they joined
Sri Krishna in upaplavya city.
4.34 Doutyena vancayitva praoo Bhimena sarvasah
Jaghana krtasaratyah Krsnah parthanapadharih
As
a messenger, Krishna deluded the enemies and destroyed them through
Bhimasena and protected Pandavas by being the Charioteer to Arjuna.
Notes:
Sri Krishna deceived Duryodhana by creating an impression that he would
be of no use, by saying that he would not be armed with any weapon in
the war.
4.35
Vayurvamsanivanyoyam prarighataan sambhavaih
Vairavaisvanajvalaih sanjahara hariryadun
Sri
Krishna destroyed all yadavas (except Uddhava) by creating enemity
among themselves. They fought themselves and died just like bamboo trees
in a forest which are destroyed themselves by generating fire by
rubbing one another.
-----------------------------------------------
4.36
Uddhavam sanakadinsca Durvasaprabrtinsca sah
Nyayunkta sarvavedantavartane shasisyakan
Sri Krishna (along with Bhima) ordered Uddhava, Sanaka etc., and Durvasa Rsi
with his disciples to spread Vedanta philosophy.
4.37
Evam citracaritrastu Krsnonujnapya Pandavan
Rupenaikyenasa bhumavekena sa divam yayau
Thus,
with such wonderful deeds, Sri Krishna ordered Pandavas to go back to
their original form and He himself left an invisible form on this earth
and went to the heavens in another form.
4.38
Evam krishnasahayaste Partha Duryodhanadikan
Sri krisnadvesino hatva sakrsnah krsnamanvayuh
In
this manner, Pandavas who had Sri Krishna as their solace, destroyed
the enemies of Sri Krishna ie. Duryodhana and others (and also the
demons known as Krodhavasah, Maniman etc) and followed the path of the
Lord along with Drupada Devi.
4.39
Athabhimanyostanayah pariksitraja savajre jagatim vijitya
Sarvatmabhavam parame dadhanah
samrajyalakmimupalabhya reme
After
Sri Krishna and Pandavas departed from this world, the King Parikshit,
the son of Abhimanyu (or grandson of Arjuna) along with Vajra (ie. Son
of Aniruddha or grandson of Sri Krishna) expands the kingdom by
defeating the enemies and ruled the wealthy kingdom. He was highly devoted to Sri Hari and was in an exalted position.
Iti Manimanjaryam Caturtah Sargah
Atah Panchama Sargah
5.1
That Paramahamsa ye krsnabhimanusiksitah
Vyasasrayadatrijadya vedasastranyavartayat
Having been taught by Sri Krishna and Bhimasena, Durvasa, the son of Atri
Rsi and others spread Vedas and treatises of philosophical theology with the
authority of Sri Vedavyasa.
5.2
Krsne Bhime ca vidvesamaddhikam dadhato'surah
Bhagnabahubala isurvagyuddhaistatvaviplavam
Having realized that they could not defeat Krsna and Bhimasena with muscle
power, the Demons made up their mind with much more hatred, to spoil the real
meaning of Vedas and other related scriptures with wrong interpretations.
Notes:
By doing so, the demons thought that they would antagonize Sri Krishna
and Bhimasena or they were the incarnations of the Supreme Being, Sri
Hari and Sri Vayu. Vayu who is none other than Virinci is the highest
among the jivas and Sri Hari is most Supreme with infinite attributes.
This is the gist of all the Vedas and other sacred scriptures. But
the demons decided to reject those facts by muddling with words in
Vedas, by wrong interpretations and confer arguments without any basis,
purporting to the character assassination of Sri Hari and Vayu.
5.3
Kahah sambhuya te sarve buddhimanto nyamantrayan
Svakaryas ddayenyo'nyam yathoprajnavijrmbhanam
Those
perverted men assembled in a secret place and had deliberations as to
how they could destroy the valid knowledge, derieved from Vedas. They
went on discussing the ways and means as they liked. ('sarve
buddhimanta' to be split as sarva + abuddhimanta - thereby meaning,
minds in perversion).
5.4
Sakunirdwaparah smaha vacastattvartha brhmitam
Lokayatatanujena canikyena procoditah
Sakuni,
the presiding demon for Dvapara yuga, having been instigated by
Canikya, the son of Carvaka, represented the following, which he thought
to be salient.
5.5
Duradharso Bhimaseno nah Krrnopyatyanta dussahah
Tabhyam niriksita daityah mrtyum yanti na samsayah
Both Bhimasena and Krishna can hardly be defeated by me. If their inflamed sight falls on demons, there is no doubt that the demons will die away.
5.6
Krishno daivam gururbhimo vedavidya ca parsati
Tasya utsadanensiva yatastavatisankatam
For
all devotees, Krishna is God, Bhima is Spiritual master, Draupadi, the
daughter of Prsada, is the patron deity of all Vedas and sacred
scriptures. If this knowledge is destroyed in the minds of devotees,
they (Krishna and others) will be in distress. This is how we can take revenge on them.
5.7
Tasmajjanesu vidvatsu vedvyakhyanesalisu
Pravisya sadyatam vidya kaishitutpadya bhutale
Therefore
some of us should take birth on the earth and enter the minds of
scholars, who are commentators of Vedas. Let the Vedas be destroyed by
wrong interpretation.
5.8
Viparitani sastrani kartavyani bahunyapi
Asattarkaih kutarkairva vedavidya nirasyatam
Let
the right knowledge of Vedas be distracted by interpreting the
scriptures illogically, resulting in many schools of thought, confusing
the valid knowledge.
5.9
Vedasastrannano bhitirasti karyantaraprham
Lokayatamatam manahinam nadriyate janaih
As
our aim is to plague Krishna and Bhimasena, we need not worry about
right knowledge of Vedas. The atheists were not accepted by theists as
they were against verbal testimony (vide. Pramanya).
5.10
Aksapadah kanadasca kapilascaparo janah
Sastrantarni krtvapi vedadvesam na kurvate
Although
Aksapada, Kapila (not the God incarnate Kapila, son of Devahuti),
Kanada have imposed their philosophies, they do not hate Vedas.
Notes: Aksapada had composed Nyaya sutrs, Kanada Vaisesika and Kapila, Sankhya philosophies. They do not rule out the validity of Vedas clearly. As such they do not serve our purpose.
5.11
Harena nihitah purvem tripura asurah punah
Jatah samsargadosena pamarh sraddhustrayim
Tripurasuras
(Daityas who were in Tripura town constructed with gold, silver and
steel) who were destroyed by Siva were again born on earth. Having
associated with theists, they accepted the validity of Vedas and had
firm belief in the rituals.
5.12
Vedo'pramanmityuktva buddhasthanapyamohayat
Bhouddhasastramtatastenurajnatva tanmatam param
Buddha, the God Incarnate deceived them (tripurasuras) stating that the Vedas were 'apramana' having no verbal testimony. He
made them believe in His words; they could not follow the implied
meaning of His teachings. Thus, having been deluded they spread the
philosophy as spread by them.
Notes:
Tripurasuras were not fit people for studying Vedas and other
scriptures. But they had keen interest in studying and observing
rituals. All the Devatas prayed to Almighty, Sri Hari to dissociate the
sacred Vedas from the demons. Sri Hari fulfilled their prayer and
incarnated Himself as Buddha, son of Suddhodhana. When the parents
performed rituals in connection with the birth of the child and named
it, the baby laughed at them and asked them to stop the meaningless
ceremonies, and so no offerings were made to Siva, Indra and other
Devatas. As planned earlier, the Devatas attacked the child with their
weapons 'angrily', but the child collected all of them effortlessly.
When the child took his immortal disc - Sudarshana, the Devatas stopped
attacking him out of fear. Then the child taught his father, and all
those related to him that this world was asat - sunya, ksanika, etc.
Thus, the demon understood that the world is illusory and does not exist
like a snake imposed upon a rope, Vedas have no validity etc. Having
seen the superiority of the child over all other gods, they had full
faith in him. They started their own philosophy based on those
teachings. But the implied meanings of the same words were made known to
the devatas by Bhagavan Buddha.
5.13
Nirasraman dusacaram prayaksam dvisatah srutih
Brahmana garhayantyetanveda bahanakausalan
These
Buddhists who had no code of Vedic conduct but who decried the Vedas
were censured by the Brahmanas who had full faith in the Vedas and Sri
Hari.
5.14
Jainapasupataadyastu lokavidvesagocarah
Vedavidvesinopyete tatropayam na janate
Jaina
and Saivates who opposed supremacy of Lord Vishnu were also censured by
the Brahmins. Although they do not accept the validity of Vedas, they
do not know the device to propagate the same.
5.15
Sarvan vedan dvijo bhutva srtah paramasramam
Vedantivyapadcsena nirayannah parah suhrt
Now, therefore, one of us should take birth as Brahmin on the earth and embrace sannyasa (or sainthood) and under the garb of Vedanta, he should discard the validity of Vedas. He would be our trusted friend indeed.
5.16
Asminkarye vidagdhoyam Manimaneva drsyate
Adestavyo'muna rajna kalina karyasiddhaye
The fittest person to implement our plan is Maniman only, as he has enemity with Bhimasena. Therefore, the King Kali (Previously, Duryodhana) may order him to do so.
5.17
Evamuktva dvaparena kalipurvah suradvisah
Hrsta ahuya sambhavya Manimantam babhasira
Kali
and other demons (the enemies of Devatas) were very happy to hear the
plan of Dvpara (formerely Sakuni) and honoured Maniman with zeal and
spoke to him thus.
5.18
Yahi bhratarnamastubhyanutapadyasva mahitale
Vidyavedapuranadyah bhrsam viplavaye drtam
'O brother, salutations to you; take birth on earth and destroy the Vedas, puranas and other scriptures completely soon'.
