रामानुजीये विश्वासटिप्पन्यः

THEN ENTER DAMBHA AND KUHANA. Dambha.–Halloo! Kuhanā! my dutiful wife ! I want thee. For, thou art my co-partner, by none unpolluted, as was Tārā’ owned by Brihaspati, and Ahalyā2 owned by Gautama. Thou wouldst not brook even a moment’s separation from me.

Tarā, the wife of Brihaspati was seduced by Chandra, under the pretext of discipleship. The Drama of Tārā Sasānka is too well known to be reproduced here in extenso, 蠢
Ahalya, the wife of Gautama was seduced by Indra. The latter, enraged at this seduction, cursed his wife and transformed her to a stone. She continued in this stony state till Sri Rama gave her back her former form by the touch of his feet, on his way to Mithila.. 249 Kubana. Thou, the best of Brāhnanās, hast expressed correctly. And yet I blush at the illustrations cited. Thou, my master, shouldst have said: “As Arundhati’ owned by Vasishta.” Whenever I am courted by thieves, gamblers, village headmen, royal ministers, heretics and such others, I resort to them, taking them, quotha, for thyself! Dambha. (Smiling). Therefore thou art the best of chaste women in all the worlds. My Agnihotra and other sacred fires, even if interrupted, are kept burning by theemy sacrificial wife, by fires, brought from some place or other, when my Gúrhapatya” fire is extinguished.
Arundhati, the wife of Vasishta, is reputed to be ona of the unquestionably chaste ladies ever known.

A ceremony performed daily, both morn and eve, wherein the housewifo has to look to the unbroken continuance of Fire, all through her life. One of the three kinds of sacred fires pertaining to married life. 250 1 My Sthālipāka ceremony is similarly never interrupted, as thou concealest even thy menstrual course. Similarly again the Vaisvadeva and Pitriyajñya3 ceremonies are never interrupted. Where then is the occasion for expiation? Kuhana.-Hush! Heaven forbid !! –Hush There is need for substitution, only when there happeneth interruption to Fire. In our home, interruption to Fire is a thing yet unheard of, for, our ever-pleased Lares et Penātes guard our Fires perpetually. Similarly, concealment of the periodical course shall be necessary, only if that monthly sickness ever appear at all. The same Lares et Penātes delay its happening, should it chance to appear during the parvas". Dambha. Well, Kuhanā! Indeed, thou art

A ceremony done with grain as the chief ingredient before the fire and completed on the full-moon day.

A ceremony done with oblations to fire after the daily midday worship.

Ceremonies relating to departed souls.
Full-moon days when Sthalfpaka is performed. 251 my co-partner in life. Much I esteern thee, as thou dost maintain my Brahmanism, thou-my sacrificial wife-the lawfully wedded wife of a great Srōtriya’. Always thou observest the Dvādasi" vow, after sumptuously feeding me, who is ever pinched by hunger and thirst, even on Harivāsara3 days, privately and well thou showest thine vow to others, by ostensibly wandering from door to door under the pretext of gathering materials therefor. I shall now however unfold thee a secret. There now exist some Asuras, who have bid goodbye to all Dharmas, putting on the garb of ascetics, maintaining arguments tending to Māyā, seeming, as they
One well-versed in the Vedas.
The 12th day of the Lunar and the Solar fortnights when Brahmanas take sumptuous meals early in the morning after a fast on the previous day. 3. That time of Dvadasi during which fast is prescribed.
அகத்திக்கீரை, சுண்டக்காய், நெல்லிமுள்ளி etc.
Arguing that all the world is a delusion and an unreality. 252 are, Kali-yuga itself incarnate. Thou shalt, at no time, leave my presence, seeing that these Asuras desire to entice thee, as Rāvana’ and Arjuna once did. None but thou shalt even for a moment serve me, the best of Brahmanas. Queen Durmati hath, just now, requested me to practise some witchcraft on Vivēka, the desperado, who broodeth over some evil or other (to use) against our king Mahāmōha, the Lord paramount of all pleasures, both mundane and svargic. It is as follows :- Well, boy Dambha! Thou Thou who spoilest all the Dharmas of the universe shalt exterminate Viveka". Averse as I am ever to desires, out of extreme civility, believing in the sages’ dictum-“There is no sin in exorcising
Ravana carried away Sītā in the guise of an ascetic from the Panchavati forest.

Arjuna carried away Subhadra (sister of Lord Krishna) in the guise of an ascetic. 253 the six1 I have now undertaken the 19 vow to gratify an unknown deity. Fetch me therefore Parijata flowers and fruits, collected by Lōkapāla’s’ Purohits’, after their bathing in the waters of the celestial Gangā. Kuhana-Fie! Fie !! Alas! How witchcraft could be practised against Vivēka, the master of the quintessence of all the Sāstras, well protected by his cabinet ministers Sama, Dama, and others?. They say that witchcraft practised in such a case recoileth on, and bringeth evil to, the practiser himself. Dambħa.—Ab, silly Brahmani ! What speakest

अनिदो गरदचैव शस्त्रपाणिर्धनापहः ।

āngrgcāa qèā engranée: 11 Flowers of the Kalpaka tree.

The guardians of the 8 Directions such as Kubera, Varuna, etc.
Priests-The implication is that Dambha’s bathmaterials are furnished by personages no less exalted than the Lokapālas.
cf प्रत्यगेनमभिचारस्तृणुते. · A Brahmana woman. 254 thou, without knowing my greatness ?
Well versed I am in the sciences

twice-seven and four, As also in the arts sixteen times four In time have I completed several sacrifices with abundance of gifts, Implanted all over the world are my virtue-proclaiming flags. Ah, thou co-partuer of this most virtuous self! Let alone the eminence of my erudition and good conduct, Just think for a while over my contentment. After conquering the whole surface of the earth, Parasurama, in all humility entreated me to accept the same as a present. I, treating the universe no better than a straw, rejected the offer. The Lords of the immortals, surprisingly gratified at my glory, desired to give me Svarga and Moksha, but rich in serenity, I rejected this offer as well. Kuhana. —(Musing). Never mind. Is the 255 sorcery, that thy distinguished self proposest to practise against Vivēka and in which thou requirest my co-operation, of the type of Syēna’ or of any other kind? Dambha.—Ah! great Srōtriya’s lawful wife ! I just tell thee the secret of secrets, known only to my most dutiful disciples. Tell this not even to thy companions, Trishnā and others. The proposed witchcraft is not specially prescribed like Syēna’. But :

