Yamaka bharata - bha shloka

 By Shri Kesava Rao Tadipatri

Rangoli by Smt.Padmini Rao,Coimbatore

bhA bhA bhA bhA bhA bhA bhA bhA
bhA bhA bhA bhA bhA bhA bhA bhA
bhA bhA bhA bhA bhA bhA bhA bhA
bhA bhA bhA bhA bhA bhA bhA bhA || 77||

* By Shrisha Rao* , As you are aware, Srimad Ananda Tiirtha's texts are often very cryptic and difficult for the unschooled person to understand; this is a point not often appreciated by outsiders -- quite naturally, of course. His statements and verses go completely above and beyond anything that an ordinary scholar would consider even plausible, much less likely. 

For instance, consider the following verse from the yamaka-bhArata, which is one of two commentaries on the mahAbhArata: 

This verse would surely defeat any lay person's attempt at a translation, and even most scholars would be hard put to justify it in terms of known rules of syntax and semantics. 

Sri Narahari Tiirtha explains it as follows: 

dIptau j~nAne bha AdhAre bha audArya eva cha |
sandhAne bha upAdAne nikaTatve cha kathyate | 
bha sevyatve cha vidvadbhirUrIkaraNa eva cha | 
sampUrNatatibhAve bhA nAnAbhAve cha kathyate | 
vailaxaNye tathA.a.adhikye svAtantrye bha udIryate |
bha Anande bha sampUrNatatavAde cha kathyate | 
pUjyabhAve bha vistAre bha vinAshana Iryate | 
svAmitve nishchale bhAve ugre cha ud.hgAn.h eva cha | 
sammohane.atha saJNchAre bha vidAraNa Iryate | 
Alochane bha saundarya iti sarvavidAritam.h || 

Therefore, based on the illustrious commentator's expatiation, we may take it that the eight-and-twenty uses of `bhA' mean as follows: 
(1) bhA dIptau -- bhA is for effulgence
(2) bhA j~nAne -- bhA is for knowledge
(3) bhA AdhArabhAve -- bhA is for supportiveness 
(4) bhA audArye -- bhA is for generosity 
(5) bhA sandhAne -- bhA is for determination 
(6) bhA upAdAne -- bhA is for giving 
(7) bhA nikaTabhAve -- bhA is for closeness 
(8) bhA sevyatve -- bhA is for servability 
(9) bhA UrIkaraNe -- bhA is for bringing others to submission 
(10) bhA santatibhAve -- bhA is for unlimited qualities 
(11) bhA nAnAbhAve -- bhA is for multi-facetedness 
(12) bhA vailaxaNye -- bhA is for extreme difference 
(13) bhA Adhikye -- bhA is for superiority 
(14) bhA svAtantrye -- bhA is for independence 
(15) bhA Anande -- bhA is for joyfulness 
(16) bhA santatavachane -- bhA is for being uncontradicted 
(17) bhA pUjyabhAve -- bhA is for worshippability 
(18) bhA vistAre -- bhA is for extensiveness 
(19) bhA vinAshane -- bhA is for destructiveness 
(20) bhA svAmibhAve -- bhA is for Lordship 
(21) bhA nishchalabhAve -- bhA is for unchangingness 
(22) bhA ugrabhAve -- bhA is for ferocity 
(23) bhA ud.hgAte -- bhA is for being the cause/object of sacrifices 
(24) bhA sammohane -- bhA is for causation of delusion 
(25) bhA saJNchAre -- bhA is for mobility 
(26) bhA vidAraNe -- bhA is for killing 
(27) bhA Alochane -- bhA is for being the object/cause of thought 
(28) bhA sundarabhAve -- bhA is for beauty 
The term `mahAbhArata' can be analyzed in various ways, as well, as suggested by various meanings of `bhA'. * By Shrisha Rao*


By Shri Kesava Rao Tadipatri : 

Some additional information will be given here. This famous 'ekAxarayamakashloka' is only one of its kind in the whole range of Sanskrit Literature. 

There is lot of discussion as to whether there are 28 "bhA" or 32 "bhA". If it is 28, the chandas is "ushhNik.h". If it is 32, the chandas is "anushhTubh.h" (vidyunmAla). 

Sri Narayana Panditacharya quotes Sri Narahari tiirtha "dIptau j~nAne bha AdhAre...sarvavidIritam.h" (given above) . This is how the verse is believed to have only 28 "bhA"s.  

Sri Bannanje notes that "pra. pAThe pratipAdamashhTau bhAkArAH paThyante | vastutastu saptAxarapAdamidaM chhandaH | dhAtupAThAt.h vyAkhyAne chedaM sphuTIbhavati | tathA hinaraharitIrthIyaM..." meaning "In the prevalent version, in every line 8 'bhA' are read. But actually, this is according to the meter of 7 letters per line. This is also evident from the commentary on verbal roots and also the commentary by NaraharitIrtha". But Sri Naraharitiirtha in his TIka gives 32 meanings as follows.

