रामानुजीये विश्वासटिप्पन्यः

THEN ENTER SRADDHA’ AND VICHARANA.” Vicharana,—With thy brow bedewed with beads of sweat, thou seemest as flurried as the cow to see her calf.

Lovely are thy globules of sweat, resembling nectar from thy face-moon dripping, or in the lustrous Malli-blossom blown dewing, or from the noble creeper of youth budding, Sraddha.-My beloved companion! With a wish to prosecute (to a good end) what hath been undertaken by her husband (Vivēka), who is firmly planted in the one-pointed
Zeal. 2. Investigation. 3. Jasmine flower.

87 1 verdict of the Upanishads, and who hath taken the resolve to combat the opponents (thereof), Sumati the faithful, the blessed wife of Viveka, hath, to symbolize the welfare (of the mission) sped to the hill of gems fringing the woodland of pramada, bidding me cull a cluster of lotuses golden, worthy to lay at the lotus-feet of Sri’s Spouse (Vishnu). She there sits, heart full of joy, and I shall speed to Gangā as smiling with her freshes as Sarasvati, the swan in the lotus-face of the Lotus-born2. (Gesturing fatigue of journey).

When will the clear fair Mandākini," with banks on either side of its stream, fragrant with the odours of jasmine that creep up the Kalpaka-trees flourishing amidst cool ponds between, (when will this Mandakini,) alas! wear away the sorrows which, by (souls) violently whirled in samsāric wheel,’ are hard to bear? A Pleasure Garden where ladies of the harem sport. 2. The Demiurge, son of Vishnu. 3. The Ganges.
i.e., rebirths without number.88 Vicharana.–( Pointing in front). Here floweth in our vicinity the Gangā Thou shalt rest for a while, to ward off the Sun’s heat,-as piercing as the poignant words of a villain,-in the jasmine bower grown on an islet in Gangā that issueth flowing from the feet of Madhu’s Conquerer (Vishnu) and rich with the odour of the honey of Kalpaka-blossoms, scattered by the gentle breeze as cool as the heart of the good, and then proceed.
In the self-same place– The wind-tossed trees shower from their branch-tops flowers prodigally redolent,-flowers fit to deck the fillets circling the locks of the ladies of Mahēndra’s court, reposing in the shade,—flowers reminding the shafts of the great archer. Kama, the betrayer of the coyness of women. Sraddha. Be it as it pleaseth thee, my friend ! (Both sit down with ease.) Sraddha.-Lo! Vicharanā! What brought thee to this place ? 89 Vicharana. My beloved friend! Hear me. Some apostates and agnostics, clever in establishing the doctrine of Buddha and Jina, have now been ordered by king Mahāmōha-irate at hearing the preparations of king Vivēka, assisted by his chief Vyavasaya,to perturb Jiva whose mind is now firmly fixed on Purushottama’s (Vishnu’s) lotus-feet, by diverting it to some other object, just like a tiller leaving his plough and running after a jackal. The rumour that these atheists surround the Jiva hath reached Sumati, our queen, who hath asked me to convey this news confidentially to the chief Vyavasaya, who is now closetted with the great king Viveka. I have now set out to see this Vyavasaya. Sraddha.—That the Perverts have joined hands with Mahāmōha in his enterprise is just like the asses’ song in the ghost’s marriage. But mind not. It is no difficult task at all
Industry or Effort. 2. हालिकजम्बुकदर्शनन्याय 90 for our great king to overthrow the doctrines of our opponents. Vicharana.—Hallo! Sraddhā! How thinkest thou that the doctrines of several able apostates, pursuing the creed of Brihaspati1 and others, could be subverted by a single person? " Sraddha. Thou shalt realise the truth of what I say, on the basis of the popular dictum that truth alone endureth and untruth betrayeth itself in time.
Quick can Viveka overthrow the creeds of all Heretics like the rising Sun driving darkness dense, like the raging wild fire devouring the forest dry, the forest of the Vindhya range,-like the mighty hurricane blowing off cotton mountains high.
The School of Philosophy founded by Brihaspati 富翁 the main doctrine of which is :Enjoy whilst thou livest, for it is but blank after death." “Eat and live to-day, let to-morrow take care of itself.” &c. See Paramata-bhanga by Deṣika. 91 Therefore the attempt of Mahāmōha in collecting a host of Perverts to conquer Vivēka is no better than that of a stone-raft sought out for crossing the high seas. Vicharana. Dear friend! Thy words have swift imparted courage to me, and my mis-givings have given way. I shall see my lady after speedily executing her commands. Sraddha.—Hallo! Vichārana! Thy level-headedness, and friendship as well, have been demonstrated. I will now gather lotus blossoms, and thou wilt betake to the royal castle. Interlude ends. (Both exeunt.) THEN ENTER KING AND VYAVASAYA. King.-General mine! This indeed is the best time for me to take stock of work done and of work remaining as regards Jiva journeying to the goal of Bliss,-Jiva 92 distracted by pursuits vain and bound by karmas severe, so many times over. (Brooding for a while and sighing.)
In this perfect world, teeming mostly with ignoramuses, God’s displeasure compelleth crafty men being born, to range themselves in hostile camps, to devise doctrines diverse, and by their inculcation to provoke wranglings many. In no way do these differ from the ravings of mengone daft. Alas! How shall true Vēdānta thrive in this world pestered by (such) doctrines distractingly diverse, causing confusion worse confounded? (Looking at the sky.) Ah, thou vile Mahāmōha! By rendering the worlds three bewildered what hath been or what will be thy gain?
Where drugs life-giving have become scarce, noxious ones beteem the sea-girt earth. To remove this pain, I shall resort to the Lord Almighty. 93 (Gesturing recollection.)
I adore the causeless and stainless splendour of Hayagriva, present as a pure mount crystal-made, depriving the agonies. of the worlds three by His dazzle, nectarlike,-Hayagriva whose neighing voice resembleth the Upanishads Eternal.
Further, may the neigh of Hayagrīvathe sum and sense and seat of Vedas, Sāma, Rig and Yajur,-of all obstacles the Remover, the surging swell of the sea of selfknowledge-efface my inner ignorance, caused by the clamour of heretics, conceited, combative and carrying a roaring trade (of theirs.) Senapati.-Ah. Great King! By valour over Mahamoha, thy success is as sure as the unfailing noise of the Aranyakas2 that compare only with Anaranyā’s curse.
The horse-faced form of Vishnu.
The main body of the Upanishads.
A king of the Ikshvaku race, an ancestor of Sri Rama, was forced to wage a battle with Rāvaṇa when the former was quite unprepared and 94
Thou hast just imparted Vedantaknowledge to Jiva; all that remaineth now to be done is to remove his inattention3. King.-(With joy.) Genial soul. In all modesty hast thou rightly reminded me. With thee to aid, what yet remaineth to be done, I guess, hath already been done.
Let alone Sama, Dama and others, arrayed in hosts of hundreds and thousands, heroic enough to cripple Mahāmōha’s gratuitous hate for me. Like unto Vishvaksēna, the all-devoted to Vishnu in the work of overthrowing Asuras, art thou (to me) the efficient tool to fell faiths, faithless. was eventually slain, and who before his death. pronounced the following curse on Rāvaya. ef. Uttara Ramayana. उत्पत्स्यते कुले ह्यस्मिन्निक्ष्वाकूणां महात्मनाम् । रामो दाशरथिनीम यस्ते प्राणान्हरिष्यति ॥
The reference is that in the 1st Act the Vedanta knowledge has been imparted to Jiva.
In this act the subversion of other heterodox. faiths is to be undertaken.
The Lord of Hosts under Vishnu, 95 Senapati.-My Lord! I am like thy weapons · but a dependent of thine, for thy foes to be worsted.
Thy majesty, firm in combating thy opponents, for thou art faultless of knowledge in diverse Sāstras thriving unfettered Logic etc., needest little help, an unrivalled warrior as thou art of high prowess. Such being the case, like but thy shadow, thee, I follow, filled as thou art with the flood of “food reflective’” in all thy acts which go to make, and keep and unmake (matters). Therefore either Sumati or myself cannot, like the fish separated from water, water, live even for a moment apart from thee. King.-(Musing).
General! Mark thee! Several creeds sophistic are current in this world as against reasoned argument, designed for stultifying i. e. Jñana knowledge, Darsana Vision, Prapti= Fruition.
cf. न च सीता त्वया हीना न चाहमपि राघव । ygenfq ziarał zorenzq।fādìgði ॥ (Bāmāyana.)/ 96 the wits of the Asuras etc. They are like darkness to be swept by the Sun. These silly disputants, who indulge in diverse meaningless arguments-which differ not from the uproar of the great ocean churned by Madūsūdana’s strong arms with the Mandara mount revolvingattempt to metamorphose even a Brihaspati1 into a Vanaspati.2 These Pervert-Elephants, eagerly raiding the plantain-grove -Path of Virtue, are surely fit to be overthrown by the most mighty Lion of Forceful Authority, which always hath a cautious beginning,-Lion which hath for its shining fangs, the founding of the Right Creed and the overthrow of the Wrong Creeds,-Lion, which hath for its claws sharp, the five kinds of Taraka3 and which dwelleth in the forest of the Upanishads. (2) अ-
The Preceptor of the Devas, 2. The forest deity, 3. The five are–(1) MTHIAZI न्योन्याश्रय (3) चक्रकाश्रय (4) अनवस्था (5) अनिष्ट- प्रसङ्गरूप 97 Senapath-My Lord! Indeed thou hast appoint- ed Vida’ and Vēdānta Siddhanta to overthrow the heretical creeds. The The coup de main of that dialectic warfare is come nigh. (Then enter Siddhanta and Vāda* guised as Guru-preceptor-and disciple.) Guru.–Live thou long! Adept of the highest truth and opposed to opponents as Hanumān to the Lanka-hosts, I judge that thou hast by agitation and clarification established Spiritual Science according to the maxim “planting the post.’ 175
Argument 2. The Vedantic apodictic.

