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.

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[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 Source and Motivation of the Caritakara: Analysis of a Passage from Daityari

Sometimes in the middle of the carita, the biographer mentions the motivation behind his undertaking to write about the Saints. For instance, Daityari (pp. 154):

Listen, O saintly people! Folding my hands, I say these words to you; forgive me for any chronological fault that might occur.

If something deviates, then do not ascribe any fault to me, know that the holy men discuss [this tale] in various ways [versions].

I have put it down in the same form in which I have heard from the Mahantas, do not find fault with me.

And if anything remains [to be told], then also do not criticize me; you all discuss it in the proper manner yourselves.

Some Mahajanas said to me: “You inscribe the facts of the two Mahapurusas.”

Some [other] Mahajanas joyfully said,

“You put it in verse so that it is great to read.”

Carrying out their word, I am rendering [this tale] in verse-form; please do not find fault with me on this, with folded hands I say.

Thinking of one’s own welfare, O saintly men, keep repeating the name of Madhava and Sankara at regular intervals.

From passages such as these, it appears that the caritas such as the one referred to above were written by the biographers (caritakaras) at the request of the Mahajanas. Further, the source of the caritakara was the Mahanta. Daityari clearly mentions that he has written whatever he has heard from the 'Mahantas' mouth' (mahantara mukhe). The facts relating to the two Mahapurusas (Sankaradeva and Madhavadeva) are referred to simply as katha.

One more fact which emerges from the passage is that the caritakara seems to acknowledge the presence of multiple versions of the katha. That is what seems to be suggested when Daityari says that 'the holy men discuss in various ways' (nanana prakare jana carcce sadhu loka). The expression nanana prakare taken literally would mean 'various ways' of recounting the biography of the Saints. But the context seems to suggest 'various versions'.

What is the meaning of the words mahajana and mahanta in the passage above? Are these terms encountered frequently in the literature? In what sense are these terms employed in the passage in question? Do they refer to some specific personalities?