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艢补峁卥补谤补 left 笔谤补测腻驳补 for M膩hi峁�mati.^[1] It was the residence of 惭补峁囜笉补苍补. 艢补峁卥补谤补 descended to the earth, seeing the beauty and splendour of the place. He looked like a setting sun coming close to earth. He was physically exhausted but the gentle breeze lessened his miseries. After chanting 鈥�尘补苍迟谤腻蝉鈥� in the morning he went to 惭补峁囜笉补苍补鈥檚 place, before noon. He asked the water fetching maid servants for direction to find out 惭补峁囜笉补苍补鈥檚 house. The women who were astonished at the imposing personality of 艢补峁卥补谤补 replied that the house could be identified by a number of parrots in the cages at the gate. The parrots would be repeating philosophic topics like Veda, Karma etc.^[2] The philosophy of 惭补峁囜笉补苍补 惭颈艣谤补 was 笔奴谤惫补尘墨尘腻峁僺补. He spotted the house but the gate was closed. So he descended to the compound from the sky. The house was wonderfully beautiful and resembled the heavenly aboard of Indra himself. Entering a towering mansion he got into a hall where 惭补峁囜笉补苍补 was seated. He is famous for his learning and noble qualities, he looked like Brahma himself. That house seems like Brahma鈥檚 second house. Reaching 惭补峁囜笉补苍补鈥檚 house 艢补峁卥补谤补 saw he was washing the feet of the great sages 痴测腻蝉补 and Jaimini. He had brought thereby the power of his Tapas to grace the occasion of a 艢r膩ddha ceremony he was performing that day. On seeing the two great sages, 艢补峁卥补谤补 greeted them, and they wished him in turn.

