Anugraha Bhashanam of Paramapujya Jagadguru Shri Shankara Vijayendra Saraswathi Shankaracharya Swamiji
At National Seminar ‘Saptavidha Anupapatti Vimarsa’ organized by National Sanskrit University, Tirupati – April 2023
जय गोिवदभगवपादाज षपद
जय जीव पराभेद वावदकू जगगुरो |
जय भो बौ पाषड िववसन िवचण
जय वेदात िसात िसान महामते ॥
ी काी पीठेपमान ोकाः एते। यदा ीचरणाः बहः आग, नगमनंकुव वासे, तदा केचन ोकाःपे । एतद-्वषयेतैः परमाचायीचरणैः पिशं त्-वषपूव , उमेतद्वां, “जय सा सान
महामते” इत । इदान सा- सान वषयेचच चरन्अ । त शााण चारः। “ताांमाणं तेकायकाय-वतौ” इत भगवद-्गीताय उम्। त शााण चारः, वासरा भवत। “अहम्
वसम, एतद्कतं, एत कतम्”, इत वासेन भवत ।(अयं) एकः कारः।अ: कारः वानेन भवत । त वानेन यद शावासः, तदथम ्ाकरण- तक-मीमाा शााण अयनमावकम् । यद ”
सम्जगाजीवो ैव नापरः” इादवषयेवासः भवत तदा तुवचारणा नावक, ववेचनंनावकं , वेषणं नावकम्। यद संशयः भवत, तदा तुवान अपेा, लौिकक-तभायाः अपेा वतते। भगवदपाद ् ैः उभयथाऽिप नणयः कृतः। नाम, येवस, येष मनसवासः वतते, तेष कृते, षोडश-पाद-सूचारः अायाः , त थम-पपादेषुवेदावाान समयादकं तैः कृतम् । अनरं, एकादश-पादेषु, आेपसमाधानादकं कृतम्। त आेप-समाधानावसरेयेयेवादा:, शू वादो वा भवतु, सौगत इत वाअ-मागरा येआेपाः, तेष समाधानं कृतम्। ताशरा अ सवध-अनुपप-उपप-अवावषय-ानं, अवा कशी इत तषयम्अधकृ सेमनार्(seminar) अ आयोजनतम्। देशेशााण चारः उभयथािप आवकः। येष वासः वतेपुराण, वेदे, शाे, तेषकृतेववरणंअपेतंवतते। कन्ेकश-ववरणं वतत इत। तवषयेवा भवतुआचायवषयेवा भवतुतदथम ्ववरण अपेा वतते। अनरम्येषाम्जासा वतते, षातेिपशाराअयनम्अिपआवकम्वतते। अ उपाध-हणाथम ्बहवःआग । तथािप नपाधक-वषयेअ चच समायोजता । नपाधक–वषये चच समायोजता । उानाम्यथा
लौिककवाय उशायाः कृतेवदेशं गा पठ, ताशरा शाीय-आचाय इादकं वतते| चूडामण Course अिप मेआसीत,् इदानीमिप ात् । ताशान vising faculty, vising professors, मणावडशाी (आदकाः) एताशाः , तेष वयः इाद नबाः यथा न भवत तथा व कृा, उशायाः कृतेिप एका वा यद भवत, तदा अस-ान, पामेअवमान-ान यथावत्पयं इेव
वतते। थम-परेदः, तीय-परेदो वा, तृतीय-परेदो वा, चतुथ-परेदो वा, इाद देशकालपरम्। “देशकाल-अपरा, सवगा सवमोहनी” इत देव ुत:। ताशं उ-संेप-शाररकं वा
खन-ख-खां वा अस-ान इदान का भापारायण-वा कृता । महाभा-पारायण-वा कृता, ाकरण वषये। तथैव सू-भााद चारुतसरम्ियते। शबराम-भा पारायण-वाअिप कृता।ओरैमेतथा कृता। ाय-शावा , तथाअ-योगभावा इत कृा शा सम वकासः यथा भवत, वास-ा वा, वान-ा वा – यथा भवत, ताशः यः कतः । त उरदेशतः एतेआगताः, पूव-परचता एव, तथािप इदान , “ओहो ओहो”कारात्अनरम्- ातः यदु म्, माेयदु म् सवमिप ुा ाभायम् अिप कटनम् कृा, “शुा”(नामक) एतैः सक् तपादतम्, तात्शााणाम्अापनेएका नूतना णाली अिप , त ववालय-पतः एकाम्वाम् कृा(एषा णाली कटीकता)।
