Reading section 33

sacrifices. And in the present age, thou it is that art performer thereof. We have heard that the learned Vandin, after defeating (in controversy) men expert in discussion, causeth them to be drowned by faithful servants employed by thee. Hearing this, I have come before these Brahmanas, to expound the doctrine of the unity of the Supreme Being. Where is now Vandin? Tell me so that I may approach him, and destroy him, even as the sun destroyeth the stars." Thereupon the king said, "Thou hopest, O Brahmana, to defeat Vandin, not knowing his power of speech. Can those who are familiar with his power, speak as thou dost? He hath been sounded by Brahmanas versed in the Vedas. Thou hopest to defeat Vandin, only because thou knowest not his powers (of speech). Many a Brahmana hath waned before him, even as the stars before the sun. Desirous of defeating him, people proud of their learning, have lost their glory on appearing before him, and have retired from his presence, without even venturing to speak with the members of the assembly." Ashtavakra said, "Vandin hath never entered into disputation with a man like myself, and it is for this only that he looketh upon himself as a lion, and goeth about roaring like one. But to-day meeting me he will lie down dead, even like a cart on the highway, of which the wheels have been deranged." The king said, "He alone is a truly learned man who understandeth the significance of the thing that hath thirty divisions, twelve parts twenty-four joints, and three hundred and sixty spokes." Ashtavakra said, "May that ever-moving wheel that hath twenty-four joints, six naves, twelve peripheries, and sixty spokes protect thee!"[19] The king said, "Who amongst the gods beareth those two which go together like two mares (yoked to a car), and sweep like a hawk, and to what also do they give birth?" Ashtavakra said, "May God, O king, forfend the presence of these two[20] in thy house; aye, even in the house of thine enemies. He who appeareth, having for his charioteer the wind,[21] begetteth them, and they also produce him." Thereupon the king said, "What is that doth not close its eyes even while sleeping; what is it that doth not move, even when born; what is it that hath no heart; and what doth increase even in its own speed?" Ashtavakra said, "It is a fish[22] that doth not close its eye-lids, while sleeping; and it is an a egg[23] that doth not move when produced; it is stone[24] that hath no heart; and it is a river[25] that increase in its own speed."

[19] This wheel is the wheel of Time--i.e., measured according to the solar, lunar and astral revolutions. The importance of Ashtavakra's reply is this: May the meritorious deeds performed at proper times, during the revolution of this wheel of Time protect thee.

[20] Thunder and lightning or misery and death.

[21] Cloud or the mind.

[22] The male being that is ever conscious.

[23] The mundane egg.

[24] The soul that has renounced connection with the body.

[25] The heart of a _Yogi_.

"'The king said, "It seemeth, O possessor of divine energy, that thou art no human being. I consider thee not a boy, but a matured man; there is no other man who can compare with thee in the art of speech. I therefore give thee admittance. There is Vandin."'"

SECTION CXXXIV

"'Ashtavakra said, "O king, O leader of fierce legions, in this assembly of monarchs of unrivalled power who have met together, I am unable to find out Vandin, chief of the controversialists. But I am searching for him, even as one doth for a swan on a vast expanse of water. O Vandin, thou regardest thyself as the foremost of controversialists. When though wilt engage with me in staking, thou wilt not be able to flow like the current of a river. I am like a full-flaming fire. Be silent before me, O Vandin! Do not awaken a sleeping tiger. Know that thou shalt not escape unstung, after trampling on the head of a venomous snake, licking the corners of its mouth with its tongue, and who hath been hurt by thy foot. That weak man who, in pride of strength, attempts to strike a blow at a mountain, only gets his hands and nails hurt, but no wound is left on the mountain itself. As the other mountains are inferior to the Mainaka, and as calves are inferior to the ox, so are all other kings of the earth inferior to the lord of Mithila. And as Indra is the foremost of celestials, and as the Ganga is the best of rivers, so thou alone art, O king, the greatest of monarchs. O king, cause Vandin to be brought to my presence."'