In Confrontation with 惭补峁囜笉补苍补

惭补峁囜笉补苍补 惭颈艣谤补 was the staunch follower of Vedic ritualism. He was terribly annoyed to note that the newcomer without 艢颈办丑腻 (tuft of hair) and 鲍辫补惫墨迟补 (sacred thread) was a 厂补峁僴测腻蝉颈苍. 鈥淲hen have you come, you sheaven-headed fellow?鈥� asked 惭补峁囜笉补苍补 discourteously, meaning of what way he come in, when the gates where closed. Taking the questions to mean, how far are you sheaven? 艢补峁卥补谤补 replied 鈥渦p to the neck鈥�. 鈥淭hat is not what I asked鈥� said 惭补峁囜笉补苍补, 鈥淚 asked (about) your way?鈥� To this 艢补峁卥补谤补 quipped, 鈥淒id you ask the way?鈥� then what did the 鈥榳ay鈥� reply? Then 惭补峁囜笉补苍补 replied that 艢补峁卥补谤补鈥檚 mother is a widow and he is a widow鈥檚 son. Unconcerned, 艢补峁卥补谤补 humourously remarked 鈥榠ndeed! Did the 鈥榳ay鈥� tell you that 鈥榶ou鈥� are a widow鈥檚 son? Then it must surely be so. It was you and not myself who questioned the 鈥榳ay鈥� and in the answer you received, the 鈥榶ou鈥� must surely refer to yourself. Further tried out 惭补峁囜笉补苍补 surprised and said 鈥淗ave you drunk (p墨峁璦m) toddy?鈥� the meaning of the word 鈥榩itam鈥� means 鈥榙runk鈥� when used as verb and 鈥榶ellow鈥� when used as an adjective 艢补峁卥补谤补 took the question to mean 鈥渋s toddy yellow?鈥� and gave a sudden answer to the impertinent question. 鈥淥h no! Toddy is not yellow but white鈥�. At this 惭补峁囜笉补苍补 remarked with a mischievous insinuation, 鈥淚 see, you are, therefore well acquainted with its colour!鈥� 鈥渁nd you with its taste!鈥� promptly replied 艢补峁卥补谤补. Again 惭补峁囜笉补苍补 said 鈥淵ou who indulge in such contempt talk must be under the intoxication produced by eating poisoned (rotten) flesh鈥�. Interrupting the statement of 惭补峁囜笉补苍补 differently (for the statement 鈥淢atto J膩tah Kala帽jasi鈥�. Its meaning, 鈥榯he one born of me, that is, my son, is an eater of poisoned flesh)鈥�. 艢补峁卥补谤补 said that 鈥淵ou are right. As the father saw the son. If your son eats poisoned flesh, he must have learned it only from you鈥�. And then 惭补峁囜笉补苍补, defeated on that front raised another abusive issue and asked 鈥淥 vicious fellow! Is it that you have abandoned your 驰补箩帽辞辫补惫墨迟补 and your tuft, because they are too much of burden to you? But having abandoned them, you seem to have burdened yourself with a bundle of rays too heavy even for assess. 艢补峁卥补谤补 replied that even your father would not bear this load of a sa峁僴y膩si峁僺 rays that I am carrying. Instead, he continued to bear like an ass the burden of a wife (householder鈥檚 life) till the end, inspite of getting kicks from her. For the life of the householder is characterised by 艢颈办丑补 and 驰补箩帽辞辫补惫墨迟补. This is the eyes of S峁泆ti, a mere burden for a man full of the spirit of Renuncitation. O fool of a fellow, you who cannot grasp this, must be a man of little understanding. Hearing this 惭补峁囜笉补苍补 said again 鈥淭he world very well knows what your much vaunted Brahma-Ni峁ａ弓a (devotion to knowledge Brahman) is it is lazing about with a bundle of books and a brood of disciples owing to one鈥檚 incapacity to feed one鈥檚 wife and look after her. Again 艢补峁卥补谤补 says that you say your Karma-Ni峁ａ弓a, that is adherence to the life of Vedic ritualism? That means to become a servant of woman after abandoning the service of the teacher owing to your in capacity to continue for long as of celibrate Brahmacharin. Then 惭补峁囜笉补苍补 continued: 鈥淥 fool! You were born of a women. It was again a women that brought you up and still you are so ungreatful as to hate women鈥�. 艢补峁卥补谤补 replied 鈥淗aving been born of a women鈥檚 womb, and feet at her breast, still how can you, O prince among brutes, bring yourself to seek sensuous enjoyments in her company like an animal?鈥� One who fails to tend the sacred fires (骋腻谤丑补辫补迟测补, 膧丑补惫补苍墨测补, Dak峁�ina are regarded as sacred fires) committes the sin of Virahatya, said 惭补峁囜笉补苍补, criticism the sa峁僴y膩si峁僺 practise of abandoning these sacred fires that a follower of the Vedas should maintain. 艢补峁卥补谤补 said 鈥淵ou who have failed to know the self have committed 膧tmahatya (suicide) 鈥淵ou are a thief鈥�-replied 惭补峁囜笉补苍补, for you have come into any house stealthily like a thief, avoiding the noice of my gate-keeper鈥�. At this 艢补峁卥补谤补 observed 鈥淵ou are a real thief for, you eat your food without giving to sa峁僴y膩si峁僺 and Brahmac膩ri峁僺 their share as laid down in the scriptures鈥�. Now at his wit鈥檚 end, 惭补峁囜笉补苍补 attempted to beat retreat, saying 鈥淚 should not be talking like this to a brutish fellow like you during the time I am engaged in ritualistic perfomances鈥�. Refering to a mistake in articulation in 惭补峁囜笉补苍补鈥檚 speech. Then 艢补峁卥补谤补 said 鈥淔rom your committing yatibha峁単a you are, indeed, giving an exhibition of your scholarship. The meaning of the word 鈥測atibha峁単a鈥� means, 鈥�attacking and defeating a yati or monk. 惭补峁囜笉补苍补 remarked, 鈥淲hen I am concerned with the defeat of a yati (yati bhanga) what harm is there if I commit a yatibha峁単a (inappropriate pose)鈥�. To this 艢补峁卥补谤补 replied with another quibble: your presumption will be true, if you say 鈥渄efeat by a yati鈥� in place of 鈥渄efeat of a yati鈥�. For the formaries what is now happening 鈥淐ontinuing his abuse, 惭补峁囜笉补苍补 said: Where is 蝉补峁僴测腻蝉补 in Kaliyuga, and where is Brahman for a brutish fellow like you? You have put on the garb of a sa峁僴y膩sin only as a means to get food without any work鈥�. 艢补峁卥补谤补 replied, 鈥淲here is Agnihotra in Kaliyuga? And how can heaven be attained through all the foul actions involved in ritualism? your garb of a ritualist is only a means to secure the license for living with women鈥�.