वेपताः इत मोदावहः वषयः। एतेयेपताः वेतेअमरकोशमिप पाठयतुंभव । तेषाम्सकाशे गाअमरकोशमेव पठतं इतन । येयेउश पाठयतुंभव, तेष कृते, यथा Post doctorate इाद उतेलौिकक-वाय , तथा एका वा ियतेचेत्, का वा भवतु,अ वा भवतु, कुािप (ियतेचेत्ाम्) । इदान धम-वषयेा वतते। सवकार-अनुदानादकमिप सगेव लते। तात् अनुदानादकमिप सवम् देहलीम् त गा, भवन- नमणादकं सवमदंअसक् कृतम्। तात्वा-वषयेयेयेपठतुम्वा, तेषाम् कृते, संशोधन-पूवक आधुनक technology, methodology, research methodology, तेन साकमिप शााण अयनम्-ाकरण वा भवतु, ाचीन-नवीन-ाय-शा वा भवतु| मीमाा-शा तुवशेष-पेण कतम्। ये
lawyers वेाय-वाय, तेिपअसदाः यथा भवेयुः , तथा मीमाा-वषयेऽिप चच कतुम्शते। वेदा-वषये, तथा, भामत-ारं वा भवतु, अ-ारं वा भवतु, ववरण-ारंवा भवतु, वाचत-माण
समयेयाभाषा चलताआसीत्, ताःभाषायाः चारः(भवतः)। तथा पारायण-मेिप, चतुूि-वषयेसा णाली वतते। त येअाः भागाः तािप, भामत-कत-परमल-इाद-वषयेऽिप, कतु शते। शा चारः यथा वृतः भवत, सम: भवत, संशोधनाकोऽिप यथा भवत ताशः य: यद ियतेचेत्(ाः) । इदान संृतभारती इत संा वतते। समेभारते, (तैः) संृत परचयः (कृतः) , औम्च (ते) कथय, महमा-वणनम्ियते। संृतेवानम्वतते, संृतेनीतशाम्वते, पुराणादकम्वते, इत जनाः अवग। संृतभाषा-ारासमाज कृतेभारतवषसम-वकासः कृतः। आयुवद-वषयेवा भवतु, ोतव ानेवा भवतु, योगशाेवा भवतु, त आवासोिप ािपतः | (आवासः – self confidence) । भारतदेशेन एवंसव कृतम्। Indigenous इत उते। नाम, आ-नभरता इिप उते। भारत देशेएव वकासादकं कृतम्, वान अभवृः कृता । तात्भारतीय- वान, शाप-भारतीय-वान, संृतभाषा-मामेनैव पठन-पाठन-मः भवत चेत्(ाः) । त वरलाः भवेयुः वाथन ः । तथािप युकत एव । तात् भारतीय-धम, भारतीय-वान, भारतीय-शााण वकासः यथा भवत, ताश यः (कतः) । एकवारम् वाभरण-मुणम् कारतं ीचरणैः, वनाथैर्इेकः , (तेन) कृतम् । त, SRK शाभः आमुखादकं त वषयसूची अिप पुकवदेव वतते। त मुापण-समय,े सभये कोशाधकारण: आसन्, तेषाम्सङकोच: आसीत्। “अशीतसह-यः भवत तदा तु, केपठ” इाद । अनरं ीचरणैः उमासीत्। “यः कोिप पठतुं वात चेत्पुकाभावः इत न भवतः । तात्मुणं कतम्एव”, इततैः उम्। अनकृ-शाभः मुत-ेषु underline बहुवते। underline – मुः अंशः, मुः अंशः इतवत्। स-ाानसहते भापुकेइतमे। तथैव ारै(?)-शाभः त-साधुस-ारा, उरभारतीय-साधुस-ारा ोाहनंकृतम्; बहन ू ान मुणं तैः तैव ा (कृतं), पूवम्कुकोणेअैतसभा-ारा मुणं कृतम्। अनरं काशीनवासानारं त बहन ू ान मुणंकारतम्। मुणं, नणयसागर-ारा, आनसागर-ेस्-ारा इत, त शााण मेनाम | इदानीम्सत वषतीतान भारतदेश ता-अनरं, अमृतोवः इादकं चरत । लौिककरा भारतदेश नमणंियमाणं अ – मागण नमणं, सौध-नमणं, तीथ वा, वैवा इत । शा