5.19
Vidusaya gunan visnorjivaikyam pratipadaya
Bhumau vrkodarabhavannasankam katrumarsi
'Condemn
the attributes of Vishnu and proclaim the identity of jivas with
Brahman. As there is no Bhimasena now on earth, you need not have any
fear'.
Notes:
All the Vedas praise the attributes of glorious Brahman (Sri Hari) but
there are some words in the Vedas which seem to be contrary, ie. 'Kevalo
Nirgunadasca', but if the sentences are read in the right perspective
according to the context, there would not be any contradictions.
'Nirguna' does not mean attributelessness but it means that Brahman has
no prakrita 'guna' ie. Satva, Rajas and Tamas, meaning that all his
attributes are immortal. The demons take advantage of this Vedic word
and proclaim that Brahman has no attributes at all - thus leading to
character assisination; similarly, there is another passage in
Chandogyopanishad - 'Tattvamasi'. This is exploited by them as stating
identity of Brahman with jivas. But this also, when interpreted
correctly, is an evidence of difference between Brahman and Jivas. No
passage in the Vedas are favourable to them. But they instigated Maniman
to make use of such passages, which might be interpreted illogically in
their favour.
5.20
Asmasu baddha vairah san svastopyasvastham gatah
Anujnabhavato visnoradhunavatrayatyayam
Being
in heaven, Bhimasena is always alert and has close enemity towards us,
he will not come to earth as there is no command by Vishnu. As such, we
need not have any fear.
5.21
Vamsayatsu sanakadinamadhuna yatayo bhuvi
Ekadandastridandasea vartante tadunuvrtah
There are many sages of different customs on earth who are in the lineage of Sankara Maharishi (They all possess religious wisdom and knowledge of Brahman).
5.22
Paratirthabhidastastra yatireko mahatapah
Tamasritya pravrtasva tatah sambhavyase janaih
Among
them there is one great ascetic by name Paratirtha ; you can associate
with him; you will be honoured by the people as a disciple of the great
sage; then you spread our own theory.
5.23
Vedantasutrairnsmakam matamaikantyagocaram
Vitatya sakilanvedanatatvavedakanvada
Proclaim
that the purport of the Upanishads and Brahmasutras is oneness of Atman
(ie. Identity of jivas with Brahma, having no attributes at all, etc).
If any passages of the Vedas are opposed to this conception, say that
they do not preach reality and call them 'Atatvavedaka'.
Notes:
As noted before, there are some sentences in the Vedas which appear to
be favourable to advaitins, but they are not really so. Such sentences
are branded by Sankara as 'Tatvavedaka' meaning that they preach the
reality ie. Brahman (Atmaikya jivo- no different from Him). He is the
Brahman in original form 'svarupatah'. Except a few such sentences, all
other passages preach things
(also)
other than Brahaman. As such, they are all branded by him as
'Attatvavedaka' - meaning that which do not preach Tatva or Brahma or
reality. Therefore, anything which is not Brahman is 'Mithya' or
illusory or that which do not actually exist at any time like the horn
of a hare.
5.24
Jivebhyo'anyo Harirbrahma srstavadigunanvitah
Iti Vedanta sutranam hrdayam tiraskuru
The
Upanishads and Sutras preach actually the difference between Jiva and
Brahman; and proclaim the Supremacy of Brahman, ie. Vishnu, glorifying
His act of creation of the world etc., and His limitless attributes. You
must abuse all these aspects (stating and establishing that all is
'Mithya').
5.25
Asmadavesa balatah kaleh saktya ca pidithah
Bhavanti malinatamanah sajjgnuh sankhyayoginah
This
age being Kaliyuga (Age of vices), the minds of the highly learned
scholars and devotees of Vishnu will be tarnished and will be still more
vexed by our influence.
5.26
Mithyavadam tatastei kecicchruddadhie pare
Udasate nirakartum kecideva samihate
When
the mind is spoiled, some people will be fickle minded and they will
readily accept our Mithyavada philosophy; those not influenced by us,
will neglect it; and only some people will try to refute the theory.
Notes:
'Mithyavada' means a theory which says that this world other than
Brahman is illusory just like the 'silver' seen in a nacre. Hence all our worldly knowledge, action etc are delusive and not real. Brahman
only is real (Truth). Those who refute this theory argue that if all
our knowledge acquired by the scriptures, actions, etc are delusive
cognition etc., there there would be no Guru-sisya (Teacher -
studentship) bhava at all. And there would be no meaning in studying
Vedanta (Vedas and Brahmasutras), offering prayers, etc., We can as well
be inert.
5.27
Abhiprayatkarmato va kecidasmajjana bhuvi
Jata anye jnnisyanti nissahayo na jayase
With
this idea only (ie. Destroying Veda vidya), some among the daityas are
already born on earth according to our 'karma' and some will be born
after you go to earth; as such you will not be helpless. (You can carry
on your work without any hindrance).
5.28
Iti daityah samadisto Manimanbhimabhimatam
Manasa samkamanopi bhuvyutpattum manodadhe
Being
inspired or ordered in this way by Kali, Dvapara and other demons,
Maniman made up his mind to be born on earth although he had fear of
Bhimasena.
5.29
Tatkale sakhaysastrena vistrta sakala mahi
Vaidikasrama dharadeeh parabhutirabhuttatah
At
the same time, Buddhism was pervading on earth and it abused the custom
of Vedas (ie. Varna, Asrama, Gurukula system, sacrifices etc).
5.30
Indrajalairvasikrtya rajanam sowgatah prabhum
Sunyam tatvam ca samsravya satastenodasadayat
Buddhists
mersmerised their King by witchcraft and taught him that Sunya
(Nothingness) was the only 'tatva' and this world is illusive. Through
him, they overthrew the wise men and made them devoid of Vedic culture.
5.31
Tato Govinda namabhuddvijo vidyavisaradah
Sa caturvrnajah kanya udva putranajijanat
At
that time, there was a great Brahmin scholar by name Govinda Bhatta. He
married four girls, one from each community - Brahmin, Kshatriya,
Vaisya and Sudra - and give birth to four sons.
5.32
Sabaro Vikramadityo Hariscandro'atha Bhartrhrt
Atyete kovido asan dhrtavarnasramavrtah
They
were Sabara (Brahmin), Vikramaditya (Kshatriya), Harischandra (Vaisya)
and Bhartrhari (Sudra). They were all good scholars and they followed
the customs of the respective communities strictly.
5.33
Govindo daraputradyam vihayathacaranmabhim
Vyadhathat sabaro bhasyam sutranam jaimine rahah
Govinda
Bhatta abandoned his wives and sons and went traveling from place to
place. Sabara wrote commentary privately Jaimini's sutras (Karma
Mimamsa).
Notes: Privately (rahah) because it should not be known to Buddhists.
5.34
Kramamapapadvikramadityo Hariscandrah surottamam
Istvayurveda vasistamalabhista param varam
Vikramaditya
ruled the country; Hariscandra performed sacrifices with oblations to
Devatas; having satisfied them, won their grace and became expert in
medical sciences (Ayurveda).
5.35
Gatva yajnabhuvam Bhartrharivipranumoditah
Vicarya yajnahrdayam sa cacara mahimimam
Bhartrhari
went to the place of sacrifice and through Brahmins he discussed and
learnt the significance and meaning of the sacrifices and went away
traveling from place to place.
Notes:
As Bhartrhari was son of a Sudra lady, he had no qualifications to take
part in sacrifices. But he acquired the knowledge of all sacrifices
cleverly by having discussions with Brahmins.
5.36
Aryasya vedavidusah prabhutam tanayavudhau
Bhattah kumarah prathamo Bhatta Narayana parah
The Vedic Scholar, Sabara got two sons, namely Bhattakumara and Bhatta Narayana
5.37
Kumarastu tada bheje bouddham tanmatavittaye
Naraynena sammantrya samprapte dharmasamkate
When
the Vedic customs (such as Varna, Asrama dharmas) suffered due to
onslaught of Buddhism, Kumara Bhatta in consultation with Narayana,
served a Buddhist as his pupil to know the philosophy.
Notes:
Kumara wanted to condemn Buddhists; but before doing so, he wanted to
know their philosophy in the traditional way, so that it would be easier
for him to criticize and re-establish Vedic dharma.
5.38
Prasadagre sankasya Bhatto'bhyamjayita pade
Vedaviplavanavyakhyam srutvasruni nyapatayat
Once,
when Kumara Bhatta was applying oil on the head of his Master, seated
on the terrace of the house, the latter criticized Vedas (decrying
Verbal testimony, that too Vedas - Apauruseya - Not composed by anyone -
that would be like horn of hare etc), the former shed tears in distress
and they fell on the foot of the master.
5.39
Tadusnimanumanena viprasyadhim vibudhya sah
Hanyatamhanyatamesah candmatmatmetmeti jagada ca
As
the tears were warm, he immediately inferred the mental agony of the
Brahmin (Kumara) and cried 'Kill him; Kill him; He is a hypocrite'
Notes:
The tears will be hot in distress and will be cold when shed due to
joy. The Buddhist monk was wise enough to infer that Kumara was not
happy at his criticism of Vedas, as he was a Brahmin with Vedic customs
and that he had come to him in concealment.
5.40
Idanim hantukames'min nyapataddharanitale
Bhatto Vedah pramanamcejjtvamiti vaco bruvan
When
the monk wanted to kill him, Kumara jumped down from the terrace
shouting "If the Vedas are valid testimony, then I will be alive".
