MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 49, 50 and 51

(In these Shlokas, Sri Narayana Panditacharyaru has described the circumstances in which Sankara emerged and established his philosophy. Please read, comment and share. SDN)

JanO namEnnAparaThEti matvA shaThashchaturThAshramamESha BhEjE|

PadmAkaraha vA kaluSheechikeerShuhu sudurdamO duShTagajO vishudhDham||49||

Thinking that people might not surrender or follow him, he got ordained into sainthood, like an uncontrolled elephant dashing into a lotus-covered pond with the intention of stirring the slush underneath.   

Avaidikam mADhyamikam nirastam nireekShya tatpakShasupakShapAtee|

TamEva pakSham pratipAdukO(a)sau nyarUrupanmArgamihAnurUpam||50||

SUMMARY: Conceiving that the anti-Vedic Buddhism was gaining popularity, he hatched a conspiracy that was suitable for the situation as he too had faith in that philosophy and wanted to promote the same.

The poet explores the conditions that prevailed during the life time of Sankara. There is a clue that Buddhism had become popular but at the same time, it was losing ground. The demons wanted a similar situation to spread anti-Hari philosophy.

 

AsatpadE(a)san sadasadviviktam mAyAKhyayA samvrutimaBhyaDhatta|

BrahmApyaKhanDam bata shUnyasidhDhai prachChannabaudhDhO(a)yamataha prasidhDhaha||51||

Being wicked and ill-motivated, he altered the concept of “Asat” in Buddhism with “SadasadvilakShana” (Vilakshana or perversion of sat or truth and asat or untruth) and “Samvruti” with “Maye” or mysticism. With a view to establish “Shoonyatwa” or obscurism, he called Brahma as “AkhanDa” and came to be known as “PrachChannabudhDha” or disguised BudhDhist.

It is to be noted here that Sri Madhwacharya has clearly mentioned in his Tattvodyota, Tatvanirnaya, Anuvyakhyana, Gita Tatparya and other works that there is not much difference between Budhdhism and Mysticism.

Referring to Sankara in his Discovery of India, Jwaharlal Nehru has stated:

“Some of his (Sankara’s” Brahmin opponents called him a disguised Buddhist; it is true Buddhism had influenced him considerably” (Excerpt from Dr. Vyasanakere Prabhanjanacharya’s compilation of “Sumadhwavijaya” page 40 footnote).  

MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 46, 47 AND 48

(In these Shlokas, the background that necessitated the emergence of Sri Madhwacharyaru is explained. Please read, comment and share. SDN)

YEtatprateepam kila kartukAmA naShTaujasaha sankaTamEvamApya|

MukundavaiguNyakaThAm swayOgyAm kAlE kalAvAkalayanta tE(a)lam||46||

SUMMARY: The Asuras or demons, who were thus annihilated and rendered toothless or powerless, wanted to somehow take revenge on Bhimasena. They took birth on Earth and akin to their natural traits, created works and spread a philosophy of Lord Brahma being un-attributable or one without attributes. They propounded Nirgunatwa or a theory of the Lord having no attributes.

The word VaigunakaThAm signifies the theory of the Lord without attributes.  

YO BhUrivairO MaNimAn mrutaha prAk vAgmee buBhUShuhu paritOShitEshaha|

Sa SankarAKhyO(a)nGhritalEShu jajnE spruDhAparE(a)pyAsurihAsurEndrAha||47||

One of the prominent enemies of Bhimasena by name Manimanta, who had been killed by Bhimasena, wanted to attain eloquence in speech, impressed Lord Rudra with penance and took birth in a Brahmin family at Kaladi. He was called Sankara. With the sole intention of taking revenge, other prominent demons also took birth.

Name of the place Kaladi is indicated with the word ‘AnghritalEshu’ which means AnGhritala ityasyai KAlaDi ityapaBhraShTasangnA.   

SAnnAyamayaktahrudAKhuBhugvA shwA vA purODAshamasArakAmaha|

MaNisrajam vA plavagO(a)vyavasThO jagrAha vEdAdikamESha pApaha||48||

Like a deceitful cat trying to have a share of the remnants of the offerings submitted in a holy sacrifice called Sannayya, like a dog that normally wants to consume human waste trying for a share of the holy remnants of ghee offered in a sacrifice called PuroDasha and like an insane monkey trying to have a gold necklace, wicked Sankara put his hands on Vedas.

SAnnAyya is a special item prepared with milk and curds and offered in a holy sacrifice. This item is a special offering. Similarly, PurODAsha is a special item prepared with ghee having high fat content.