All that is ordained as virtuous by the Srutis and Smritis, but when done at my instance, do wholly act as sorcery against Vivēka. Kuhana.-Well conceived, but who is it that initiated thee in this mystery of injury to others? Dambha.-Pab,

simpleton ! To me who knoweth everything, who is the initiator? All who fancy themselves erudite only resort to me and get their doubts cleared. A particular form of sorcery. 256 Albeit, I have taken one by the name of Garva, the disdainer of all worthy people, and one in the liking of all, who is the propounder of Mahùmōha’s cult, as a mere witness in this affair. Awaiting his arrival, Isit with all materials ready on this seat of Kusā grass, spread by the sages seven, in this siddha hermitage, purified nine times over. Kuhana.—Well done. The success of the enter- prise shall equally be fruitful. Dambha.(Gesturing omen). My guardian angel Kuhanā! My right eye throbbeth and this surely doth indicate the encounter with a friend-Looking in front). Who is yon great soul that descendeth to this mortal world and approacheth towards this hermitage with a form whose burning brilliance blindfoldeth blindfoldeth the onlookers? (Then enter Darpa wearing large sandals on the feet, waving his big arms every moment and with a flag-staff on which was 257 tied firm a parchment inscribed with an outh). Darpa.-Incited by king Malnāmōha to condemu the best men, far and wide, I have wandered, just to discern the differences existing in the different worlds, and I have but now descended from Satyalōka1 to this middle world, after thoroughly surveying all the quarters, up to the Chakravāla Mountain. Worshipped by the guardians of the Points of Space headed by Indra, I wear this ruby-garland, a present given to me by the Ocean”, the relative of the Vanquisher of the demons. Madhu and Kaitabha, the Ocean, the donor to the Dēyas of the great presents, the cow, the wine, the nectar, the Moon, the Pārijāta, the Kaustubha, the Chintamani,-the Ocean, 1. 2. 3. 4. The world of the Prajapati. Human world. The presiding deity of the Ocean is referred to here. The relationship meant here is the Ocean being the father-in-law of Vishnu, as Lakshmi, his wife was born during the churning of the Ocean. S. S. 171. 258 the patient endurer of all commotions caused by the churning of the Mandara Mountain, and just now, I resort to this land of Bharata.

Me, the world doth fancy, as the thirteenth Aditya, the twelfth Rudra, and the ninth’ Vasu. L (Musing and laughing sardonically). Strange is this world’s folly! Those, whom even to think as equals to my servants is ridiculous, fondly fancy themselves to be my equals and betters!
In this world, men, whose minds shine with Vedic knowledge, the grammarians, those from all doubts in the Kalpa-sūtras free, again those toiled hard in the Vedāngas, and others well-versed in astronomy, others again who have mastered the verdict of Nirukti," and those strong in the three As a matter of fact there exist only 12 Adityas, 11 Rudras and 8 Vasūs.

Etymology. Kandas.

Karma, Devata and Brahma 2.59 Mimāmsas, and yet others who ever plod in the vast fields of Nyāya,—all have been routed by me. (Gazing at the sky). Ah, fool! askest thou whence and how I got all this learning? (Clapping the hands and laughing).
Who but Providence endowed the swan with the power of distinguishing milk from water? Tell me how long it took Agastya to learn, to swallow the ocean deep. But mind not this superiority of knowledge, known all over the universe. Even as regards good antecedents and conduct, I am matchless.
For, well known is my race in this world, for having given up the performance of even a single sacrifice, since the time of its first progenitor, for want of a suitable sacrificial priest to preside at the ceremony ! Who knoweth my super-eminent, unrestrained penance, which 260 beggars all description and which is not understandable by any,-penance, the cardinal doctrine of which is that the senses should not be subjected to pain?
Many are my disciples in this world who are known as Atheists and Heretics, quite competent to hide even the great Mēru’,-under the very nose of the Devas, -through their artful arguments, striking and hypocritic! Aye, they would make us believe that the whole world is mad, deaf, lame and blind!
If they do not do so, of what good are their arguments based on experience. but which would not shut the mouths of the opponents? The whole universe I shall bring under my sway, bymeans of diverse frauds,-Mani, Mantra, Medicine ! (What sayeth another?) Sayest thou that when arguments based on Pramānas are firmly established,
प्रपश्चापलापिनः, महामायाविन: why
मणिमन्त्रौषध्यः 261 adopt the ways’ of the villain ?" (Frowning and hissing). Thou meanest of Brahmanas behold! Do the believers in Pramānas decline to believe in the black color of the sky which is borne out by Observation ?
Enough of the Six2 schools of Philosophy, founded by the ancient Kānāda and others,-schools which are authorities only to those who believe in them ! What fixity is there when these schools, conflicting with each other, deny the main doctrine that God is only one? Let there’fore the followers of my creed, perpetuate my doctrines, ratiocinatively and easily arrived at, and with but two or three determinate steps of reasoning, holding its own irrefutably. (Looking to the South). Are not yon kingdoms those of Magadha, Kalinga,
Denying the reality of the world.
Kānada, (2) Akshapāda, (3) Vyasa, (4) Kapila, (5) Patanjali, (6) Jaimini. 262 Andhra, Dravida, Karnāta, Chōla, Konkana and others? Alas!
Sitting at ease at the foot of the Asvattha’ tree, I have formulated two scores and eight kinds of Buddhism, in several coarse dialects, and I have overcome the pedantic pride of the followers of the Vedas. 2 Thenceforth our renowned disciples move (unshackled) all over the world, leaving their enemies with their bare names and implanting their triumphant banners in all the Islands Seven. 5
The monistic doctrine, I have given to some ;* to some others I have given the dualistic doctrine, and yet to others I have Banyan (ie., after becoming a Jina.)
(1) Mabārāshtra, (2) Magadha, (3) Saurasení. (4) Apabhramsa, (5) Paisācha, etc.,
Depriving them of everything else.
The Illusionists.

Tarkikas.

Bhaskara, etc., 263 given the untenable mono-dualistic doctrine. Methinks that soon I shall taste the pleasure of beholding the war (of words) as between two fighting goats,war, caused by the vain zeal of the respective votaries for their chains of arguments. (Viewing round): These are regions, bordering on the overrun by the Musalmans and the seas, Greeks.
A certain Brāhmana, laying wager in the gambling of the war of words, argued his theory but was soon defeated by his enemy and, thus deprived of his pride, he was made by me to abandon his adher- to Vedic ways. He readeth to- ence
One named Mandanamisra was defeated in a disputation by Sankara, the disciple of Bhattachārya, and true to his wager, the former embraced the faith of the latter and compiled a work named “Surēsvara Vārtikā Message from the Lord of the Immortals “. The cardinal points in his theory are that Vijñāna alone is real and everything else is unreal and that Charvaka faith alone is true and that the Vedas are false.

264 j gether the mutually conflicting doctrines of Jina, Buddha, Brihaspati, etc, with deadly differences among themselves and tantaliseth credulous minds (not versed in Sāstras). These countries, infested by barbarians, who are no better than goats, beasts and birds, deserve not even a look from me. In these countries those who do not know even the alphabet carry big books under their arm-pits, and with heavy eyebrows put on the airs of erudite persons. Ah! deceived I am by my sight, directed to a distance ! who

Enough of beholding these prattle all manner of nonsense, conceited with their little knowledge, disregarding their own hierarchy of preceptors, ignorant of either Svarga or Moksha, fancying themselves as erudite, (their only virtue being the frequent dance’ of their fingers) and The implication is that the erudition of these men lies only in their frequent movement of their fingers, thus posing as if they were learned men..