Decision to hold Debate

Then 艢补峁卥补谤补 and 惭补峁囜笉补苍补 continued the war of words and wits (knowledge). 惭补峁囜笉补苍补 was proud but 艢补峁卥补谤补 was calm. At this time Jaimini and 痴测腻蝉补 interfered. 痴测腻蝉补 blamed Mandana on his improper behaviour towards a great sa峁僴y膩sin like 艢补峁卥补谤补. He advised 惭补峁囜笉补苍补 that he had to see him as 惭补丑腻惫颈峁ａ箛耻 and invite him for 叠丑颈办峁Ｄ�. 惭补峁囜笉补苍补 however accepted and invited 艢补峁卥补谤补 for 叠丑颈办峁Ｄ�. 艢补峁卥补谤补 replied that he came there for 鈥榁膩dabhik峁Ｄ佲�� and not for 鈥楨dible 叠丑颈办峁Ｄ佲��. The defeated should be the disciple of the victor. His purpose was to spread Vedanta every where. It was the true gospel to follow for gaining salvation. He declared that Vedanta was the only medicine for man鈥檚 ills in 蝉补峁僺腻谤补. His mission in life was to establish the truth of Vedanta. According to 艢补峁卥补谤补 鈥淏rahman is the Existence-consciousness, bliss, absolute is the one ultimate truth. It is He who appears as the entire world of multiplicity. That is owing to dense ignorance, just as a shell appears as a piece of silver. That is like when the illusion is dispelled the silver is sublated by, and dissolved into, its substractum, the shell, so also, when ignorance is erased the whole world is sublated and dissolved into its substractum, Brahman which is same as one鈥檚 own 膧迟尘补苍. That is the supreme knowledge as also 惭辞办峁�a or liberation and it brings about the cessation of future births. The 鲍辫补苍颈峁�a诲蝉 are formed the crown of the Vedas. They are the authorizing in support of this proposition. I am sure to prove this and be victorious in the debate. If, I am defeated, I shall cease to be a sa峁僴y膩sin, abandon my ochre robe, and assume the white dress let Ubhaya-bharati be the umpire to determine success or failure.

After 艢补峁卥补谤补 had finished making his declaration 惭补峁囜笉补苍补 emphasized the teachings of his faith. He added that 鈥渢he Vedanta or the 鲍辫补苍颈峁�a诲蝉 cannot be the proof of a subject objectless pure consciousness unoriginated and infinite. For, words can reveal only objects which are originated and it is, but never a pure subject objectless consciousness which does not form an effect. Therefore the non-Vedantic part of the Veda, dealing with such effects produced by works is the real 艢补产诲补 笔谤补尘腻峁嘺 (verbal testimony). In the light of actions alone constitute the steps leading to 惭辞办峁�a and embodied beings have to perform action or karma till the end of their lives. If I happen to be defeated in arguments, I shall take to the life of a Sa峁僴y膩sa.

As requested by you, let my wife Ubhayabh膩rati, who is learned enough for this subject, be the judge in this context鈥�. Mean while Ubhayabh膩rati became an umpire in the context. They started the debate with their hearts firmly set on victory. She put two wreaths on the necks of both the contestants and said that, that person is to be considered defeated whose wreath is seen to fade. Having so arranged, she went to the inner apartments of the house for completing her household duties as also to cook the 叠丑颈办峁�a (or food offering) for the sannyasin and meals for the masters of the house. In the time of the debate there was the presence of Brahma and Devas who were eager to attend it. Quoting authority after authority from the Veda and supporting the same with weighty arguments they conducted the debate in a highly dignified manner. As days passed the debate became kneer and kneer and larger and larger number of scholars swelled the audience. Both of them were interested in victory. Five or six days passed in this way in debate, Ubhayabh膩rati appearing every day at noon to inform 惭补峁囜笉补苍补 that food was ready and to invite the sa峁僴y膩sin for his 叠丑颈办峁�a. A sweet smile played on their shining faces all through the debate. But 惭补峁囜笉补苍补 launched on an elaborate criticism of the Advaita doctrine expounded by the 鲍辫补苍颈峁�a诲蝉.