"Lomasa said, 'Saying this, O Yudhishthira, wroth with Vandin, Ashtavakra thus thundered in the assembly, and addressed him in these words, "Do thou answer my questions, and I shall answer thine." Thereat Vandin said, "One only fire blazeth forth in various shapes; one only sun illumineth this whole world; one only hero, Indra, the lord of celestials, destroyeth enemies; and one only Yama is the sole lord of the Pitris."[26] Ashtavakra said, "The two friends, Indra and Agni, ever move together; the two celestial sages are Narada and Parvata; twins are the Aswinikumaras; two is the number of the wheels of a car; and it is as a couple that husband and wife live together, as ordained by the deity."[27] Vandin said, "Three kinds of born beings are produced by acts; the three Vedas together perform the sacrifice, Vajapeya; at three different times, the Adhwaryus commence sacrificial rites; three is the number of words: and three also are the divine lights."[28] Ashtavakra said, "Four are the Asramas of the Brahmanas; the four orders perform sacrifices; four are the cardinal points; four is the number of letters; and four also, as is ever known, are the legs of a cow."[29] Vandin said, "Five is the number of fires; five are the feet of the metre called _Punki_; five are the sacrifices; five locks, it is said in the Vedas, are on the heads of the Apsaras; and five sacred rivers are known in the world."[30] Ashtavakra said, "Six cows, it is asserted by some, are paid as a gratuity on the occasion of establishing the sacred fire; six are the seasons belonging to the wheel of time; six is the number of the senses; six stars constitute the constellation _Kirtika_; and six, it is found in all the Vedas, is the number of the Sadyaska sacrifice."[31] Vandin said, "Seven is the number of the domesticated animals; seven are the wild animals; seven metres are used in completing a sacrifice; seven are the _Rishis_, seven forms of paying homage are extant (in the world); and seven, it is known, are the strings of the Vina."[32] Ashtavakra said, "Eight are the bags containing a hundred fold; eight is the number of the legs of the Sarabha, which preyeth upon lions; eight Vasus, as we hear, are amongst the celestials; and eight are the angles of _yupa_ (stake), in all sacrificial rites."[33] Vandin said, "Nine is the number of the mantras used in kindling the fire in sacrifices to the _Pitris_; nine are the appointed functions in the processes of creation; nine letters compose the foot of the metre, Vrihati; and nine also is ever the number of the figures (in calculation)."[34] Ashtavakra said, "Ten is said to be the number of cardinal points, entering into the cognition of men in this world; ten times hundred make up a thousand; ten is the number of months, during which women bear; and ten are the teachers of true knowledge, and ten, the haters thereof, and ten again are those capable of learning it."[35] Vandin said, "Eleven are the objects enjoyable by beings; eleven is the number of the _yupas_; eleven are the changes of the natural state pertaining to those having life; and eleven are the Rudras among the gods in heaven."[36] Ashtavakra said, "Twelve months compose the year; twelve letters go to the composition of a foot of the metre called _Jagati_; twelve are the minor sacrifices; and twelve, according to the learned, is the number of the Adityas."[37] Vandin said, "The thirteenth lunar day is considered the most auspicious; thirteen islands exist on

earth."'[38]

[26] Ashtavakra comes to Janaka's sacrifice with the object of proving the unity of the Supreme Being. Vandin avails himself of various system of Philosophy to combat his opponent. He begins with the Buddhistic system. The form of the dialogue is unique in literature being that of enigmas and the latent meaning is in a queer way hid under the appearance of puerile and heterogeneous combinations of things.

Vandin opens the controversy by saying that as the number of each of these is one, so one only intellect is the lord, leader and guide of the senses.

[27] There is a Vedic revelation that two birds live together on a tree as friends--one of these eats the fruits and the other looks at the former. From this it is manifest that _two_ are the lords, leaders, and guides of the senses. That there is a second faculty besides the intellect is also proved by the fact that in sleep when the intellect is inactive that faculty continues in action, for if it were not so we could not remember having slept, nor connect the state after awaking with that preceding sleep. Accordingly by citing the number _two_ Ashtavakra asserts that besides intellect there is another faculty--consciousness that these _two_ are jointly the lords, leaders and guides of the senses and that they act together as Indra and Agni, etc.

[28] By citing the number _three_ Vandin means to say that as it is Acts that produce the _three_ kinds of born beings, etc., so Acts are supreme and that everything else be it intellect alone, or intellect and consciousness together is subservient to Acts.