Siddhanta is here Sri Rāmānuja. Vāda is here Sri Vēdānta Desika; Chronologically Sri Vedanta Desika was uot a contemporary of Sri Ramanuja but the faith founded by the latter was firmly established and amply improved by the former. Naturally enough the yearning to meet his preceptor was so dominant in the mind of our Sri Védānta Desika that the much-longed for meeting is arranged for dramaturgically in the discourse and criticism of other faiths that is found in the rest of this Act. Sthūna-nikhananyaya 1. S. S. 7 maxim: an analogy98 Pupil.-13. (With humility) Divine sire! In the ascetic garb thou seemest a Dattatreya’ described by the great sages as having defended the Vedas,–Dattatreya who was Vishnu Himself incarnate bearing the Tridanda, when inroads were made into them by Kānādas,” Buddhas and Pāshandas. 督 Guru. Long life to thee! These outcastes and perverts are in truth Asuras, I vanquish them, assuming the form of Vishnu. Pupil.–Divine sire! Worship-worthy art thou, in thy form of Vishnu, with the reverence meet for Vishnu.

Now I adore thee, the wearer of the for establishing a truth on a firm basis, viz., a pillar inserted in loose soil and firmly planted therein by continued to and fro movement.
An incarnation of Vishnu as son of Atri.

The triple bamboo staff carried by the Vaishnava Sanyasins representing the subjugation of thought word and deed.

Followers of the Vaiseshika doctrine which recognised 7 instead of 16 categories.

The followers of Buddhism

See n. 5, p. 17. 99 1 holy thread and urdhra-pandra, the bearer of the holy staff-Tridanda, the sum-total of the virtues of the worlds three, the protector of all refugees and the wearer of the ornamented sikha". (Thus saying prostrates.) Guru.-15. May thou live long ! May thou establish the Vēdānta, and the heresies overthrow. May thou be esteemed by the pious and of vast bliss be thou receptacle. (Thus saying, hands a ring of Kusa grass symbolic of Divine Power.) Pupil. (Receives and wears it on the right hand after placing the same on the head). •
May the varied rivers of the great bliss of Brahmānubhava,* diversified with the emulating billows of ardour, numberless and ceaseless, descend on thee,~(rivers) easy of reach to Sages and Siddhas,
The Vaishnava vertical marks borne on the forehead. 2. See n. 2.-p. 98.
Tuft of hair grown on the head of an Arya, the mark of a Vaidika.
The enjoyment of God.
Yogis. 100 (rivers) mingling with the milk and honey of Brahman’s perfections par excellence. Pupil.-(With humility) Methinks that all my hopes are practically realised through thy divine blessings which never prove futile. Divine sire! If I am fit to hear what I propose to ask thee, I pray it might be put into my ears. Guru. When a pupil, good and lowly, doth approach, what is there that cannot in its good time be imparted to him? Pupil.-Divine sire! Victory by logomachic methods is by great sages forbidden. For, they say that he who gloateth over such a victory over a Brahmana shall be born a cursed’ tree in the burning ground. How else are our disputants of the opposite side to be vanquished ? Guru.-(With favour) Youth! In right good spirit hast thou put me this question, but
वादेन ब्राह्मणं जित्वा हृष्टो भवति यो द्विजः । श्मशाने जायते वृक्षः कक्वगृध्रादिसेवितः ॥ 101 bounds of duties bidden are surely determined by differences of caste, order, birth, race, clan, community, place, time etc. Therefore I desire to defeat these heretics through thee, as myself by my order is debarred froin doing so, even as Visvamitra did slay’ the Rākshsas through Rāma only. In this affair then,-

2 Able lad! Let Jalpa along with Vitanda be far from thee. Win thy opponents, inspired by well-established truth. Or acting under my bebests even like Sri Raghava plying Balā and Atibalā1 under

The allusion is to the Rakshasas, Subāhu Maricha and the Rakshasi Tātaka who all caused havoc to Visvamitrā’s sacritice. Sage Visvamitra to avert this evil begged Dasaratha of Rama’s help, who was just then in his teens. Rama accompanied Visvamitra, killed Subāhu and Tātakā and made Māricha flee for life.
seq:-fafering 541(Prattling with intent for victory.) 3. वितण्डा खपक्षस्थापनहीना परपक्ष प्रतिक्षेपमात्र पर्यवसाना । (criticism.)
Two mantras taught by Visvamitra to Rāma for vanquishing enemies. 102 the tutelage of Visvamitra, thou shalt conquer the apostates who abuse the Vēdas and the Almighty, even Jalpa’ and Vitanda" pressed into service under my guidance, but as tests of Tatva3, save when thou dost argue with virtuous souls. Pupil.-(With suppliant hands) Thy divine commands I bear on my head, but how is it that this onerous work of capable debators is laid by thee-the world-teacher on my insignificant self? Guru. Listen.
Several are my disciples in this world who grasp more than what is taught, and who are adepts in the tenets of diverse doctrines such as those of Buddhism etc, mutually conflicting, but none but thou whom I approve and whose clear wit streameth full and startling, art sought after by the opponents to take up the gauntlet. Pupil.—Revered sire! I note thy commands. No debate can proceed without some doc-
See n. 2, page 101. 2. See n. 3, page 101. 3. Truth, trine agreed upon. thou willest. 103 Hence assign to me as Guru.-Charming child! When there is a difference of opinion among our OWN adherents, thou shalt stand by a Sāstra common to them, but when the difference is with rival thinkers, by the Vēdānta Siddhānta; even here, there are five or six high-class works dignified by brevity and glossary composed by us under the inspiration of Achāryas-Parāsara, Vyāsa, Suka, Saunaka, Bōdhāyana and others. Wellversed in these works, and heart set on them, thou shalt employ authorities and arguments that will carry convincing joy to the assembly. Pupil. So long as thou art vouchsafing to me, I shall not in the least err.
In a mind elevated in character by the grace of the Guru, what (truth) instinctively flasheth can vanish never. But when wrong interpretations are fabricated even by Rishis or others, they shall in no time pass into limbo. 104 Guru. Lad ! Dreading the world-deluding sophistries (extant), I commend thee to close attention.
The fallacies established by ill-witted apostates and perverts, causing a momentary confusion even to (the intellect of) a council of adepts in (Vōdāntic) debate,-only connoting nonsense, genetic of false developments and as stony as the heart of women, excite much fear. Pupil.-Divine sire! This dread concerning me can only arise from thy inordinate affection for me.
Breatheth there a man, desirous of wordy-war who dare challenge me to contest, whilst at thy hands I have received all knowledge, and whilst under thy commands, I am acting? Guru.-Pupil ! Beware of this as well. Pupil. May it please thy reverence to favour me with thy further will.