VISHWAMITRA REVIVES PENANCE, MENAKA DESCENDS

(In this first part of Chapter 63 of Balakanda in Sri Valmeeki Ramayana, Lord Brahma confers Rajarshi status on Vishwamitra and when he continued the penance, Menaka appears before him. Please read, comment and share. SDN)

PUrNE varShasahasrE tu vratasnAtam mahAmunim|
ABhyagachChansurAha sarvE tapahPhalachikeerShavaha||1||

AbraveetsumahAtEjA BrahmA suruchiram vachaha|
RuShistwamasi Bhadram tE swArjitaihi karmaBhihi shuBhaihi||2||

TamEvamuktwA dEvEshastridivam punaraBhyagAt|
VishwAmitrO mahAtEjA BhUyastEpE mahattapaha||3||

Tataha kAlEna mahatA MEnakA paramApsarAha|
PuShkarEShu narashrEShTha snAtum samupachakramE||4||

TAm dadarsha mahAtEjA MEnakAm KushikAtmajaha|
RUpENApratimAm tatra vidyutam jaladE yaThA||5||

Raghava, one thousand years elapsed after Vishwamitra began penance yet again. With the intention of obliging him for the penance, Lord Brahma and all other deities came to meet Vishwamitra, who had taken bath and paid obeisance.
Most radiant and head of deities Brahma told these kind words in a melodious voice:
“Vishwamitra, owing to the positive power you have acquired by doing penance and offering worship for one thousand years, you have now become a Rishi1. We wish you good luck and take leave of you now.”
Telling those words to Vishwamitra, Lord Brahma and other deities went back to the Deva Loka. Bent on attaining Brahmarshi status, Vishwamitra once again began penance.
Several years passed by in this way and on one day, a very distinguished Apsara called Menake was bathing in a Pushkara2 on the premises of the hermitage of Vishwamitra. Most radiant descendant of Kushika dynasty Vishwamitra saw most charming and beautiful Menaka, who was bathing in the pond, even as she appeared like lightning appearing amidst clouds. Immediately after seeing Menaka, Vishwamitra was caught in the grip of lust and sensuousness.

Lik

MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 43, 44 AND 45

(In these three Shlokas, the poet concludes the incarnation of Lord Vayu as Sri Bhimasena. The Shloka No. 45 can be perceived as a sort of epitaph. Please read, comment and share. SDN)

KriShNAnGhripankEruhaBhaBhrungarAjaha KriShNAmuKhAmBhOruhahamsarAjaha|

PrajAsarOjAvalirashmirAjaha sasOdarO(a)rAjata veerarAjaha||43||

SUMMARY: At the feet of Lord Srikrishna, he is a great beetle; for the lotus-like face of Draupadi, he is a special swan and for the clusters of lilies and lotus called the citizens, he is the Sun who shines with divine light. Bimasena, who was such a great gallants, glued with transcendental and inspirational radiation.     

In this Shloka, rhe poet has delectably, deftly and delicately depicted Bhimasena as the greatest devotee of Sri Krishna, a beloved of the subjects and a beloved of Sri Krishna too.

PautrE pavitrAhwayajAmipautrE DharAm niDhAyAsuraDheeShu tApam
Keertim trilOkyAm hrudayE Mukundam BhEjE padam swam sahajaihi sa Bheemaha||44||

SUMMARY: Combining with his brothers, Bimasena assigned the governance of the throne to the grandson of the sister of Pavitra-named Srikrishna Subhadra and his own (Bhimasena’s) grandson Pareekshita. Thus, he filled the hearts of Asuras or demons with a sense of grief and fear. He attained popularity in all the three worlds, installed the original form of Srikrishna in his heart and reunited with his own original form.

Here is a subtle indication about the sojourn of Pandavas towards the heavens, besides providing a hint at the merits of the incarnations of Lord Vishnu, Lord Vayu and other deities. King Pareekshita was the grandson of Arjuna and children of brothers are normally treated as own children or grandchildren. Pavitra in Sanskrit means holy or sacred, Being the personification of purity, knowledge and sanctity, the word Pavitrahwaya refers to Lord Krishna and Pavitra means ‘Pavitram mangalam kuru’. as mentioned in Sri Vishnusahasranama

ViShNOho padAntam BhajatA(a)nilEna GhOrapraGhAtairiti nAshitAstE|

RasOjjhihitAshchanchalavruttayO(a)lam shOBhAm na BhEjuhu suravairimEGhAha||45||

SUMMARY: The frail, inconsistent and insipid demons called Daityas, who had gathered on earth like clusters of dark clouds, were thus annihilated, silenced and neutralised by Bhimasena by surrendering to the seat of Lord Vishnu and by beating them with horrid power. 

What the poet has said in the first instance is that like the clouds get scattered due to wind, the demons and enemies were scattered apart by the onslaught of Bhimasena. The poet has beautifully explained the manner in which the Daityas were crushed and destroyed by the combined force of Sri Hari and Vayu, who were in the form of Lord Krishna and Lord Bhimasena.