5.41
Samkuvedena tasyaikim caksurnastam tato'bhavat
vedapramanyasamdehat kane'sityasariravak
Then
his eye dashed to a peg and then he lost an eye; immediately there came
an oracle - a Divine reveleation (from Vayudev) stating that 'since you
doubted the validity of Vedas by saying 'if' you became blind of one
eye'
5.42
Kadacittam raho rajna samahuyedamabravit
Devatajanasambhavyamatam kimsvit dvijendra te
Once,
the King (having heard the Oracle himself) called Kumara Bhatta
privately and asked - 'O reverend Brahmin, what is your philosophy,
which is honoured by divine beings - Devatas'.
5.43
Ityuktah sa mahibharta bhattah smahavisamkitah
Varnasramochita dharma na hatavya mumuksubhih
Bhatta
replied to the King without any fear that the code of Vedic conduct
(Varna, Asrama dharma etc) should not be abandoned by the person
desirous of salvation or eternal bliss.
Notes:
The idea is that it is a sin if the Vedic dharma are not observed. As
such, Brahmins, Kshatriyas and others should observe their customs at
any cost).
5.44
Vedah pramanamityasmanmatam devanusiksitam
Hatavyam gatimicchadbhih purusaih sougatam matam
The
validity of Vedas, which is my stand, has been enuciated by the Supreme
God and as such Buddhism should be abandoned by those who seek
salvation and thereby eternal bliss.
5.45
Yadi prasidasi kamesa sougataan vijayamahe
Prevesaya na cedamanvahvavahaya niscayat
O
King, if you are pleased, we will win over the Buddhists and defeat
them in arguments; if not, you may put us into fire immediately without
any hesitation.
5.46
Iti bhattavacasrutva visrambhenabravinrpah
Yadi jasyasi tanvahnau vesaye sougataniti
On
hearing Bhatta Kumara, the King with all confidence announced that if
the Buddhists were defeated, they would be put into fire.
5.47
Tasya rajno vacah srutva visrabdhah sa mahisurah
La Narayana Bhatah sesabaro mumude bhrsam
On
hearing the assurance given by the King (whose subjects were Buddhists
only), the Brahmin scholar, Kumara, being associated with Sabara and
Narayana Bhatta, were very happy.
5.48
Apaksapatini ksa re sa tikam tarkaharkasam
Cakre sabarabhasyasya bouddhasastr nikrutanim
As
the King was impartial, Kumara Bhatta wrote a sub commentary on Sabara
bhasya (the main commentary on Jaimini sutras by Sabara - his father).
His commentary consisted of 'Dusnanumanas' which condemned Buddhism
completely.
Notes:
Tarka or Dusanumana is on hypothetical argument and it is used as an
aid to valid inferences. It also helps us to cognise the defects in the
opponent's arguments.
5.49
Narayanena Bhattena sa kadcitsameyivan
Toranagre puradwari patrikamapyaptayat
Once,
Kumara along with Narayana Bhatta exhibhited a Poster on an elevated
place at the entrace of the town (announcing that he would censure
Buddhism by argument with the Buddhist scholars).
5.50
Vahnipravesaglahaya kumaro vitamdaya madhyamikamnigrhya
Nastayusopahnavate srutinamahnaya vaenau gamayamcakara
The
stakes being that the defeated person would be burnt alive as
punishment, Kumara Bhatta condemned outright the argument of the
Buddhist that the Vedas are not verbal testimony; as a result many
Buddhists lost their lives, by being burnt alive at once.
5.51
Samyantrikaih saha yayuh katiciinilinah
Sampraptabhatabhuvi kecana Bakkamukhyah
Vesantarena krita sougatalinga bhangah
Rajyamtnvartamasu gatah sugata viceruh
Some
Buddhists left this country along with foreign traders, some of them
ie. Bakkasami and others were hiding in the kitchens and other places
and escaped under the garb of theists and concealed their own customs.
They went on traveling along the border of the country.
Iti Manimanjaryam Pancam Sargah
Atah Sasta Sargah
6.1
Udajrbhrta Vedanta dharma varasramacitah
Brahmanastutusuryajna pravartanta mahitale
When
the opponents of Vedas were driven out of the country, Vedic customs
such as Varnasrama dharma, Brahmacharya sacrifices flourished. Brahmins
were very happy and sacrifices etc were freely performed in the country.
6.2
Vimsrya bharavirbhattam samudase nirisvaram
Susrava tannirakartum matsaryena Prabhakarah
The
poet Bharavi reviewed Bhatta's treatises but neglected it as it did not
give prominence to God. Prabhakara studied it with jealousy in order to
criticize the same.
Notes: Mimamsakas were Bhatta, Murari Misra and Guru. They gave prominence to Karma and not to Supreme Being Brahman. As such, it is stated here as 'Nirvisvaram'.
6.3
Magho vararucirbana mayurah kalidasakah
Pracandakovida dandimukhyascaitadudasata
Magha, Vararuchi, Bana, Mayura, Kalidasa, Dandi and others great scholars did not pay attention to Bhatta's treatises.
6.4
Dambakastarkavittantri prabhakrttarkatantravit
Mandano rephanascaite Bhattadbhattamasrunvata
The
scholar like Dambaka - Nyaya Sastrajna, Prabhakara, Mimamsaka, Mandana
Misra and Rephana - Nyaya and Mimamsa scholars - studied Bhatta's
treatise under Kumara Bhatta (they studied Jaimini sutras with
commentaries of Sabara and futher expounded by Kumara Bhatta).
6.5
Tatah Prabhakaram cakre vyarthayuktiprabhakarah
Bhatta sambaddha matsaryo bahutantrprapanacanam
Prabhakara
exposed his own philosophy, being envious of Kumara. Although, it was
eloborate, it was full of irrelevancies and useless reasonings.
6.6
Tameva samayam daityo Manimanapyajayata
Manorathena mahata brahmanyam jaratah khalat
At the same time, Maniman thought that his ambition could be achieved immediately, and was born to a widow through aldultery.
6.7
Utpannah sankaratmayam sarvakarmabahiskrtah
Ityuktah svajanairmata sankaretyajuhava tam
As
his nature was rubbish as sweepings or his nature was to mix castes,
creeds etc, and as he was born to an adultress he was prohibhited from
all Vedic karmas by his own relations; his mother called him 'Sankara'.
Notes: There is no unanimity in describing the birth of Sankaracharya in Sankara Vijayas available. Although
there are many books on the history of Sankaracharya, the following
four books are very famous and the birth of the great man is described
by his followers as follows:
1.
Anandagiri's 'Sankara Vijaya' - There was a Brahmin in Chidambaram by
name Sarvajna. He got a daughter by name, Visista, in his wife Kamakshi.
He gave his daughter in marriage to a Brahmin by name Visvajit.
Although she was very obedient to her husband, he left her and went to
the forest. When the unfortunate lady was offering prayers to
Chidambareshwar, the God entered her body in one form and she became
pregnant and in usual course she gave birth to a baby – Sankara.
2.
Madhaviya - Sankara Vijaya - There was a Brahmin by name Sivaguru, who
was the son of a great scholar Vidhyadhiraja in Kaladi (Kerala state).
He married one lady by name Sati. Being satisfied by the devotion of the
couple, Parameshwara blessed them and with His grace, they got a child -
Sankara.
3.
Purushottama Bharathi's Sanakara Vijaya - There was a widow in Kaladi
(Kerala state). When she went for a bath in the river, she meets a
saint, who is none other than Parameshwara in disguise. He said that He
would manifest there shortly and gave her a seed of pumpkin asking her
to sow it near a plant and protect the seedling by watering. She should
not pluck the flower or the fruit. When the fruit would become ripe, it
would fall on the ground itself. So saying, he disappeared. She did so.
In usual course, a pumpkin fell on the ground from the plant and a child
emerged from it. When the child started crying, the neighbours
questioned her in surprise as to how she got the child, she being a
widow. She narrated all the facts but no one believed her and scolded
her harshly and went away - that Child was named Sankara.
4. Chidvitasa Muni - Sankara Vijaya - the story is same as Madhaviya except for some names.
From
the above, one can note that there is no concurrent view regarding
birth of a great person among his own followers. All of them being very
good scholars, they stick to their own, what is the traditional version?
Mani
Manjari was written around 700 years ago by an eminent scholar – Sri
Narayana Panditacharya who was a son of more eminent scholar and highly
learned Sri Trivikrama Panditacharya - the best exponent of advaita
philosophy at that time. He had incessant discussions with Sri
Madhvacharya for fifteen days and got convinced himself that the Dvaita
philosophy was the only solace for salvation. He surrendered to Him and
became one of his prinicipal disciples. The birth of Sankaracharya as
narrated in the above stanza was a traditional version and it was
established by the author, supported by Skanda Purana, Udupi Mahatmya,
Srimusna Mahatmya etc. The readers should remember that when this work
was written, there were eminent scholars in all communities and they
would not spare him for false narrations. In fact, as there are
different versions in many Shankara Vijayas, one can conclude that the
stories are concocted and none can be taken as genuine. Too many cooks
have spoiled the broth.
As
regards the name Sankara instead of Sankara (Query by AR - I really
don't understand this distinction, and hope learned readers will clarify
this. I think this has more to do with changes in Sanskrit letters - a
sort of punning.), it makes no difference in colloquial usage. Secondly,
if a rare child is born, many of us name it peculiarly as 'Tippa'
'Kuppu' Kalla' 'Gunda'etc meaning - sweepings, dust, stone, sound, waste
etc - which would be 'Sankara' when translated into Sanskrit. The poet
must have used the word in that sense.
As
regards the ex-communication from all Vedic karmas, the fact that no
one came forward to dispose off the dead body of his mother and that he
himself, though being a sanyasi, cremated her body in the backyard of
his house, is a very strong evidence.
6.8
Visvasta sasutam drstva tusta sa psoayntkramat
Mandodumbaranispavaih sigrusakairalabubhih
The
widow (mother) was glad and took care of the child and fed him with
cream made of flour, fig fruits (many seeds), drum sticks, long green,
pumpkin and such other prohibhited fruits and vegetables.
6.9
Pancasanyanaya ksipram Vrntakaniti coditah
Matra sa jagmivadbalo vrntakastamba samcayam
The boy was once asked by his mother to bring five or six brinjals. He went and approached the plants (in the backyard).
6.10
Ganyamasa vrntakamckamekamiti soutam
Ekatva smkhyaya tatra na dwitiyamavaiksate
He
counted each brinjal as one only and he did not count the second one as
'two' at all. As he was not willing to add all of them, he did not find
the second one.
6.11
Tadaha mataram putro nekse vrntakayordvayam
Pancasani katham tani tvanyeyamtaramiti
He told his mother that he could not find the second one itself, how could he bring five or six of them.
6.12
Pathikasradupasrutya prahasya mitha neire
Ekasmin dvitvasamkhyam tu kah pasyatitramiti
The passers by overheard him and talked to themselves that the wise man could find the secondness in one brinjal. (If
one is added to one, it would become two and the latter is called
'second', otherwise, it would not have secondness at all. Second, third
and fourth and so on are relative terms and number one is called 'Puraka
Samkhya').
6.13
Upaniya dvijah kascidvacatam nipunam vatum
Subiksannaghrta kseeram sowrastramanyattatatah
A
Brahmin performed Upanayanam to the boy, Sankara, who was intelligent
and very talkative. He took him to Sourastra state where he found food,
ghee, and milk available in plenty.
6.14
Pragbhave suciram cirnam tapastustasya sulinah
Varaprasadaih sigramadhyagistagamanvatuh
The
brahmachari Sankara studied all the Vedas very soon due to the grace of
Rudra deva, who was satisfied with his devotion in his previous birth.
6.15
Tatah sowmim disam yato nadim tartumavatarat
Tasya okhaihrste Brahmasutre tamuttatara sah
After
studying the Vedas, he went on a journey in the northern direction and
while he was crossing the river, he lost his sacred thread - Yajnopavita
- but he continued his journey.
6.16
Mam tvam tyajasicet sutra tvam pragevahamatyajam
Akaramanastvaye kim me ityuktah prayayau drtam
Sankara
said - 'O, Sacred cord, you are leaving me; note that I have forsaken
you earlier; of what use are you to me; who does not perform Vedic
karmas (actions)' So saying, he went away quickly.
Notes:
According to the scriptures, a Brahmin who performs Vedic karmas
(actions) should have sikha and sutra ie. A tuft on the top of the head
and sacred cord on his left shoulder; otherwise the karmas do not yield
proper fruit. Sankara thought that he was above all Vedic karmas and as
such, the sutra was of no use to him.
6.17
Durvassah param sisyam paratirthabhidam yatim
Caturmasya vrtadharamapasyatkaapato vatuh
This
hypocrite bachelor saw the sage by name, Paratirtha, who was a chief
disciple of Durvasa Muni and who had observed penances like Caturmasya
vrata etc.,
6.18
Nirasutram tam vatum drstva mahadanavalaksanam
Vidvanavangmukham bhutva sa acamya mattam yayau
The
highly learned sage, Paratirtha observed the demonic signs on the
bachelor without sutra (sacred cord) and bent his head in disgust, and
went away after sipping water thrice as penance for having seen such a
wicked persons.
6.19
Dosajnam tam munim jnatva tirtva Godavarim yayau
Badaryam Paratirtharya sisyam parpyedamabravit
Sankara
made out that the sage was aware of the demonic features in him, and
hence he went to Badari after crossing river Godavari (Vrdha Ganga).
There, he met a disciple of Paratirtha, by name Satyaprajnya) and told
as follows:
6.20
Tvedgurorasmi sisyo'aham tadadesadihagatah
Ityuktavati tasmin sa visrambham naiva jagmivam
'I am the disciple of your master (Paratirtha) and I have come here on his permission', but he did not trust his words.
6.21
Satyaprajno vatum bhativairagyadi gunojjhitam
Dustam vijnaya tatyaja jugupsam paramam gatih
Satyaprajna
found out at once that the bachelor was vile, devoid of all good
qualities like devotion, detachment from worldly passions and in utter
disgust, he abandoned him.
6.22
Atita janamasamskaravasadaikatamya bhavanam
Cakara sunyabhavena nirgunatvena va kvacit
Having
experience in his previous birth (as Maniman) and due to strong memory
in this birth, Sankara meditated on Brahman as attributeless and with
identity of souls (which amounts to Sunya tattva of Buddhism).
6.23
Sahayam margayamasa dustapaksaihkadiksitah
Ekaki malino mundastatra tatra paribhramo
Sankara, with shaven head was alone with wicked thoughts and he had staunch belief in Buddhism as it was opposed to Vedas. He was loitering here and there in search of a suitable companion to assist him.
6.24
Kadainnisi sangatya daityastam samabhavayan
Ucusca Sankaracharya tvamasmakam paragatih
Once,
the demons (Dvapara and others) approached him during a night and
respected him and said 'Sankaracharya, you are our solace'.
6.25 Tubhyam manasvine bhuyah svasti padatalotaja
Sadhakam prtyayamastvamasuryah karyasampadah
'O
pure minded padatalotyaja (ie. A person born in Kaladi village) we wish
you happiness and prosperity. We think of you in full confidence, as
our agent in our task of destroying the Vedas'.
6.26
Pura Bhattabhayatsakya nasta dwipantaram
Narayano'anvagattesam tatopyutsadanecchaya
'Earlier
to your birth, the Buddhists, who were defeated fled away to foreign
countries out of fear from Kumara Bhatta (who would burn themselves
alive). Narayana Bhatta chased them to drive them out of those islands
also'.
6.27
Tatah utsadya tan Bhatta ayatamanujam nijam
Dustadese ciravasannagrheedddosasankaye
After
driving them out from foreign islands also, when Narayana Bhatta came
back to his brother, he was not received, as he was an outcast, having
lived in the foreign land for a long time.
6.28
Tatah sa sougatamatam punah kincidudagrhit
Bakkaswami tato dwipadajagamatisamkitah
As he was an outcast, Narayana Bhatta started slowly spreading Buddhism again, then Bakkasami, who feared of Kumara Bhatta, had some confidence and came back from foreign islands.
6.29
Kumarah svarmrtam loke khyapayamasa sisyakaih
Narayanastu tatsrutva sokatpavakamavisat
Kumara Bhatta got spread a false news through his disciples that he (Kumara) was dead. On hearing the news, Narayana was extremely sorry and jumped into fire.
Notes: Narayana Bhatta was very strong in his arguments. When he advocates Buddhism, Kumara would not be able to refute him. As
such, he hid himself in a secluded place and asked his disciples to
spread the false news. Narayana loved him so much that he could no bear
the news and hence, committed suicide.
6.30
Apane tu tato Bakkah pravartayata sougatam
Matam lingatardharairjaniah Kerala janmabhih
Bakkaswami
got the Buddhism spread in the bazaar street by his followers in
Kerala, who were in disguise as astikas (ie. As if they were following
Vedic customs).
6.31
Gowdapadastato nyasamiyesa pravayastada
Tatsrutva yatirupena Bakko gatva tamabravit
At
that time, Gowdapada (a brahmin) being old, wanted to become a sage,
leading a life of an ascetic. Bakkaswami came to know of his
intentionand went to him in the guise of a Sage (ie.as a sanyasi) and told him as follows:
6.32
Sanatkumaro Bhagavan presyamasa mam tava
Moksapravartanayaiva dwaitabhavena kim phalam
Sanatkumara,
the son of Virinchi, has sent me to incite you with the means of
attaining salvation. What is the use in following Dvaita?
Notes: The learned scholars were following Dvaita only at that time, ie. The knowledge of difference between jiva and Brahman. Gowdapada
was misguided by the Buddhists, Bakkaswami, who pretended to be an
Vedantin and preached in Advaita ie. Identity of Brahman with Jivatman.
6.33
Ityukto Gowdapadastu sambhramena naname tam
Viprasturyasramam prapya tatvam susrava Bakkstah
Gowdapada
believed and prostrated before him happily; he ordained into the fourth
asram (ie.Sannyasarasrma) and listened to his preachings (ie. As a
sanyasin, he had to renounce all worldly passions and Vedic karma and
meditate on the identity of Brahman - Soham upasana).
6.34
Tadvivarta prapanco'ayam badhyate janansampadi
Jnanam tu taptalohaptajalanyayena samyati
The preachings of Bakkaswami are as follows:
'The
cognized world is not actually existing but it is superimposition in
Brahman (adhistana). As soon as Advaita (Identity of Brahman) is
realized by this sublated knowledge, it would be realized that the world
is 'Mithya' (empirically real) ie. The world and the knowledge of this
world will suddenly vanish just like water drops on hot iron sheet.
6.35
Yatha pratyasyateta sarvam badhopalaksanam
Tatastvamanyatha tatvam sohamityuhamarhasi
"The cognition of this world can be classified from perception (pratyaksa), inference (anumana), and verbal (sabda). Brahman is above all these and He is non-cognitive. Know thou art that ie. Entirely without any attributes. You should meditate yourself as Brahman and nirguna.
6.36
Iti Bakkoditam tatvam vicarya suciram dwijah
Sarvabhavamnirvisesam vinanyadvaiksata
'The
Brahmin, Gowdapada, pondered over the theory taught by Bakka for a long
time and realized that the Brahman was absolutely attributeless and
that this world was only superimposed and not real. The fact that the
world was real and Brahman was perfect with unlimited auspicious
qualities did not strike to his mind at all.'
6.37
Govindastam samasadya tatah sannyasamacaran
Sampradayagatam tatvam srutvopasta yatharthadhih
Govinda
Bhatta approached Gowdapada and took sannyasasrama from him and
followed the same theory (traditional from Bakka) thinking that it was
only the valid one.
6.38
Govindaswaminam sadum tam gurum samupaihi bho
Tato dandadikam prapya srunu tvam tattvamuttamam
'O Sankara, you accept Govinda Bhatta as master and take sannyasasrama from him and listen to his invaluable teachings'
6.39
Manah pravisya sarvesam tva vayam rocyamahe
Visnurvidusaya gunanityuktva yayurasurah
'We
will enter the minds of the astikas (who have belief in Veda in form
and make them helpful to you and love you. You start assassination the
character of Vishnu by citing Vedas of wrong interpretation). So saying
the demons went away. (Thus the teachings of Asuras from Stanza 24 to
39).
6.40
Vatuh satah sa Govindaswaminam praitkata kvacit
Bhuyasam bhavatah sisyo no me'anyatvadrso guruh
At once the deceitful bachelor, Sankara met Govindaswami (as told) and said - 'I do not find any other master equal to you. I want to be your disciple'.
6.41
Ityucivamsam Govindah sa tam paryagrhiddrtam
Pracchadya sunyaviditvam vedantivyapadesatah
6.42
Vartayamo matam sviyamanyatha garhayanti nah
Tadartham surtahrdayam Brahmadattasrnomyaham
Govinda
Bhatta readily accepted him as his disciple. Sankara told him 'We shall
preach Sunyavada (Buddhism) in the guise of Vedanta or otherwise, the
people will abuse us as Non Vaidikas. As such, I will study Brahmasutras
under Brahmadatta (a sannyasi) to know the meaning and significance of
the same'.
6.43
Iti Govindamabhasya Mayi siddhantinam yayau
Prabhakara kumarabhyam sakam Bhaskarasamyutah
So saying to Govinda, the deceit Sankara went to Brahmadatta (Siddhanti) along with Prabhakara, Kumara Bhatta, and Bhaskara.
6.44
Susrava sutrabhavam sa Brahmadattatridendinah
Sisyaste prayayuh sarve vibhinnamatayo mithah
He
listened to Brahmadatta, the 'tridandi' sanyasi and grasped the
meanings of Brahmasutra. Although others studied with him, they
understood in different ways.
6.45
Bhattam sisyesu vinyasya Bhatto diavamasevata
Guruh prabhakaram tene Bharaveranujah sathah
Bhatta
Kumara preached his philosophy (Mimasa sastra) to his disciples and
died. Guru (Prabhakara), the brother of Bharavi spread his philosophy
(Mimamsa sastra).
6.46
Sutraih prapancayamcakre Mayavi swogatam matam
Sunyam Brahmapadenoktya tathavidyeti samvritam
The
deceitful Sankara spread Buddhism only in the garb of Brahmasutras; he
substituted the words 'Sunya' and 'Samvriti' (of Buddhism) respectively
by words 'Brahma' and 'avidya' (of Vedanta), the characteristics being
the same.
6.47
Satvadi dharmarahityam sunyatayai jagada sah
Sutramurdhrtya siddantamutsutraih sviyamuccakshih
6.47
Abhasya bahubhih sabdaih katham Vedantitamiyat
Atatvavedakah prayo Vedah kecinnirarthakah
6.48
Iti Vedantavadah syatkatham vadastadantakah
Karnaupyadhuatta siddhanti bhasyam tatccusruvanmanak
He described 'Brahman' as devoid of all qualities just like 'Sunya' having no attributes at all. He
quoted Brahmasutras as authority but deviated from their meaning to
suit his own theory. How can he be called a Vedantin? Most of the
passages were not favourable to him, and he called them 'Atatvavedaka'
(ie. Not valid as they describe unreality - ie .Not Brahman). Some
portions of srutis like Jhasjhari and aa ha hoo etc were discarded by
him as meaningless. As such arguments would be a death blow to the
sacred srutis, how could it be 'Veda Vada'. On hearing Sankara's
interpretation, to some extent, Brahmadatta closed his ears, as such
things should not be heard.
6.49
Bhaskarah karkasaistarkaidurbhasyam tadkhandayet
Duhsastramapathan daityastata eva Haridvisah
6.50
Asuravesatah sarve Sankarasya vasangatah
Jivesvaradwaitamatamuriri cakruradarat
Bhaskara
refuted Sankara's Sutra Bhasya by hypothetical arguments, as an aid to
invalid inference and to cognise the defects in the opponent's
arguments. But the demons, who were opposed to Sri Hari by nature
continued to study the defective Advaita. Many people, being influenced
by demons, became followers of Sankara. And they took keen interest in
advocating identity of Jivas
and Brahman (Jiveswaradvaita).
6.51
Vasicikisurnikhilansca jantum sa vartmabahyanapi hantumiccha
Sakteya mantranabajatsa mayi sa Bhairavi tasya cakara dowtyam
Sankara
meditated on Sakti Devatas and chanted appropriate mantras in order to
capture the hearts of common men through them and to destroy the
opponents. The Sakti devata, Bhairavi responded to his prayers and she
became his messenger.
Notes:
This blessing of Bhairavi and its subsequent influence is no vain boast
on part of Advaitins. I spent atleast five years listinening to
Advaitins of various hues (often contradictory, which Shri. Appaya
Dixita tries to explain away as the thousand petalled lotus at the feet
of Adi Sankarachaya) lecturing on hours together on 'nothing'. Read
several lakhs of words which were skillfully weaved to communicate
'nothing', until I was woken up from my slumber by the works of Sri
Madhva which showed that the emperor indeed had no clothes. When I read
statements in dvaita books, such as 'When a statement says that
everything is illusory, that statement first becomes illusory' it was
really like having a cold water bath!!! Throughout this period, I was
normal human being sensing even a little extra salt in my food, but
could never sense anything fishy in the world being illusory. My point
is that unless there is some extraneous influence of such dur devatas,
many intelligent, well educated and otherwise empirically lead people
would have not fallen for such nefarious doctrine. Personally, I am as
convinced about the existence of such dur-devatas and their influence in
favour of Advaita as I am on the falsity of that doctrine.
I
have heard (but not read) that Sri Vijayadasaru has given a list of
dur-devatas that should not be worshipped. I request learned readers
having that list to share it with us. Just as we should know what
deities to bow, we equally need to be warned on what deities to avoid.
Iti Mani Manjaryam Sastah Sargah
Atah Saptama Sargah
7.1
Tatah sa visvarupasya grham vavraja sankarah
Kimapyabodhatapangaviksaya tatpriyamuna
After
captivating Sakti devatas (Bhairvai), Sankara went to Viswarupacharya's
(a Brahmin) house and he made known to his wife something by his very
crooked sight.
7.2
Jaghatate tayormamksu cetasitvitaretaram
Nileeno'adhwanayadbhiksurnirsithe pranganadhbahih
They
had some understanding immediately. In midnight, the saint went out of
the backyard and made some signal sound, concealing himself.
7.3
Niryaye'kalakusmandapatakataraya kila
Taya kincitparigate nidraya nijabhartari
When the husband had gone asleep, the lady went out under the pretext that a pumpkin had fallen down from the plant.
7.4
Brhattamattamangena spharasphing masrnatvaca
Tena durbhiksunottunga Ghana stanyataya'rami
The
corrupt saint with large head and bulged posteriors had pleasure with
stout and close breasted lady - the wife of Visvaroopa.
7.5
Patyuretya saniarnari samipe'asea viklaba
Kusmandakathaya caiman prabhudhya tamabodhayat
Being frightened, she came back and slept by the side of her husband and when he woke up, she narrated the story of the pumpkin.
7.6
Tatah pratarvivadecchuh Sankaro vipramabravit
Jalpavah prasnikatve'asau kalpyatam dayita tava
Next
morning, Sankara wanted to debate with the Brahmin (ie. Visvaroopa) and
told him, "We shall have a debate and let your wife be the judge".
7.7
Sa asramantaram prayadyah parabhavamesyati
Ityuktva tena so'ajalpet sa patim jitambravit
'One
who is defeated in the debate should embrace different asrama'. With
this condition, Sankara had debate with him; the judge, the wife of
Visvaroopa, declared that her husband was defeated.
Notes:
The condition was that if Sankara was defeated he should become
'Grhastha' - a family man after discarding sanyasa and that if
Visvaroopa was defeated, he should become a sanyasi leading and
ascetic's life. The stake was so severe that no body would agree to have
the wife of the participant as the judge. In this case, it is a
surprise that a Sanyasi had proposed the wife of his opponent to preside
and give judgement. It was perhaps done so with some ulterior motive.
7.8
Tatah paryavrjapviprastaya reme sa Sankarah
Kvacittenasuresena sahapasyat sa mandanam
As per the condition, Visvaroopa became a sanyasi, leading an ascetic life and Sankara enjoyed the company of his wife. After some time, Sankara along with the great demon (the new saint) met the Scholar Mandana Mishra.
7.9
Yo Bhattena parabhuto bhuastrani suresvaran
Niryayau varanarudhah sa tam Sankarambravit
Mandana,
having been defeated by Bhatta Kumara in argument studied many
scriptures and he was given an elephant as a gift by the King. When he
was once going on the elephant, he met Sankara and told the following
words:
7.10
Kuto munda iti praha agalatmunda ityamum
Mandanastvaha panthanam prcchamityatha so'abravit
7.11
Kimaha pantha iti te matha randeti Mandanah
Ahatam Bhiksukah satyamada pantha it eechalam
When
Mandana asked some questions, Sankara fabricated his very words to give
a different meaning and gave answers perversely as follows:
Mandana - 'Kute Manda? (Meaning 'O bald headed (well shaved) man, where from are you coming?
Sankara fabricated those words and answered - 'O Mandana, I have got shaven upto the neck'
Mandana - Panthanam prcchami (Meaning - 'I asked the way')
Sankara - Kimaha Panthaha (Meaning - What did it say?)
Mandana (angrily) - Te matha randeti (meaning that his - ie Sankara's - mother was a widow)
Sankara - 'Satyamaha pantha' - It told you the fact - (meaning, Mandana's mother was a widow)
7.12
Nigrheeto'apratibhaya Bhairvya kukkutena ca
Ksobito Brahmanah sighramanvavartata Bhiksukam
Mandana
was disheartened and could not say anything further. On theinfluence of
Bhairava and Kukkuta (Sakti devatas subjected by Sankara), he followed
Sankara and became his disciple.
7.13
Totakah Padmapadasca Jnanoccho Beejabhuk tatha
Ityete Mayinah sisya asanscatvara ulbanah
Five wicked persons by name Totaka, Padmapada, Jnanothama, Bijada became disciples of the deceit Sankara.
Notes: They were wicked because they destroyed the minds of even the saintly persons by their perverted teachings.
7.14
Siddhitrayamakarsuste sisya jnanottamadayah
Totakadini cadvaram tamisrasya nirargalam
Those
disciples of Sankara, Jnanotama and others wrote books by name
Istasiddhi etc (three works) which were entrance to eternal hell.
Notes:
Those works were gateways for eternal Hells - Tamisra etc because they
decry the greatness of the Almighty by stating that His attributes are
not real and that this world consisting of sky, sun, moon, etc - visible
and invisible is not His creation but it is an illusory, just as silver
seen in a shell out of ignorance. All the Scriptures, srutis and
smritis proclaim that. He is the creator, protector as well as destroyer
of this real world and He is the solace and salvation ie. To get out of
this bondage, which is the cause for all our sorrows. To decry such
auspicious qualities by perverted arguments is devilish and scriptures
say that such demonic persons are Tamasas and they go to eternal hell
after liberation.
7.15
Tesam sisyaprasisyadya yatyabhasascaturvidhah
Abrhayanta vamsan svan nyasayanta prthagjanan
Those
four so called saints, Jnanottama and others initiated the disciples
and their students into four types of sannyasa (Hamsa, Paramahamsa,
Bahuda, and Kuticika) but they were also wicked by nature and they were
under the garb of sannyasis and they increased their tribe.
Notes:
This is not stated by the author out of hatred. The information may be
confirmed with reference to relevant passages in the Skanda Purana,
quoted by the great commentator Vidvan Rajapalaya Raghavendracharya,
Dharmadhikari of Mysore Palace.
7.16
Daksinasam tato gatva dagdhva matuh kalevaram
Agatya svamaiham prapya Sankaro rogapiditah
Sankara
went to his native place in the South and cremated the dead body of his
mother and went back to his Mutt in North and suffered from disease.
Notes: When Sankara's mother died, no Brahmin came forward to dispose off the body, as her chastity was questionable. As such, Sankara himself burnt the body in the backyard of the house - Vide Sankara Vijaya by Purusottama Bharati).
7.17
Tatah kale samayate svasajwara bhagandaraih
Dukkadaih piditasyasya vani kincidaliyata
When
his death was approaching, Sankara was suffering from veneral diseases,
fever and deep breath. His voice became very feeble.
7.18
Mumursum svagurum drstva Mayino vedavidvisah
Bhagavanah param krtyam kimprccham sasamsambhramah
The
deceitful disciples, who were the enemies of Vedas, went to their dying
master hastily and asked 'revered master, what we have to do now?'
7.19
Sa smaha tan krtaprayam satyam krtyam mahasurah
Utsadyatamayam ksipram paratirtharya sisyakah
Sankara told them 'O Great Demons, I have almost done my duty; but the disciples of the Great Paratirtha have to be destroyed.'
7.20
Paratirthah prakrtyaiva sapanugraha saktiman
Tivravrataistapobhisca pravaya atyajattanum
'Paratirtha,
who had by nature the power of blessing with a boon or retorting with a
curse, is now dead of severe penanace and immersion in deep study of
scriptures always. (So you have no fear of him now).
7.21
Satyaprajno duradharsah saktoptha haridvisam
Rsibhyo himavatprste srutirvakhyati gocarah
'Satyaprajna,
the powerful disciple of Paratirtha, unconquerable by anyone is capable
of destroying the enemies of Sri Hari (demons), but he is seen in the
backside of Himalaya mountains teaching and imparting knowledge of
scriptures to his disciples. (You have therefore no fear of him also).
7.22
Tatsisyo nipunah santo vedavedanta kovidah
Srutirvyakhyati sisyebhyah pancasebyastapomayah
Satyatirtha's
disciple (by name Prajyatirtha) who is well versed in all the Vedas,
Upanishads is imparting scriptural knowledge to his followers – five or
six students (in Nandigrama).
7.23
Nanyosti sampradayajnah sruterdaiteyapungavah
Etya Hamsaniman ksipramutsadayata nirbhayah
O
Great Demon, none other than Prajyatirtha knows the traditional meaning
of the Vedas, you go to this sage immediately and destroy him without
any fear.
7.24
Adisyetham balavatah sisyan Biksurmuhasuran
Ahuya caturo daitya nahantevasino guruh
So
saying to the Great Demons, who were capable of executing the
instructions, Sankara called four other intelligent demons and told the
following:
7.25
Beejadamsruntasmakamesyantam bhavasankatam
Ityuktaste dasadisah paribhramya samagatah
'You
go to Beejada and ask him what are the difficulties and sorrows I have
to face in my future births'. They went in all the ten directions and
came back to him.
7.26
Kimapasyate Bijadah kimavocatsa me gatim
Itynklaste svaguruna rahastam pratyacaksata
He
asked them whether they could find Beejada and if so what did he say
about his future births. They told him confidentially the following
words.
7.27
Guroh ka ne gatiriti drstam drstam naram prati
Vicaryapyuttaram naptamityekah punarbravit
One said that they asked the people, whoever they came across about the future of guru, but we could not get any reply. Another said the following.
7.28
Dvayam Sankarasyasti padmasya caikam mamaikam ca nasti
Giretvetaya kadukakridamekamaveksee antyajam pakkanate kvaceti
He
said he saw an outcaste (Candala) playing with the ball near his hut
and that he told that Sankara had two births, Padmapada one birth and he
(the disciple) had not even a single birth. (He said that he had not
even a single birth).
7.29
Haha bijadaisagudho madiyo bhuyasthata vyaptro'ham gunesu
Kimvasmakam Bhavi kavagatih syadhitham jalpannapa dirgham sanidram
Sankara
lamented 'Alas, my beloved Bijada, you are concealed as an outcaste
(Candala). I have to be associated with Avidya (Guna) again. Where do I
born again? What would be my fate? - so uttering in distress, he went to
eternal sleep. (He breathed his last).
Iti Manimanjaryam Saptah Sargah
Atah Astama Sargah
8.1
Mayavins samadista murkhh pattalajanmana
Nandigramam samasadya hamsanamadahanmatham
The
stupid Jnanottama and others, who were instructed by the deceif Sankara
went to Nandigrama and set ablaze the mutts (monastery) of Prajnatirtha
and others.
8.2
Nijaghrurgovrjam grame bhairavya balkanapi
Vipranajvarayan daitya abala udasadayat
With
the influence of Bhairavi, the demon killed cattles and children in
Nandigrama; They gave untold miseries to the Brahmins and spoiled pious
ladies.
8.3
Prajnatirthah sesisyasaw cchinnadandakamandalu
Uddisya prastitah pratah satksetram pourusottamam
Prajnatirtha with broken stick and Kamandala went to sacred piligrimage Vaddijagannatha next morning with his disciples.
8.4
Mayinastananudrutya hamsagryan vijanasthale
Abhihatya nipatyacuh smpraptaprsnasankatan
The
demons followed them and threw them down in a lonely place and struck
them with a fist. When they were in the agony of death, the demons told
the following:
8.5
Asmananuvrajadhavam va mriyadhvam va vicintyatam
Ityuktva mayibhirmurkhairanvayameti te'bruvan
The
demons asked Prajnatirtha and others to think of two alternatives
whether to follow their path of religion or die. They said that they
would follow them.
8.6
Atha jnanottamastebhyo dandadikam khalah
Vyatyasyalanchanam copadidesakutamasuram
When
they consented to follow the demons, the wicked Jnanottama gave them
separate stick Danda and ascetic vessels (kamandalu), changed their
symbols and taught them the demonic philosophy of 'Mayavada'.
Notes:
Prajnatirtha and others were wearing the string of tualsi beads,
urdhavapundras with Gopichandana - those being Vaishnava symbols. The
demons changed the symbols to Rudraksha beads and tiryagapundras with
vibhuti. He taught his Advaita philosophy decrying the difference
between jiva and Brahman etc.
8.7
Tebhyaste nipuna aamsah parama gudacetasah
Srutvh sarirakam bhasyam vyacakhyustarka karkasam
Those
intelligent sages (Paratirtha etc) studied sariraka bhasya, Sankara's
commentary on Brahma Sutras which is full of defective inferences. But
they had correct knowledge in their minds ie. Vishnu sarvottamatva etc,
under the guise of Advaita.
8.8
Mayino vancayitvenivam santosavivasayan
Anando balamathagan nyavasansahatairam
Thus,
being deluded, the Demons thought that they were converted to their
religion and were happy. Prajyatirtha and others were living along with
them in the Monastery by name, Ananda Bala.
8.9
Visvasya Prajyarithraryaamaikatmopasti nistitam
Mayavadaratam drstva mayinojahrsurmuda
The
demons (Jnanothama & others) believed that Prajyatirtha and other
sages were well versed in Mayavada and they were very happy again and
again.
8.10
Tam sasisyam sadacaramavalokyatha mayinah
Panabhogabalakanksa vihaye prayayau sanai
8.11
Ayam hi Prajyatirthah sadacaratikarkasah
Gurunasman duracara garhapediti bhiravah
The
demons, Jyanottama and others were addicted to drinks, indulged in
enjoyment with women. As Prajyatirtha and other sages were of good
conduct, they feared that they may be blamed by the pious, and hence
they slowly left the place under some pretext.
8.12
Prajyatirhastada sisyan hamsanahuya sammatam
Rahasyaha mahaesa harinanugrahah krtah
When
the deceit men left, Prajyatirtha called his disciples and other pious
men and told secretly that it was only by the grace of Sri Hari that
those culprits left them.
8.13
Barbara mayinah sarve yayuvisvasya nah sukham
Parayitva caturmasavrtam yamo vayam tviti
He
said 'If gives us great pleasure that low caste and corrupt people left
us. We shall finish Caturmasa vrata here and leave this place'.
8.14
Gatva Gangam tatah snatvamuktvamho mayisambhavam
Mayivyajena yasyamo Nandigramam sanaih sanaih
'We
shall go to River Ganga (Bhagirithi) and wash our sins due to our
association with corrupt demons and proceed further Nandigrama under the
disguise of Mayavadins'
8.15
Ityuktva Prajyatirtharyascaturmasyadantaram
Gatva sasisyo Gangayam snatvayuduttaram disam
So
saying, Prajyatirtha left that place along with his disciples after
Caturmasya vratam, took bath in River Bhagirathi and went towards North.
8.16
Nandigramam samasadya harim sasmartha tajjanin
Niroganakarodaryo raho nathamasevayat
Prajyatirtha
went to Nandigrama and meditated and asked others to meditate upon the
Almighty, Sri Hari; he purified the minds of his followers from the
defects caused by the demons so that they may have devotion towards the
Lord.
8.17
Prajyatirthasca tatsisya bhaktya sambhajita janaih
Badaryam munayah snatva tirthe tivram tapocaram
Prajyatirtha
and his disciples were facilitated by the people at Badri; they took
bath in the sacred river and observed severe penances like fasting.
8.18
Narayanam Namastubhyam mamo vastatvikah surah
Ha Ha nah sugarim dehi guro natheti cakrusuh
They
cried and prayed 'O Narayana, prostrations to thee, O
Tattvabhimanidevatas (Presiding deities), salutations to you, O, our
Revered Guru Satyaprajna lead us in the right path for salvation'
8.19
Tesamavirabhut satyaprajyah sakam mahribhih
Tasmai Hamsa drutam nemuh sarve te daityapiditah
Satyaprjyatirtha
manifested himself along with other great rishis to Prajyatirtha and
others who had been troubled by the demons, bowed down to them
immediately.
8.20
Krandantah patitan bhumau satyaprajyo mahatapah
Ajnayothapayamasa jananstesam mahadbhayam
The
great ascetic Satyaprajya who was aware of their mental agony, ordered
them to get up and lifted them, as they had fallen on their feet.
8.21
Upavisyasana tasminnupavesya ca tan munin
Uvacaham bhayam vedi bhavatam tapasakhilam
Satyaprajna
sat down and asked Prajyatirtha and other sages to sit and said - 'From
the divine power (tapas), I know all your difficulties and mental
agony'.
8.22
Ayam kalah kalaih saksat tena copkdrutaah jamah
Vatsa vimumcaatatyugram tavaviplava samkatam
'The
presiding demon for this age is Kali directly. Naturally, the pious mem
have to face all sorts of atrocities. They destroy the valid knowledge
of Vedas by defective reasonings and wrong interpretations of Vedas.
You, Prajnatirtha, don't be sorry for it'.
8.23
Tavami Prajyatirthaaantevasinah pourustottamam
Ksetre yantu param siddhimupasya purusottamam
'O,
Prajyatirtha, let your disciples go to Jagannatha piligrimage and
worship the Almighty and pay homage to Him. They will attain moksha
(salvation)'
8.24
Sisyesvekah srutinam te sampradayabhignptaye
Carata mayibhih sardham tesam chandanuvartanam
'Let
one of your disciples associate with the demon and preach their
philosophy in order to protect the traditional meaning of the srutis'.
Notes:
If all the disciples attain salvation as stated in the previous verse,
who is to propogate the traditional meaning of the srutis? As
such, Satyaprajna ordered that a competent person knowing the valid
meanings of seemingly doubtful passages in Vedas, such as Tatvamasi,
Aham Brahmasmi, Ayamatma Brahma etc, should be in midst of demons and
initiate like them; and preserve the traditional version of the srutis
without their knowledge. In due course, it will be preached to pious
people by the most competent Devata and Jivottama, Vayudeva.
8.25
Sannyasyetsanipunamekam vamsadharam dvijam
So'apyanyamanyam sopiti vamso na syadakhanditah
'Let
that disciple (sannyasi) who will be in the midst of demons give
sannyasa to another competent person who is capable of preserving the
hereditary customs (of Durvasa Muni) and that sannyasi to another such
person. In this way, the tradition will continue without break.
8.26
Narayanah parah swami satyajyanadisadgunah
Tasya dasosmyaham satyamkityupasa pravartatam
'Let
Him meditate and preach that the Almighty Narayana is the Supreme
Being; He is the Lord and controller of this visible and invisible
world; He is the creator and destroyer of this world, which is real like
Himself and not illusory; He is full of auspicious qualities like valid
knowledge, happiness etc, which are all everlasting. All the attributes
are part and parcel of His nature; All the Vedas praise His glory and
so on. I am only His humble servant; so also all the jivas. The
difference is also everlasting. (ie.
Paramarthika like Brahman).
Notes:
Every word in this verse has got vast meaning. The translation is only a
short note. Prajyatirtha and other sages understood the instructions of Satyaprajya. It is nothing but a gist of Tattvavada of Sri Madhvacharya.
8.27
Mayinam lanchanam dharyam karyam tannamandrkam
Smrtva harim tadnatastam mayavadasca patyatam
You
wear symbol (vibhuti etc) just like the demons and you bow down to him;
but when you bow down think of Sri Hari, who is the internal soul of
all the jivas and who is the Chief Inducer of all; and read Mayavada
sastra.
Notes: As they would be following the customs of the Mayavadin, there would be no fear from them.
8.28
Mahasuramaye loke naivaaviskrastumarhasi
Bhairavya va krpanya va Mayino ghnmti vaidikan
"As
the world is now pervading by the Great Demons like Kali, you do not
try to preach Tattvavada; Jnanottama and other demons will destroy you
with the influence of Bhairvai, Krpani etc. and with swords.
8.29
Tebhyo gopayatatmanam sampradayam na muncata
Ityuktva satyasamvittam tyajyam dandapatadikam
8.30
Mayidattam punastebhyo dandadyam purvaddhadau
Tananujnayapya satyatma purvavat sa tirodadhe
"You
have to protect yourself against the harm from demons and at the same
time you should not give up the hereditary customs, you may abandon the
stick (danda), robes, etc given by the demons". So saying, Satyatirtha
gave separate danda, robes, Kamandalu etc to Prajyatirtha and other
sages. Then he asked them to go away and he himself disappeared.
8.31
Prayasisya yayuh kshetram viraktah paurusottamam
Prajyo Gurupadiste margenovasa mayibhih
The
disciples of Prajyatirtha, who were above wordly passions and always
meditating on Sri Hari, went to the sacred place, Jagannatha.
Prajyatirtha was moving with the demons as directed by his Guru,
Satyaprajna.
8.32
Ekam vamsadharam sisyam krtvopastimasiksayat
Anyam samnasya so'pi svam sampradayamasiksayat
Prajyatirtha
gave sannyasasrama to a competent disciple and taught him the
traditional customs and correct meanings of the Srutis, as learnt by him
from Satyaprajna;
8.33
So'pyayamityayam vamso' nodacchidyata bhagyatah
Tatah kevalavamse'smin mayibhi svajanabhramat
Grhyamano'eyutapreksah parvivrajyamupagamat
The
same procedure was followed by the latter sages and this tradition
continued by God's grace. The demons thought that they are true
followers of their customs. In that line, one competent person was
initiated as sannyasi by name Acyutaprekshacharya.
8.34
Athasuranam srutidusakanamutsadanayarthayatah surendran
Anandayan Sridayjitatyayesah samjivanatmavatatara bhumau
When
Achutapreksha took sannyasa, the chief deities Garuda, Sesa and Rudra
etc prayed Vayu deva to destroy Mayavada and establish Tattvavada. On
being ordered by the Almighty Sri Hari, Vayudeva, the chief executive of
all sentient and insentient world was born on earth to please these
deities by destroying the demons who were enemies of Vedas, as they had
misinterpreted them. (As misinterpretation of a sruti gives conflicting meanings it is as good as destroying the Sruti).
Notes:
This stanza commenced from the word 'Atha' which denotes 'Good
fortune'. At the advent of Vayudeva, this world of pious people would
prosper, as they would be imparted with the right knowledge leading to
salvation.
8.35
Sa Bhagavanupanitimitah pituh sakalaveda sulaksanalaksitah
Adrta paramahamsyamathasramam yativarsi paramacyuta cetasah
(Bhagavan
Vayudeva was born in a Village, Pajaka near Udupi as son of a great
scholar by name, Madhyageha Bhatta. His name was Vasudeva as a boy). He
was initiated into Brahmacharya asrama by his father. Thereafter, he
studied all the Vedas and other connected subjects like Siksa, Kalpa,
Vyakarna etc like any other student - although he was the source of all
knowwledge - He took
sannyasa asrama from the great Achutapreksha.
