Śrī Śrī Śaṅkaradeva
Bhūṣaṇa Dbija
Edited and published by Sri Durgadhara Barakataki
Jorhat, 1925.
Bhūṣaṇa Dbija
Edited and published by Sri Durgadhara Barakataki
Jorhat, 1925.
The manuscript[1] begins with
salutations to Sri Sankara (śrīśaṅkarāẏa namaḥ) and Sri Krsna (śrīkṛṣṇāẏa namaḥ).
The caritakāra,
first saluting reverentially at the feet of Krsna, declares that descending on
earth in the form of Sankara, it is Lord Hari himself who propagated (pracāra) his own ‘qualities, deeds and glory’ (guṇa, karmma, yaśa), listening to
which the people cross the uncrossable saṃsāra.[2] He (Sankara) has made
well-known (bidita) Krsna alongwith nāma dharmma and the people now, with great happiness
(mahā sukhe), ‘obtain redemption’ (tare) in
the uttermost age of kali.[3] The carita of Sri Sankara is the ‘nemesis of sin’ (pāpara antaka),[4] and Bhusana, foolish and
devoid of jñāna, is going to
narrate it in metrical form.[5]
Taking birth into this world, Sankara showed to the people various ‘divine sports’ (krīḍā). He composed (nibandhilā) the Bhāgavata in verses (pada bandhe)[6] and now, even the ‘lowest of the low’ (antyajas), reading it and understanding its meaning (artha), ‘do pure devotion’ (bhaje) to Madhava, regarding Sankara as their guru.[7] All humans have achieved (the supreme) happiness taking to ‘devotion to Hari’ (hari-bhakti) and it is on account of this fact that the saint is named Śrīmanta Śaṅkara.[8] Which person has got the capacity to narrate in full all the details pertaining to his qualities (guṇa) and powers (mahimā)?[9] The caritakāra will reveal whatever comes to mind ‘by the grace of the pure devotees of God’ (sādhu prasādata), remembering the favor (kṛpā) of Krsna.[10] Previously, all great paṇḍitas that lived used to discuss this tale (kathā) amongst themselves joyfully.[11] But, at the end of their lives, all of them reached Vaikuntha and now, who speaks these tales anymore?[12]
Taking birth into this world, Sankara showed to the people various ‘divine sports’ (krīḍā). He composed (nibandhilā) the Bhāgavata in verses (pada bandhe)[6] and now, even the ‘lowest of the low’ (antyajas), reading it and understanding its meaning (artha), ‘do pure devotion’ (bhaje) to Madhava, regarding Sankara as their guru.[7] All humans have achieved (the supreme) happiness taking to ‘devotion to Hari’ (hari-bhakti) and it is on account of this fact that the saint is named Śrīmanta Śaṅkara.[8] Which person has got the capacity to narrate in full all the details pertaining to his qualities (guṇa) and powers (mahimā)?[9] The caritakāra will reveal whatever comes to mind ‘by the grace of the pure devotees of God’ (sādhu prasādata), remembering the favor (kṛpā) of Krsna.[10] Previously, all great paṇḍitas that lived used to discuss this tale (kathā) amongst themselves joyfully.[11] But, at the end of their lives, all of them reached Vaikuntha and now, who speaks these tales anymore?[12]
In this manner, the caritakara has given the justification (praẏojana)[13] for writing this biography
of Sankara. He desires to save the tale of Sankara from becoming lost forever
and therefore he has written this carita to
record and preserve these facts, hitherto circulated only orally, in the
written (verse) form.
[1] Inserted
into the printed edition is what appears to be a painting of Sankaradeva and
his disciples, presumably from the manuscript of the carita. The striking aspect about this representation is that the saint
is depicted as a Mughal emperor (Shah Jahan?), in full Mughal regal attire, reclining
on his gaddi and holding a rose in
one hand, and speaking to two of his disciples who are portrayed as courtiers of
the Mughal court. Although the full details relating to this painting—the
editor makes no mention of it in the preface—could not be obtained owing to the
copy in possession with this author being a very low-resolution, monochromatic
one, the scene in question perhaps is an imaginative portrayal of Sankaradeva
bestowing his dharma rajya on Madhava,
his spiritual successor. This is not conclusive, however.
[2] V.
2.
[3] V
3.1.
[4] V.
4.1.
[5] V.
3.2.
[6] V.
4.2.
[7] V.
5.1.
[8] V.
5.2.
[9] V.
6.1.
[10]
V. 6.2.
[11]
V. 7.1.
[12] V.
7.2.
[13]
V. 8.1.