चारवषयेऽिप ताशः उमः यद ियतेचेत्, सम वकासः नाम, मनसोऽिप वकासः भवत भारतदेशे। इदानीम् शररवषये, धनवषये, सुरावषयेयः ियते। संृत-सता-वषयेऽिप यतो ह पूवयेपताः आसन्, तेषाम् एताशसानादकं अथवा ानं पदवी इादकं वा न दं, न वामेताशी तःआसीत्।तथािपया पठतवः, येधनकाःसाहांकृतवः, तेष साहाेन शाेा आसीत्। अधकयेन तेसाधतवः, बहुकायतवः। इदान तुवा वतते, संा वतते, मागदशनं आवकं , यः आवकः, ोाहनं आवकम्। यद ियतेचेत्, धन संरणं भारतदेशेनकतुशते। एतत्सवजेमन (Germany) देशवा, लन्(London) देशवाधनंन । एतत्सव भारतकोश: । तात्भारतकोश, अदकोश ् , बहः ेषणं, अथवा अाभरेव परागो वा न उचतः, न
समुचतः। तात्अाभः अदकोश ् संरणं, भारतीय-वानपरंपराया: संरणंनाम, यथा ान संरणं तु पाशरेः चौखा-ारा वा बह ुियमाणम । इदान पतान ोाहनं यथा कतु शते, तेनाली-परा-ारा बहवः सधक-पताः इदान उीणः ताशः यः यद ियते, ते एव ये उुकाः,ये अभाः, ये उश पठतुं भव तेष चयनं कृा scholarship इाद ोाहनं कृा उशायाः कृते
(ेिषतम्) । अािप ओरयेल् लैेर (oriental library) इाद वतते । त अमुत-पुकान स ।तन् समये ारै(?)-शाणः अठय-पताः रामकृ-शाण : एताशाः, proof इाद ा
शुीकरणं कृा मुतवः । शावषये,उपसगण अथवा एकार वपययेनािप भाव वषमता भवत ।तात् proofreading इेतदिप critical edition वषयेऽिप आवकम् ।सरती-महाल्-लैेर इव (इहािप) इदान तालप संरणं ियते। नूतनवानसाहाेन तालपाण संरणं अािप ियते,काामिप ियते ।त मुणादकमिप तन् वषये एवं कतम् । ोडपादकं इािप लेखनीयम् ।नेपालदेशे यद ाः स चेत् , पूव (यथा) C.R. Swaminathan ारा त नेपालदेशे िकत् कृतं,ताशः योऽिप कत : ।
तात् शासंरणे, यथा इदान गणपत-भट् आद अ उोगान कुव, तथािप एताश- पतान् आहूय, एतात् (तपततः), काशीतः, बह ुचेैतः, अ नावाम्(तः) -सवनिप आहूय एताश-वा कृता, (चेत् ाा भवत) । उशा-वषये “अयं परमः साफमेतु” इत तेषामिप या तभा वते, गोडा-शाण सकाशे ये पताः (तेष तभा), ता अिप तन् काले एवं नासीत्,वा नासीत्,इदान ोाहका: स । तात्, एताश-सभा-सारण-ारा उरोरं, उरोर-युन उरोर-कोटीन वा (अयं यः) इत, अथैव उपपात इत,अभयुाः आगताः ।अभयुतराः अिप नाम भावकाले अ यथा आगताः,भारतदेश-शा- संरणाथ यथा भव ताश-यः तपत-ववालय-ारा भवतु इत त साहां सवरिप, धनसाहां वा शण-साहां वा -मुण-साहां वा सव कृा, संभूय, (यथा) “संभूय भूप कुते जगतः परपालनम्”,इत संभूय कतम् ।तात् भूयः,यथा पूव यः कृतः,तथा भूयः धमवषये,संृत- संरण-वषये, शा-संरण-वषयेिप सवः संभूय यः कतः इेव अ उपप ंवदामः।त (महती सफलता) भवतु।हर हर शर जय जय शर ॥
Transcribed from the Video: Latha Ganesh
Jaya Govinda Bhagavadpāda pādābja ṣhaṭpada
Jaya jīva parābheda vāvadūka jagadguro |
Jaya bho Bouddha pāṣaṇḍa viddhvamsana vichakṣhaṇa
Jaya Vedānta siddhānta siddhāñjana mahāmate ||
(Victory to Jagadguru Adi Shankaracharya, the bee at the lotus feet of Govinda Bhagavatpada; Victory to Jagadguru, the eloquent teacher of the non-diﬀerence between Jiva and Parmatma; Victory to Jagadguru, the master in destroying the Bouddha and other heretical doctrines; Victory to Jagadguru, the one whose supreme intellect is the magical balm revealing the truth.)