Our utterances, lighted up by the 105 grace of the Achāryas, delightfulmade for instruction, convenient, the crowning jewel of Dame Sruti espoused of the Lord,utterances terse1 or elaborate", appealing to soft minds, approvable to high mindscompiled with due attention to importance," –utterances which elucidate the Lord’s Song, are fit to be believed in by the wise. Pupil. That thou shouldst so say is a superfluity, for thy works are forsooth the props of the Upanishads. 1. 2. ve For, ye have lit the lamp of Sri Bhashya, feeding it daily with the oil of your love,–the joy of the savants, in their hours of happiness,-lit up for the delectation of the postulants in the foul night of Samsāra.

Though small the acquaintance, the Sastra thou hast ordained sufficeth to uproot atheism and appraise the Lord’s Vedanta-Dipa.
Gadya-Traya.
Sri-Bhashya.
Vedanta-sara.
Védārtha-sangraha. 6. Gītā-Bhashya. All by Rāmānuja. 106 Grace, to drive darkness and enhance the joy’ of God-knowledge, to redeem from evil ways and to implant in The Way. However owing to my vascilating disposition, I submit to thee matter once remembered, but now escaping my memory. Guru. What may that be? Pupil.-25. Ordering that-wise and ordaining this-wise, how is one (God) rendered a well-wisher ? Guru. –Humph! How clever in proposing subtle questions! Pupil.-How is redemption possible from sin, which is hard to surmount, on account of its attendant circumstances? Guru. Thou hast now propounded another question more subtle still! Pupil. How is punishment inflictable on one freely permitted to err? Guru.-Considering Karma as the conditioning
Knowledge of God. 2. Verity (Tatva-jñāna). 107 cause and as destined to end, all these three-fold difficulties disappear.’ Pupil. –(With joy) How tersely recondite and dignified, and patent only to cultured minds, are thy good self’s words? I shall propound this same before the august assembly.
The High Pontiff’s utterances rain the nectar of Mōksha-(the nectareous Hood) abrading the banks of the modern illwitted," quenching, medicine-like, the poisonous fire of false faiths burning up 3
The implication is: -Re question (1) God’s wellwishes to jivas are in no way affected as jivas indulge in sins owing to the result of their past Karmas. Re question (2), the cause of even a learned man committing sin is due to his Karma. Re question (3), though it may be that the sins are the making of God, jivas nevertheless indulge in sins owing to the force of their previous Karmas and as the result thereof get punished.
Reference to the out-Vedic creeds such as Buddhism and Jainism.
Reference to masked Vedantism such as Advaitism.108 the soul,-the toilet-maids (ie., the utterances) who plait the top-knot’ of Eternal Sarasvati’s2 tresses. knit together by conveying
Other creeds, hundreds of jargon-words, nonsense and eventuating in nothing but confusion, cannot be palatable to those that have tasted the High Yogi’s" works. Can Siva accustomed to wear on his head the sacred Gangā, teeming with pearls. and oysters, bear a slimy ditch infested with frogs? Divine sire ! Some near in this assembly whisper that thy creed hath but few adherents in this world where SO many creeds obtain. I shall just deliver them a repartee (looking around)
Reference to the closing or crowning parts of the Vedas i.c., the Upanishads.
The Goddess of speech personifying the Veda itself.

Sri Ramanuja is referred to in this verse and the rest of the Aet variously as यतिपुरंदर, यतीन्द्र, यति-राज, यतीश्वर, etc., 109 Ha! Pets of Devas !1 voluminous works

Hearts set on composed by the wrong-witted, take the words of the Lord of Yatis2 (Rāmānuja) as light. But the Kaustubha" gem decorating the broad bosom of Murāri (Vishnu) certainly in, the scales weigheth light as against a mountain !
Let the works of the Lord of Yatis which fix the sense of ancient Vedas, be lauded or cajoled, by those whose minds are warped by false faiths! What doth a salt-dealer know of the value of camphor, the essence and fragrance of which are so loudly lauded as to shiver the city (into pieces)? (Listening) What! Sayest thou that our faith is but new ? (clapping hands and laughing)
Goats-as brainless as goats.

Ascetics. The ornament worn on the chest of Vishnu. The implication is that though Kaustubha is lighter than Kulāchala mountain, its superiority is unquestionable. 1.
110 A thing is conceived by one as beyond dispute; another by another similarly, both claiming adherents. No sane mЯn can here say both are right. Hence when one party demolisheth the other, no finding and judgment are possible. Ergo, that (doctrine)-Old or New–is to be accepted. which accordeth with Truth.’ Further :—- 1

At its time all is new, after which, it is old. Hence old and new do not constitute the ground for good and bad. Guru.-Enough with these stupid. Let those be attacked now who dispute the sense. Pupil.–Holy sire! Who, even in a dream, can fabricate flaws of sense in thy creed, exempt from all trace of fault ?
That vain person who imputeth fallacies of his own creed to thy creed harmonising with the Crest of the course
That which is arrived at by viewing it from the right perspective.
Upanishads. 111 of Srutis, can be no better than a person who, flinging dirt with his own hands, but which falleth on his own person, wisheth to stain the sky therewith! Further. By none can thy school be assailed. Vain ranters thus are these stupid opponents !

Let one close one’s eve screened thereby; let one? the S is not ose one’ firmly, the cuckoo into aw IN is ears 19 not transformed; let a lad whirl fast round, with him the Earth rotatett oft him fight with his fist, the thereby. iot disturbed ¡ by Guru.-Lovely lad! Right well hast thou spoken. I am just on the look-out for a suitable president and an assembly for thee, who hath launched the capaign against all pugilistic heretics. (Gestures meditation.) King.-Generalissimo! Opportune ’tis now, for us also to join. 112 Senapati. -I fully agree with thy Majesty’s resolve. (Both approach.) Pupil. Divine sire! Close at hand is the President attended by his Generalissimo. Guru.Tuning round and looking with joy and reggard.) 1.
Apon, and in right time hath (the Sun of) Viveka risen, attended by his suushine, Vyavasaya; he will himself dispel tes of scepticism, weaned of all wise migh

Yonder shineth the paragon of virtue, Vyavasaya, Vivēka’s generalissimo standing there will all savants that espouse his school. King.-(With_humility) Here Vivēka with his generalissimo payeth his respects due to thy divinity. Guru.-Great Guru. Great king! May thou be blest in every respect.

113 Further:- The Sruti, though violated in various ways by Bauddhas’ Kānādas," Naiyāyikas," Jinas, Kapilas, Chārvākas, and Gōmukhavyāghras’ shining in the (ostensible) coat of Vedic research, is, in this world, protected by thy (Vivēkā’s)" Saviour-the Almighty who incarnateth Himself in diverse ways, and doth thrive, coming out unscathed from the turmoil of perverts. See n. 4, p. 98. One of the 6 principal systems of Hindu Philosophy founded by Kāyāda. A system of Hindu Philosophy founded by the sage Gautama.