VISHWAMITRA SAVES SHUNASHSHEPA

(This is the second part of Chapter 62 of Balakanda, Sri Valmeeki Ramayana, where sons of Vishwamitra refuse to sacrifice for the sake of Shunashshepa. But, Vishwamitra composes powerful hymns by chanting which, Shunashshepa  gets blessed by Indra with longevity. Please read, comment and share. SDN)

Rama, hearing the words of Vishwamitra, Madhushyanda and other sons mocked at him and said these

words of high headedness:

KaThamAtmasutAnhitvA trAyasE(a)nyasutam viBhO|

AkAryamiva pashyAmaha shwamAmsamiva BhOjanE||13||

“Oh great father of great capacity to do anything and everything, how can you try to save the son of someone else by sacrificing your sons? We have concluded that this task of yours is a misdeed. It is a shameful act. It is like rejecting delicious food and delicacies that have been kept ready for consumption and opting to eat dogs’ flesh. Similarly, the task you have accepted is very abusive and shameful.”

           Rama, most certainly the words of Madhushyanda and others caused such penury to Vishwamitra that he felt as if he had been pierced with a dagger. He was fuming with rage. His eyes turned red. Crackling his jaws furiously, he started addressing his children:

“Oh sons, you are speaking fearlessly without knowing who you are talking to. Your words are not only uncultured but also condemnable. Ignoring my words, you are blabbering without any sense. My whole body has been stiffened after hearing your words, which are coated with impropriety, bad vanity and false prestige or pride. You deserve to be punished for condemning my words in this manner, even as I am your father. From now on, let the dog’s flesh alone be your food. Let all of you convert into Mushtika community, a state in which the sons of Vasishtha have been cast due to my curse. You will be in that state and roaming about on earth for one thousand years.”

           After cursing all his children, Vishwamitra Maharshi first tied the arm of Shunahshshepa with a band of protection that had been sanctified with sacred hymns and then said: “Oh son of a Muni, wear a red garland made of holy thread, apply sandal paste to your body as a decorative cosmetic, go close to the sacramental pole and chant the hymn in praise of Fire God in your melodious voice. Later, offer prayer to Indra and Vishnu with two special Mantras I will be preaching you now with absolute devotion. If you stand near the sacramental pole and chant the Mantra I will be teaching you now, and chant the mantras repeatedly, you will secure eternity.

           As advised by his maternal uncle Vishwamitra, Shunahshshepa learnt the two Mantras taught by Vishwamitra, with total concentration, got out of the hermitage, joined Ambareesha and said:

“Lion-hearted King, let us immediately go to Yajnashala. Keeping me as the sacrificial animal, please 

complete the Yajna.”

           

Ambareesha was highly pleased and delighted by the words of Shunahshshepa. Shedding the laziness, the King instantly set off towards the Yajnashala, along with Shunahshshepa. Under the permission of priests, Ambareesha tied Shunahshshepa with holy grass that had been sanctified with relevant hymns, placed the symbols that were meant to be put for sacrificial animal, dressed him with red clothes and then tied him to the Vishnu-invoked sacrificial pole. After being tied in that manner, Shunahshshepa first offered prayer to Fire God, as directed by Vishwamitra, and then impressed Indra and the presiding Lord of sacrificial pole Vishnu by repetitive chanting of the hymns composed by Vishwamitra.

                  Raghava, highly impressed by the secret prayers of the son of Rishi, Indra bestowed upon Shunahshshepa longevity. He also blessed Ambareesha. Owing to the divine grace of Indra, Ambareesha completed the sacrifice without killing any animal or human being and acquired several good things and merits with that lone sacrifice.  Rama, spirituous Vishwamitra again undertook penance for thousands of years near that Pushkara with all devotion and dedication.

MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 40, 41 AND 42

(In these Shlokas, the bravery of Bhima is further described with the instances of destruction of Keechaka and others. Please read, comment and share. SDN)

AThaiSha vEShAntaraBhalmaleenaha kramENa vAyupraBhavaha sutEjAha|

RudhDhAKhilAsham muKharam prachanDam BhasmeechakArAKhilakeechakauGham||40||

Later, like the ash-masked fire erupts suddenly with the blowing of wind, rises its flames up to the sky and burns into ashes the bamboo plantation in forest that produce a shrill sound when the breeze passes through them, Bhima was incognito for some time and gradually began displaying his prowess; he charred the groups of Keechaka-led demons, which were till then invincible, roaring without any sense or reason and were very cruel indeed.

The first word ‘aTha’ of this shloka refers to the destruction of Keechaka during the incognito exile or Ajnatavasa of Pandavas.

About Keechaka: Keechaka was the son of the King of Kekaya and his queen by name Malavi. He had 105 brothers and a sister called Sudeshne, who was the wife of King Virata. Keechaka and his 105 brothers were all living in the palace of Virata. Keechaka had been appointed as commander of the army of King Virata. He was very strong, powerful and brave.    