265 acting as ministers to foolish kings. (Looking to the North). Yonder some one cometh, facing the South, either from Kāsmira, or Jalandhara. . I shall just ascertain from him how my wives fare? Ah! good Brahmana! “Knowest thou the present plight of my wives Irshā, and Asūyā, who have set out to go round the Mērn mountain, under the leading of Durmati ?” (Then listening). “What! Sayest thou that they are imprisoned in the depths of Nivritti Dharma, by Sumati’s deceitful companions Maitri’, Karuna,” Muditā,” and Upēkshā1”? (With anger). Ah, this devil of a sinful Brahmana speaketh untruth. Ah thou mischievous bastard Srōtriya ! Brahma-Rakshasa ! Thou How could this mishap befall my Friendship towards the virtuous.

Pity towards the miserable.

Joy towards the happy. 1. Indifference towards the sinners. 1. 266 chaste wives, who, though enticing all the world, never for a moment lack in their sole devotion for me! (Musing). Already known to me is this wandering wayfarer, used as a messenger to different climes.by the hunting chiefs of the mountainous tribes. (Mocking). Alas! Several are the vices converging in one centre, through singularities of places and times!

For, his mother-in-law followeth Digambara’s doctrine; Saugatas’ are his relatives; his mother and father are the votaries of Pasupati Vibhushika’ is his teacher; his wife stands by Sankhya-yoga; Chārvāka’s disciple is his friend; himself, known as Mithyāchāra, fonleth the Vēdas. 5 Therefore this hunter’s spy, Mithyachāra, ever habituated to utter lies, is unfit to See n. 1, p. 141. 2. Buddhists, such as Sautrāntika, Yogāchāra who hold that the whole external world is unreal, and as the Māyāvadins also believe similarly, the appropriateness of the relationship is evident. 3. See n. 2, p. 144. 4. See n. 1, p. 137. 5. Follower of false practices.

267 (Walking be conversed with by high souls like myself; to wipe off the sin of having seen him, I shall just see the sun or myself. quickly). Alas! Are not you countries in the midland regions between the great rivers the Gangā and the Yamunā ? Who is here, though gifted with boons by Brahma and Siva, that will understand my doctrine, full of diverse theories which would baffle even those who profess the knowledge of Brihaspati? Much less he who could controvert, criticise or support my doctrine! These great cities are topsyturvied by the barbarian kings of the West, invited by our sovereign Mahāmōha to shut off the doors to Móksha. Here moveth about some Dúmbhika-Chakranart?!

These, though they will never go abegging and will scorn even voluntary The idea is that the sanctity of his own self is no less efficacious to eradicate sin than the sanctity of the sun. The first in rank amongst the (Dāmbhikas) proud men.268 gifts, always regulate their amorous’ gait to the dance of the Actress-Greed. They behave, as if, of their own accord, they uphold the Dharma called Nivritti, their eyes betokening all love for the emotion of Peace and they are saluted by virtuous men. Alas! What shall I say about this. unrestricted sway of Kali, or of the ripe fruition of the penance of Mahāmóba ?
This universe, drained of all its wealth, is duped by audacious cheats, who revel at night-time secretly in lecherous lust, which is augmented by the drink of wine at the special Sautruman sacrifice of amorous sexual enjoyment with harlots, but who, at break of day, put on diverse deceptive appearances. Yonder loom rows of villages of conservative Brahmanas, who have not fully severed their connection with the
Walk of a lover under some pretext or other. A sacrifice in which wine is prescribed to be drunk.

269 country of the Mlechis (barbarians) and who, to all appearance, pose themselves as the defenders of the Varnāsramas. In these villages :—

The Samskaras’ are mere merrymaking festivities2; Sandhya is performed only for diversion’s sake; Sāvitri’ is ever interrupted by gossip; voiding of excrement is a mere show; thus is this universe topsy-turvied by the force of this Kali age, which acteth in harmony with king Mōha and which setteth forth the doctrine of the Alepakas". Oh, strange also is this course of Dharma practised here!
Ever the young couples of this
Upanayana (The ceremony of wearing the holy thread), Vivaha (marriage) etc.
Consist only in singing, dancing, and adorning houses, sans all Vedic rights.
Religious ablutions performed thrice a day.
Gayatri performed during Sandhya ceremony. 5. सांख्यानाम्, अद्वैतिनां, चार्वाकाणां वा सर्वधर्मखरूपत्यागात् । 6. पुत्रजनयोग्यवयोविशेषः 270 village, with hairs black’, perform the Agnihotra sacrifice of sexual intercourse that could be performed only by wedded couples,-sacrifice that is inaugurated by Cupid and in which the woman fancieth the man end the man fancieth the woman as their mutual deity. Further:-
All these wander from street to street and thrive by usury, full of deceitful words. They never examine the (capacity of their) students, but merely make them chant the Vēdas like parrots, themselves not knowing the meaning and thrive in mere appearances. (Looking in another direction). These, looking like liberated men, painted in a picture, observe the vow of silence, sitting in the corner of a dilapidated convent. (Discerning carefully). Ha, Ha! They feign the performance of ef. Sruti : जातपुत्रः कृष्णकेशोऽनीनादधीते ॥ 2. See n. 2. p. 249. 1..

271 Pranayama, seeming, as if they have ceased living, holding their noses their right hands, the fingers of which are fully covered with long Kusa grass. (Clapping the hands).

Ye great men follow the vow of silence through sheer want of ability to talk; ye esteem each other, as no body else care for ye; ye resort to alms, having no other go and ye follow the celibacy of a horse in harness", for a long time. (Flinging the hands with contempt),
Enough of these wicked men, maddened with no small pride, unrestrained in (the matter of) the Demon of Conceit,- The act of restraining the breath with the utter- ance of Gāyatri. A horse ever tied and used could not enjoy its mate and so becomes a perpetual celibate for all practical purposes, though not of its own accord, but out of necessity. The insinuation here is that the particular persons referred to celibates are free will. from necessity and not of 272 men, not proficient in the war of words, not conversant in the course of logic,men prone to all manner of vows not authorised,men not rid of the influence of vanity, and not known for high talents! (Casting the look in another direction). These are men who cover their whole chest with the holy-thread, not containable in a fist-hold, who hold the japa-garlands in their hands, and who frequently touch their hands, eyes, legs, etc, chanting hymns as they do so. They stretch their clothes, antelope’s skin, Kusa grass, etc, as seats and sit on them near the high ways resorted to by caravans of way-farers, going on holy pilgrimages. Alas! Look at these great Yogis’ strange aversion to desire; they cannot but laugh themselves in their own sleeves!