Jaina.
The founder of the Sūnkhya system of Philos G. A sophistical system of Philosophy foun Brihaspati who propounded the grossest materialism.
Prachhanna Bauddhas 2.c., Believers in to appearance but really professir doctrines, as deceptive to appe possessing the tame cow’s face of a tiger hidden under it.
चिदचिदीश्वरतत्वविवेकः S. s. 8 114 King. Holy sire! Thy mere look is fraught with all kinds of blessings for us; thy well-wishing (again) seemeth a superfluity. Guru.-King! When I have been in dire need of a President, thou hast, by the swing of merit, appeared on the spot, attended by thy general. President majesty! Then bid this disciple of mine to perform the task on hand. King.-I shall direct him as thou willest. (Turning to the pupil.) Sweet Brahman! Deeply devoted art thou to this all-knowing sage. Methinks, this our Guru is no other the Vedanta creed itself (incarnate) hyself the debate, lord of disputants te.) his, imprimis, thy attention is red. ! Command. King.-Peace to thee! 115 dread: ; the
With humility, please good men; the ways of the wise, demonstrate; offenders of holy men, Trivarga-addict, treat as straw; resting thy load in thy Lord Eternal,–Allforgiving Sri’s Spouse,-adopt the habit of the Chātaka bird, ever intent. 2 on cloud Senapati.-Holy youth! Understandest thou His Majesty’s will? Pupil.-Is there more to attend to? King.-39. Learn the letters of the Upanishads, and avoid association of the aliens ; serve as a rule sage-souls, and despise the averse" and the perverse.
The three aims or ambitions of men, of lower sort viz., Dharma, Artha and Kāma.
The cloud must rain before the Chātaka bird will drink. The God-aspirant likewise looks up to God alone for His drops of grace.
Avert from God and therefore averse to the Vedantins. 116 Guru.-Live thou long! listen attentively. Pupil. Great is thy grace! King.-Pious youth!
By knocking down the misconstructions, strayed from authoritative paths, adversaries shall be expelled on the principle called Sthālīpulāka’. Surely all the gold ingot is not rubbed on the touchstone to test its quality. verbal Pupil.-Aye! As willeth thy Majesty, will I summon these quidnunes for gymnastics.

(A little louder). Here haileth Yatindra-the hill-fount of the rivers of all knowledge,Yatindra, the tree assuaging the fatigue and refreshing those tired of ceaseless circling in Samsāra,the rising sun to the night of illusion of the

Ascertaining by testing only a few grains in the pot, that the whole rice in the pot is boiled; hence using a test. 117 perverts, and the full-orbed Moon to the tides of the Vedic sea. 1 (Inside the curtain.)
Schooled well in the systems of Tarka, Vyakarana2 and Mīmāmsā3, and our manliness paraded in systems counter also, we declare boldly in this assembly that we care not our contesting foes-from Sētu up to Himalaya-a yarn, straw or chaff. Senapati Arya! Hearest thou the the proud challenge of the opponents? Pupil. ~(With anger) Enough of insolence!
On my head humbly bear I, the lotus-feet of the wise whose hearts are redolent with the lore of Yatirāja, but on the head of those whose hearts are
Logic.

Grammer.

One of the six chief systems of Hindu Philosophy.
Sankhyas, Vaisēshikas, etc.118 burning with faiths adverse, I plant my Jeft foot'.
Sri Desika does not mean literally what he states bere. It is a mannerism he adapts such as Sahadeva’s similar assertion when in the great Rajasuya sacrifice his discretion to do the first honor to Lord Krishna in preference to all great kings, sages and elders assembled was questioned by Sisupala. Read Mahabharata Sabhaparva thus : Asked by Sisupāla thus:– " प्रष्टा वियोनिजो राजा प्रतिवक्ता नदीसुतः । प्रतिग्रहीता गोपालः प्रदाता च वियोनिजः ॥ " Sahadeva replied thus:– " स पार्थिवानां सर्वेषां गुरुः कृष्णोऽपरो न हि । तस्मादभ्यर्चितोऽस्माभिः सर्वे संमन्तुमर्हथ ॥ यो वा न सहते कश्चिद्राज्ञां सबलवाहनः । क्षिप्रं युद्धाय निर्यातु तस्य मून्यीहितं पदम् ॥

** * ततो न व्याजहारैषां कश्चिद्बुद्धिमतां सताम् । मानिनां बलिनां राज्ञां मध्ये संदर्शिते पदे ॥ 22 Similar instances lead one to think that one of the ancient ways to assert incontrovertible truths is by some such open taunt. All that is meant here therefore is that Sri Desika is 119 King. Blessed sire! Timely is this Arya’s bravado, like Hanuman’s1 breathing implicit devotion to the master. Guru.–(Aside) What can be the motive of the king in giving prominence to this boast P

(Aloud.)-A hero in the system of Sruti and adept in ousting the adverse (thereto), may it be that the boast of such a Debater is not gloried ? Pupil.–(Humbled and trembling)-(Aside)

Alack! To efface the sin of selfpraise, unconscious, let me laud my masters and their teachings.

(Aloud) Here standeth triumphant our Apostolic lineage,-consoling,-proud of firmly convinced of the truth of Ramanuja Darsana and that he is equally convinced of the hollowness of the other Darsanas. cf. न रावणसहस्रं मे युद्धे प्रतिबलं भवेत् It is a belief among the pious that the mention of the Acharya’s name alone will wipe off the most heinous sins.

120 the pride of rivals quelled by the vibrating waves of Hayagriva’s’ neigh, revelling in (our) heart-thrones,-lineage revealing the right way by the yarn-pile of other creeds being swept away by winds,2 borne of the fluttering pennons hoisted on the mansions of the quarters ten.

Had Sri Rāmānuja not promulgated the ancient system of Philosophy, which saveth Dame Sruti from widowhood," by still vouchsafing for her the embrace of her Lord,-ridiculous would be Vyasa, oblivious would be Vālmīkī’, a toy would be Sri Suka", and vain indeed The horse-faced Avatara of Vishnu.

The allusion is to Nyaya Tatva, (of Nathamuni) —Siddhi-traya (of Yamuna), Sri-Bhashya (of Ramanuja.)
Satadūshani, (of Desika) etc.
By refuting materialists who impute wrong meanings to the Sruti by denying the Godhead &c.
The Parabrahman. The reputed author of the Mahabharata.

21 ** 1.

Ramayana. 15 Sri Bhagavata. the word Suka means a parrot as well. 121 the labours of the great Bōdhāyana’. King.-(With delight.) Who can not be won by this Arya, of such lasting love to his master ? For:-

Of love unabating for his master, ever intent on his praise, and with care for his goods, house, etc., and conserving Tradition for use for the fit, this grateful, sinless (disciple), is sure to earn his treasure. Pupil.–I hope to come out victorious only by the strength of our siddhanta. Thy majesty shall anon witness it.
The compositions of Yatirāja are immune from contradictions; lovely by reason of being distilled from Bodhāyana’s work3, and blazing with faultless arguments;
The reputed author of Vritti-grantha on Brahma- sūtras.
Sri Bhashya and other works.

Vritti-grantha. by such 122 incontrovertible annotations, they (compositions) serve to tap that (in man) that is suffused with full-blossomed knowledge. nerve Moreover:

This, our Dispensation thinneth all darkness, by reason of its compatibility with Perception, its simplicity of Inference", and its imperilment of atheism* by (God’s) knowability from Scriptures indefective. This (Dispensation) is
Knowledge is here the light or the illumination or the spiritual virtue the soul possesses intrinsically, and which is effectually hidden in

earthen vessels.’ The physiological counterpart of this psychical fact is the nerve or nervous centre alluded to, or it may be taken as a symbol.

The reference is to Saugatas who deny the reality of the world.
The reference is to Vaisēshikas who harp on arguing about the atomicity of atoms.
The reference is to Mimamsakas who deny the Godhead. 123 demonstrative of Nathamuni’s’ intuitions, promoted by many works as those by Yāmuna1, and fostered SO well by Yatindra’. King. What say ye now? (Behind the curtain.) Great uproar by repeating “Tarka, etc. verse 42.” (All listen.) Pupil. (Repeating verse 43 in his turn, stops half way and looks at the King.) King. Repeat, repeat. Pupil.-(Repeats the rest.) King.-Arya! I desire to have all doubts dissolved by thee, the treasure of all knowledge, gained from thy master, by disputations held, with the learned men here congregated. Pupil.-(Proud and slighting). Thy Majesty! Listen intently.
Founders of the Sri Vaishyava-Siddhanta.

