M.N. VENKATACHALAIAH

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PANDIT  SRI ANANDTHĪRTHA ŚARMA ACHĀRYA
(A Tribute to A Fine and Humane scholar)
Second May One Thousand Nine Hundred Forty-eight saw the birth of a
fi ne future scholar in Sanskrit and Vedānta Sri Anandatīrtha Śarma Achārya.
His father Panditaraja Padmanabhachārya  Śarma was his  fi rst Guru and
Preceptor. His higher education in  Ṛg-veda, Vyākaraṇa, Vedānta, Tarka,
Mīmāmsa was under some great masters of the times such as Pandit
Deenanathji Shastri Saraswath, Prof. Charudev  Śāstri, Pandit Gopala  Śāstri
Darshanakesari, Pandit RajeshwaraŚāstriDravid, Pandit Galagali Ramā-
chārya. For eighteen years he studies the "Mahābhāshya" and Vyākaraṇa
under Pandit Yudhiṣtirji Mīmāmsak. He studied "Nirukta" of Yāska under
Dr. Prajnā Devi and the six systems of Indian Philosophy and Vedārthaprakriya
under Pandit Dīnānāthji  Śastri Sāraswath. He pursued higher studies in
Dwaita Vedānta Darśana under his father and studied 'Bhamatiprasthāna' in
particular, under Pandit Srīdhara Paraśurāma  Śāstri. He presently heads the
Vedānta Pātashāla started by his father at Atmakur.
Pandit Anandatīrtha Śarma Achārya's great scholarship sits lightly on his
shoulders. His incomparable erudition is matched only by his great simplicity,
urbanity and his great humility. One cannot miss his charming simplicity and
grace as a great human being, though endowed with a powerful scholarship.
Such men are society's treasures and its most valuable possessions.
I have briefly touched, in the passages following, some of Sri Anandatīrtha
Śarma's areas of personal and scholarly convictions : —
I
SPLENDOUR OF SANSKRIT
Sri Anandatīrtha  Śarma is, natuarally, a great lover and exponent of
Sanskrit. The purpose of any Language is to achieve a unity of the word,
sound and meaning. Of all the languages Sanskrit represents this ideal in the
most delectable manner. Indeed, Sanskrit has a beauty and linguistic versatility
of its own. For the mastery of the unity of word and meaning the language is
M.N. VENKATACHALAIAH
FORMER CHIEF JUSTICE OF INDIAwithout a parallel. However, owing to sociological confl icts of a society
grimly struggling to be reborn into an egalitarian milieu, Sanskrit has come
to be associated with obscurantism and is seen as the language of the elite
and symbol of the power of exploitative higher castes of an heirarchial
society. This politicization of this treasure of India is tending to deny this
great language its rightful place in modern India. Sanskrit given its precision
is as much a language of science as  of religion. Indeed, the religious part of
Sanskrit literature is comparatively very small compared to the range of
secular subjects enriched by the language. There are thousands of manuscripts
dealing with a wide array of dimensions of human curiosity, yet undeciphered.
Saint and Yogi Sri. Aurobindo spoke of the magnifi cence of Sanskrit in
these words.
"The ancient and classical creations of the Sanskrit
tongue, both in quality and in body and abundance of
excellence, in their potent originality  and force and beauty, in
their substance and art and structure, in grandeur and justice
and charm of speech, and in the height and width of the reach
of their spirit stand very evidently in the front rank among the
world's great literatures. The language itself, as has been
universally recognized by those competent to form a judgement,
is one of the most magnifi cent, the most perfect and wonderfully
suffi cient literary instruments developed by the human mind;
at once majestic and sweet and  fl exible, strong and clearly
formed and full and vibrant and subtle"
In a beautiful tribute to this splendorous language learned authors of "The
wonder that is Sanskrit" Sampad and Vijay say :
"Much like the sacred river Gangā, Sanskrit has  fl owed
across India for thousands of years, embracing and nourishing,
but also uplifting and purifying an entire country and its
people and creating a unique civilization and culture. It has
been the most perfect instrument for expressing the thoughts,
feelings, aspirations, knowledge and experiences of this
ancient culture."
"It is thus a paradox that Sanskrit is known so very little
in the World. And even in India, the land of its birth, it is today
2understood and spoken by a very small minority. We must
therefore try to understand why Sanskrit has receded into the
background and realize the important role it has to play in
India's resurgence and future development. Sanskrit has to be
rediscovered."
