The Fifth Delight
Shri Raghavendra Gurusarvabhauma
51. Mahabhashyacharya!
Shri Sudheendra Tirtha, desiring to undertake the long-delayed Digvijaya Yatra (victorious pilgrimage), conveyed this intention to King Raghunatha Bhupala through a formal communication. Upon receiving the message, Raghunatha Bhupala issued a royal decree instructing all provincial governors of his kingdom to ensure the highest levels of hospitality and provisions for the Rajaguru, Shri Sudheendra Tirtha.
Accompanied by the entire scholarly assembly of the Matha, including pandits, students, administrative officials, and attendants—numbering in the hundreds—Shri Sudheendra Swamiji set forth from Kumbakonam on his Digvijaya Yatra. Wherever they traveled, royal officials welcomed them with great respect and provided all necessary comforts. Thousands of disciples, devotees, and pious seekers gathered at every stop to receive Shri Swamiji’s darshan and listen to his discourses. Through scriptural lectures, devapooja (ritual worship), philosophical expositions by scholars, and the Guru’s own profound teachings, these fortunate followers found spiritual fulfillment. The pilgrimage continued successfully as planned.
In due course, Shri Sudheendra Tirtha and his entourage proceeded toward Rajamannargudi. There, the royal representative received the Rajaguru with grand honors, welcoming him with regal splendor and arranging for his stay in the royal palace.
The next day, an elaborate Bhiksha (ceremonial offering of alms) was arranged in the palace. Shri Swamiji was ceremoniously escorted to the palace, where the king and his ministers performed Padapuja (ritual worship of his feet) and humbly presented their offerings.
That afternoon, Shri Sudheendra Tirtha, along with the assembly of scholars and students, visited the temple of Shri Rajagopala (Shri Krishna) for divine darshan. Overcome with devotion, they were filled with immense joy and spiritual ecstasy in the presence of the Lord.
As Venkatanatha stood enraptured by the darshan of Shri Gopala, immersed in devotion and reciting Vedic hymns in praise of the Lord, a remarkable event occurred—the flower garland adorning Shri Krishna’s neck suddenly slipped and fell!
Observing this, Shri Sudheendra Tirtha smiled and said, "Venkatanatha, Shri Krishna has bestowed His grace upon you! It seems that a great victory awaits you in the near future!"
He then instructed the temple priests to place the sacred garland around Venkatanatha’s neck as a mark of divine blessing and offered his own benedictions. With this auspicious event, the Guru, along with his disciples, proceeded to the temple assembly hall and took their seats.
On the northern side of the sabha (assembly hall), a large gathering of people was attentively listening to a discourse by an Advaita (non-dualist) ascetic. The Advaitin was expounding upon the concept of Jīva-Īśvara Aikya (the identity of the individual soul with the Supreme).
Venkatanatha glanced at his Guru questioningly. Shri Sudheendra Tirtha, understanding his disciple’s thoughts, simply nodded in encouragement. Inspired, Venkatanatha slowly stood up and approached the Advaitin, followed by Ramachandra Acharya and five or six other scholars. Taking his seat before the Advaitin, Venkatanatha respectfully but firmly addressed him:
"Brahmābhinnō jīva-saṅghaḥ kutaḥ?"
"Swami, you are expounding the principles of Advaita. According to your doctrine, how can you establish the oneness of Jīva (individual soul) and Brahman?"
The Advaitin smiled and replied:
"Mithyāyasmād viśvam—Since the world itself is an illusion, the difference between Jīva and Īśvara is also illusory; thus, their oneness is established."
Hearing this response, Venkatanatha was astonished.
"Kiṁ cātaḥ? Nātra mānu tayōktam!"
"What, then, Swami? Your argument does not establish any valid proof of Jīva-Īśvara Aikya! This does not serve as authoritative evidence!"
The debate had begun, and the audience eagerly leaned in to witness the unfolding intellectual exchange.
Advaitin Sanyasi: "We have already explained—since the world is an illusion, the Jīva and Paramātma are one and the same!"
Venkatanatha: (smiling) "It seems you are more interested in proving the world as an illusion rather than establishing the oneness of Jīva and Brahman! Very well, then—how do you establish that the world is an illusion?"
The Advaitin once again attempted to argue in favor of the world's illusory nature instead of proving the non-difference between Jīva and Brahman. However, Venkatanatha immediately refuted his claims. The debate escalated, but the Advaitin soon found himself overwhelmed by Venkatanatha’s sharp reasoning and logical precision. Unable to counter him, the Advaitin fell silent.