124 Kānāda’s story, I have only too well studied, and those of Akshapāda have taught. With Purva Mīmāmsa I am puffed. As to Sankhya and Yoga, I have oft discoursed upon them. Ha! Ha! Is there thus (yet) an iota for me to reflect about those, wandering in the wilderness of several false systems shattered indeed by Yatīndra,—those blinded by the night of inner illusion ? Besides :-

Whoso, in this last age (Kali), learneth this Yati-king’s dialectic dissertations, disclosing the peculiar Visishtadvaita doctrine’,-the day-break to the darkness of nescience before him, anon declineth the wrangling waves of Casuists,
शरीरशरीरिभाव: = That the souls constitute the Infinite body of God. This doctrine is peculiar to Visishtādvaitism or qualified Monism and reconciles in the most satisfactory manner, so far ever attempted, of the true relation of Soul to God. 125 competing with each other to standardisetheir respective dogmas. Guru. Great king! These pedantic perverts, سبت who blow their own trumpets by their blatant tongues, are eager to throw the gauntlet.
On the analogy of a ‘Dog-Hog fight” these ravishers of Védānta-Siddhānta, lead the attack, in company. Let therefore thy General check them, so that they may each in turn argue with our pupil. Pupil.-53. (Smiling) A pre-conceived notion that Perception and Revelation are weaker than Inference, taketh hold of these contestants. But of no avail is Reasoning (¿.e., inference) in arriving at Truth; therefore mere Reasoning is of little practical utility
A pack of dogs, though quarrelling with each other, yet band together, forgetting for the time being their own mutual malice and chase a bog. Even so are the followers of creeds other than Vedanta-Siddhānta, who, though mutually differring from each other, club together when opposing the creed of Vedanta-Siddhanta. 126 in this world. Mind not the sundries; some wicked men, with conceit brimming in their minds, desire to overthrow, alas! the virtuous with arguments unworthy to be pronounced in an assembly. The foremost’ in this assembly and the foremost in the army, shall hear this as well :

Self-condemned standeth the mass of arguments adduced by these Casuists by their mental conflict with each other; their Sāstras are refuted by the eternal Vedas. Now the contestants relying on mere bombastry, are no match for me, even if they bodily oppose me. (Smiling.) Hallo! The blind lead the blind with the staff, and the lame carry the lame!! Even so are these perverts, whose wits are blinded by the darkness-Karma, and who are the trusted counsellors of Mahāmōha.

Viveka, the President (King.)
Vyavasaya, the General.
With 127 their oratorical effusions matching rills but swelling sudden under pour of rain,-bristling with vulgar slang, —and resembling shingles rattling in the mouth,’-these (casuists) entice only numskulls who enthuse (over such effusions). Ha ha! These satellites of Mahimoha flattering these orations, bring to our mind the jackals, belauding asses’ music. King.-General! Direct, for debate one after another, these individuals, small-witted in that they flout at the Vedanta, pregnant with sense. Senapati.—I shall call to order these senselessly blatant men. or
ic., slurring and indistinct pronunciation; their arguments are as much not amenable to reason as the improbable tale that a person swallowed a rock, or as deceptive as a juggler feigning to eat stones-or it also may mean offering stones to the listener to eat, instead of food r fruit.128 (Turning round and looking.) Listen Oh non-Vedins and Vedamisinterpreters !
Stop now with your false jargon, dear only to the mean,-puffed up with mutual admiration but repugnant to the galaxy of savants. In troth see your methods lame before these truth-speaking lions of good men! Pupil.-Blessed sire! Cast thy looks this way.
These men embrace corrupt dialects such as the Mahārāshtrā, Māgadhi, Saurasēnī, Lātī, Gāudi, etc., which Buddha, Jina, and others, have passed off as Scriptures,—— dialects that are the laughing-stock (of the Samskritists.) I also, nevertheless, versed in all these dialects, shall win these disputants by their own weapons; so goeth the saying, that ‘devils must be met by devils’ patois.’ Guru-Help thyself to language divine (i.e., Samskrita) or non-divine i.e., Prākritic but 129 the divine would appear to be all-agreeable, for it seemeth to be so to the king, in all likelihood. King. -Sire divine! Mightily bold is this eminent personage, the object of thy grace. Senapati. –What ‘wonder !

Here stand (arrayed in glory) these Agastyas,1 who have drained dry the ocean-streams of these boasting casuists, captured by the demons of vain debate,Agastyas, ripe with the voice of wisdom, by sitting at the feet of the king of ascetics(Rāmānuja).

The great tumult uprising from the mutually-contending and dry-discoursing elephant-army of these wranglers bursting with boast, and violating with vain talk the ways of the Veda, ceaseth, the
The implication is that savants versed in Rāmānuja’s lore will put an end to the notoriety of the followers of rival creeds even as quickly as Agastya dried up the ocean by one sip of his. s. s. 9 130 moment Yatindra’s blessed word is uttered, albeit casually. Pupil.-Acting as I do in the presence of the president (king) and the commander-inchief, and armoured as I am firmly by the grace-filled eyes of my teacher, what fear is there in this wordy-war?

Now:- Brilliant from my birth reigneth my intellect, and purposive. So it is by virtue of my Pontiff (= Rāmānuja),-the axe to the dreadful world-evil. Even the God-ordained great illusion-night can never bring sleep on me, drunk as I am in the nectar-drug, drawn from his (Pontiff’s) milk-sen like sermons’, Besides :— Unrivalled, have we all these days passed among the disputants, filling the royal courts of the countries, Tundira, Chōla, Pāndya, Kōrala, Karnāta, Nepāla,

Sri Bhashya &c. 131 as Mālava, Gauda, Lāta, etc., Lāta, etc., and never were there brow-beaten. Walking we do, in the kingly ways of the Vedas, and keeping as we do the company of good men, we are happy.

But why so contentious? For:- Let alone the fact that Sri Rāmānuja’s followers have a spotless wisdom from their very birth. Let alone again the fact of his eternal works being by nature supreme, sportive and savoury. Who shall even dare to lift his eyes before my debate, conducted with a weapon-toweapon vehemence, in the war of words? Senapati. Indeed !

What is achieved through the Acharya’s single eye of grace or his two physical eyes cannot be achieved by the Three-eyed,’ the Eight-eyed, or even the Thousand-eyed.3
No other deem we our Deity, equal
Rudra.
Prajapati.
Indra- 132 or high, than our Acharya whose tonguetip is bright, throne-made as it is by the Horse-faced’, not even the Deity Narayana Himself, who,-His pristine glory unaffected-putteth on the Acharya’s garb2, to uplift souls, sunk in the sea of Samsāra. Guru.–Great king! By polite speech alone, hath thy General managed these leading debaters of other creeds. Let them now range themselves (before us) one after another.

(Looking at the pupil.) Listen, lad! the first to be is the exposition of the creed of the Sankhyas, approximating to the Vēdānta.

These adepts of the Sānkhya creed, viz. Kapila, Asuri, Panchasikha, etc. discriminating Matter and Soul, treat not of God. Sin-smitten (sure) are their minds. See n. 1, p. 120.
cf. साक्षान्नारायणो देवः कृत्वा मर्त्यमयीं तनुम् । मग्रानुद्धरते लोकान्कारुण्याचा पाणिना ॥ 133 Pupil.-(Aside.) In the contest about to open, I must first enlist the sympathy of this audience.
(Aloud.) Deign to me, I beseech, oh! ye, who are bees in the lotus-feet of Murabbit’, tapping therein the honey of Peace! (deign to me) that I may heartily regale your ears with the honey (of words.) (Turning to the Preceptor, bowing, and hands clasped):- Sire divine ! By thy command, let me refute these Sānkhyas.

Materially influenced, if ye (Sānkhyas) only admit Matter and Soul, how hath God-the Crest-jewel of Srutis by the hundred-offended? If by severe sophistry, the Lord (God) hath been ejected, let other swindlers swindle ye of your faith !

Vishnu.
प्रधानक्षेत्रपति Y
Chārvākas and Nihilists who are still more

Senapati. My lord! 134

These Sankhyas, of their obstinacy bereft, by this Arya’s arguments, now categorise’ this Lord of the Cosmos (God) as the twenty-fifth, as the twentysixth, as the twenty-seventh. King. Holy sire! sire! If these If these Sankhyas have been won over to the With-God doctrine, grant them pardon and range them with the Vedantins. Guru.-Stop, great king! For, these Sankhyas, though God-recognising, do yet generally grant a God of limited power, as understood by the Yoga philosophy. Hence direct this Vedantin to confute them (on this score.) argumentative, deny the existence of Matter and Soul.
For details of categories, vide n. 1, p. 2. Some count God as the 25th Category. Others count Soul as the 25th Category and God as the 26th Category. Yet others count Time as the 26th Category and God as the 27th Category. 135 King. He is already directed, sire! by thy command. Pupil.-68. These Sānkhyas, read in the perverted doctrines comprised under Yoga, but prate that God’s sovereignty is reflection. The fit rejoinder to these also is the Vedic creed which recogniseth for the Godhead, the attributes of knowledge, power, strength, etc.’

