It appears that
Madhavadeva has, through the verses of his Nama
Ghosa, etched an essential biography of Sankaradeva—one that touches
upon his primary role as the reclaimer and propagator of Eka Sarana Hari Nama,
the path of pure devotion. He has
understood the nature and role of the compassionate
guru so well that while pointing out the oneness—in point of graceful nature—of the guru and the Lord, he
has not merged Sankara so completely with Krsna as is done by the (latter day) caritakaras like Ramacarana and the
others.
If one reads carefully through these verses, the following picture of Sankara emerges.
Madhavadeva’s Sankara is an inquisitive, intelligent and discriminating jiva but above all, he is empathetic and thoroughly unselfish in nature. He analyzes the philosophico-scientific texts (sastras) and enlightens himself through his own pure intellect. But, being (like the Lord) extremely full of grace (ati krpamaya), he is not content merely with securing his own deliverance. Moved by his own compassionate nature, he proceeds to secure also the highest welfare of his fellow jivas by propagating amongst them this supreme truth and the road to the supreme happiness. It becomes, then, the primary aim of such a conscientious personality, his life’s mission.
The guru is, like the Lord, a personality of grace (krpa), the savior of the masses. Such a personality is truly the emissary of Krsna for such, indeed, is the arrangement of the Lord. Such a true understanding of the philosophy of the guru in Madhavadeva should have shown the way for the caritakaras and provided them with the much needed model (arisi). They should, accordingly, have focused on or searched out even those key aspects and points in the life of Sankara which are highlighted by Madhava. But such a focus is lacking and, as a result, a lot of details are brought in which do not really gel with this vision of Madhavadeva.
If one reads carefully through these verses, the following picture of Sankara emerges.
Madhavadeva’s Sankara is an inquisitive, intelligent and discriminating jiva but above all, he is empathetic and thoroughly unselfish in nature. He analyzes the philosophico-scientific texts (sastras) and enlightens himself through his own pure intellect. But, being (like the Lord) extremely full of grace (ati krpamaya), he is not content merely with securing his own deliverance. Moved by his own compassionate nature, he proceeds to secure also the highest welfare of his fellow jivas by propagating amongst them this supreme truth and the road to the supreme happiness. It becomes, then, the primary aim of such a conscientious personality, his life’s mission.
The guru is, like the Lord, a personality of grace (krpa), the savior of the masses. Such a personality is truly the emissary of Krsna for such, indeed, is the arrangement of the Lord. Such a true understanding of the philosophy of the guru in Madhavadeva should have shown the way for the caritakaras and provided them with the much needed model (arisi). They should, accordingly, have focused on or searched out even those key aspects and points in the life of Sankara which are highlighted by Madhava. But such a focus is lacking and, as a result, a lot of details are brought in which do not really gel with this vision of Madhavadeva.
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