SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 39 TO 41 (ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಷಷ್ಟಃ ಸರ್ಗಃ – ಶ್ಲೋಕ 39ರಿಂದ 41ರವರೆಗೆ ಅರ್ಥವಿವರಣೆ)

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 39 TO 41(ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಷಷ್ಟಃ ಸರ್ಗಃ – ಶ್ಲೋಕ 39ರಿಂದ 41ರವರೆಗೆ ಅರ್ಥವಿವರಣೆ)

A solemn pledge (‘ಶಕ್ತಿತಃ’ ಎಂಬ ಪ್ರತಿಜ್ಞೆ)

ಪ್ರೀತಯೇ(s)ಸ್ಯ ಪುರತೋ ವರಭಾಷ್ಯಂ ವಾಚಯನ್ ಸ ಜನತಾಮಪಸಾರ್ಯ|

ವಚ್ಮಿ ಶಕ್ತಿತ ಉರುಕ್ರಮಗೀತಾಭಾಷ್ಯಮಿತ್ಯಕಥಯತ್ ಪುರುಸಂಖ್ಯಃ||39||

PreetayE(s)sya puratO varaBhAShyam vAchayan sa janatAmapasArya|

Vachmi shaktita urukramageetABhAShyamityakaThayat purusanKhyaha||39||

SUMMARY: Sri Madhwacharyaru sent all the people out, made his disciples read the great Gita Bhashya in front of Lord Narayana for his love and said: “I will explain the meaning of Gita of the Lord to the best of my capacity.”

The concluding verse (Shloka) Sri Madhwacharyaru composed at the end of his submission by way of making his disciples recite the interpretation of Gita is:

DEvam NAyAyaNam natwA savradOShavivarjitam|

ParipUrNam gurUmshchAn geetArTham vakShyAmi shaktitaha||

ದೇವಂ ನಾರಾಯಣಂ ನತ್ವಾ ಸರ್ವದೋಷವಿವರ್ಜಿತಮ್|

ಪರಿಪೂರ್ಣಂ ಗುರೂಂಶ್ಚಾನ್ ಗೀತಾರ್ಥಂ ವಕ್ಷ್ಯಾಮಿ ಶಕ್ತಿತಃ||

“Shaktitaha” means “yaThAshakti”. Sri Madhwacharyaru is preaching everyone on how to submit to the Lord. Lord Narayana alone is all-powerful, all-perfect and all-pure. Anything done or said by anyone else is “to the best of one’s capacity” and “to the best of one’s understanding”.  

‘Shaktitaha’ replaced with ‘lEshataha’(’ಲೇಶತಃ’ ಬದಲು ’ಶಕ್ತಿತಃ’)

ಏತದರ್ಥಮತಿಸೂಕ್ಷ್ಮಮಪಿ ತ್ವಂ ಶಕ್ತ ಏವ ನ ಯದಾತ್ಥ ಸಮಸ್ತಮ್|

ತೇನ ಲೇಶತ ಇತೀಹ ಪದಂ ಸ್ಯಾದಿತ್ಯಗದ್ಯತ ಜಗಜ್ಜನಕೇನ||40||

YEtadarThamatisUkShmamapi twam shakta yEva na yadAtTha samastam|

TEna lEshata iteeha padam syAdityagadyata jagajjanakEna||40||

SUMMARY: Lord Narayana told Sri Madhwacharyaru: “Although you are capable of providing all meanings, you have not included everything in this work. Therefore, you should replace “shaktitaha” with “lEshataha”.

The Lord knew that Sri Madhwacharyaru had abstained from giving all the meanings of Gita he knew in Gita Bhashya. “Shaktitaha” lays a restriction on the “quantum of perception”. Being an incarnation of Lord Vayu, the perception of Sri Madhwacharyaru is beyond explanation. What he has done in all his works is to provide only such meanings that normal human beings can understand. He has gauged the capacity or the limitation of human perception. That is why, the Lord suggested Sri Madhwacharyaru to use “lEshataha” instead of “Shaktitaha”. LEshataha means “a little bit”.

It may be recalled that in Mahabharata, once Sri Krishna tells Bheemasena:

YatkinchAtmani kalyANam samBhAvayasi pAnDava|

SahasraguNamapyEtattwayi samBhAvayAmyaham||

ಯತ್ಕಿಂಚಾತ್ಮನಿ  ಕಲ್ಯಾಣಂ ಸಂಭಾವಯಸಿ ಪಾಂಡವ|

ಸಹಸ್ರಗುಣಮಪ್ಯೇತತ್ತ್ವಯಿ ಸಂಭಾವಯಾಮ್ಯಹಮ್||

This stanza is in Udyoga Parva. Sri Krishna tells Bheemasena: “Bheemasena, I know that you possess thousand times more capacity than the capacity you have just now claimed to be possessing.”

It is quite evident from the stories of Hanumantha, Bheemasena and Sri Madhwacharyaru that whatever Lord Vayu displayed in all the three incarnations was only a tiny part of what he could or capable of.

There is a mention in “Shankaravijaya” of Madhavi that once Sri Shankaracharyaru had gone to Badari and was delivering a discourse at the Ashram there on his Sutra Bhashya. Lord Vedavyasa came there and told Sri Shankara: “Your Bhashya or commentary or interpretation of Brahma Sutra is not acceptable to me.” This establishes the fact that Brahmasutra Bhashya of Sri Madhwaru is ‘accepted and approved’ by Sri Vedavyasaru, an incarnation of Lord Narayana.

Another discourse on Gita/ಮತ್ತೊಮ್ಮೆ ಗೀತಾಭಾಷ್ಯ ಪ್ರವಚನ

ತೇನ ತತ್ಪ್ರವಚನೇ ವಿಹಿತೇ(s)ಲಂ ಶುಶ್ರುವುಃ ಪ್ರಶಯಿತಾ ಅಪಿ ಶಿಷ್ಯಾಃ|

ಉಚ್ಯತಾಮಿತಿ ಮುಹುಃ ಸಪೃಥಿವ್ಯಾಸ್ಫಾಲನಂ ಪದಮಹೋ ಹರಿಣೋಕ್ತಮ್||41||

TEna tatpravachanE vihitE(s)lam shushruvuhu prashayitA api shiShyAha|

UchyatAmiti muhuhh sapruThivyAsPhAlanam padamahO hariNOktam||41||

SUMMARY: As directed by Sri Vedavyasaru i.e. by replacing the word ‘shaktitaha’ with ‘leshataha’, Sri Madhwacharyaru rendered another discourse on Gita. Sri Narayana came to Sri Madhwaru in the night, when all his disciples were asleep, struck the ground with his fist and asked Sri Madhwaru to ‘render the discourse once again’, which was heard by the disciples, who were sleeping there.

This bears testimony to the fact that the Bhashya of Sri Madhwaru was ‘fully satisfactory’ to Lord Narayana. That is why, Lord Narayana asked Sri Madhwaru to ‘repeat’ the same discourse.

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