Senapati. 69. Lord! These poor adherents of Sankhya, now chastened, may be dismissed. Let now the Arya be set to the refutation of the Kānāda doctrines.

King. He has already been so set to it (by our Guru) in the manner how best to overcome those who range themselves against Vedanta.

Pupil. Great king! I shall do according to thy will.

By conceptions such as the creation
स्वाभाविकी ज्ञानबलक्रिया न । and such other Srutis proclaiming the Godhead. 136 of “non-being” (or non-ens), and by controversions of the methods of the Veda, the notoriety obtained for the School of Kānāda, by an Ulūka’ setting up a teaching, hath now passed off into mere memory. Guru.-(Eyeing with regards.) Pupil. (As if laughing):-But let (our) king mind this, the yet more strange ! King. What may that be? Pupil. These followers of the Kānāda School postulate Moksha (liberation) as a stony condition, per contra to Divine Likeness. In that case, glory be to Kumbhakarna, and his curse1 prove a blessing.
कथमसत सज्जायेत and such other Srutis proclaiming the Godhead.
Some say that Rudra taught the Vaiseshika- Sāstra to the Kanadas, assuming the form of an owl. Uluka is also the name of the sage of the Kanada School.
प्रसङ्गमात्रशेषितोऽभूत् ।
The curse referred to is the boon granted to Kumbhakarna, Rāvana’s brother, that he should enjoy eternal sleep. 137

King.-Forsooth right!
Senapati.-Lord!

These Semi-Bauddhas (Kānadas etc.) have been brow-beaten by (our) Arya. Next have to be beaten these full (-fledged) Bauddhas who vituperate the Vedas.

…

[[139]]

(Behind the curtain), (A cry):—
Devils! Devils!!

Senapati.–Not so, not so. These are Digambaras with the mingled1 (feelings of) joy and sorrow at the overthrow of the Saugata creed, and vetoers of the evidences of Perception and Inference. So do they dupe others.

Dirt-smearing folk these, and pea-
Digambaras. (a sect of the Jainas). सतां क्षणिकत्वनिरासेन सन्तोषः परमाणुकारणत्वनिरासेन विषादः
Dirty because they are afraid of taking a clean bath, lest they may hurt the vermin in the dirt of the body. 142 cock-feather-flourishers to beguile the unwary. Ashamed are they at their own odd doctrine of Sapta-bhangi’, long ago exploded. Let this Arya be set to controvert these. King.—77. Where is controverting needed when by their own admission they affirm negation and negate affirmation ? (Turning to the Guru.) Holy sire! These Philosophers who indulge in several tricks such as Sun-stopping, Rock-splitting, Doll-speaking, etc, shall be quished through thy grace alone. Vall-
egreffa, (a) taranta, (/) earita a anka a, (c) स्यादवक्तव्यं (d) स्यादस्ति चावक्तव्यं च (९) स्यान्नास्ति चावक्तव्यं च ( / ) स्यादस्ति च नास्ति चावक्तव्यं च ॥ ( ( ) J (a) If so it is. (b) If so it is not. (c) If so it is and it is not. (7) If so it cannot be described. (*) If it is so it cannot be described. (/) If it is not so it cannot be described. (g) if it is not so it cannot be described. If so and 143 Guru.-Great king! To such mischief-makersthe king alone must assign punishment. Pupil.–(Smiling.)
Rules of eating proper and improper (food) and canons of logic for defence of Own, and accusation of other’s, doctrines, they have abjured; and they know not their own defeat. As for punishment, the gods themselves,―angered by their denunciation of the Vedas-have inflicted punishment in the shape of (their resorting to the habit of painfully) pulling the hairs of the head’. Further punishment dependeth thy majesty and the Guru. King-Ah general l To sight them paineth. May they pass beyond my vision! Senapati.-Lord! Blinded by thy glory-sun, they, like owls, hide themselves in hill ༤་ The reference is to the prevalent custom of Jains refraining from shaving lest they should hurt the lice. Hence they pluck the hair, repeating, Jina, Jina! 144 and sea-side caverns, the abodes of the aborigines. King.-Who are these men again,-bearing un-vedic marks (on their persons) resembling the Kshapanakas (=Jains), engaged in severe austerities passing for eremites, and imitating the practices of the Pramatha-hosts’—who oppose the Vedas ? Guru.-Like stray-cattle stealing into the ricefields of Vēdie-Dharma, these must be driven to a distance, Pupil. They, themselves, will stay far off. For :-
Now that the turbulent professors of the doctrines of Kapila, Kānāda, Buddha, and the Hair-puller (Jina), have been befooled, these followers of the doctrines of Pasupati, designed by him to delude the offenders of Gautama, shall follow suite.
Goblins attending on Rudra.
Rudra. On an occasion of great famine which 140 Senapati.-Lord! These (Pasupatas) like the Digambaras (Jains) resent our Arya’s words, and in order to encourage belief in their creed, resort to such strategems, as the producing of rain out of season (&e ) sages lasted for 12 years, sage Gautama’s hermitage was the only rain-fed area. All other found resort here to shelter themselves from famine. For a long time, the refugees enjoyed the hospitality of Gautama and he would not permit them to depart. Thereupon one set of these guests who wanted to return to contrived a plan to get their own hermitages, out of the place by creating a false cow which devastated Gautama’s crops. Gautama enraged, burnt the cow by his mere look and the guests left Gautama’s bermitage on the pretext that they could not stay with a COWkiller. Gautama came to know the true state of affairs through his ¤ (eye of wisdom) and cursed them to be RET: thus:- त्रिपुण्डधारिणो यूयं भस्मोद्धूळनतत्पराः । भविष्यथ यीबाह्मा मिथ्याज्ञानप्रलापिनः ॥ Thus cursed, they invented a new faith called Pasupata-Tantra whose teachings are antagonistic to the Vedas.
1. 10 146 {Behind the curtain) (A voice):— “Run, run “. King. -Looks round, exclaiming What? what? General. —Unnatural this! for, (surely) :-
There loom the serried clouds. Cam they be the brush for eye-collyriuming? Can they be the (stage-) curtain before the Lightning-actresses? Can they be the Yamunā to the celestial Gangā’, or are they the Tamāla grove fringing the shore of Ocean-sky, or are they the (dark) tresses of the Rain-damsels, Or again may they not be the (dark) muskmark (ou the forehead) of the East-maid?” Nay, are they not again like the flowing floods proud-bubbling from the ichor of the Cupid Elephant ?
Ganga is white, and Yamuna is dark. Clouds being dark are said to be like Yamuna,
Thus did the spectators of the magic clouds invented by the Pasupatas figure to themselves those clouds in various similies. 147 Further :–
There issue from the bosom of these clouds, zephyrs-the offspring of winds, bearing the aroma of ambrosial honey freely flowing from the wildly-blossoming buds of Nipa-woods’,-zephyrs so much relished by elephant-herds and wafting fragrance, fuming from rain-soaked earth. (All look hurried and wondering.) King.–Holy sire! How (then) to counteract this (illusion)? Guru. –No effort on our part is needed ! For :-
Here is He, the Sun’ to Kaitabha- darkness, (He) the Gust driving the Madhu- dust,
Kadamba or a species of Asóka.
Vishnu is compared to the Sun and his uprooting Kaitabha (the Demon) is compared to the sun’s dispelling darkness.
Vishnu is compared to the gust and his slaying.148 (He) the Cleaver’ of the Hiranya- (He) the Feller2 of the Kālanemi- hill, tree,-in short (He) the Gulper of the Samsāra-Sea, How then can feats of illusion not eradicated be ? (Joying and Wondering). Anon all the quarters and sub-quarters of space clear up! Guru.–What all not shall clear up, when the Holy, the Lover of votaries, deigneth? King.—Venerable sire ! These are versed in the Sātvata3-sāstra and seem to be at demon Madhu is compared to a gust of wind driving away dust.
Demon Hiranya is spoken of as a hill and Vishnu’s killing him is spoken of as cleaving it. (The incarnation of Nrisimha, Man-lion, is referred to here.)
Demon Kalanemi is compared to a tree and Vishnu’s destroying him is referred to as felling. 3. Pāncharātra Tantra, containing the direct oracles 149 one with the followers of Vēdānta-siddhānta; they have turned their minds away from the study of diverse trifling Vidyās and pure both within and without, like Svētadvīpa’-residents, are blest, walking the way of the Upanishad-wise. Further:-
Deeply devoted to the Lord Supreme, these (versed in the Satvata-Tantra) have severed (their connection) from others, with hearts content with worship of the Lord, (of the description) Abhigamana*, Upādānā, etc. Though the Deva-hosts prostrate to them, they, esteeming each other, owing to their clear perception of the of God. (Vide Pāñcharātras by Gōvindāchārya in J. R. A. S. 1911.)
White Island, chronicled to be in the centre of the Milky Sea.
Morning worship.