For: Planting before them very long holystaffs, which are decked with no small bundles of Kusa grass, and which remind 1. 273 one of Dambha’s flag, you hypocritical ascetics, preceptors but in name, condescend not even to look at those folk who deposit money-presents at their feet, bent in all devotion. even Halloo! Pretending & if in incessant and intense devotion, these look not ab the deity installed before them ! Though looking with half-ope eyes at the teacher, parents, etc, who approach them, they affect, as if they do not see them; why speak then of their prostrating ete ?

The Dambhikas’, really proud by their mindand sense-control, of their zonduct, meditation and absence of greed, after all, fail to approach even by a millionth part the pride of those Dāmbhikas1, who feign to pose as men, bereft of all pride. Here is another-the foremost amongst the pious, practising penances in the Vain men. S. S. 18 274 manner of the cat’ and of the crane2,
This vainest of the vain, with a body, kept steady by long practice and with hands stretched aloft, as if proclaiming his. own devotion to penance, standeth himself on his single foot on earth, spread over with Kusa grass, like a live-figure painted in a picture. Here is a strange kind of Sacrificer :— 26. Performing frequent prostrations, with holy fragrant-earth smeared all over the forehead, chin, nose, knees, arms, belly, ete, there is another, kindling his sacrificial fire, as if coveting the Golden Mountain (itself) and looketh with his half-closed eyes Dambhu personified ! (Turning round and gazing). Indeed! Strange is the greedlessness
The cat stands in the posture of attention in a corner and seizes all of a sudden au approach- ing prey.
The crape first creates confidence by show of indifference but seizes upon the prey approach-, ing. 276 of the Sanyasins of this Kali age whose only boast is their colored’ robe and holy staff."
For alms, for wherewithal to maintain disciples, For robes, for funds to convents permanent endow, For equipping library, saying thus, Do Sanyasins even, ever cherish (With delight) lust of lucre. Surely as long as this mortal world is beset by men of this stamp. Mahāmōha’s mission cannot but prove a succesSH. Still, yon place between the confluence of the White" and the Black’ rivers seemeth somewhat to be the resort of wisdom". For:
In one portion (of this hermitage) there is a mound of mrittikā," resembling sand-heaps of the ocean of āchāra”; in
काषाय.
दण्ड.
Ganga, 4. Yamuna,
Vivéka.

Earth used for washing. 1. Ceremonial practices. 1. ་ཏྭཱ 1. 276 another place there are blades of Kusagrass, as sharp as weapons collected to root away sins; yet in another place appear gathered, flowers, tendrils and fruits, the relics of worship. Methinks, this is the holy hermitage of some yōgil true

Having traversed beyond, the mire of knowledge opposed to (the teachings of the Vēdas), the the wilderness of the Vindhya-like sense-dictates, the mirage of Trivarga and the net of Triguna2 by various austerities, here is some one, shining almost like a Mukta". He is either the offspring or the elder brother, or may be the father, of the Sun.- I shall just approach him. (Thus saying enters the hermitage). (Gesturing a good omen) (With joy). Surely this throbbing of my right eye See n. 1, p. 115. Prakriti.
Absolved person. 277 indicateth that my meeting with my sweetheart is close at hand. að (Then enters Asūya, disguised as an ascetic). Asuya.I am HOW commanded by Durmati, the queen of Mahāmōha, the foremost of Vivēka’s foes, to corrupt the minds of the wise, so masquerading as would strike confidence into the minds of the whole universe. All the worlds ten aud four I have wandered and after bathing in the holy waters of the Prayaga, I am just approaching the hermitage of this venerable ancestor named Dharmadhvaja. Clever espionage I should practise so as to nyike even good appear evil.

(Praising her own skill). Vigilant that I mn, even Isvara, the extirpator of the sins of the universe, could not afford to remain exempt from blemish. Unrestrainedly, the persons obsessed by me ever impute faults even in they exist not in the least. cases where What to say1. 278 in cases where faults exist ?

Of even the stainless Sri Rama-the paragon of all virtues, this world which by its sharp-edged sword-like sword-like tongue driveth discrimination away, speaketh ill in the presence of the virtuous, for his slaughter of Tātakā’, for his unfairness towards Vālin2 and for his slight step-back” in battle. Shall it then neglect ordinary The killing of a woman is not sanctioned by the Hindu Sastras. Tataka being a giantess, her slaughter was instigated by Visvamitra as she caused great havoc to the sacrifices of great sages.
Unfairuess is attributed as Rama laid himself in ambush to kill Vālin instead of striking him direct face to face. The controversy between Sri Rama and Vālin hereon is dwelt at length in the Kishkindhā Kānda of Sri Ramayana.

Sri Rama had to face the tremendous odds of Khara’s hosts of 14,000 men in Janasthāna and in the heat of the raging battle, he, over known not to flinch even a step in all his valiant fights, had to retrace by a single step, overwhelmed by the might of the opposed forces(vide Aranyakānda of Sri Rāmāyana). 1. 279 mortals of limited virtue and in whom fault is plain? Who are you sages who have spread their Yoga seats under the Kadamba trees, on the regions close by the Gangā, whose bodies are erect and steady owing to the Paryanka’-posture? Some of them are clean-shaven, others are full of matted hairs, and yet others have plaited tufts. (Eyeing attentively).. Alas! Noted are these people! (Smiling).

Communing with that Brahinan (woman) and bowed down, with burdening bosoms, with franies held in thrilling sensations, these votaries of Kāmasāstra, under thorough control of their sense-group, well known, 100 and having bid are goodbye to all Dharmas, they pose themselves as Muktas. A kind of assumed posture when performing Yoga. 280 I shall just mention their names :— ร
These are Sraddhayāji, ShadrasaBrahmavādin, Kāmaikānti, Kākani-nishka dasa. Some are the disciples of Mārjāra," others of Kukkuta* and still others of Baka Firm votaries these are of the Chārcùka Taith! 7 May these self-servers prosper ! For it is evident that:-
These beggars, to make their good with drinking vessel, wistfully eye every moment at the fresh and tender
He who performs sacrifice to create love for himself from others.
He who construes the six beastly emotions themselves to be the Brahman.
He who is over head and ears in lust.
He who takes a cowry for a Pagoda.

He who seizes on an object like a cat. He who commits rape like a cock.

He who robs others of their belongings by make-beliefs like the crane. 281 shoots of the Banyan tree that Lord. Vishnu’ Himself desireth to repose under,—the tree under which the Great Dancer seeketh himself rest. 2 (Lending the ear towards the air). What say ye, beggars!"? Say ye that for me, an ascetic, to ‘scorn (others) is inconsistent ? If so, ye yourselves stand self-condemned. For, ye are supposed to be ascetics and vet scoru me ! {Turning in another direction), Yonder approacheth another, wearing golden pendants and bearing staff and jar, thick girdle of Kusa-grass tied firmly round his waist and a belly puffed with sumptuous Ashtaka-sraddha dinners. H {
At the end of the great Deluge, after annihilating the great Kosmos, Vishnu is believed to float on a banyan leaf.

Rudra is believed to take rest under the banyan tree after his dance.