The Identity of 膧迟尘补苍 and Brahman

Both 惭补峁囜笉补苍补 and 艢补峁卥补谤补 accept as the revelation standing for the ultimate good of man. 惭补峁囜笉补苍补鈥檚 笔奴谤惫补尘墨尘腻峁僺补 holds that the only purpose of the Veda is to prompt man to actions (rituals of Vedic sanction) by the performance of which man attains heavenly felicity of long duration. At the end of which he returns to the earth again to acquire more merits by performing karm膩s. The real Veda is one of the nature of commandments to action of a ritualistic nature. In Veda there are purely descriptive passages in it. There are purely description of certain aids to karma like its ingredients, agents required etc. There are so many passages which are by way of eulogy of the rituals or their agents. None of these have any independent status and are to be understood only in subordination to the commandments instituting rituals. In this way the whole of Veda is of the nature of commandments for the performance of rituals, and if this is not accepted, Veda becomes a mere trash, a purposeless literature.

Verdict of Ubhayabh膩rati: Defeat of 惭补峁囜笉补苍补 Announced

Ubhayabh膩rati accepted the arguments of 艢补峁卥补谤补 had overcome the contentions of 惭补峁囜笉补苍补, thereby subjecting him to the humility of defeat. That is like a shower of sweet smelling flowers came her words giving a verdict, its effect was a directive to her husband to adopt the life of Sa峁僴y膩sa abandoning home and herself. She gave her verdict, in favour of the distinguished 厂补峁僴测腻蝉颈苍, the flower wreath which she had put at the start round 惭补峁囜笉补苍补鈥檚 neck was found to fade.^[3] Unlike the ordinary days, Ubayabh膩rati invited them both for their 叠丑颈办峁Ｄ� in the noon, for, from now onwards 惭补峁囜笉补苍补 was no longer a householder but a sannyasin, according to the vager, agreed up in the beginning. At the same time addressing 艢补峁卥补谤补, she said 鈥渋t was due to the curse of angry 顿耻谤惫腻蝉补 that I, Goddess 厂补谤补蝉惫补迟墨, was born on earth. With your victory the effect of that curse is over. Let me now go back to my heavenly residence鈥�. When she was making haste to depart, 艢补峁卥补谤补 stopped her with the power of 鈥�Vanadurga mantra鈥�, inorder that he might defeat her also in argument. 艢补峁卥补谤补 said to Ubhayabharati that she is the wife of Brahman and the sister of God 艢颈惫补 and she is the forms of various goddesses like 尝补办峁�m墨. And then he added that 鈥淥 mother, different forms for the protection of the worlds. Only when I, your great devotee, permit you, should you go to your heavenly abode鈥�. The Devi accepted his request. 艢补峁卥补谤补 then wanted to know what 惭补峁囜笉补苍补 thought about the future.

Seventeen days this protracted debate continued day and night. Ubhayabh膩rati found that the 厂补峁僴测腻蝉颈苍 was invisible in Vedic lore, philosophies and other 艢膩str膩s. Then a new idea struck her. She thought that this great 厂补峁僴测腻蝉颈苍 took to ascetic life from his very boyhood. And he was seen observing the vow of contineunce throughout life. He had no occassion to live with women and master the science of love between the sexes. I shall now take advantage of his ignorance in this respect and try to gain victory over him. After she challenged 艢补峁卥补谤补 discuss with the science and the art of love between he sexes. Enumerate its forms and expressions and she added that 鈥渨hat is its nature and what are its centers? How does it vary in the sexes during the bright and dark fortnights? What are its manifestations in man and woman? Hearing these types of questions 艢补峁卥补谤补 sat silent for a while, revolving the various issues in his mind. He was in the state of dilemma. If 艢补峁卥补谤补 did not wake up the challenge, his claim to be the master of all learning would be compromised. If he directly enter into a discussion on the subject, it would be against the Dharma of a sannyasin as he is not expected to concern himself with the love of the sexes. Though he had some theoretical knowledge of this topic also, he professed ignorance inorder to observe this sa峁僴y膩si峁僺 code of conduct and he said please give me a months time. It is a practise among controversialists to ask for notice. After an interval of a month, he will meet Ubhayabh膩rati again, and then she will give up her pride of proficiency in the science of sex love too.

Footnotes and references:

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[1]:

Vide 尝补办峁�m补峁嘺 厂奴谤颈苍, 叠丑补驳丑补惫补迟辫腻诲腻产丑测耻诲补测补, p.75, The summary of the Section is based on chapter VI.

[2]:

Ibid.,

[3]:

Ibid., p.81