In the offi cial languages Committee, at the time of the framing of India's
Constitution, Dr. Ambedkar, who could not be accused of any superstitious
sentimentality, strongly advocated the cause of Sanskrit as the potential
National language.
This booklet "The Wonder that is Sanskrit" is veritable treasure house. It
speaks of the use of Alliterations, Puns, Riddles, Equivocations, Figures of
Speech, Lilting compositional acrobatics indulged in even by great poets like
Kalidasa, Bhavabhuti, Bhartruhari, Sriharsha in the "Adhamakāvyas" as
playful indulgences in linguistics. The authors refer to the play of "Varnacitras"
"Sthānacitras" "Svaracitras" "Gaticitras" "Citrabandhas" "Amitā" com-
positions to extol, the great asthetic, potential of Sanskrit which lends itself
not only to sublime themes but also to beautiful compositional acrobatics.
There are shlokas where all the 33 consonants in Sanskrit come in their
natural order and make for a beautiful meaning too. The authors refer to an
unbelievable shloka of 32 syllables using only one consonant and one vowel
in the entire verse Y"(ya) and ì(a) --
Y"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"p $
Y"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"pY"p $$
To understand the meaning they have given the arrangement of words
also in there proper prose order (or Anvaya) as -- Y"pY"pY"p(yāyāyā), ìpY"(Āya),
ìpY"pY"(Āyāya), ìY"pY"(Ayāya), ìY"pY" (Ayāya), ìY"pY" (Ayāya), ìY"pY"
(Ayāya), ìY"pY"p (Ayāyā), Y"pY"pY"(Yāyāya), ìpY"pY"pY"(Āyāyāya), ìpY"pY"p
(Āyāyā), Y"p(Yā), Y"p(Yā), Y"p(Yā), Y"p(Yā), Y"p(Yā), Y"p(Yā), Y"p(Yā),
Y"p(Yā).
There are verses which form palindromes. The second line is the same as
the  fi rst but in reverse. There are shlokas which if written in the reverse
creates another shloka with a different meaning. There are shlokas in which
the fi rst line describes Rama and the second line Kṛṣṇa. But the interesting
feature is that the second line is the exact reverse of the fi rst.
3O"z W"t_"sO"pX"s{˜¡X"sQpZ`p_"z \"SQu Y"O"pu W"\Y"W"\"z QY"pdr# $
drY"pQ\"z W"\Y"W"O"puY"Qu\"z _"z`pZQpX"s{˜¡X"sO"p_"sW"tO"X"o $$
The fi rstline adressed to Rama in prose order is -- W"t_"sO"pX"s{˜¡X"o íQpZ`p_"z
W"\Y"W"\"z Y"O"pu QY"pdr# O"z \"SQu $ Meaning "I pay my homage to him who released
Sita, whose laughter is deep, whose embodiment is grand and from whom
mercy and splendour arise everywhere.
The second line adressed to Krishna in prose order is --  W"\Y"W"O"puY"Qu\"z
_"z`pZQpX"s{˜¡X"o íO" ì_"sW"tO"z drY"pQ\"z \"SQu $  Meaning -- I bow down before
Krishna, the descendant of Yadava family, who is the Lord of the sun as well
as the moon, who liberated even her (Pootana) who wanted to bring an end to
his life, and who is the soul of this entire universe.
These are just small examples of the dimensions of the language and of
its creative potential. This is not to speak of the colossal creations of Epics,
Mythology, Itihasas and Puranas which are the treasure houses of history,
culture, Arts of a combination of spell binding charm and creative energy.
II
THOUGHTS ON THE DWAITA-VEDĀNTA DARŚANA
The Dwaita School of philosophy postulates one highest Supreme Being,
the existential reality of the world and the entire creative process. It postulates
the  fi ve principles of distinction between the sentient and the nonsentient
creation; and amongst each of these categories inter-se. The soul, it is said, is
the mirror refl ection of the infi nite like a huge elephant "captured' in a mirror.
The other schools of Vedānta have, according to Dwaita scholars, not
suffi ciently emphasized the special and distinctive position of "Mukhyaprāṇa"
in the Divine Hierarchy. On this elevating subject of the transcendental place
of "Mukhyaprāṇa"  Sri Anandtīrtha  Śarma's "Sri Mukhyaprāṇa Mahima" is
indeed, a classical delineation of this theme which is at the core of Dwaita
Darśana. The exhortation "Namaste vāyo twameva pratyakśham brahmāsi"
aptly sums up the essence. Dr. B.N.K.Śarma in his erudite Foreword says --
"The evidence from Vedic, Upanisadic and Post–Upanishadic
sources collected, recorded and handed down by Sri
Madhwachārya on this question is irrefragable. The parables in
4the Chāndogya, Bṛhadāraṇyaka, Aitareya and references in the
Īśa Upanishads establish the incontestable and universally
acknowledged primacy of Mukhyaprāṇa among the gods next
only to the Supreme Brahman and the Śrītattva (Cit Prakṛti). He
is reckoned as one of the Immaculate Trinity – Parasukhlatraya.