[29] Ashtavakra here advances the thesis that even if Acts be supreme still when the (_fourth_) or Supreme Being becomes manifest to the soul, it stands in no further needs to Acts.

[30] By bringing in the _quinquennial_ series, Vandin wishes to assert that the _five_ senses are competent to cognise there respective objects and that besides these senses and their objects there is neither any other sense to perceive nor any other object of perception. He also cites the authority of the Veda according to which the _Apsaras_ (or consciousness) have _five_ "locks" on their hands--i.e., _five_ objects of perception.

[31] Besides the five senses Ashtavakra contends for an additional sense namely the Mind and accordingly cites the number _six_.

[32] Vandin admits the existence of the six senses but says that the soul experiences happiness and misery through those as well as through the _intellect_.

[33] Ashtavakra advances an eighth element, namely, the _knowledge of the ego_.

[34] Each of the three qualities (existence, foulness and ignorance) of _prakriti_ (the passive or material cause of the world) mixing with each of the three corresponding qualities of _pradhana_ (the active or spiritual cause of the world) in various proportions produces the mundane order of things. Thus is proved the eternity of _prakriti_ or nature and is also established the doctrine of duality.

[35] Prakriti does not really create. It is the Supreme Being who through the medium of illusion in contract with the _ten_ organs (viz., the five locomotive organs and the five organs of sense) makes manifest the system of things. Prakriti therefore has no real existence--her existence is only apparent in the real existence of the soul.

[36] Yupas (stakes) mean here, _feelings_, etc, which keep men bound to the world. _Rudras_ are those who makes others cry.

Vandin means to say that the soul is not essentially free from the fetters of happiness and misery arising from the eleven objects of perception. In this world all men are subject to happiness and misery. We also hear that there are Rudras in heaven.

[37] The supreme soul unaffected by happiness and misery really exists--but His existence is not susceptible of being proved--nor can the ignorant ever perceive Him. Men attain that condition through these _twelve_, viz., virtue, truth, self-restraint, penances, good-will, modesty, forgiveness, exemption from envy, sacrifice, charity, concentration and control over the senses.

[38] According to some, endeavours to attain emancipation can be successful not in this world but in the world of Brahma. Others say that to that end a special _yoga_ is necessary. By bringing forward the objects numbering _thirteen_, Vandin advances the opinion that, virtue, etc., are not sufficient for purposes of emancipation but that suitable time and place are also essential.

"Lomasa said, 'Having proceeded thus far, Vandin stopped. Thereupon Ashtavakra supplied the latter half of the _sloka_. Ashtavakra said, "Thirteen sacrifices are presided over by Kesi; and thirteen are devoured by _Atichhandas_, (the longer metres) of the Veda."[39] And seeing Ashtavakra speaking and the Suta's son silent, and pensive, and with head downcast, the assembly broke into a long uproar. And when the tumult thus arose in the splendid sacrifice performed by king Janaka, the Brahmanas well pleased, and with joined hands, approached Ashtavakra, and began to pay him homage.

[39] Ashtavakra concludes by citing the same number _thirteen_. The soul which is essentially unaffected, becomes subject to happiness and misery through the _thirteen_, viz., the ten organs of locomotion and sense, and intellect mind and egoism. But Atichhanadas, i.e., those that have surmounted ignorance, namely, the twelve, virtue, etc. destroy those thirteen and that is emancipation.

"'Thereupon Ashtavakra said, "Before this, this man, defeating the Brahmanas in controversy, used to cast them into water. Let Vandin today meet with the same fate. Seize him and drown him in water." Vandin said, "O Janaka, I am the son of king Varuna. Simultaneously with thy sacrifice, there also hath commenced a sacrifice extending over twelve years. It is for this that I have despatched the principal Brahmanas thither. They have gone to witness Varuna's sacrifice. Lo! there they are returning. I pay homage to the worshipful Ashtavakra, by whose grace to-day I shall join him who hath begot me."

"'Ashtavakra said, "Defeating the Brahmanas either by words or subtlety, Vandin had cast them into the waters of the sea. (That Vedic truth which he had suppressed by false arguments), have I to-day rescued by dint of my intellect. Now let candid men judge. As Agni, who knoweth the character of both the good and the bad, leaveth unscorched by his heat the bodies of those whose designs are honest, and is thus partial to them, so good men judge the assertions of boys, although lacking the power of speech, and are favourably disposed towards them. O Janaka, thou hearest my words as if thou hast been stupefied in consequence of having eaten the fruit of the Sleshmataki tree. Or flattery hath robbed thee of thy sense, and for this it is that although pierced by my words as an elephant (by the hook), thou hearest them not."