This is an annual ceremony performed in the month of March in which the Brahmanas¬gre sumptuously fed for the benefit of the departed souls. 282 -trieth to enter this hermitage, inaccessible even to immortals, forcing people in front, muttering threats by shouts of frequent humns, casting his looks here and there and counting the triple worlds for naught but straw! I shall just prevent his ingress by interposing at the gate of the hermitage and find out who he really is. Darpa. (Approaching and gesturing respect). Ah, divine lady! Thy greatness is well known in the story1 of the Mahābhārata; thou seemest to be the presiding deity of the ascetic order. Thy success in Yoga is unquestionable. Thou seemest to be quite I therefore wish to know particularly thine residence, lineage, race, etc. affable. Asuya. -Charming man! Thou askest me something unfit to be told by those belonging to the ascetic order. Without prostrating to me, how is it that thou standest like a sacrificial post?
et क्रकचैः कृत्तदेहोऽपि दीपितोऽपि दवाग्मिना । सूच्यनं न प्रदास्यामि विना युद्धेन केशव ॥ 283 Darpa. By age, act, erudition, etc, superior I am, but by thy holy order, superior thou art. So I was in a dilemma as to who should prostrate whom in such a case. Asuya.—If so, in this hermitage, there is the allDharma-knowing sage. Through him, we shall have our conflict of duties cleared. Darpa.–I shall try to accommodate thy wish in the matter, but let that alone for a while. I have something else in my mind.
By thy conduct, look, thought and action. I fancy thee, as being acquainted with me before, but thou seemest strangely disguised! Asuya. I also fancy thee as having been seen But never mind this con- by me before. troversy now. I wish to prescribe some expiatory rite for thee, who simply wearest white clothes and standest like a lamppost, without prostrating to my noble self, whose feet is worshipped frequently at every ceremony, by even the foremost of ascetics, who take me for their superior 284 ; in āchāra. I will thus make thee holy. Darpa.–(Aside). This votary of the ascetic order prattleth some nonsense. (Aloud). (With hesitancy). Be it so. We shall then ask the master of this hermitage. (Thus saying, both advance). Dambha.-(On seeing both, feigns to be under a vow of silence, and orders his wife by gestures.) Kuhana.–(Advancing in haste).

Ah, divine Sanyasinī !’ Stand ye must, at a distance from the presence of the master of my house. For, it is not proper for my master to remain near ye, who have not taken your bath and who are polluted by long travel. Let not your shadow which would vitiate the efficacy of Mantras, defile the holy person of this great Yogi. Him, even the high-souled sages, prostrate at a distance. The water of the Bhagirathi, Ascetic woman. 285 brought even by these (sages), my master deigneth not to touch by his hand. • Darpa. Great is this observance of ceremony by ye, a strange couple! At the confluence of the Ganga and the Yamuna, we have bathed and have sprinkled on our heads, over and over again, water sanctified by the most virtuous Mantras. Could ye possibly be even the shadow of our likeness, having forms, self-luminious and splendrously bright as the Sun? “Drop into perdition is all that you deserve. Alas! This, thy husband, ā disgrace to his order, surely betrayeth his ignorance. under the pretext of silence, by disregarding me, the greatest of the great, and esteemworthy for all the universe and this guest of an ascetic woman who have resorted to thee, to clear the doubt: who should prostrate whom “. C Dambha.—(Knitting his brows and making Hum- kāra1.) 1. A sound of Hum. 286 Kubana.(Approaching in haste and shutting his mouth with her hand). Highly illustrious Dharmadhvaja! Breaking thy vow of silence, by an appropriate act’; thou shalt give a fit reply to these two worthy guests. Dambba. (Gesturing Pranayama and uttering Prānāyāma2 Pranava aloud.) • (Aside) Unexpected is this conversation with one unfit to be conversed with. (Alond). Ah, thou vilest of Brāhmanas and foremost of fools! Sayest thou that it is I that exhibit ignorance? Luckily thou wast not cursed by me So far, lest my penance would suffer. Many are the persons that I have cursed and reduced to ashes! Ah, miscreant, strange and unheard-of hitherto-fore! Get thee gone. Let not thee be burnt to ashes by the flame of my eyes. When the vow of silence is abandoned, the Pranava is recited. 1. 2. Restraint of the breath. 3. See n. 6, p. 2 Darpa. (With anger). respect for caste 287 Thon fool! Out of that thou art also a Brāhmana, thou wast not so far beaten ou thy head. 1.
Further :– My country is Taudiri,; even king Skanda’s esteem my ancestor did merit, Earth’s ornament Satyavrata is my Kshetra little Kanchi, is my residence, Through disciples numberless, quarters ten well I am known, Thou old man ! Stolid! Thou tortoise in the well heardest or knowest, thou me as the greatest of disputants? Per- (Chuckling). Alas! Thou vainest of the vain! Thou stranger to my āchāra?! Tellest thou that I am a miscreant haps who but I shall know my greatness? Even the Yogis great merit not a sixteenth Native village. · 1. 1. Vide n. 7, D. 275.288 part of my antecedents and āchāra. Paltry men then deserve no special mention. Therefore it is that I prostrate noi even to the Brahmanas, elder even by three years. Knowest thou not my deep desire to advance righteousness?

Just because my mother exchanged a word with some one connected with an old haga mere suspect of a street scandal, I disowned her (mother), otherwise so chaste, so good! As for me, by virtue learning; high connection and character, excel even the founder of my family. Who then is match to me, not to say superior? of Dambha.Ah, thou immodest and ambitious Brahmana! If thou art really one, strictly following good āchāra, how is it thou didst not prostrate to this She-ascetic? Why again thou didst not salute me,-revered as I am like a father by all the world, and possessing a fame, unknown even to omniscient and high-souled men,me, a Srotriya,
छन्दोऽधीत इति श्रोत्रियः 289 elder to thee by three’ years, as also this lawful and all-chaste wife of mine, bowed’ to, by even Prajapati and others,–who know the truth about God and Soul,-at the crowning act of all ceremonies ? ·Darpa. -Ab,

in Dharmadhvaja !Simning selfflatterer! As thou transgressed the rules D veneration, thou shalt be born a low womb, may be, a dog’s womb or a Panchama’s womb. Never have all my rambles all over the world come across anywhere one, who esteemeth thee yet. 11 (With a loud laugh). Thou foolish cheat ! 38. Several are the Prajapatis, Pasupatisʻ, and Brihaspatis I have seen! In no way thou art their superior. Being so, thou alone payest me no respect. A Brahmana should prostrate to another, ølder by 3 years. The implication is that even Brahmā performs ceremonies with mingled feelings of fraud. (Kuhana, wife of Dambha) and piety. Brahmas. 4. Rudras. 5. Deva-Preceptors.