These are Shlokas read in the Kanchi Math. Whenever Sri Paramacharya Sricharana came out to leave on his travels, some Shlokas were read. Here, Sri Paramacharya Sricharana made this statement thirty-ﬁve years ago “jaya siddhānta siddhāñjana mahāmate” Victory to (Adi Shankaracharya) the one whose supreme intellect is the magical balm revealing the truth”. Right now, discussion is going on about (the book) Siddhanta – siddhanjana. Talking about propagating the Shastras, the Gita says “Shastras are your touchstone to discern right from wrong.” One way of spreading knowledge of Shastras is by faith, where one says “I believe this is to be done, this is not”. Another way is the scientiﬁc method. In this method, learning Tarka, Mimamsa and Vyakarana are necessary. If there is faith that “Brahman is real, the world is an unreal appearance, the Jivatma is none other than the Brahman” then there is no necessity for enquiry, discrimination and analysis. Only when there is doubt, there is need for scientiﬁc enquiry and worldly techniques. Bhagvatpada has established the truth in both ways i.e., for those who have faith, the ( explanations of) four chapters of Brahmasutra with sixteen Padas, with the linking of Vedanta Vakyas in the ﬁrst ﬁve Padas, have been written by him. In the rest of the eleven Padas, he has given the arguments to counter objections. These objections could be from various paths – Shunyavda, Saugata etc.
In this manner, today this Seminar has been organized on the topic of “the Seven types of Anupapatti and Upapatti and what is Avidya”. In our land both types of propagation are needed. For those who believe in Puranas, Vedas and Shastras, elucidation is necessary, about what information is found in which text etc. Elucidation on philosophy and on the Acharyas, both are required. Then, for those who are knowledge-seekers, learning the Shastras in the proper manner, is necessary. Many of them come for the degrees awarded, but the topic of enquiry is the Brahman which is bereft of Upadhis **. In secular education, when it comes to the highest texts, some go abroad for higher education. In the case of Shastras, degrees like “Acharya“ are found, “Chudamani” courses are oﬀered by the Centre, and here too. Arrangements should be made such that visiting professors like Sri Mani Dravid Shastri do not have constraints like age- limits. In higher education, in the case of rare texts which are not there in the syllabus, just suﬃcient parts are prevalent – like ﬁrst section, second or third section etc. Thus they are limited by time and space. Devi is praised as “deśakāla-aparicchinnā, sarvagā sarvamohinī “(in Lalita Sahasranama). Thus, recitation (i.e. Parayanam) of the Bhashya of higher texts like Sankshepa-shareerakam, Khandana- Khanda-khaadyam and some not-so-well- known texts, has been organized in Kanchi. Similarly in Grammar, recitation of the Mahabhashya has been organized. In the same manner, propagation of Brahmasutra Bhashya etc. is done annually. Recitation of the Bhashya of Shabaraswami has been organized in Orikkai. It is necessary to make eﬀorts for the complete ﬂowering of Nyaya Shastra or Yoga Bhashya etc. in both ways – faith as well as reason. This Sri Shukla has come from North India, is known to us earlier too. After listening intently and acknowledging (with the word “Oho”), he has presented very well his thoughts, summarizing what was spoken in the morning session and what was spoken in the afternoon session. Therefore, from the University’s side, a new Course to teach the Shastras can be created (based on his inputs.)
It is a matter of delight that there are scholars. They may be capable of teaching even Amarakosha (a thesaurus taught to beginners), but that does not mean we go to them and only learn Amarakosha. Nowadays there is commitment towards Dharma. Government grants are also provided well. Construction of buildings etc. are done well with Government grants, after approaching (the authorities in) Delhi.
Facilities have to be provided in Kashi, or here or anywhere, for those who are competent to teach higher learning, like that of Post-doctorate studies.
