“Ashtavakra said, ‘O king, O leader of fierce legions, in this assembly
of monarchs of unrivalled power who have met together, I am unable to
find out Vandin, chief of the controversialists. But I am searching for
him, even as one doth for a swan on a vast expanse of water. O Vandin,
thou regardest thyself as the foremost of controversialists. When though
wilt engage with me in staking, thou wilt not be able to flow like the
current of a river. I am like a full-flaming fire. Be silent before me, O
Vandin! Do not awaken a sleeping tiger. Know that thou shalt not escape
unstung, after trampling on the head of a venomous snake, licking the
corners of its mouth with its tongue, and who hath been hurt by thy foot.
That weak man who, in pride of strength, attempts to strike a blow at a
mountain, only gets his hands and nails hurt, but no wound is left on the
mountain itself. As the other mountains are inferior to the Mainaka, and
as calves are inferior to the ox, so are all other kings of the earth
inferior to the lord of Mithila. And as Indra is the foremost of
celestials, and as the Ganga is the best of rivers, so thou alone art, O
king, the greatest of monarchs. O king, cause Vandin to be brought to my
presence.’
“Lomasa said, ‘Saying this, O Yudhishthira, wroth with Vandin, Ashtavakra
thus thundered in the assembly, and addressed him in these words, ‘Do
thou answer my questions, and I shall answer thine.’ Thereat Vandin said,
‘One only fire blazeth forth in various shapes; one only sun illumineth
this whole world; one only hero, Indra, the lord of celestials,
destroyeth enemies; and one only Yama is the sole lord of the Pitris.[26]
Ashtavakra said, ‘The two friends, Indra and Agni, ever move together;
the two celestial sages are Narada and Parvata; twins are the
Aswinikumaras; two is the number of the wheels of a car; and it is as a
couple that husband and wife live together, as ordained by the
deity.’[27] Vandin said, ‘Three kinds of born beings are produced by
acts; the three Vedas together perform the sacrifice, Vajapeya; at three
different times, the Adhwaryus commence sacrificial rites; three is the
number of words: and three also are the divine lights.’[28] Ashtavakra
said, ‘Four are the Asramas of the Brahmanas; the four orders perform
sacrifices; four are the cardinal points; four is the number of letters;
and four also, as is ever known, are the legs of a cow.’[29] Vandin said,
‘Five is the number of fires; five are the feet of the metre called
Punki; five are the sacrifices; five locks, it is said in the Vedas, are
on the heads of the Apsaras; and five sacred rivers are known in the
world.’[30] Ashtavakra said. ‘Six cows, it is asserted by some, and paid
as a gratuity on the occasion of establishing the sacred fire; six are
the seasons belonging to the wheel of time; six is the number of the
senses; six stars constitute the constellation Kirtika; and six, it is
found in all the Vedas, is the number of the Sadyaska sacrifice.’[31]
Vandin said, ‘Seven is the number of the domesticated animals; seven are
the wild animals; seven metres are used in completing a sacrifice; seven
are the Rishis, seven forms of paying homage are extant (in the world);
and seven, it is known, are the strings of the Vina.’[32] Ashtavakra
said, ‘Eight are the bags containing a hundred fold; eight is the number
of the legs of the Sarabha, which preyeth upon lions; eight Vasus, as we
hear, are amongst the celestials; and eight are the angles of yupa
(stake), in all sacrificial rites.’[33] Vandin said, ‘Nine is the number
of the mantras used in kindling the fire in sacrifices to the Pitris;
nine are the appointed functions in the processes of creation; nine
letters compose the foot of the metre, Vrihati; and nine also is ever the
number of the figures (in calculation).’[34] Ashtavakra said, ‘Ten is
said to be the number of cardinal points, entering into the cognition of
men in this world; ten times hundred make up a thousand; ten is the
number of months, during which women bear; and ten are the teachers of
true knowledge, and ten, the haters thereof, and ten again are those
capable of learning it.’[35] Vandin said, ‘Eleven are the objects
enjoyable by beings; eleven is the number of the yupas; eleven are the
changes of the natural state pertaining to those having life; and eleven
are the Rudras among the gods in heaven.’[36] Ashtavakra said, Twelve
months compose the year; twelve letters go to the composition of a foot
of the metre called Jagati; twelve are the minor sacrifices; and twelve,
according to the learned, is the number of the Adityas.’[37] Vandin said,
‘The thirteenth lunar day is considered the most auspicious; thirteen
islands exist on earth.[38]
Lomasa said, ‘Having proceeded thus far, Vandin stopped. Thereupon
Ashtavakra supplied the latter half of the sloka. Ashtavakra said,
‘Thirteen sacrifices are presided over by Kesi; and thirteen are devoured
by Atichhandas, (the longer metres) of the Veda.[39] And seeing
Ashtavakra speaking and the Suta’s son silent, and pensive, and with head
downcast, the assembly broke into a long uproar. And when the tumult thus
arose in the splendid sacrifice performed by king Janaka, the Brahmanas
well pleased, and with joined hands, approached Ashtavakra, and began to
pay him homage.’
“Thereupon Ashtavakra said, ‘Before this, this man, defeating the
Brahmanas in controversy, used to cast them into water. Let Vandin today
meet with the same fate. