SRI MADHWAVIJAYA – PANCHAMA SARGAHA – SHOLKAS 16 TO 18

SRI MADHWAVIJAYA – PANCHAMA SARGAHA – SHOLKAS 16 TO 18

(In these stanzas, the victory of Sri Poornaprajna in the debate against Buddhisagara and Vadisihma has been explained further. Please read, comment and share. SDN)

Grand victory of Sri Poornaprajna

BuDhyabDhinA vAdivarENa chArjitAm jayashriyam BhUparivartinA chirAt|

AhO muhUrtAdayamaprayatnavAnavAptavAnityativismitam janaihi||16||

ಬುಧ್ಯಬ್ಧಿನಾ ವಾದಿವರೇಣ ಚಾರ್ಜಿತಾಂ ಜಯಶ್ರಿಯಂ ಭೂಪರಿವರ್ತಿನಾ ಚಿರಾತ್|

ಅಹೋ ಮುಹೂರ್ತಾದಯಮಪ್ರಯತ್ನವಾನವಾಪ್ತವಾನಿತ್ಯತಿವಿಸ್ಮಿತಂ ಜನೈಃ||16||

SUMMARY: People expressed their bewilderment over the fact that Sri Poornaprajna had, in a moment, vanquished with ease, Buddhisagara and Vadisihma, who had toured the entire earth over a long period of time and earned the glory.   

Criticism of Shankara Bhashya

VyAKhyAn kadAchinmaNimadvinirmitam BhAShyam janaistarkavishAradairvrutaha|

UvAcha vAcham parihAsahAsavAn sammOdateerthassuramOdadAyineem||17||

ವ್ಯಾಖ್ಯಾನ್ ಕದಾಚಿನ್ಮಣಿಮದ್ವಿನಿರ್ಮಿತಂ ಭಾಷ್ಯಂ ಜನೈಸ್ತರ್ಕವಿಶಾರದೈರ್ವೃತಃ|

ಉವಾಚ ವಾಚಂ ಪರಿಹಾಸಹಾಸವಾನ್ ಸಮ್ಮೋದತೀರ್ಥಸ್ಸುರಮೋದದಾಯಿನೀಂ||17||

SUMMARY: Once, when a large number of experts of logic had gathered around him, Sri Madhwacharyaru, smilingly, averred a sentence that made the gods and goddesses happy.  

‘Shankarabhashya is not true’

SatsUtraBhAvE pravichAritE pruThak BhAShyABhisanDhau cha vishudDhabudDhiBhihi|

Nigruhya gUDhAgrahamugramEtayOrmAnyOnvayO(a)nyOnyamahO na drushyatE||18||

ಸತ್ಸೂತ್ರಭಾವೇ ಪ್ರವಿಚಾರಿತೇ ಪೃಥಕ್ ಭಾಷ್ಯಾಭಿಸಂಧೌ ಚ ವಿಶುದ್ಧಬುದ್ಧಿಭಿಃ|

ನಿಗೃಹ್ಯ ಗೂಢಾಗ್ರಹಮುಗ್ರಮೇತಯೋರ್ಮಾನ್ಯೋನ್ವಯೋ(ಅ)ನ್ಯೋನ್ಯಮಹೋ ನ ದೃಶ್ಯತೇ||18||

SUMMARY: What a surprise! If pure-minded people go through and conceive the hidden emotions of the unerring Brahmasutras and that of Shankarabhasya, separately, without prejudice, the lack of integrity and conformity between the two are not perceptible anywhere.   

Brahmasutras are brimming with the completeness of infinite attributes of Paramatma, his blemishlessness, reality and truthfulness of the universe and comparitives and alternatives to show the discrepancy between the living beings and the Lord. On the contrary, this Bhashya or treatise tries to prove that the Lord lacks all attributes, that the universe is truism and absolute lack of any difference between the living beings and the Lord. How can these two contradictory and paradoxical explanations be considered as equal and same? This means to state that Sri Madhwacharya amply established that the Shankara Bhashya was no Bhashya at all as it lacked what it needs to be treated as a treatise or interpretation.

GuDhAgraha is interpreted as “GUDhAgrahamvichAramArgamapahAya yEvamEva ttattwamityEvamrUpa Agrahaha tam| It means an adamant nature of an uncompromising determination not to surrender. GUDha means secretive or intrinsic and Agraha is insistence.

“ಗೂಢಾಗ್ರಹ” ಪದದ ವಿಗ್ರಹವಾಕ್ಯ ಹೀಗಿದೆ: ಗೂಢಾಗ್ರಹಂವಿಚಾರಮಾರ್ಗಮಪಹಾಯ ಏವಮೇವ ತತ್ತ್ವಮಿತ್ಯೇವಂರುಪ ಆಗ್ರಹಃ ತಂ| ಇದರ ಅರ್ಥ: ಹೊರಗೆ ತೋರಿಸಿಕೊಳ್ಳದೆ ಆಂತರ್ಯದಲ್ಲಿ ಸೋಲೊಪ್ಪದಿರಲು ಹೂಡುವ ಮೊಂಡುತನ ಮತ್ತು ಹಠಮಾರಿತನ. ಇದನ್ನು ಮೊಂಡುವಾದವೆಂದೂ ಕರೆಯಲಾಗುತ್ತದೆ.