"srIman.h (1)
samdIpta (2)
nAkAdupari paratamAkuNThalokeshhu jIve bAhye sarvaj~na (3) bhUmiprabhR^iti cha paramAntA \- .akhilAdhArabhUta (4)|
nityaM chodAra (5)
lokeshhvagaNita (6)
vibudhAbhIshhTa (7)
moxAdidAne (8)
sandhAne (9)
karmaNA cha svata uta rajasaH sannupAdAna (10)
pAda || sarveshhAM sajjanAnAmatinikaTa (11)
suraiH sevya (12)
chorIkaroshhi (13)
tvaM teshhAmishhTamanyAnnayasi (14)
cha nikhilAstvaM hi nAnAvatAraiH | nAnAbhAvena (15) vA.athA.akhilahR^idayaga samnamya (16)
sadbhiH samastAdvailaxanyeNa (17)
muktAdhika (18)
suranikarAtsarvAdapi svatantra (19) ||
tasmAdAnandapUrNa (20)
anavaratavachanA (21)
sheshhapUjyA (22)
rchakAnAM muktau vistArakarta (23)
staditarakumatInnAshayasye (24)
va nityaM | svAmin (25)
naddhobhayeshhAM satatamapi vibho nischala (26)
svAbhibhAva hyAmnAto naiva chAnyaH kathamapi bhavataH svAmitAM hantumIshhTe | tasmAdudgeya (27)
sarvaistha cha kumatayo naiva gAyanti taM tvAM teshhAM saMmohakarta (28)
rnikhilahR^idayasanchArirUpA (29)
surAMstvaM | sarvesho.ahaM na chAnyo maditi nigadato dArayan (30) vIrasimhAlochye (31)

tthaM pramANairvidhibhavamukharaiH sarvasaundaryasAra (32) ||"

After explaining these 32 meanings in his TippaNi, he asserts - iti sarvadvAtrimshatsaN^khyAkabhavarNaprameyamudIritamityarthaH | 

It means that the verse contains 32 "bhA"s and not 28.

Sri nArAyaNaryaTippaNi introduces the verse as containing 32 "bhA"s. 

"bhAbhetyAdibhiH dvAtrimshadbhirbhAshabdaiH ashhTaxarapAda \- chatushhTayopetaM vR^ittam.h".

After quoting the passage, Sri nArAyaNaryaTippaNi gives 32 meanings. Again, in giving the meaning of "bhA"s in their groups of twos, threes, fours and so on, Sri Narayana Panditacharya holds that the verse contains 32 "bhA"s.
Sri yadupatikR^ita TIka holds that the verse contains 32 "bhA"s and gives the 32 meanings.

After quoting the passage, Sri nArAyaNaryaTippaNi gives 32 meanings. Again, in giving the meaning of "bhA"s in their groups of twos, threes, fours and so on, Sri Narayana Panditacharya holds that the verse contains 32 "bhA"s.

Sri yadupatikR^ita TIka holds that the verse contains 32 "bhA"s and gives the 32 meanings.
 A brief explanation of 32 meanings of "bhA" based on Sri Naraharitiirtha vAkyarUpa TippaNi and Sri Naraharitiirtha shloka rUpa TIka is 
("he" meaning "Oh" should be added to each one)
1. srIman.h = Your Majesty 
2. sandIpta = Shiner. The Lord shines everywhere within and without this universe and inside all the souls including Gooddess Laxmi downwards.
3. sarvaj~na = Omniscient ("bha" = j~nAne, "A" = samantAt.h)
4. sarvAdhAra = All supporter (The Lord is all supporter of the entire universe)
5. udAra = Generous (granting innumerable boons and fulfilling all the desires of His devotees)
6. ananta = Infinite or immeasurable (The Lord is infinite in space, time and qualities. "deshataH kAlato guNataschAgaNita)
7. abhIshTa = Desired (The Lord is most desired by His devotees)
8. abhIshTada (moxAdi rUpa abhIshhTadAne) = Fulfiller of desires of His devotees (desires like moxa etc.)
9. sandhAtaH = Uniter (The Lord unites the souls with their actions caused by rajoguNa and also with their instruments like body and organs).
10. upAdeya = worthy of attainment (The Lord is the only One fit to be attained by all good souls)
11. atinikaTa = Nearby (The Lord is always quite nearby all good souls. "tadevAntikamantikAt.h" - dvAdasha stotra XI - 7)
12. sarvasevya = Worhty of service (The Lord is fit to be served by all including gods)
13. UrIkartaH = Receiver (The Lord receives or accepts all i.e. the desires of all, including gods)
14. sarvanetaH = All-leader (The Lord leads all to their respective destinations)
15. nAnAbhAva = Multiform (The Lord has infinite forms. He resides in the hearts of infinite number of souls and controls them)
16. namya = Worthy of obeisance (The Lord should be fully prostrated upon having considered everything else as inferior to Him).
17. vilaxaNa = Distinct (The Lord is distinct from all else, both sentient and non-sentient)
18. adhika = Supermost (He is superior to even liberated souls)
19. svatantra = Independent (The Lord is always solely Independent. "svatantramasvatantramcha dvividhaM tattvamishhyate | svatatntro bhagavAn.h vishhnuH" - tattvasaN^khyAnam.h)
20. Ananda = Blissful
21. santatavachana = Ever-expressed (The Lord is described, expounded and lauded always by all scriptures. All words denote the Lord primarily, and other objects are denoted secondarily)
22. pUjya = Worthy of worship by all.
23. vistR^ita = Widespread (The Lord is All-pervader)
24. nAshaka = Destroyer (The Lord destroys the wicked because of their evil thoughts and deeds)
25. svAmin.h = Lord (Vishnu is the Lord of the entire universe and He does not have any Lord)
26. nischala = Immutable, Immovable (The Lord is same and unchanging. He is avikAri and kUTastha)
27. udgeya = Praise-worthy (The Lord alone is fit to be praised by all).
28. sammohaka = Deluder (The Lord deludes the minds of the wicked who do not like to praise Him and pushes them towards andhatamas).
29. saJNchArin.h = Wanderer (The Lord wanders in the hearts of all)
30. vidAraka = All-cutter (The Lord cuts or tears all demons who think that they are over-lords. Also He cuts asunder the veil of ignorance of His devotees).
31. Alokya = Worthy of ponderance (The Lord alone is fit to be pondered over).
32. sundara = Beautiful (The Lord is Most Beautiful)
 