"'Janaka said, "Listening to thy words, I take them to be excellent and superhuman. Thy form also standeth manifest as superhuman. As thou hast to-day defeated Vandin in discussion, I place even him at thy disposal." Ashtavakra said, "O king, Vandin remaining alive, will not serve any purpose of mine. If his father be really Varuna, let him be drowned in the sea." Vandin said, "I am King Varuna's son. I have no fear (therefore) in being drowned. Even at this moment, Ashtavakra shall see his long-lost sire, Kahoda."'

"Lomasa said, 'Then rose before Janaka all the Brahmanas, after having been duly worshipped by the magnanimous Varuna. Kahoda said, "It is for this, O Janaka, that men pray for sons, by performing meritorious acts. That in which I had failed hath been achieved by my son. Weak persons may have sons endued with strength; dunces may have intelligent sons; and the illiterate may have sons possessed of learning." Vandin said, "It is with thy sharpened axe, O monarch, that even Yama severeth the heads of foes. May prosperity attend thee! In this sacrifice of king Janaka, the principal hymns relating to the _Uktha_ rites are being chanted, and the Soma juice also is being adequately quaffed. And the gods themselves, in person, and with cheerful hearts, are accepting their sacred shares."'

"Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up, Vandin, taking king Janaka's permission, entered into the waters of the sea. And then Ashtavakra worshipped his father, and he himself also was worshipped by the Brahmanas. And having thus defeated the Suta's son,[40] Ashtavakra returned to his own excellent hermitage, in company with his uncle. Then in the presence of his mother, his father addressed him, saying, "(O son), thou speedily enter into this river, Samanga." And accordingly, he entered (into the water). (And as he plunged beneath the water), all his (crooked) limbs were immediately made straight. And from that day that river came to be called Samanga and she became invested with the virtues of purifying (sins). He that shall bathe in her, will be freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers and wife descend to the river, and perform thy ablutions. O Kunti's son, O scion of the Ajamidha race, living happily and cheerfully at this place together with thy brothers and the Brahmanas, thou wilt perform with me other acts of merit, being intent upon good deeds.'"

[40] _Su_ means _excellent_, and _uta_, _sacrifice_. The compound accordingly means,--_performer of excellent sacrifice_.

SECTION CXXXV

"Lomasa said, 'Here, O king, is visible the river Samanga, whose former name was Madhuvila, and yonder is the spot named Kardamila, the bathing place of Bharata. The lord of Sachi, when fallen into misery in consequence of having slain Vritra, became freed from his sin, by performing his ablutions in this Samanga. Here, O bull among men, is the spot where the Mainaka mountain hath sunk into the interior of the earth; and it is hence called Vinasana. For obtaining sons, here Aditi in days of yore had cooked that celebrated food, (presided over by the Supreme Being). O ye bulls among men, ascend this lofty mountain and put an end to your inglorious misery unworthy to be uttered. Here, O king, before thee is the Kanakhala range, the favourite resort of sages. And yonder is the mighty river Ganga. Here, in ancient times, the holy sage Sanatkumara attained ascetic success. O scion of the Ajamidha race, by performing thy ablutions here in this river, thou wilt be freed from all thy sins. O son of Kunti, do thou together with thy ministers, touch (the waters) of this lake called Punya, and this mountain Bhrigutunga and also (the water of) these two rivers, called Tushniganga. Here, O Kunti's son, appeareth the hermitage of the sage Sthulasiras. Resign here thy anger and sense of self-importance. There, O son of Pandu, is seen the beautiful hermitage of Raivya, where perished Bharadwaja's son, Yavakri, profound in Vedic lore.'

"Yudhishthira said, 'How did the mighty sage, Yavakri, son of the ascetic Bharadwaja, acquire profoundity in the Vedas? And how also did he perish? I am anxious to hear all this, just as it happened. I take delight in listening to the narration of the deeds of god-like men.'