Collection of materials for worship. ef. Taittiriya Upanishad: - यस्त्वैवं ब्राह्मणो विद्यात् तस्य देवा असन्वशे, सर्वस्मै देवा बलिमावहन्ति । 150 Lord’s glory, put down the puff of pride (which may on that account obsess them.) So then, is there anything in their system to rebut? Guru.-(Shaking his head and shutting’ his ears.) Nothing, nothing; (for):-

Neither conflict nor objection riseth, when the Vedās and the Sātvata are compared. But for judges it is meet to dispel doubts that Skeptics may entertain,-such (doubts) occurring between (parts of) Vedās themselves. Pupil.I shall dispel it. Wiseacres find fault, in some respects, with God-revealed Pāncharātras, as with other Tantras. Listen: 2
May the Pāncharātra-word, incorporated with the Krita” (age)-famed Vedas,-
Shutting ears is a Hindu habit, meaning something untoward heard, or to be heard, or thing inauspicious to ward off.
Such as that of the Pāṣupata.

some- This age is noted for the Supreme authority of the Vedas. Witness the verse quoted by 151 the creed espoused by men like ourselves, past-masters in spotless logic,-(the word) irradiated by rays streaming from the crestgems of Garutman’s pendants,’ (when) as adept in Vedic essence, nodding2 his head, -(may this word) made authoritative by impartial souls (like Vyasa,) glory forth. As authoritative is the Sātvata (Pāncharātra) established by the Holy VyasaNārāyana (Incarnate),-(Vyāsa) deeply learnt in all the Vedas,-(Vyasa) who dispelled all the inner darkness of the worlds Sri Purnapragna in his Atharvauopanishad Bhashya: -पञ्चरात्रमृगायाश्च सर्वमेकं पुराऽभवत् । मूलवेद इति व्याख्या काले कृतयुगे तदा । Also एको वेदः कृते ह्यासीत् ।

Serpents named Padma and Mahāpadma. worn by Garuda as pendants.
This is with reference to Vihagēsvara (Garutmān). Sambita of the Pancharātras, listened to by nodding, when taught by the Guru.

This is with reference to Vedanta-Sutras by Vyasa, [II. 2. 8.] such as Utpattyasambhavāt etc. 152 by the moon-light of the MahabharataMoon, born out of the Vedic sea, churned" by his wisdom.

The Omniscient Himself (Nārayana) created this spotless Tantra, as salvation for us, slaves,-Nārayana of the (Holy) feet guarding the hundreds of the Vēda. And Pārāsarya, the sage, promulgated it by asserting that it is blessed, holy, and salutary.3 2 Senapati.-Lord! Like another Vyāsa, hath he (the Pupil) established the Pāncharātra– Tantra. King–Holy sire! Are these followers of Prabhakara and Kumārila also to be defeated by thine disciple?
Churning of the sea in the Fish-Avatara, when the Moon was born, is here the allusion from which the metaphor is taken.
The son of Parāsara - Vyāsa.
Refering to इदं श्रेयं इदं पुण्यमिदं हितमनुत्तमम् । and other verses in the Nārāyanīya of the MōkshaDharma in Santi Parva of the Mahabhārata. 153 Guru. Great king! As defenders of the Vedas but deserters of the Vedānta, they deserve to be extolled as well as condemned. Pupil. (Jeeringly).

Devoid of all defects as the Vedantas are, how in this assembly, can these follow the headless trunk, the Pūrvamimāmsa’ ? This indeed is the decision of the spiritual scientists, the vanguard of all the Vaidika-societies; viz., that Vishnuvotaries abstain, as from sin, from Kamya Dharmas, and deeply engage in Nitya" and Naimittikas.’ Hence, savants (like. Bōdāyana) postulate that Karma and Brahma (or Jnāna) Mīmāmsas constitute together but one Science. Púrva and Uttara Mimāmsas, or the Karma and Jñana Kāndas, constitute one Science. Hence the former without the latter is a headless trunk and hence lifeless. Vedanta is therefore SrutiSiras or the Head of the Vedas.

Duties performed with some motive or reward other than the attainment of beatitude.
Perpetual duties.
Periodical duties. 154 King. (Pleased) Holy sire! By his exposition, faithful to teaching and congenial, hath thy disciple proved his creed of wisdom and disproved that of the others, as if firmly founding’ a pillar, and hath thus relieved himself of all Vedanta-concerti. But wedded to the Vedic coat, and yet weaned not from alien ways, as these (Kumārilas etc.) are, what is the retort for them? · Guru.(Smiling.)
By cruel fate, have these missed the Vedic path; replete with ridicule are their utterances, their zest for them appealing only to their wives. How then can this earth brook their boast ? Pupil.-Great king! By the routing of the aliens (Bauddhas etc.) alone, have these (Kumārilas etc.) been uprooted. Thus then :
Installed as Yatipati’ is on the holy

See n. 5, p. 97.

Rāmānuja. 155 Vedic dais, in this world the Tāthāgata’ -sayings slid away; the Kāpili method sank somewhere; the Kānādā3-talk dis- solved ; the Druhina*-and Hara-expositions lost all dignity; the Kaumārilaword famished; the Guru’-creed thrown far out by its OWN burden. Where then is alarm from Sankara and others? Or :- I shall combat these (Sānkarites) who delude people with ideas of fulfilled fruition (such as Mōksha) by an epidemic of inconceivable ambiguities, born of a seething turmoil of superficial imagination. (Clapping hands and laughing.)

Influenced by nescience, these (Māyā-

Bauddha. Followers of Kānāda doctrine.
Kapila (Sage.)
Yoga.
Pasupata.

Also called Bhaṭṭa briefly. 1. Prabhakara.

Yadava and Bbāskara are also implied here.
Dogmas postulating nescience to Jiva वादिकल्पना endareī- 156 vādin’s’) assert this cosmos to be categorised under what is not I (i. e., subjective), and what is not this" (i.e., objective) This attempt seemeth a fairy castle built in the void. By such plausible but conflicting and out-Vindhyaic sort of hard gibberish, these deserve to be counted amongst the toadies fawning on a king, begot of a barren dame. Moreover:-
Let sane men judge this, that by these self-same twaddlers of universal negation hath from the first been admitted that an object, full of holy, and reft of unholy, excellences (=God alone) is worshipworthy. Based thus then, as truth is,
Philosophers who argue, assuming the existence of Māyā.
i.e., Noumenal Cosmos.
ie., Phenomenal Cosmos. The cosmos is reduced to what is neither subjective nor objective. Hence the reduction is into Brahman as they think; but it becomes. Non-entity.
Far surpassing the hardness of Vindhya-Rook. 157 the vain contest conflicting with perceptive and other proofs for the Attributeless (Brahman tantamount to negation) becometh untenable. Hence, it is meet that Lakshmanācharya’ should incarnate in order to overthrow those Samānādhikarana-rivals, of the Māya" school, championed by a worldimposing Sankara, Meghanāda1-like,those doers of dark deeds, perpetually

Double meaning in 1 to 5: Lakshmana as Rāmānuja (= Rāma’s brother) as against Indrajit, and Lakshmana= (Rāmānuja) as against the Illusionist Sankara etc.