s. 19 290 Surely, for scorning thy betters, thou shalt anon fall into perdition. Kuhana. Ab, thou she-ascetic! This vile Brahmana shall rue for his contempt of this great sage. 窄 Asuya. —Ah, then dutiful housewife! How is it that thou, like a wicked Brāhu reproachest a guest? Tarry we must for a while, when these high-souls indulge in mutual scorn. Dambba.~(With _ (With anger).’ Ah, thou crow of a chatter box! Like a dog, to vainly wander is thy nature. For
Some there are addicted to all manner of vices, wandering like thee, vainly in this world and claiming shelter under the strength of their mere racial superiority. They are avoided by the virtuous; they get angry and they invoke without any sense of shame disgrace on the onlooker. 291 Darpa. (Clapping his hands and mocking) Why so frownest thou on me, like a mou- key, when I but speak facts as they are 7 Dambba. Ah, thou vain fellow, as massive as a pillar! Surely thou knowest not the episode known to all the universe.
Once when on the confines of Satyalokal I loitered, the Lotus-born Brahmā received me, all of a sudden, with the sages headed by Sanaka,” and with his hands washed seven times over, himself Arghya all humble and gave ine lowly!
How many in this world are the sages ancient, who, claiming their descent from the Lotus-born Brahmā himself, win across the darkest of sins, purified, indeed by the water, washed of my feet? Kuhana. So it is ! An eye-witness I was as well, thy dutiful wife, A divine sage.

World of the Demiurge. 2. 3. Water offered to wash the hands to a guest during reception. 292 Darpa. (Aside). Surely this is my esteemed elder Dambha, and that, Kuhanā,

For, others are not forsooth capable of either conduct or loquacity of this description. I shall therefore treat them as my relatives. (Aloud). Ah, all-knowing divine lady ! Imagination leadeth me to conjecture something and I shall presently acquaint thee of this. 1.
This venerable lady is no other than the pervert Kuhanā, ever skilled in depriving others of their riches and this is 110 other than Dambha himself who hath the whole universe under his control and whose sacrifices consist in nothing better than the slaughter of goats. How then shall we have our conflict of duties solved by him ? Asuya. That is exactly the thought in my mind. Dambha.—-(Smiling). Your indentity also I can determine by reasoning out. 293

Surely thou art none other than Darpa, ever casting slander on good men and strong only in garrulity; and this, in ascetic guise, is no other than thy wife Asūya. (Behind the curtain), Thou, master of the house, the most virtuous of the Gauda country and thou guest, the most virtuous of the Lāta country, surely but spake truth! (All gaze at each other, discover their mutual identity and express delright). Dambha.–(With joy). Friend Darpa ! Our identity is now disclosed through this heavenly voice. Darpa. –Never did a heavenly voice prove untrue. I owe many apologies to thee, my elder. Dambha. Indeed I too have offended thee. (Dambha and Darpa lift their hands in salutation and speak affectionate words). 294 (Asūyā and Kuhanā embrace each other tightly). Hambha & Darpa. As we wished, so have we met here, by chance. Now we should be with our king in time. (Then enter Mahāmōha and Durmati). Mabamoha.–( Musing). My love! We, having taken the vow to exterminate the most reckless ruiner of our clan, Viveka, have just heard that Kāma Krodha and others, sent by us to spoil Jiva’s Yoga, have retreated, with their squadron, all broken up like a dam made of sand, seized with an unexpected panic, protecting each other, on the analogy of the maxim of the Lion and the Forest,’ and that they, ashamed to behold our face,
सिंहवनगुप्तिन्याय: The lion cannot exist without the forest, for hunters will have easy access and will make short work of the lion; similarly the forest cannot exist without the lion, for, then, the forest in the absence of the lion will be transformed into cultivable land. 295 have fled in different directions, with intent to commit suicide. Therefore thou shalt hasten their sweathearts Rati,’ Jighāmsāa and Trishnā3 to their presence to console them, our ministers. Durmati.–Aryaputra! Already on that errand have they been despatched to their presence. Mahamoba.–Well, my love! Thou hast We rightly divined thy lord’s wishes. shall recall them to service at the outbreak of hostilities, after they recover heart for a while. Durmati. - Verily so ! Mahamoha. –(With deep grief). My love! With my glory everywhere undiminished, I blush (at the thought) that this quarrel should have arisen in respect of this vile Viveka, my unequal in every respect. As peerless as thou art amongst the weaker sex, I am so amongst the stronger sex,
Goddess of Love. 2. Desire to kill.

Thirst for wealth. For 296

Ever on their heads the Deva and the Asura hosts wear’, The parchment of my order, whose text is engraven, With ink made of their coronets’ lustre, Their diadems reflecting the alphabets across their heads. Further

Deva-hosts I control; more so mortal kings, Trimurtis-Brahua, Vishnu, Rudra, confined I in Lotus, Sea and Mountain, Unfailing my brow-force in the universe-making, unmaking and transforming- t. The implication is that the Devas and the Asuras are the servants at the book and call of Mahamoha.

A popular belief is that imperceptible alphabets are written on the head of every person which indicate the longevity of a person’s life, fortune, position, rank, etc.

297 Whose grip then am I in, and who my grasp could escape? this is an open truth! (Aside). How then to revenge myself on Vivēka on whom fortune now smileth for some reason unknown ? Never mind. Am I not the Great Mōha ?’ (Aloud). Love mine! In any case, like the sun screened by the clouds, diverse religions, sown broadcast by me in all quarters are somewhat mystified by a few fools, the Upanishad-followers. Kāna and others, ashamed at the failure of their plot, prefer incognito now. I can, yet topsyturvy the prima facie argument as the conclusion and vice versa, creating difference in objects where it existeth not and sameness where it also existeth not and thus confuse this world; or, I shall strengthen the credible doctrine, so much in harmony with Ahamkāra etc, and pivoting round the cardinal doctrine, of See n. 2, p. 61.298 Experience, the doctrine, where the vain endeavour to establish an invisible Entity, is fully saved and where the end and aim of life are Artha and Kāma,~all by the sublimity of my arguments-and thus damp the vain enthusiasm of stupid Viveka. 1.
Hah! Hah!! Earth, Water, Fire and Air, are the elements; the admixture of these bringeth about knowledge on the analogy of Intoxication. Who is it that hath seen a soul/over and above this, and what happiness can there remain, the moment the body becometh extinct? This is the Charvaka doctrine, founded by Brihaspati! The Upanishads quoth that the faith acceptable to the largest number is the stronger faith. It is said that this is the Asura’s Upanishat. Therefore the

Intoxicatian is brought about by taking in an admixture of f (A drug or seed used to cause fermentation in the manufacture of spirits). $299 -conclusion of the followers of Vedanta Siddhānta, that the Upanishads are the only real authorities, indirectly acteth as the document admitting our victory, written by our enemy in his own handwriting.
The heretics of our creed’, with an aching heart, reconcile their theory, through Experience, which is contrary to their accredited faith; but the followers of our creed, taught in the school of Brihaspati, can act up to the dictates of their mind.