He is the fi rst born son of God (Bṛh. Up. Bhāṣya, i.2.1–7). He is
the Puruṣo Mānavaḥ spoken of in the Upanishad who leads the
enlightened souls and ushers them into the presence of the Lord
– Sa enān brahma gamayati. He is impervious to  Āsuric
infl uences (asurapāpmāviddha). He is the  fi ttest Pratīka (base)
for mediating on the Supreme Brahman.  The  Īśāvāsya text
refers  to Mukyaprāna (Mātariśvan) as rendering a faithful
account of the doings of creatures to Lord – Tasmin apo
Mātariśvā dadhāti. The closing part of the same Upanishad gives
the secret names of the Lord who is indwelling in
Mukhyaprāna(Asau) as Aham and Asmi, the undiscardable
(aheya) and the one who is always aware of his eternal existence
and eternal knowledge (as-mi) the two most esoteric epithets of
God which have been passed on as "I am that I am" to Moses
in the Old testament and to Zarathushtra in the Avesta. The
Chāndogya Upanishad hails him as the Jyeśṭa and  Śreṣṭa. The
daily ritual of Prānāhuti offered by holy Brahmins during the
daily meal attests the indespensible place of Prāṇa. The Ṛg-veda
speaks of him as uncovering the Lord hidden in the cave of the
heart of man (Guhāssantaṃ  Mātariśvā mathāyati).
Sri Anandatīrthachārya's  "Mukhyaprāṇa Mahimā" is classic in its
own right. One cannot suffi ciently praise Sri Anandatītha Śarma chārya for
his magnifi cent contribution to the enrichment of this cardinal aspect of
Dvaita darśana. No better tribute to the Author's personality and scholarship
can be paid than the words of Sri B.N.K. Śarma himself.
" It is not possible to do justice to the versatality of the
author in making available to the Madhwa world this splendid
’Nuti‘ of Jivottama Mukhyaprāna. Suffi ce it to say that it is an
index of his depth of devotion to and faith in Sri Hari, Vayu and
the Gurus. May all the devotees make an indepth study of this
remarkable work of my friend Anandatīrtha Śarma and earn the
grace of the Mukhyaprāṇa which is indispensible for getting the
grace of Lord."
5Today The word "Brāhmaṇa" has become the subject of a controversial
sociological debate. The debate has its own provocations and justifi cations.
The whole concept is debased by making the claim a birth-right without the
realization and acknowledgment of its true dimensions. This has become a
topic of acute controversy within the Hindu fold itself and has sharply divided
Hindu society.
Lord Buddha in his Dhammapada(Sūtta-Pītika) devotes a whole chapter
called 'Brāhmaṇa vagga' to this topic and says --
Him I call a brāhmaṇa, who is meditative, free from
passions, settled, whose work is done, free from taints and who
has attained the highest end (of sainthood);
Not by matted hair, not by lineage, not by caste, does one
become a brāhmaṇa. He is a Brāhmaṇa in whom there are truth
and righteousness.
Swami Ranganāthananda after reffering to the above observes :
"A brāhmaṇa is a state. Every human being can aspire to be
a brāhmaṇa by realizing God in this very life, for that is our
nature. That was the original idea of Brāhmaṇa. Later we
converted into a caste, backed by all sorts of special previleges
and ruined the whole thing. Now slowly people have begun to
understand that those who are spiritual and of high character,
whom anyone can trust, they are brāhmaṇas. That is the one
great thing we must remember. That old caste system is not
going to raise itself again hereafter. But this kind of defi nition
will remain."
"Anybody can try to live a moral, pure and unselfi sh life with
a spirit of service and dedication and the knowledge of highest
reality. As we do so, we are on the brāhmaṇa path. When we
achieve that supreme realization, we become a brāhmaṇa. Thus,
it does not merely remain as a caste".