Samānādhikarana - Equal and unequal battle in one case; one substance by many attributes, in the other.
Jugglery or sorcery doctrine in the other. in one case; Illusion
Indrajit (Son of Ravana.); Mēghanāda (=thunder- voiced);

Deeds under cover of darkness in one case; nefarious deeds in the other.མི་ spotted natures, 158 the Brahma-Mimāmsins! after (the pattern of) Kali. The Nitya-mukta theory of those who can only compare with the monistic Paundraka3 deserve but eternal silence. Forsooth :-

The man who essayeth to invent a (new or) non-existent Mukti for an ever-Mukta characterless essence (Soul or Brahman) may as well attempt to invent a new taste for the honey of a dreamflower. Judge (then) this Subhaga-bhikshuka Double meaning :-Brahmana pests in one case ; misinterpretation of Brahma-Sutras in the other. 2. For the mionists who assert identity

with Brahman, there is no liberation at all, for it is ever-existent. An Asura named Paundraka, pretending identification with Krishna, imitated him. The pretender was eventually killed by Krishna. 4. सुभगाभिक्षुकन्याय - The maxim referred to here is the attitude of that mother-in-law, who, not approving of her daughter-in-law’s refusal of 159 method of these Rāhu-mīmāmsakas’, kin to Rakshasas. For, having themselves discarded Vedanta, they traduce others (aliens), while vilifying themselves (so-called) Vedantins. } Verily do we blush to try conclusions with these. silly-talking folk, and feel as the person, who, when advising a dolt to have no “Stage-fright” (Sabhākampa), would (be silly enough to) himself blubber have no “frage-stright "” (Bhasa-panka). The three-world-saving Srutis them- alms to beggar, would call him back, only to tell him herself that she cannot on any account give him alms; i.e., the right of refusal was an usurpation by the daughter-in-law. Hence the application of this maxim here is thus:-The Bauddhas reject the Vedanta but the Advaiting call in the Vedānta to their doors again only to say: We have the right to reject you and not the Bauddhas."

Trunkless-head (as Rāhn is)-as opposed to two trunk or Kōtu or the Kabandha-mīmāmsakas). Mayøvadins:मायिनः पूर्वोत्तरमीमांसयोरेकावयवित्वेsपि वेदशिरोभागविचाररूपोत्तरमीमांसामावाङ्गीकारात् 160 selves refute them best. The fourfold means of Moksha, these fourth-yuga Sanyāsins-pirates of the triune Truism, Vedic Chid-Achid-Isvara’-assert, the wise mockingly understand antinomically thus :- (1) For (Nityānitya-vastu-vivēka) Diserimination as to what is Eternal and what is not Eternal><(Tatvā tatva-vichārabhāva) Want of discrimination as to what is Truth and what is not Truth. (2) For (Sama-damādi-sādhana sampat): The good means viz. control of senses, internal, external, etc.><(Raga-dveshādi sadhana sampat)=The means of love, hate, etc. (3) For (Ihāmutra-phala-bhōga-virāga)== Abandonment of the pleasures of this and the world to come><(Laukika-vaidikakarmanushthana-vaimukhya) Abjuration of doing good works, temporal and spiritual.
The Visishtadvaitic thesis of the Vedanta viz. Soul, Non-soul and God together constituting One Substance. 161 (4) For (Mumukshutva)-Love of Liberation><(Bubhukshutva)=Love of lust. -Guru-Good pupil! What good is it harping on this ? Pupil.—Holy sire ! (Then) I shall rebut the other variants (of this Advaitie doctrine.)
If Bhaskara and Yadava-prakasa could be adepts in determining the real position of the Vedanta, what affront is imputable to the other protagonists’ (Jainas etc,) experts in expounding self-contradictions? It is for this reason then we hear that in the manner the Absolute Brahmanupholders (Sankara etc.) are held to be pseudo-Bauddhas”, these (Bhaskara and Yadava) also are held to be Jaina-smacking Vedantins,
Buddha, Jinā, etc.,
Upholders of Brahman divorced of every attribute -or the subjective Idealists.

gebadial:

कस्यापि वस्तुन: ऐकरूप्यानङ्गीकारात् जैनगन्धित्वं S. s. 11 162 But this is the quintessence of all the Upanishads, (thus) :
The Bhēda’-texts proclaim relative differences amongst the Verities”, and the holy Aikya-texts are significant by their relative Unity. And to support to support both these senses, other scriptural texts declare the Verity (to be) the Cosmos-Inmanent Over-Lord-the Lakshmi-Lord. King.–(), Brahmana best !
Wise thou art, that by thee, this (Kali-)age, vitiated as it is by the (threefold).
Bheda Duality Dvaita:grgqui &c. . प्रेरितारं च मत्वा &c.
Verities or Categories are (a) Matter non-soul. (b) Soul, and (c) God, all the three existing as a Unity-inDifference, i.c., in Visishtadvaitio Unison, or in indiscerptible relation together.
Aikya Monistic Advaitað afsad an.
4: yfueni faga (Ghaṭaka-Sruti)= Reconciling or harmonising texts. 163 heretics,-Tatva1-lost, Vritta-lost, and both-lost,-hath into Krita-age been transmuted. Pupil.-Great king! All that, by the grace of this Acharya.
What, by Kānāda-methods, → and Kapila-designed drama, what by Kumārila’s jargous and Guru-tied knots, what (again) by Tāthāgata-rigmaroles and others’ ravings, was the world imposed upon, hath all now, by Yatindra’s deliverances, been restored to sense. Further :-
The verdicts of the Muni-lord (=Rāmānuja) which act as the moon-light
Those who have missed the true perception of Verity (Reality) Bhatta etc.
Those who have missed the true virtuous practice or conduct (āchāra) Sankara, etc.
Both (1) and (2) absent ie., neither perceivers of truth nor knowers of good conduct–Chārvāka, etc. 164 to the (blue-) lotus’-garden of Vaikunthalove, provoke (in all) yearning for deathless deliverance. They are like the sun risen, piercing into the eyes the eves of those of those owls, viz., the synod that revels in the night of its own school. Senapati.-My lord!
Master of speech, veteran of worddebate, victor over factions, this (Arya) meriteth honors. Pupil.–General !
By this Acharya’s grace, by this king’s favor and by thy appreciation too, have I already been honored. King.-Holy sire! Fair and sweet speaketh he. Senapati. But then.
Him, the victor in this assembly proved, this holy Guru’s disciple, dight with his (Guru’s) love, I should like to . honor.
The blue lotus blossoms at the appearance of the Moon, like the red lotus, at that of the Sun. 165 Pupil. Great king! This holy sire deserveth it. Guru.–Thou too, (pupil !) by my mandate. King. Holy sire!
He (thy disciple) hath stoutly defended Vedanta. He hath also spread the knowledge of Truth. Gladly, I bid diminutive Dindimas to be drummed in all directions. May he wear this gold bangle round his left foot, to serve as the toyish skull-splitter of those noisy wiseacre foes, firm in the faded farrago of their teachings. (Thus saying presents the bangle.) Pupil.–(Turns to the Guru-for permission—-) Guru. -So be it. Irrefragable forsooth is the King’s fiat. Pupil. With thy permission, holy sire! (So saying accepts the bangle.) Guru.-Long-lived! Attend to this, what hence- forward thou shalt do:-

A species of kettle-drum. 166

Coveting no honor, fame or wealth, gracious unto (thy) disciples, eager to learn, be engaged, as long as thy body lasteth, in the promulgation of the SārīrakaScience1, supported by sound logic. Pupil.-Aye, as the holy sire directeth. ( Behind the curtain.) Avaunt! A vaunt! ‘Sdeath! disaster hath befallen! What For: **
These demons of dolts, Mōha’s slaves, called Rāga and Dvesha (Lust and Hate), afore referred to have emerged, in order (after all) to bind irresistibly Virakti2 with Vishnu-bhakti”. (Alarmed, all listen.) King. Holy sire! In our attempt to suppress (ghosts), those very ghosts start up;
The Brahma-Sūtras and their right Commen- taries based on the Upanishads. Dispassion or Renunciation.
Devotion or Love to Vishnu. 167 Endeavour for what best may be done for -success. We shall also now strive to totally uproot our foes’ might. (Thus exeunt all.) Finis Act II termed Parapaksha-Pratikshēpa (Refutation of opponents.) AUM.ỐM=(A-U-M) SANKALPA-SūRYōDAYA