Darmati. —Aryaputra! How shall the creed of Brihaspati, based only on Experience, stand before the diverse other creeds, based on several Authorities, which establish the existence of several inferential entities.” ? Mahamoha. My love! Surely thou seemnest to put this question, just to strengthen the soundness of our faith! 1

These Vēdas, simply believed in by Followers of the Upanishade.
God and soul. 300 some self-styled Pandits, seem to preach a something unreal, but this creed of Brihaspati is no sooner advocated, than they (the Vedas) lose all their force and stand stupified in silence. Could even myriad reflected images of the Sun form themselves into a real Sun ? Dormati.—Aryaputra! Before this paramount faith propounded by Brihaspati, what is Mukti, what is enjoyment and what is God? Mahamoha.-Just hearken.
The dissolution of body is Mukti ; superb sexual pleasure is enjoyment; and damsels giving this pleasure and adorned with youth are the gods. And so it is, my queen, who knoweth the truth of truths! These, thy questions, have been replied to in consonance with Experience. The grace of these visible gods is the one thing to be sought after, for conquering our foe in the person of Viveka. 301 Durmati. May thou receive the grace of these damsels-living gods, and fit to be convers- with. But how But how is it possible to conquer Vivēka, through their grace ? ed Mahamoha. – Thus surely
The Yoga of even the men, intent on deep penance,-men who have mastered all the Vedas and who have restrained the senses outer and inner, the picture in the shape of slender-waisted damsels, painted on the walls-Imagination, even without the aid of the artist’s brush, shall undo. The Vedantins state that, even those dear to the Supreme Lord on account of their aversion to sense-enjoyments refrain not from pleasures but indulge in diverse pleasures, eating, drinking, sporting with women, riding on carriages, etc, and this is the great virtue (of our faith). Indeed none would fly from the fear of the scorpion to the mouth of the dragon. Further :-
Breatheth there the man who faileth

not in courage, even at the sight of dam÷ sels, who are shaped together with the collected materials of darkness, the moon," flower-bunch, the sky’, the eddy," the plantain-tree, the mirror, the quiver," and the lotus’.-damsels who resemble the waving pennons, implanted in the front of Cupid’s hosts ? Ha! Ha!! Quoth not the Vedas that many are the wives of Garuda, brooking not a moment’s separation from him, as also of the other eternal lovers of Vaikuntha who are ever free from family-ties? Quoth not again the Srutis that the Supreme Lord who liberateth men from all samsāra is the spouse of no less than three wives, Srī, Bhu and Nila? Therefore the monkeylike revilers of Kāma-the true aim of life,

Hair.
Face.
Thighs.
Knee.
Breasts.
Waist. Shank 9 Foot.
Navol. The boad-to foot description of a damsel is. meant here j.

303 burn their own fingers, like one setting ones own city in flames when trying to burn the city of ones foe. Behold Him whom the Mumukshus’ proclaim as the Donor of Eternal Bliss !

Even the Ancient" Lord, though promulgating Satva-guna, diverteth Himself in several chief cities with several wives, reposing Himself on His thousand-hooded Sesha-couch. Therefore refuting the Chārvāka’s faith and premising the existence of the Divine Couple is as ludicrous as the wit of a simpleton who would refuse to give a hundred but would offer only a five-score ! Further :-
The vow of celibacy suffered by Brahma and others who have compiled works relating to the attainment of salva- See n. 5, D. 29. The Lord without an origine. Sri-Narayana. Such as Srirangam, otc. Also means: -In the company of gallants. 304 tion, but which are fit to be believed only by fools, maketh after all for greater enjoyment. (Listening) :- What sayeth some one?
“The wedded life of the Parents’ of the Universe is natural and is the outcome of their free volition. Even the division of human beings into men and women is only designed for the service of the First Couple’. Every other design is also to be similarly interpreted. Brihaspati’s faith merely enhanceth the pleasures of temporal men but it hath no relish to the really learned men, alas !" (Frowning). Who is there ? Let this owl of a Believer be thrust away from my ken. Durmati.—Aryaputra! Surely my votaries are all women. I am really proud that Viveka is to be conquered through them.
Sri and the Lord of Sri.

Not due to the force of Karma, (Musing), 305 How is it that the world, neglecting thy creed, the main theory of which is dirting with young damsels, hankereth after diverse different creeds ? Mahamoha. My dear! Want of proper investigation is the cause of this, blind obstinacy of the fiendish Believers. 1. 2. People, eager to indulge in vain quibbling arguments, thus abandoning the faultless faith propounded by Brihaspati, set their hearts on diverse other creeds established by Kapila, Hiranyagarbha, Kānāda, Buddha, Jina and others. 3. Both movable and immovable objects are wondrous by nature, like the variegated imes of the peacock’s plumage. Need poets assign any reason for the thorn being sharp ? Such is the indomitable force of the theory of nature, The law of cause and effect also followeth the Kāka-tālīya-nyāya.’ The maxim of the crow and the palm fruit. It takes its origin from the unexpected and sudden 306 Even thus:-

Ah! How loud in the world, flourish systems of sophistry, by the hundred, sharp as shingle, agitating the world by the legerdemain of befangled controversies, raging by “No"s pitted against “Yes"s, and “Yes’s against “No"s !

Virōchana’, taught by the all-knowing Prajapati who was pleased with his long service to him, promulgated for mankind the quintessence of the Asurōpanishat”. Even in this matter-

Mukti, it was said, by the elders to be the annihilation of the body and the senses. But considering this as absurd, I composed· fall of a palm-fruit upon the head of a crow (so as to kill it) at the very moment of its sitting on a branch of that tree and is used to denote very unexpected and accidental occurrence, but not a linked cause and effect. #
The progenitor of the Asuras, father of Bali. ef इन्द्रो ह वै देवानामनुप्रवब्राज विरोचनोऽसुराणाम् । (Chandogya Upanishad.. 307 a treatise, therein stating that both by largeness’ (Brahman), and glory’ (Brahman) the bulging bosoms of damsels matched Brahma-bliss. Durmati.Aryaputra! This mortal world being so well protected by thee, how is it that our unreasonable foes, with their partiality to other faiths, torment it? Mahamoba. Be they what they would! It harineth us not. Thieves abandon not their. nature. but the wary-minded are in no way affected by these.
Let the Vēdāntins inchilge in mockery against us as they please. please. Let others, indifferent, desire to despise us-great in every way; let yet others prattle their own wits by saying that this is the attitude of the virtuous. Of what avail to us are all these ways of self-conceited perverts ?308 (Musing). Love mine! Now we must find out the men who are capable of establishing our theory. Who there ? (Dambha and others advancing quickly) Here we are. (Thus saying, approach. } Mahamoha. –Welcome to you-the well-wishers of our race. Dambha and Darpa.-(With humility) Great king! We are here, our movement always everywhere and unrestrained, by thy grace. What may by these servants of thine be done? Mahamohs.What news then about Kāma and others ? Dambha.(Aside). king? What shall ! say to the (Aloud.) My lord! Durmati’s Lord! It is said “Truth shineth in kings.” I shall therefore inform thy Majesty, what I saw, though it may be disliking to me. 309 For, I know too well the present condition of Kāma and Lōbha.
Immersed though men are in the Ocean of myriad lusts, though the season of Spring reigneth, though the Malayā breezes blow, Kāma, abashed, as it were, at reverses’, due to his slight remissness (in attacking the Jiva). it seems, hath fallen into slumber, and never toucheth his shafts! What need then to speak of the other ( Lobha): Listen
What hold can Lōbha; an object of praise by misers, obtain in a Jiva, beguiled as he is by Viveka, and who neglects his very body? Darpa. My Lord. Wise in the company of Durmati! I have seen Krodha in his present plight; I shall acquaint thee with i. Failure of the plan to captivate Jiva and make him enjoy the dictates of senses when his mind is distracted from Yoga.