III
On the sensitive topic of "Cow in the Ritual Sacrifi ces"
There is another remarkable aspect of Sri Anandatīrtha Śarma's scholarly
conviction which is refl ected in his powerful repudiation of the interpretational
controversies relating to the references in the "Smṛitis" to the Cow and its
6place in the ritual sacrifi cial regime. Here he touches a LIVE-WIRE of acute
controversy. In a refutation, at once stunningly forceful and argued with
logical coherence, of the off-quoted references in the Brihadaranyaka which,
according to one interpretation, clearly sanctions a Vedic departure from the
general prescription: of reverence for all Life. "Na hanyat sarvabhūtāni" by
the sanction of "Agniṣomīyam paṣumālabheta". This depature is supposedly
based on the assumption that "Vaidikī himsā ahimsā bhavati".
Some scholars say that the foreign rulers created translations of the Hindu
scriptures in such a scornful manner that Hindus themselves should begin to
be reproachful of their own religion of the Vedas and went further to engage
Hindu scholars themselves to exhibit disgraceful meanings of certain words
of the Vedic-Mantras.
In the Shrutis, Cows and Bulls are reffered to as "Aghnyās" (Not to be
harmed or killed) as a fundamental injunction. Sri Anandatīrtha Śarma argues
that any interpretation of any other prescription in the Smritis should be
consistent with and not detract from, but only reinforce and advance, this
accepted fundamental injunction of inviolability of a Cow or Bull in any
manner. He points out to Colebrooke's statement (Quotated by Raja Rajendra
Lala Mitra in his work "Beef in Ancient India") and the idea that an honoured
"Guest" is a "Goghnā" (Cow-killer) centers round the meaning of "Hanyate"
in the definition of Goghnā; but AnandtīrthaAchārya stresses a different
import of "Hanyate". There are, he continues, different meanings of this word
which include the idea "to Attain", "to Touch" "to Multiply" etc. 'Goghnā'
can, in the context, only mean one who 'TOUCHES' the cow before he enters
the House-hold. "Goghno atithi" is not a Cow-killer guest.
In this discourse, one discerns the great human side of this scholar and
reminds us that no prescription can raise above the conscience of mankind.
He rejects the arguement of "Yugāntarakalpanā" to justify the modifications
to the rules of Dharma according to the needs of times. These rules are not,
according to Sri Anandatīrtha Śarma, applicable as Cows and Bulls are not to
be slaughtered at any time. The Holy Vedas proclaim that 'God is manifested
in the Cow'. Any idea of Cow-slaughter is a negation of, and indeed abhorrent
to, this highest exhortation of the Vedas. The references to "Ūkshā" and
"Ṛṣabha" in Brihadāranyaka  Śrutis refers to medicinal herbs of that name
described in Medical texts.
7In a powerful and tersely argued piece, as  "Brihadāranyakastha
Māmsoudana Śrutyarthavicāraḥ" (intended for private circulation amongst
Hindu scholars), the Achārya attempts and succeeds in a stout and valiant
demolition of some of the assumptions in the debate of "Beef in Ancient
India". The word "Māmsa" in relation to "Madhuparka" actually, and in the
context, means that ingradients of "Madhuparka" should be "māmsala" which
merely emphasizes that it should be "rich in fats, nourishing and not devoid
of substance".
In the "True history and religion of India" (Dharma Chakravarti Swami
Prakāśanand Saraswati) has a reference to Paṇini's special Sutra "Dāśagoghnou sampradāne" which means that the word "dāśa" and "Goghna"
represents the receiver of the charity. The root word "Han" means 'to reach'.
'to approach' 'to receive'. It has another meaning 'to kill'. The expression 'gati'
in 'himsāgatyoḥ' (hana himsāgatyoḥ) has many applications in the various
situations like to reach, to move, to approach, to receive, to collect or to
receive knowledge. etc. In this way Maharśi Paṇini clarified the literal
confusion and established the correct meaning of Vedic word "Goghnā' by
explicitly making a rule that the word ‘goghnā’ means the receiver of the
cow.
This piece by Sri Anandatīrtha  Śarma brings out his outstanding
scholarship of and his deep commitment to the purity of the first principles.
His contribution sheds a soothing light and compels thought on a matter
which has become banal by reason of stereo-typed speculation. It is fresh
breeze in an age of irreverence that we live in, when surrendering to
agnosticism and to the habit of worshipping "doubt" have become increasingly
fashionable.
It has been my pleasure and delight to have come to know the Achārya
for whom everyone develops an instantaneous respect for his great
scholarship, urbanity and a rare humility uncommon amongst scholars these
days. I pay this tribute to him for enriching the lives he touches and the
society around him.
8