So when it comes to learning, those wanting to learn should be given the facilities using modern technology, and research methodology, whether it is for Vyakarana, Prachina or Navina Nyaya, and particularly Mimamsa. In teaching Nyaya and even Mimamsa, lawyers can be made to participate (in teaching and discussions). In Vedanta, propagation of Bhamati Prastara etc , it should be done in the same language that was in vogue in the times of Vachaspati Mishra. Coming to the sequence of recitations, there is a well-known course on the Chatussutri. But it is possible to create opportunities to learn unfamiliar parts in it and in Bhamati, Kalpataru, Parimala etc. Spreading the Shastras must be done in a complete and research-oriented manner. Now there is an institution called Samskrita Bharati. They have been creating an awareness about Sanskrit in the entire nation, explaining its greatness. Now people understand that in Sanskrit there is Science, there are Niti Shastram and Puranas etc.
The development of the entire country of Bharatam has been done through Sanskrit – whether it is with Ayurveda, or Astronomy or Yogashastra. It is also important to cultivate self-conﬁdence. All these have been done by Bharatam, indigenously. Advances in Science were done here. So, an eﬀort to teach Indian Scientiﬁc treatises and Shastras through the medium of Sanskrit can be made. Very few students may come, but the eﬀort needs to be made.
Once Sricharana brought out a book “Brahmavidyabharana” through one Sri Vishwanatha Ayyar. The prologue written by Sri SRK Shastri and contents table of the book, these were like a book by themselves. There was some hesitation by the treasury oﬃcer at the time of its publication. “It costs Eighty thousand rupees. Who will read these books?” etc. Then Sricharana said “Even if one person wants to read it, the book should not be unavailable. Therefore In the books brought out by Anantakrishna Shastri, there are a lot of places underlined – indicating those are important points. I think it is so in the book of Bhasya with Similarly, Sri … Shastri was encouraged by some saintly people of North India and brought out many books there, and before that, in Kumbakonam through Advaita Sabha. Later, during his stay in Kashi many books were published there. Publishing was done by Nirnay Sagar, Ananda Sagar Press etc. Right now, more than seventy years have passed since Independence and Amritotsav is going on. In the secular areas, Bharat’s development is happening – construction of roads and buildings, water and medical facilities etc. Similar endeavours in Shastras’ dissemination, if done, will ensure complete development, of the mind too. Today’s eﬀorts are (only) directed towards physical, economic and defence-related progress.
Earlier, the scholars in Sanskrit culture did not receive such honours or positions. The situation in the centre was not such. Despite that they studied diligently, rich men helped them and with their aid, commitment to the Shastras was there. They achieved a lot, with much eﬀort. Now there are facilities and organizations, only guidance is needed. Eﬀorts and encouragement are needed. If these are provided, protecting the wealth of our country is possible. These are treasures of Bharatam, not other countries like Germany or the United Kingdom. Sending away these treasures or abandoning them, is not proper. Chaukhamba been protecting these treasures of Indian Scientiﬁc knowledge for ﬁfty years now. Now scholars are encouraged and more than seventy people have passed the Tenali exams. So such amenities are required, to select those who are intelligent, who are eager for higher learning, and encourage them with scholarships etc. There is an Oriental Library here with unpublished books. In those days Sri .. Shastri and Sri Ramakrishna Shastri, scholars of our Math, would publish such books after proof-reading and curating the texts. In Shastras, even if a preﬁx or a single letter is changed, it can change the meaning totally. So proof-reading is vital for critical editions.
Palm-leaf manuscripts are preserved in Sarasvati Mahal Library and here too. Modern technology is used to preserve them in the above and in Kanchi. More important than printing them, is to write post-scripts or annotations. It is necessary to similarly make arrangements for texts found in Nepal. Earlier Sri C.R Swaminathan has done some work there.
For protecting the Shastras, like Sri Ganapati Bhat takes initiatives here, similarly scholars from here, Kashi, Chennai, Navalpakkam etc. can be invited and provided resources. Scholars, who were with Goda Shastri , had the feeling that eﬀorts towards higher learning should be fruitful, even if the facilities then were non-existent.
Now, there are people to encourage. Through arranging such conferences, which talk of better and better methods, and reaching higher and higher levels , diligent learners are attracted. When even more diligent learners come in the future, these steps taken by the Tirupati University to protect Shastras of Bharatam, will be there and should be assisted by everyone. Monetary assistance, help with preparing teachers, and help in publishing books – all these are to be done by everyone, just as it is said that “collectively She protects the world” (in the Devi Mahatmyam, that Devi protects the world with the Devas helping Her) , we must collectively protect Dharma, our culture and Shastras. This is our conclusion. May these advance!
Hara hara Shankara ! Jaya jaya Shankara !
** Note: Here Periyava makes a subtle pun on the word Upadhi which means degree as well as limitation.
Translated: Rajani Arjun Shankar