SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 53, 54, 55 and 56 (69)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 53, 54, 55 ಹಾಗೂ 56ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

ಇತಿ ತಾತವಚೋ ನಿಶಮ್ಯ ಕಿಂಚಿತ್ ತರಲಾತ್ಮಾsಪಿ ವಿಚಾರ್ಯ ಶಾಸ್ತ್ರಸಾರಂ|

ಪರಮೇವ ಸ ಪಾರಮಾರುರುಕ್ಷುರ್ವಿಗುಣೋಪಾಸ್ತಿಮುಪಾಶೃಣೋತ್ ಪರೇಭ್ಯಃ||53||

इति तातवचॊ निशम्य किन्चित् तरलात्माsपि विचार्य शास्त्रसारम्।

परमॆव स पारमारुरुक्षुर्विगुणॊपास्तिमुपाशृणॊत् परॆभ्यः॥53॥

Iti tAtavachO nishamya kinchit taralAtmA(s)pi vichArya shAstrasAram|

ParamEva sa pAramArurukShurviguNOpAstimupAshruNOt parEbhyaha||53||

SUMMARY:

Although Trivikramapanditacharyaru was a bit perturbed or confused after hearing what his father said, he thoroughly and deeply thought about the secret behind the Shastras, developed a desire to cross the Ocean of Worldly life in that way and listened to the Nirgunopasana or the mystic philosophy that describes the Almighty as “without any quality or character” that other people were professing.

Sri Trivikramapandicharyaru understood and appreciated what his father told him. However, to acquaint himself with the tools of analytical understanding of the ultimate philosophy, he lent his ear to what the philosophers and scholars of Nirgunopasana or mysticism were professing. ParEbhyaha in this stanza means Mayavadis.    

ನಿಜಧರ್ಮರತೋ ಗೃಹಿಪ್ರಬರ್ಹಃ ಕಲಿಕಾಲಾಕುಲಿತಾಂತರೋsಪಿ ಹಂತ|

ನಿತರಾಂ ನಿಶಿತಾತ್ಮನಾ ನಿಸರ್ಗಾತ್ ಸ್ಫುಟಮಾಲೋಚಯದಿತ್ಯಸೌ ಕದಾಚಿತ್||54||

निजधर्मरतॊ गृहिप्रबर्हः कलिकालाकुलितान्तरॊsपि विचार्य शास्त्रसारम्।

नितरां निशितात्मना निसर्गात् स्फुटमालॊचयदित्यसौ कदाचित्॥54॥

NijadharmaratO gruhiprabarhaha kalikAlAkulitAntarO(s)pi hanta|

NitarAm nishitAtmanA nisargAt sphuTamAlOchayadityasau kadAchit||54||

SUMMARY:  Sri Trivikramapandita, who was family-bound person with his roots still in the ancient and established culture, was slightly disturbed mentally due to the impact of the Kali Yuga; still, being a very sharp intellectual, he once thought very deeply in this way.

ರಚಿತಂ ನನು ಸೂತ್ರಮತ್ರ ಮಾನಂ ವಿದುಷಾ ಸತ್ಯವತೀಸುತೇನ ಸಾಕ್ಷಾತ್|

ಅಪರಸ್ಪರಸಂಗತಾನಿ ಭಾಷ್ಯಾಣ್ಯಪಿ ಸರ್ವಾಣಿ ನ ಮಾನತಾಂ ವ್ರಜೇಯುಃ||55||

रचितं ननु सूत्रमत्र मानं विदुषा सत्यवतीसुतॆन साक्षात्।

अपरस्परसन्गतानि भाष्याण्यपि सर्वाणि न मानतां व्रजॆयुः॥55॥

Rachitam nanu sUtramatra mAnam viduShA satyavateesutEna sAkShAt|

AparasparasangatAni bhAShyANyapi sarvANi na mAnatAm vrajEyuhu||55||

SUMMARY: When it comes to the question of giving a verdict in the matter of philosophy and culture, the Brahmasutra created or composed by Sri Vedavyasa himself is the most important proof and evidence. However, the commentaries that have sprouted upon the Brahmasutra are ambiguous and contradictory to one another and therefore none of them can be conceived as proof or the ultimate truth.

Here, Sri Trivikramapandita is telling that the commentaries and interpretations of Brahmasutra by various scholars, philosophers and persons belonging to different cult and schools of thought were either derogatory of each other or were untenable. The commentaries that existed till then, the period when Sri Trivikramapandita began exploring the true philosophy, the underlying truth and secret of Brahmasutra was not clear. They were paradoxical, ambiguous, confusing and far from convincing.

The commentaries on Brahmasutra mentioned here refers to the 21 commentaries that were in vogue till then and all those twenty-one commentaries were lopsided, incomplete, self-defeating and contradictory to each other. Therefore, Sri Trivikrama felt there should be some other commentary or interpretation which would provide the exact truth, the intrinsic value to the Brahmasutra that Sri Vedavyasa had created. Sri Vedavyasa is an incarnation of Lord Vishnu and Brahmasutra written by Him is the ultimate Truth. However, it was not easily intelligible.   

ಯದಿ ತೇಷು ನಿರಾಗ್ರಹಾಂತರಾಃ ಸ್ಮಃ ಸುಘಟಂ ನೋಪಲಭಾಮಹೇ ಹಿ ಕಿಂಚಿತ್|

ನ ತಥಾsಪಿ ಪರಂಪರೋಪಯಾತಂ ನ ಪಠಾಮಃ ಪ್ರಣಯೇನ ಶಾಂಕರೀಯಂ||56||

यदि तॆषु निराग्रहान्तराः स्मः सुघटं नॊपलभामहॆ हि किन्चित्।

न तथाsपि परम्परॊपयातं न पठामः प्रणयॆन शांकरीयम्॥56॥

Yadi tEShu nirAgrahAntarAha smaha sughaTam nOpalAbhAmahE hi kinchit|

Na tathA(s)pi paramparOpayAtam na paThAmaha praNayEna shAnkareeyam||56||

SUMMARY: If reviewed without any bias or reservation, the meanings of Sutra provided in any of those commentaries was not at all correlative, cohesive nor comprehensive. Yet, due to the attachment that has developed on them since they had come down to us from several generations, we are unable to avoid going through the Bhashya or commentary provided by Shankaracharyaru.  

What Sri Trivikramapandita concludes is that the commentary on Brahmasutra by Shankaracharyaru has been in vogue and is still being treated with reverence and hence the Shankarabhashya is worth going through.

This reasoning of Sri Trivikramapanditaru was prior to his contact with Sri Madhwacharyaru.

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