Sa KruShNavartmA vijayEna yuktO muhurmahAhEtiDharO(a)praDhruShyaha|

BheeShmadwijAdyairatiBheeShaNABham vipakShakakSham kShapayan virEjE||41||

Bhimasena, who was always victorious, carrying special weapons and always trod on the path that impressed Lord Sri Krishna, along with Arjuna and Lord Krishna, destroyed again and again the members of the camp of enemies that consisted of Bheeshma, Drona and others  like wildfire burns into ashes the wild animals in the forests of foes.

The poet has emphasised in this Sholka that Arjuna and Bhima were the chief wreckers of the huge army of Kauravas and out of the two, the role played by Bhima was extraordinary. It can be recalled in this context that all the one hundred sons of Dhrutarashtra were killed by Bhima alone. The poet has categorically mentioned here that it was Bhimasena, the incarnation of Lord Vayu, who was responsible for the victory achieved by the Pandavas.      

Taraswinaha prOchchalitAnaDheerAn nirdagDhapakShAnatiteekShNakOpAn|

Sa DhArtarAShTrAn bahuhEtileelO vinAshya vishwAn parayA shriyA(Sa)BhAt||42||

Bhimasena, who roams about with a variety of war weapons, lost the powerful but heart-broken Bheesma and other elderly, respectable persons; however, by killing the distempered yet very valiant Kauravas, Bhimasena glittered with the recovery of lost empire.

HAPLESS SHUNASHYEPA SURRNDERS TO VISHWAMITRA

In this Chapter 62 of Balakanda in Sri Valmeeki Ramayana, Shunashshepa, who was being taken by King Ambareesha, surrenders to Vishwamitra. Please read, comment and share. SDN)

Shuna(h)shshEpam narashrEShTha gruheetvA tu mahAyashAha|

VyashrAmyatpuShkarE rAjA maDhyAnhE RaGhunandana||1||

Tasya vishramamANasya shunahshshEpO mahAyashAha|

PuShkaram shrEShThamAgamya VishwAmitram dadarsha ha||2||

TapyantamruShiBhihi sArDham mAtulam paramAturaha|

ViShaNNavadanO deenastruShNayA cha shramENa cha|

PapAtAnkE munErAshu vAkyam chEdamuvAcha ha||3||

Na mE(a)sti mAtA na pita jnAtayO bAnDhavAha kutaha|

TrAtumarhasi mAm saumya DharmENa munipungava||4||

TrAtA twam hi munishrEShTha sarvESham twAm hi BhAvanaha|

RAjA cha krutakAryaha syAdaham deerGhAyuravyayaha|

SwargalOkamupAshneeyAm tapastaptvAhyanuttamam||5||

                 “Raghunandana, it was afternoon when Ambareesha was journeying towards his city carrying Shunahshepa in the chariot. The king parked his chariot near a holy pond and was relaxing there for a while. Shunahshshepa got down from the chariot with a sorrowful face and saw near the pond his maternal uncle Vishwamitra doing penance, along with other ascetics. As he was very eager to survive, desperate, thirsty and was wearing a pale face due to the strain of travelling, Shunahshshepa went to Vishwamitra, who was doing penance in the midst of several Rishis, kept his head on the lap of the sage and said:

“Uncle, I have no father, no mother, no brother nor relatives. At this moment, you are my father as well as mother. Therefore, it is up to you to save me and it also forms a part of your duty to safeguard cousin. You are the protector of those who surrender to you. You uplift those on the verge of destruction². But, I will not ask you to save me alone. The king, who has bartered me for one lakh cows, should also get his desire fulfilled. With your grace, I should have a long life, without any agony; do meritorious and well-motivated penance so that I will be able to enjoy all the comforts in the heaven. Being adorned with a divine radiation please be my protector as I am now a poor destitute. Oh Dharmatma, please protect me like a father protects his son as I am now facing a serious danger due to my misdeeds in the previous lives.”

                   Hearing those words of his cousin, Vishwamitra caressed the son of Rishi (Shunahshshepa) affectionately, consoled him and told his children, who were nearby: 

“Dear children, the time has come for rendering help to others, which all the parents expect their siblings to do as such acts carry you to a pleasant world hereafter. He is the son of a great sage. He is of tender age and moreover, he is seeking my protection. Therefore, make me happy by sanction life to him. All of you are righteous and pious. You may all to the city along with the king as a representative of Shunahshshepa and satisfy the Fire God by becoming the sacrificial prey. By doing so, several divine tasks get accomplished. By such an act, this orphan will be made to feel that there is someone to care for him. The sacrifice begun by the king will also get completed without any obstacle. Deities will be pleased. You will be keeping the words given by your father too.”