Notes: He studied Vedas under an ordinary teacher and took sannyasa although he was far above the teacher and Achutapreksha. This
was only to imitate the world. His knowledge will not tarnish at any
time. He is the supreme most jivatman and he is the only jivatman to
have the perfect and right knowledge of all the Vedas and Sri Hari. He
was rightly named as 'Purnaprajna' by his Guru
Achutaprekha, who had the purity of mind, as he had dined in the house of Pandavas in his previous birth. He had taken the food prepared by Draupadi and offered to Sri Hari by Bhimasena, who was an incarnation of Vayu himself.
8.36
Pravartitaya sankadibhih pura tatah prastat paratirtha sisyaraih
Harerupastim svaguru prasaditam madhvaya bhakyopadidesa hamsarat
The
traditional knowledge of Vedas from Sankara, Sanadena Risis were
inherited by Paratirtha, Prajyatirtha and others upto Achutapreksha was
preached by the latter to the new sannyasi Vayudeva, named Purnaprajna
with all sincerity and devotion.
Notes:
The preachings of Achutapreksha were unique as he had known previously
by the grace of Lord Anantesvara that he would get a dynamic and most
intelligent disciple from whom he would know Brahman correctly. Having
been associated with mayavadins and studied their scriptures, even
Acyutapreksha's knowledge was tarnished. On a later date, Sri
Madhvacharya removed all his doubts by his arguments, and his mind
became afresh.
8.37
Gunanantaanupasamharan hareranatarudesu durantasamtateh
Anantarupo Bhagavanantadherupasta sarvadi suparvanam
Bhagavan
Sri Madhvacharya who is the preacher of Garuda, Sesa and Rudradeva took
indefinite number of forms to meditate upon infinite forms of the
Almighty, Sri Hari, who is perfect with all auspicious attributes, in
all forms, which is not only fully known by anyone, including Sri
Lakshmi.
Notes:
There is a purana - struti which states that Vayu has three crore of
forms - 'Trikoti rupah Pavanacca me sutah' - Vayudeva has the same
strength and knowledge unblemished in all his incarnated forms -
Hanuman, Bhima and Madhva. He is the only deity who can meditate on
Brahman as stated above according to his capacity.
8.38
Dasyormanita uditam durbhasyam vyasya Madhva arardhyah
Vedanta sutra bhasyam sakala srutitarka brhmitam cakre
Sri
Madhvacharya, who is adored by all deities, wrote correct commentary on
Brahmasutras, supported by lot of srutis and defectless references and
criticized the vile commentary of Maniman (Sankara) who had concealed
the valid meanings of sutras by his wrong interpretations.
Notes: Concealing
the valid meaning of sutras amount to stealing away the sutras itself.
As such word 'Dasyuh' is used in the words - meaning, looting away
precious objects.
8.39
Tatana tantra sruti gitakanam Bhasyani Vedesvara cakravarti
Purana Ramayana Bharatanam cakara tatparyavinirnayam ca
Sri
Madhvacharya, who was the Master of all Vedas and all scriptures was
commended by Sri Vedavyasa Himself to write commentaries on Brahma
Mimamsa, Upanishad, Rigveda, Bhagavad Gita, Srimad Bhagavata, Ramayana,
Mahabharata etc. Thereby He exposed the correct and valid meanings of
all srutis etc., and conception of Brahman - Sri Mahavishnu.
Notes: In all, Sri Madhvacharya wrote thirty-seven works which are commonly known as 'Sarvamula'. All
his works are very terse with vast meaning, which Devatas can only
understand fully - of course, to the extent of their capacity. At the
same time, the works can be understood in the ordinary way by human
beings also which give valid knowledge of all scriptures to the extent
of their
mental
capacity. Major portion of his work is full of quotations from various
branches of Vedas, Upanishads, Puranas in support of his arguments and
findings. They are unrefutable. He quotes rare branches of Veda ie.
Bhallaveya, lamigee etc., and rare smritis like Brahma tarka, which were
not known to his predecessors. There are many events in Ramayana and
Mahabharata which appear to be incongruous. Sri Madhvacharyahas
classified and decided the position (Taratamya) of many deities and
demons, taking both the epics together. This is a marvelous work. Such
inspiration had not flashed to other acharyas like Sankara and
Ramanuja.They did not write any commentary on either Ramayana,
Mahabharata or Rigveda. Sri Madhvacharya is the only Acharya
(Philosopher) who had taken the whole of Hindu mythology to establish
tenets. As such, Dvaita philosophy is the only philosophy, consistent
with all srutis and smritis without any exception.
8.40
Tarkikaviradapunjabhanjana Madhvakesarini hanta jrumbhite
Sankatena ca bhayena mayigomayavo dasadisah paradravat
The
Mayavadins, whose arguments were full of logical inconsistencies, ran
away in fear and distress in all directions when Sri Madhva attacked
them with his arguments just like the jackals ran away in scare on
hearing the lion roar.
Notes:
The Advaitins could not argue with Sri Madhva. They were sure that they
would be defeated; if they do not argue, the ex-parte decision would be
against them. As such, they were in distress.
8.41
Vyadyotista viclravritarueirah sampurnavidyakarah
Krsnasyadbhuta viryavarnanaparo namrthasarthojvala
Sarvedradjsurendratalitapado mayivinam bhisanah
Sri Madhva vijayi ca Madhvavijayo Narayana prodhbhavah
(At the end of a work, it is customary to have a happy ending with 'Mangala sloka'. The
author concludes stating that he wrote immediately another great work -
Sri Madhva Vijaya - which is not only the biography of Sri Madhvacharya
but a multi -faceted work as described below -)
Sri Madhvacharya and Sri Su Madhva Vijaya in metrical forms have commonfeatures as under:
'Vicitra vrttarucirah' - Sri Madhva made history of his own which is unique and very interesting. Madhvavijaya, the sacred work has been composed with different metres in figurative Sanskrit, which is very interesting to read.
'Sampurna Vidyakarah' - Sri Madhva is the source of all knowledge including Brahmavidya. Similarly, Madhva Vijaya is also the mine of all knowledge leading to Brahma vidya.
'Krsnasyadbhuta
virya varnanaparah' - Wherever Sri Madhva went, he was praising the
glory of the Almighty, the Supremacy of Sri Hari (Krishna) and
established the same. Madhvavijaya proclaims the same.
'Namartha
sarthojvalah' - (1) Sri Madhva proclaimed that Vedas could be
interpreted in three ways - Adhyatmica, Adhidaivika, Adhibhautika. His
predecessors were ignorant of this. (2) He established that Sri Hari is
entirely different from all other sentient and insentient beings and
that the five fold differences, experienced by all of us, is eternal and
not illusory. Madhva Vijaya contains many stanzas that have more than
one meaning. It is a gateway to have four purusarthas - Dharma, Artha,
Kama, Moksa.
'Sarvendradi
surendradalitapadah' - Sri Rudradeva and all other deities worship and
pay homage to Sri Madhvacharya. Each one of the presiding deities of
Directions (Dikpalakas), composed songs glorifying Vayudeva in form of
Sri Madhva as he had fulfilled their ambition in destroying the demonic
philosophy and establishing the valid knowledge in the minds of pious
men. Gandharvas sung the songs in heavens, in the court of Indra Deva.
Divine dancers (Apsaras) danced and Tumburu, Narada and others played
instruments in jovial mood. Madhvavijaya has also a song glorifying Sri
Hari and Vayudeva in various incarnations, as it is praised by Sesa,
Garuda, Rudra and other deities.
'Mayinam
Bhisanah' - Sri Madhvacharya was a terror to Mayavadins and other
demons; Madhva vijaya is also a terror to them, as there are many
instances where the Mayavada has been condemned with very strong
arguments.
'Narayana
Prodbhavah' - Sri Vayudeva descended from heavens to earth in form of
'Madhva' on the orders of the Supreme Almighty - Sriman Narayana.
Similarly, Madhvavijaya came to light through Narayana Panditacharya,
being inspired by Sri Narayana.
Notes: All the above qualifications of Sri Madhvacharya are depicted in various srutis and puranas. As
it would be very voluminous to quote them, this humble translator
restricts his pen at this stage. The Lord Lakshmi Venkateshwara dwelling
in the lotus heart of the most revered Sri Mukhyaprana (Sri Madhva) be
pleased by this brief translation.
Iti Manimanjaryam Astamah Sargah
Courtesy:
Dharmaprakash - Feb & Mar '89, April & May'89, December'89 to May'90, June'90, July'90, August'90, Sept & October'90
Translated by S. Narayana Rao, Banglore - 580 019 (Translator's name acknowledged in June'90 issues onwards).
Dear Hari bhaktas,
With this, we come to the end of Sri Mani Manjari postings.
I have been in some hurry regarding its postings, so could not wait to do
the ITRANS of the text before posting. A handy text for parayana has been
published by Sri Raghavendraswami Mutt, Mantralaya. To the best of my knowledge,
no english translation of the work exists, except the one by Narayana Rao that
has been posted. Given the nature of its contents, and our 'secular' climate
(even within Dvaita institutions), it is not likely that we will be seeing
many translations.
I am extremely grateful to God for having given me the net connection, the
ready materials, and an interested circle to post these materials. I am happy
to be a part of this highly focussed group.
Dedicating this to Sri Lakshmi Hayagriva who ever resides in the pure heart
of Sri Yantaroddaraka Sri Hanuman and in the Rju Sri Vadhiraja swamiji of
Sonde.
Sri Bharatiramana Mukhyapranantargata Sri Lakshmi Narayana Priyataam
Sri Krishnarpramastu