"Lomasa said, 'Bharadwaja and Raivya were two friends. And they dwelt here, ever taking the greatest pleasure in each other's company. Now, Raivya had two sons, named Arvavasu and Paravasu. And, Bharadwaja, O Bharata's son, had an only son, named Yavakri. Raivya and his two sons were versed in the Vedas, while Bharadwaja practised asceticism. But, O son of Bharata, from their boyhood, the friendship subsisting between those two was unequalled. O sinless one, the highspirited Yavakri finding that his father, who practised asceticism, was slighted by the Brahmanas, while Raivya with his sons was greatly respected by them, was overwhelmed with sorrow, and became sore aggrieved. Thereupon, O son of Pandu, he entered upon severe austerities, for (obtaining) a knowledge of the Vedas. And he exposed his body to a flaming fire. By thus practising the most rigid austerities, he caused anxiety in the mind of Indra. Then Indra, O Yudhishthira, went to him and addressed him saying, "Wherefore, O sage, hast thou become engaged in practising such rigid austerities?" Yavakri said, "O thou adored of celestial hosts, I am practising severe penances, because I wish that such a knowledge of the Vedas as hath never been acquired by any Brahmana whatever, may be manifest unto me. O conqueror of Paka, these endeavours of mine have been for Vedic lore. O Kausika, by the force of my asceticism, I purpose to obtain all sorts of knowledge. O lord, a knowledge of the Vedas as learnt through teachers, is acquired in a long time. Therefore, (with the view of attaining in short time a proficiency in the Vedas), I have put forth these high endeavours." Indra said, "O Brahmana sage, the way that thou hast adopted is not the proper way. What for, O Brahmana, wilt thou destroy thyself? Go and learn from the lips of a preceptor."'

"Lomasa said, 'O son of Bharata, having said this, Sakra went away, and Yavakri of immeasurable energy, once more directed his attention to asceticism. O king, we have heard that carrying on severe austerities he again greatly agitated Indra. And the god Indra, slayer of Vala, again came unto that great sage, who was engaged in austere penances; and forbade him, saying, "Thou art striving with the object that Vedic lore may be manifest unto thee as well as unto thy father; but thy exertions can never be successful, nor is this act of thine well-advised." Yavakri said, "O lord of the celestials, if thou wilt not do for me what I want, I shall, observing stricter vows, practise still severer penances. O lord of celestials! know that if thou do not fulfil all my desires, I shall then cut off my limbs and offer them as a sacrifice into a blazing fire."'

"Lomasa said, 'Knowing the determination of that high-souled sage, the sagacious Indra reflected and hit upon some expedient to dissuade him. Then Indra assumed the guise of an ascetic Brahmana, hundreds of years old, and infirm, and suffering from consumption. And he fell to throwing up a dam with sands, at that spot of the Bhagirathi to which Yavakri used to descend for performing ablutions. Because Yavakri, chief of the Brahmanas, paid no heed to Indra's words, the latter began to fill the Ganga with sands. And without cessation, he threw handfuls of sand into the Bhagirathi, and began to construct the dam attracting the notice of the sage. And when that bull among the sages, Yavakri, saw Indra thus earnestly engaged in constructing the dam, he broke into laughter, and said the following words, "What art thou engaged in, O Brahmana, and what is thy object? Why dost thou, for nothing, make this mighty endeavour?" Indra said, "I am trying, O my son, to dam the Ganga so that there may be a commodious passage. People experience considerable difficulty in crossing and recrossing (the river) by boat." Yavakri said, "O thou of ascetic wealth, thou canst not dam up this mighty current. O Brahmana, desist from, what is impracticable, and take up something that is practicable." Indra said, "O sage, I have imposed on myself this heavy task, even as, for obtaining a knowledge of the Vedas, thou hast begun these penances, which can never be fruitful." Yavakri said, "If, O chief of the celestials, those efforts of mine be fruitless, even as those of thy own, then, O lord of heavenly hosts, be thou pleased to do for me what is practicable. Vouchsafe unto me boons whereby I may excel other men."'

"Lomasa said 'Then Indra granted boons, as was prayed for by the mighty ascetic. Indra said, "As thou desirest, the Vedas will be manifest unto thee, yea--even unto thy father. And all thy other desires will also be fulfilled. Return home, O Yavakri."