Also means, expert in base wit. 310 17 what I saw, in deference to the precept- By Truth shall the Wise be followed. '

Even Krodha-the enhancer of the happiness of veteran warriors, whose prowess is manifest in the knitting of his eyebrow-premonitory of the coming catalysm, destroying the cosmos of the twiceseven worlds, remaineth all stupified by the influence of the poisonous drug, Virakti. Mahamoha.(With a Sardonic laugh.) Abl These are, the evil counsels of the ruiner of our race, Vivēka. All wary then, we must cover the whole universe with vice, in such a way that there could be no opportunity for Viveka. Vice alone is virtue for us, who are intent on preserving our race. The Itihasins’ aver:-” Virtue and Vice alternate according to individual situations.” Viveka, by himself not very strong, thus reduced to straits, shall easily surrender. After all, what is this Vivēka ? It is certainly no hard task for the sickle to cut the herb2,
Epic-writers.
Ophiorrhira mungo.

nor doth the fire need help to burn ’the thorn! (Musing) Love mine! Mv race’s guardian angel! Mark the studied perseverance (in me, not leaving a thing begun, anto the limit of life) and ever true to thy wishes!

Either let Kāna pine with Kródha and Lōbha, or join me in time. Sri Rāma’s irresistable stand in his fight with the Rakshasas, I shall re-enact in my fight with Viveka. This Kali-age shall be my chariot, thou Durmati my charioteer, Dambha be my triumphal trumpet and Darpa my armour! Dambha.–Great king! When thy success dependeth entirely upon thyself, what availeth our effort ? of
Who dare stand before thee, when thou takest it into thy head to romp on the stage war, and who as thy foe dare challenge thee when thou amusest thyself in Kāma-sùstra? A person but once earnestly 312 espied by thee becometh capable of pulverising the earth’, uplifting the Mountain Kailāsa and exsiccating the Oceans Seven. Still, we, acting under thy commands, shall put ourselves unreservedly at thy disposal and exert our very best. Even monkeys did assist Sri Rāma and so didthe shepherd women, Sri Krishua. Mahamoha.–I shall allot ve duties exactly as your hearts may desire.
Now Dambha! Thou shalt in all vigilance again resort to regions bordering on holy rivers to continue thy duties, and Darpa shall take his residence in
The reference is to Paiasurāma who in anger

,, 1. powdered the Earth. to Kāvana who uplifted Kailasa when he went to fight with Siva. to Agastya who drank the oceans in anger.

Where sacrifices are performed, there vanity (Dambha) is manifest. 313 the holy hermitages, where the conceit of Vairagya is in full evidence. Dambha and Darpa.-Thy Majesty’s command shall be obeyed.

(Exeunt.) (Aside.) What shall be done first to baffle the enemy? Ah, now I recollect.

Helped by Durmati, I shall fling into the burning belly-fire, the four’ kinds of oblations and shall solely maintain Prānāgnihōtra3. Then, when the Jiva revelleth himself in feasting on dainty dishes, made of stuffs, wholesome and at the same time forbidden by eanons related to casfe”, person’ and place", where is the least chance to Vivēka’s victory ?
(Aloud)—If I defeat not Vivéka, of what use are they to me,-clusters of Mērn mountains, ranges of Kailāsa mountains, खाय, पेय, चूष्य, लेख.
The only fire sacrifice of keeping up life.

Onions, etc. 4. Stuff belonging to out-castes. 5. Stuff grown in filthy places etc. 314 the thrice-six islands, or all the worlds? Contented I shall never be, even with all the Cosmos entire. Now therefore 10y mind yearneth to kill the enemy. Durmati.Thy ministers alone shall be favored by entrusting them with the slaughter the foc. errand to Mahamoha. Love mine! Rightly thou dost discriminate. In similar strain was the thought in my mind. Therefore et some from confidant. of ours be summoned the barem. Durmati. - Friend Durvāsanā! Come hose. (Then enter Durvāsang.) Durvasana. Here I am, awaiting the king’s and the queen’s mandates. Mahamoha. My good Durvāsama ! Proclaim under my command to my different Secretaries, expert in all learning and writing:- Be it known to all that the King of Kings and Suzerain Lord, the great Mahāmoha with Queen Durmati commandeth :- 1.
315 “Let it be written that Mahāmōha hath made a free grant of the famous metropolises seven, known all the worlds over, as the seven Mukti-kshetras1 the great islands seven, the oceans seven, to his ministers seven, Kāma, Krodha, Lōbim, Mada2, Dambha, Matsarya and Stambhat.” And: “Leaving now Indra and the other Devas, who retire from their high estates at each successive Manvantara”, and who tremble with fear at the very mention of my dame: all this universe shall interpret the use of the words Nama", Svast”, Srāhāo, Sradha, uttered even casually, as appertaining to myself-Mahamoha." 1. Shrines of Salvation.

Jealousy.

The period or age of a Manu.

Pride.

Confusion.

These are the words with which Vedic hymns end. 316 Durvasana-Duly shall the King’s and the Queens’ commands be obeyed. (A cry behind the curtain.) Victory to the Lord!" (Exit.)
“Oh, Mōba great! Like unto thee is the fierce-rayed" Sun, unfavorable owing to its heat’ to men’s movements, causing a time suitable for eating, and desiring to get into the opposite direction*-West.
Now a cook, the servant of Durmati, both from the home of Indra", and the home of Varuna, bringeth a fit meal’ made of the ingredients of sweet nectar, and wine flowing incessantly, for Mahāmūha. " Mahamoha.-( Listening.) We shall now retire

into our inner rooms, as the herald

The epithets when applied to Mahamōha mean Prowess. 2. Torments of Samsara, unfavor- able to the attainment of Moksha. Midday-also means founding the Chārvāka faith, liked by all.
Svarga. C. Longing to conquer Viveka Western Ocean.
स्वाद्यं धारान्तं-सुरा 317 declareth that it is time to adore the deities, who pervade all bodies and who are accepted by all religionists viz. our very lives (Prānas.) (Thus exeunt.) Finis Act V termed Dambhadyupālambhana (Taunt of Dambha and others.)