Bhattadeva’s Mention of Sankaradeva as the First Propagator of Pure Devotion

Bhattadeva, in the Dasama rendering of his Katha Bhagavata, makes a clear mention of the Bhagavata tradition in Assam:

he sabhāsadasava, pūrbbata santa mahanta mahāguṇavanta śrī śaṅkare śrībhāgavata śāstrara paẏāra kari lokata bhakti panthā pravarttāilā, yāka pāi antya jātio saṃsāra tarilā. pāche tāra avaśeṣa kathā ananta kandali pada racilā . tāko dekhi moro kṛṣṇaguṇa barṇāite manata icchā hailā . tāka jāni śrīkṛṣṇe śrī dāmodararūpe ājñā dilā . eteke mañi ṭīkā-bhāṣya anusāre saṃkṣepe kathā nibandhilo .

“O members of the assembly! In the past, Sri Sankara, saint, exemplar-devotee and one endowed with great qualities, had composed verses of the Bhagavata scripture and propagated for the first time the path of pure devotion among the people; obtaining which, even the lowest of the low castes survived samsara. Later, Ananta Kandali had made verses out of the leftover sections. Seeing that, I also had a wish in mind to describe the glories of Krsna. Knowing that, Lord Krsna, in Sri Damodara’s form, gave me permission. Therefore, I, following the notes and commentaries, have composed, in abbreviated form, the (Bhagavata) katha.”

Synopsis (Beginning only) of Bhūṣaṇa's "Śrī Śrī Śaṅkaradeva"

Śrī Śrī Śaṅkaradeva
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]
 

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.

The Caritakara's Salutation: Prefatory Lines from Bhusana Dvija's Carita

The manuscript begins with salutations to Sankaradeva and Krsna (sri sankarāya namah and sri krsnāya namah).

The caritakāra, first paying obeisance at the feet of Krsna, declares that incarnating Himself as Sankara, it is Lord Hari Who propagated His own guna, karma and yasa, listening to which the people survive this unsurvivable (dustara) world in the age of kali. The carita of Sri Sankara is the nemesis of evil (pāpa antaka), and Bhusana, foolish and devoid of jnāna, is going to narrate it in metrical form (pada bandhe). Descending into this world, the Saint exhibited his various divine sports (kridā) to the people. He composed the Bhāgavata in verses and [now] even the ‘lowest of the low’ (antyajas), reading it and understanding its meaning, hold Sankara as their guru and worship Mādhava. All people have achieved happiness by taking to devotion to Lord Hari (hari-bhakti) and it is on account of this that the Saint has come to be known as Srimanta Sankara. Whoever has the capacity (sakati) to narrate in full all the details relating to his qualities (guna) and glory (mahimā)? The caritakāra, remembering the favor of Krsna, will put down whatever comes to mind by the grace of the holy men. Previously, all the great pandits used to recount this tale to others joyfully. But, with time’s passage, all of them have reached the abode of vaikuntha and now, who recounts these tales (kathā)? Therefore, this necessity has fallen on the caritakāra.