Venkatanatha: "Since the illusory nature of the world cannot be proven in any way, it logically follows that the world is ultimately real. Thus, your claim—‘Viśvam Mithyā Yasmāt’ (the world is an illusion)—is inconsistent and baseless. Furthermore, you have failed to provide any valid scriptural proof to establish the oneness of Jīva and Brahman!"
Seeing their Guru fall silent, one of the Advaitin disciples, afraid of their impending defeat, tried to divert the discussion by attacking Venkatanatha’s language instead of his logic. Raising his voice, he declared:
"Acharya! You used the term ‘Kiṁ Cātaḥ?’—this is an improper expression! No scripture ever mentions such a phrase, and no scholar has used it before!"
Venkatanatha laughed and retorted, "It is now clear that you have no knowledge of the Vyakarana Mahabhashya (the great grammatical treatise)!"
Another disciple, now even more agitated, sneered:
"Where is Mahabhashya, and where are you? You seem to be full of arrogance! If you claim such expertise, can you explain the grammatical derivations and counter-arguments?"
Without hesitation, Venkatanatha began reciting and analyzing the Mahabhashya, fluently interpreting the complex grammatical nuances.
As he continued, another disciple, enraged like a snake struck by a stick, interrupted aggressively:
"Acharya! If you are so knowledgeable, then explain the grammatical forms of the root verb Plā in both Yablu and Shatru conjugations!"
Before the disciple could even finish his sentence, Venkatanatha immediately responded:
"Pāpāt!" (giving the precise conjugated form).
Then, without pause, he turned to the Advaitin and challenged:
"Now, tell me the Ganta form of the same root verb ‘Plā’!"
Seeing his effortless mastery over the intricate grammatical forms, the Advaitin and his disciples were dumbfounded. Unable to provide an answer, they stood with their heads lowered in silent defeat.
Venkatanatha, maintaining his composure, turned once again to the Advaitin and said:
"Swami, I have answered your question by providing the Yablu conjugation of the root verb Plā. However, your disciples have failed to answer my question regarding its Yaganta form. Perhaps you could provide the answer yourself?"
The Advaitin fell into deep thought, pondering over the grammatical complexities. Despite prolonged deliberation, he was unable to determine the correct Yaganta form of the verb. Seeing their Guru’s silence, the Advaitin disciples too stood speechless.
The gathered audience, witnessing this intellectual triumph, erupted in joyous acclaim, celebrating Venkatanatha’s mastery and unparalleled debating prowess.
Shri Sudheendra Tirtha was filled with immense joy at his disciple’s victory. He warmly praised him:
"Acharya, do you now see the grace of Shri Krishna? How swiftly victory was granted to you!"
Commending him further, the Guru led everyone back to their resting quarters.
That evening, a grand assembly was convened at the royal palace, presided over by Shri Sudheendra Tirtha himself. During the gathering, the scholars, following the Guru’s command, delivered speeches narrating how Venkatanatha had outwitted the Advaitin ascetics in the verbal duel at Krishna’s temple, earning a decisive victory.
Then, addressing the assembly, Shri Sudheendra Tirtha proclaimed:
"Although Acharya had independently studied the Vyakarana Mahabhashya, even I had never before witnessed the depth of grammatical expertise he demonstrated today. By decisively defeating his opponents, he has filled our hearts with boundless joy."
In recognition of his extraordinary erudition, before the entire congregation of scholars and noble patrons, Venkatanatha was honored with the rare and prestigious title:
“Mahabhashyacharya”
This title, highly esteemed in scholarly circles, was reserved only for those with exceptional command over Sanskrit grammar and scriptural interpretation.
The assembly erupted in celebratory chants:
“Victory to Mahabhashyacharya Venkatanatha!”
With Shri Hari’s supreme grace, Venkatanatha humbly accepted the honor. With great reverence, he bowed before his Guru, offering his devotional salutations. Then, with profound humility, he addressed the gathering in an eloquent speech.
From that day forward, Venkatanatha, already renowned as Sakalakalavallabha (master of all arts) and Vainika Chakravarti (emperor of veena music), now shone even brighter as Mahabhashyacharya, the supreme authority in Sanskrit grammar and scholarship!
As part of his journey, Shri Sudheendra Tirtha arrived in Thanjavur. However, King Raghunatha Bhupala was not present in the capital at the time.
In his absence, the distinguished scholar and chief minister of the royal court, Yajnanarayana Dikshita, took the lead in welcoming the Rajaguru with great honor. With all due reverence, he arranged a grand reception for Shri Sudheendra Tirtha and accommodated him in a magnificent palace, ensuring his stay was comfortable and worthy of his stature.