Next, MadhusUdana pays respects to his three Gurus who taught him mImAMsA, vedAnta, and initiated into sannyAsa.
shrIrAma-vishveshvara-mAdhavAnAmaikyena sAxAtkR^ita- mAdhavAnAm.h | sparshena nirdhUtatamorajobhyaH pAdotthitebhyo .astu namo rajobhyaH || 2 ||
May salutations be to the dust that on contact removes darkness (ignorance), the dust of the feet of shrI rAma, shrI vishveshvara, and shrI mAdhava, who have directly realized the parabrahman (mAdhava) as identical with themselves.
The first occurrence of "mAdhava" denotes the Guru, mAdhava, but the second stands for parabrahman, per gauDa-brahmAnandI - mAdhavAnAM parabrahmaNAm.h .
bahubhirvihitA budhaiH parArthaM vijayante .amitavistR^itA nibandhAH | mama tu shrama eshha nUnamAtmaMbharitAM bhAvayituM bhavishhyatIha || 3 ||
Many knowledgeable people have composed lengthy works that are excellent and for the sake of (educating) others. But this effort of mine will only be for fulfilling my own objective.
ViTThalesha states here that MadhusUdana has expressed his lack of conceit, garvarAhityapradarshana.
In the next verse, MadhusUdana briefly states the purpose of his work.
shraddhAdhanena muninA madhusUdanena saN^gR^ihya shAstranichayaM rachitAtiyatnAt.h | bodhAya vAdivijayAya cha sattvarANAm-advaitasiddhiriyamastu mude budhAnAm.h || 4 ||
This advaita-siddhi has been composed by the sage MadhusUdana, whose sole asset is dedication, with great diligence, after collecting the truths of the shAstras. May this advaita-siddhi be useful in imparting (correct) understanding and in gaining victory over disputants (with opposite views) to those who are too busy (to read lengthy works) and may it be a (source of) joy to the learned!
Here, BrahmAnanda sees a link between "iyam.h" (this) in the current verse and the final verse of the advaita-siddhi:
siddhInAm-ishhTa-naishhkarmya-brahmagAnAmiyaM chirAt.h | advaitasiddhiradhunA chaturthI samajAyata ||
After a long lapse of time since the "siddhi"s of ishhTa, naishhkarmya, and brahma, this advaita-siddhi, the fourth siddhi, has originated.
The three other siddhi's being referred to are the ishhTa-siddhi of VimuktAtman, the naishhkarmya-siddhi of Sureshvara, and the Brahma- siddhi of maNDana mishra.
tatrAdvaitasiddherdvaitamithyAtvasiddhipUrvakatvAt.h dvaita- mithyAtvameva prathamamupapAdanIyam.h |
Since the establishing of unreality of duality is the antecedent of establishing the truth of nonduality, only the unreality of duality is to be established first.
siddhivyAkhyAkAra (balabhadra) :-
nanu advaitasiddhAvadvaitasyaiva pratipadanIyatayA tadvihAyA- gre dvaitamithyAtvopapAdanaM kriyamANamasaN^gatamityata Aha tatreti | tasyAmadvaitasidhhau dvaitamithyAtvameva prathamam- upapAdanIyamityarthaH | tatra hetuH advaitasiddherityAdi | tathAcha dvaitamithyAtve upapAdite .advaitaM sUpapAdamiti dvaitamithyAtvopapAdanamadvaitasiddhyanuguNatvAnnAsaN^gatamiti dhyeyam.h |
An objection can be raised: In advaita-siddhi, only advaita should be discussed. Discarding that (objective) in the beginning, the establishing of unreality of duality that is being done is irrelevant. In reply, (MadhusUdana) states tatra, etc. In advaita-siddhi (establishing the truth of non-duality), the unreality of duality is to be established first; this is the meaning. The reason being "advaitasiddheH", etc. ie. "since the establishing of nonduality is preceded by establishing the unreality of duality." And also, when the unreality of duality is established, nonduality is easily established; by the establishing of unreality of duality, the truth of nonduality follows. Therefore, it is to be considered that (such establishing of unreality of duality) is not irrelevant.
(To be continued)