In addition to these, 38 more meanings were given by others.
33. kAnta = Beloved
34. sampUrNanata = Fully prostrated upon
35. svapUjaka = Self-worshipper
36. vyApta = All-pervader
37. sampUrNa = All-full
38. darshaka = All-perceiver
(asheshajanakR^itakarmasAxin.h)
39. samkIrtya = Narration-worthy
40. kathaka = Preacher (to Brahma and others)
41. smR^ita = Remembered (always by His devotees)
42. shruta = Heard
(always by His devotees)
43. AhlAdaka = Delighter
44. upAdAnatAda = Maker of material cause (The Lord bestows the capacity to serve as the material cause[upAdAna) to [prakR^iti] primordial matter and others during evolution of the universe)
45. sattAprada = bestower of existence
46. kAnta = Lover (of all) or omnibenevolent
47. shAnta = Calm, Peaceful
48. rata = Sporter (Everything happens according to His lIla)
49. dAnta = Self-controlled
50. sambhUta = self-existent
51. vaktaH = Speaker (He alone is real Speaker. Others become speakers by the capacity to speak granted by the Lord)
52. Avaraka = Enveloper (He envelops and protects everything)
53. niyAmaka = Controller
54. bandhaka = Confiner (of the souls in worldly bondage according to their deeds)
55. mochaka = Deliverer (of worthy souls from their samsAra)
56. sAxAtkAravan.h = Direct Perceiver
57. vishama = Adverse (to the wicked whom He destroys)
58. santatida = Giver of clusters of pleasures (bhaktAnAM sukha santatiprada)
59. ugra = Terrible and Frightening (to the wicked)
60. vistArakartaH = Wide-spreader (The Lord spreads or increases the knowledge and the worship of His worshippers)
61. dIptau = sphuradrUpa = effulgent form
62. UrIkaraNe = sajjanAN^gIkR^ita = Accepted by the good
63. santatibhAve = jagatpravAhabIja = Seed of world-flow
64. dIptau = prakAshamAna = Luminous
65. sandhAta = svarUpasukhasandhAtaH = Uniter of inherent bliss
66. santatavachana = satatavedAdipAThaka = Ever Reciter of vedas)
67. sampUrNa = Whole (without any parts)
68. sandhAta = Propeller of the dhArmic properties
69. nayana = Motivator (in various ways)
70. vistAra = Expander of the form
of the liberated soul to its fullest dimensions (and makes it enjoy perfect bliss befitting to its inherent nature)
Thus, many more meanings of "bhA" can be understood according to one's knowledge and scholarship. All the meanings convey one or the other quality of Lord, whose qualities are infinite.
Sri Narayana Panditacharya has highlighted an interesting feature of the verse that we can get cogent meanings by grouping "bhA"s in groups of twos, threes and so on.
For ex.
bhAbhA = naxatrANaM AbhA = Splendor of stars 
bhAbhAbhA = chandrasya AbhA = Splendor of the moon
bhAbhAbhAbhA = vidyutah AbhA = Splendor of the lightning
bhAbhAbhAbhAbhA = sUryasya AbhA = Splendor of the sun etc.
Whether the verse has 28 "bhA"s or 32, the fact remains that Sri Madhvacharya was a perfect devotee of Lord Vishnu and the verse was an outburst of that indepth and perfect devotion. It is aptly said by Dr. B.N.K Sharma "The work appears to have been composed in a gush of ecstatic devotion". Dr. Shanbhag has poetically expressed "na mAdhavasamo devo na cha madhvasamo guruH | tasya bhAbhAsamaH shlokaH na bhUto na bhavishhyati ||"
 
Source: Yamakabharata by Dr. D.N. Shanbhag

 

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