SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKA 6

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKA 6

Sri Madhwacharyaru throws a challenge/ಆಚಾರ್ಯ ಮಧ್ವರು ಒಡ್ಡಿದ ಸವಾಲು

ವರ್ಣಯಾಮಿ ತದಹಂ ಸಕಲಂ ವಹ ಸೌಷ್ಠವಾದನುವದಂತು ಭವಂತಃ|

ತಂ ವದಂತಮಿತಿ ತೇ(s)ಥ ವದಂತೋ ಬಾಢಮಿತ್ಯತಿದ್ರುಢೋದ್ಯಮಮಾಪುಃ||6||

VarNayAmi tadahaM sakalaM vaha sauShThavAdanuvadantu Bhavantaha”

Tam vadantamiti tE(s)Tha vadantO bADhamityatidruDhOdyamamApuhu||6||

SUMMARY: Replying to the Pundits “I will explain everything to you. But, you should translate them properly and narrate in front of me.” When Sri Madhwacharyaru put this condition, everyone in that session agreed and prepared very well for the event.

The challenge that Sri Madhwacharya posed to the Pundits was quite strange as he said that the Pundits would be declared winners even if they understand and repeat everything.

The Pundits happily agreed to abide by the terms of the challenge with a strong belief that Sri Madhwacharyaru would not be able to provide “hundred” meanings to Sri Vishnusahasranama. But, they were inviting trouble.   

Interpretation of “Vishwa”/”ವಿಶ್ವ” ಪದದ ಅರ್ಥವಿವರಣೆ

ಪ್ರತ್ಯಯಪ್ರಕೃತಿಸಂಗಮಭಂಗೀಂ ಶಬ್ದಶಾಸ್ತ್ರವಿಹಿತಾಂ ಪ್ರತಿದರ್ಶ್ಯ|

ಶುದ್ಧಧೀಃ ಶ್ರುತಿಶಿರಃಶತಸಿದ್ಧಾನಭ್ಯಧಾತ್ ಸಪದಿ ವಿಶ್ವಪದಾರ್ಥಾನ್||7||

PratyaprakrutisangamaBhangeem shabdashAstravihitAm pratidarshya|

ShudDhaDheehi shrutishiraha shatasidDhAnaBhyaDhAt sapadi vishwapadArThAn||7||

SUMMARY: The pure-minded Sri Madhwacharyaru immediately began explaining the systematic integration of Pratyaya and Prakruti in accordance with grammar and started telling one hundred meanings of the first prefix “Vishwa”, the noun, by citing excerpts from hundreds of Upanishats.   

As per Grammar, Pratyaya is a syllable, a word or a group of words that is/are used as a prefix or a suffix. “Pratyaya” is defined in “Shabdakaustubha” as: “PrakrutimavaDheekrutya viDheeyamAnaha swArThabODhakaha shabdavishEShaha pratyayaha|ಪ್ರಕೃತಿಮವಧೀಕೃತ್ಯ ವಿಧೀಯಮಾನಃ ಸ್ವಾರ್ಥಬೋಧಕಃ ಶಬ್ದವಿಶೇಷಃ ಪ್ರತ್ಯಯಃ|

Sri Chalari defines “Pratyaya” as “PashchAdviDheeyamAnaha ‘shwa’ ityAdi| He also defines Prakruti as “PrAvidyamAnam ‘vish’ ityAdi shabdaswarUpam|ಶ್ರೀ ಛಲಾರಿ: ಪಶ್ಚಾದ್ವಿಧೀಯಮಾನಃ ’ಶ್ವ’ ಇತ್ಯಾದಿ ಪ್ರತ್ಯಯಃ| ಪ್ರಾವಿದ್ಯಮಾನಂ ’ವಿಶ್’ ಇತ್ಯಾದಿ ಶಬ್ದಸ್ವರೂಪಂ ಪ್ರಕೃತಿಃ|

To indicate that the “deceit and sense of mockery” that was there in the minds of Pundits was not in him, the word “ShudDhaDheehi” has been used in this stanza.

As “Vishwa” is the first word in Sri Vishnusahasranama, Sri Madhwacharyaru began explaining the meaning of this word by liberally drawaing examples from grammatical rules and by quoting hundreds of sentences from Upanishat. That is the reason for him being called “Vishwajna”.

A few meanings of “Vishwa” mentioned by Sri Madhwacharyaru in his works are as follows:

ವಿಶ್ವಃ ಪೂರ್ಣಸ್ತಥಾ ಸರ್ವಃ ಸಮಸ್ತಶ್ಚಾಭಿಧೀಯತೇ| (ಭಾರತ ತಾತ್ಪರ್ಯ ನಿರ್ಣಯ)

Vishwaha pUrNastaThA sarvaha samastashchABhiDheeyatE| (Bharata Tatparya NirNaya)

ಜಗತ್ಸಮಸ್ತಂ ವಿಶ್ವಂ ಚ ನಿಖಿಲಂ ಪೂರ್ಣಮುಚ್ಯತೇ| (ಭಾರತ ತಾತ್ಪರ್ಯ ನಿರ್ಣಯ)

