Friday, April 19, 2019

The Literary Output of Sankaradeva

Sankaradeva preached the ideology of Eka Sarana and pure devotion to Krsna in a variety of literary genres—renderings, songs, dramatic compositions, etc. As a writer, he was as versatile as he was prolific. His primary oeuvre undoubtedly is the rendering of the Bhagavata Purana into Assamese verse which also represents, in the history of Assamese literature, the beginning of a new literary movement.
The literary output of Sankaradeva is considerable with modern printed editions of his works running into thousands of pages.

The works of Sankaradeva and Madhavadeva were preserved over centuries by institutions and personalities and the text of the manuscripts was copied intergenerationally from scribe to scribe till the advent of the modern period when attempts were made by some personalities to bring out printed editions of these works. In the 20th century, there have been attempts to bring out critical editions after comparing manuscripts and recensions preserved at several traditional institutions and research institutions.

Saturday, February 23, 2019

Extracts from the Caritas: Sankara’s Engagement with the Text and his Fondness for Religious Study

Sankara, Daityari says, exhibited a keenness for analyzing (bicara) the primary texts. He did not do anything apart from engaging with the sastras. His mind, right from childhood (sisuhante), was always in religion. It is this childhood keenness that we find reflected in Bhusana, when the adult Sankara desires to analyze (bicara) the Bhagavata in Ramarai’s sattra grha.

ati apraẏāse guru tāhāṅka paḍhānta ..
paḍhilanta nirantare śāstra samastaẏa .
apramādī paṇḍita bhailanta mahāśaẏa .. 16 ..
abirate samasta śāstraka bicāranta .
śāstrālāpa bine āna karmma nācaranta ..
śāstrara tattbaka jāni manata hariṣe .
paraloka hita mātra cinte aharniśe .. 17 ..
dharmmata sadāẏa rati kṛpāmaẏa mana .
śiśuhante dharmma mātra karanta manana ..

His teacher [did not need to expend much effort with Sankara and] taught him quite effortlessly.
[In this manner,] He studied uninterruptedly all the sastras, without a break;
he became a “
apramādī paṇḍita,” an unerring scholar, the noble one. 16
Unceasingly, he does the bicara of all the sastras;
he does no work apart from engaging with the sastras.
Knowing the truth (tattva) of the sastras, with extreme joy in mind,
he thinks only about the welfare of others, day and night. 17
Fondly attached to religion always, with mind full of compassion,
right from childhood, he does only the contemplation (
manana[H1] ) of religion.






 [H1]deep reflective thought

Extracts from the Caritas: No Ideology of Pure Devotion before Sankaradeva

According to the biographer (caritakāra) Daityari, there was no ideology of pure devotion before Sankaradeva. He describes[1] in the following words the state of the religion of the (majority of the) people at the time of the advent of Sankaradeva:

ইদেশত পূৰ্ব্বকালে নাছিল ভকতি .
নানা ধৰ্ম্ম কৰ্ম্ম লোকে কৰিল সম্প্ৰতি .. ৮ ..
নানাদেৱ পূজয় কৰয় বলিদান .
হংস ছাগ পাৰ কাটে সহস্ৰ প্ৰমাণ ..
তপ জপ যজ্ঞদান তীৰ্থস্নান কৰে .
ঘোৰ নৰকত পৰি পৰি সৱে মৰে .. ৯ ..
উপজয় মৰয় সংসাৰে বাৰম্বাৰ .
নাহি সুখ নেৰাৱয় সংসাৰ নিকাৰ ..
তল গৈল লোক কলি পাপ-সাগৰত .
কৃপাময় কৃষ্ণে জানি গুণিলা মনত .. ১০ ..
সিটো লোক সমস্তক কৰিবে উদ্ধাৰ .
শঙ্কৰ মাধৱ ৰূপে ভৈলা অৱতাৰ ..


ideśata pūrbbakāle nāchila bhakati .
n
ānā dharmma karmma loke karila samprati .. 8 ..
ānādeva pūjaẏa karaẏa balidāna .
haṃsa ch
āga pāra kāṭe sahasra pramāṇa ..
tapa japa yaj
ñadāna tīrthasnāna kare .
ghora narakata pari pari save mare .. 9 ..
upajaẏa maraẏa saṃs
āre bārambāra .
n
āhi sukha nerāvaẏa saṃsāra nikāra ..
tala gaila loka kali p
āpa-sāgarata .
kṛp
āmaẏa kṛṣṇe jāni guṇilā manata .. 10 ..
siṭo loka samastaka karibe uddh
āra .
śaṅkara mādhava rūpe bhailā avatāra ..

In former times, in this land, there was no (ideology of) `pure devotion` (bhakti).
The people, they did various `ordained duties` (dharma) and `acts of emulation` (karma). 8
They worshiped various devas and did `animal sacrifices` (
balidāna) (to them).
They cut pigeons, ducks and goats on an infinite scale.
They did acts of penance, murmured incantations, gave offerings in yajnas and bathed in tirthas.
Yet (, in spite of all these,) all of them died, falling repeatedly into the most terrible hell. 9
They took birth and died in this `cycle of material existence` (
saṃsāra) again and again.
They could not obtain happiness nor could they get rid of material affliction.
All people sank to the bottom of the sin-ocean of kali.
Knowing this, Krsna, the `embodiment of grace` (
kṛpāmaẏa), pondered in mind. 10
In order to save all these people,
he became descents (
avatāra) in the form of Sankara and Madhava.

[1] Daityari’s description appears to be more in line with Sankara’s reference to the Vedic sacrificial dharma in his rendering of the first book of the Bhagavata (Vyasa Narada Samvada):

rada badati śunā mahāmuni byāsa |
tumise karilā sawe jagatake nāśa ||
nirantare paśura lowāilā tumi prāṇa |
nāhi manda karmma āra ihāra samāna ||32||
ākasmike lokaka karāilā hiṃsā dharmma |
nubujilā tumio bedara tattba marmma ||
garihita karmmako kahilā dharmma buli |
tohmāra bacane loka nāśila samūli ||33||
sbabhāwe lampaṭa biṣaẏata anurāga |
sbarga pāibo buli raṅge kāṭe haṃsa chāga ||
karai nānā hiṃsā dharmma nānā dewa pūjai |
puṇyakṣaẏa bhaile dunāi narakata majai ||34||