Jagatsamastam vishwam cha niKhilam pUrNamuchyatE|(Bharata Tatparya NirNaya)

ವಿಶ್ವಸ್ಯ ತದಧೀನತಾತ್ ವಿಶ್ವಂ ವಿಷ್ಣುರುದೀರ್ಯತೇ| (ಭಾರತ ತಾತ್ಪರ್ಯ ನಿರ್ಣಯ)

Vishwasya tadaDheenatAt vishwam ViShNurudeeryatE|(Bharata Tatparya NirNaya)

ವಿಶ್ವನಾಮಾ ಸ ಭಗವಾನ್ ಯತಃ ಪೂರ್ಣಗುಣಃ ಪ್ರಭುಃ| (ಗೀತಾ)

VishwanAmA sa BhagavAn yataha pUrNaguNaha PraBhuhu|Gita|

ವಿಶ್ವೇ ತೇ ಚ ಪ್ರವೇಶನಾತ್| ಸರ್ವೇ ವಾ(s)ಥವಿಶಾಂ ವಾನಾತ್(ಋಗ್ಭಾಷ್ಯ)

VishwE tE cha pravEshanAt|SarvE vA(s)ThavishAm vAnAt|RigBhAShya

ಶರೀರೇಷು ಪ್ರವಿಷ್ಟತ್ವಾತ್ ವಿಶ್ವೋ ಜೀವ ಉದೀರ್ಯತೇ|

ಜೀವಸ್ಯ ತದಧೀನತ್ವಾತ್ ವಿಶ್ವೋ ವಿಷ್ಣುರಿತಿ ಸ್ಮೃತಃ|(ಭಾರತ ತಾತ್ಪರ್ಯ ನಿರ್ಣಯ)

ShareerEShu praviShTatwAt vishwO jeeva udeeryatE|

Jeevasya tadaDheenatwAt vishwO ViShNuriti smrutaha|(Bharata Tatparya NirNaya)

Stating that Sri Madhwacharyaru explained over fifty meanings of the word Vishwa on that occasion, a few of those meanings have been mentioned in Bhavaprakashike:

Visha pravEshanE itiDhAtOrviShTam jnAnarUpaM cha vishwam|Tu vOshwigati vrudvyOriti cha|VinA pakShiNA swayateeti Vishwam|‘TruteeyO(s)tishayE’ iti Vishwam|VishEShENa vyAptatwAchcha Vishwam| YEvam ‘VishwO hiraNyagarBhO(s)jniryamaha’ ityAdEvishwasya VAyOrantaryAmitwAchcha|Jagatpravartasya VishwanAmakatwAdityAdinA rUpENa panchAshadaDhikArThAn aBhyaDhAt|

ವಿಶ ಪ್ರವೇಶನೇ ಇತಿಧಾತೋರ್ವಿಷ್ಟಂ ಜ್ಞಾನರೂಪಂ ಚ ವಿಶ್ವಂ|ಟು ಓಶ್ವಿಗತಿ ವ್ರುದ್ವ್ಯೋರಿತಿ ಚ|ವಿನಾ ಪಕ್ಷಿಣಾ ಸ್ವಯತೀತಿ ವಿಶ್ವಂ|‘ತೃತೀಯೋ (s)ತಿಶಯೇ’ ಇತಿ ವಿಶ್ವಂ| ವಿಶೇಷೇಣ ವ್ಯಾಪ್ತತ್ವಾಚ್ಚ ವಿಶೇಷೇಣ ನಿತ್ಯವೃದ್ಧತ್ವಾಚ್ಚ|‘ವಿಶ್ವಮೇವ ಹಿ ಸರ್ವಂ’, ‘ಸರ್ವಂ ಪೂರ್ಣಮಿಹೋಚ್ಯತೇ’ ಇತಿ ನ್ಯಾಯೇನ ಪೂರ್ಣತ್ವಾಚ್ಚ ವಿಶ್ವಂ|ಏವಂ ‘ವಿಶ್ವೋ ಹಿರಣ್ಯಗರ್ಭೋ(s)ಗ್ನಿರ್ಯಮಃ’ ಇತ್ಯಾದೇರ್ವಿಶ್ವಸ್ಯ ವಾಯೋರಂ

ತರ್ಯಾಮಿತ್ವಾಚ್ಚ| ಜಗತ್ಪ್ರವರ್ತಕಸ್ಯ ವಿಶ್ವನಾಮಕತ್ವಾದಿತ್ಯಾದಿನಾ ರೂಪೇಣ ಪಂಚಾಶದಧಿಕಾರ್ಥಾನ್ ಅಭ್ಯಧಾತ್|

Sri vidyAdhiraja Tirtharu, Sri Sheshachandrikacharyaru, Sri Satyasandha Tirtharu and other Pundits have provided ample evidence and explanation in their various works. Thus, this incident has remained a rare occasion of exploration of the meanings of Sri Vishnusahasranama. It bears testimony to the unparalleled and astounding depth of knowledge of Sri Madhwacharyaru, which cannot be found in ordinary human beings. This further emphasizes the fact that Sri Madhwacharyaru is an incarnation of Lord Vayu.

Please read, comment and share. SDN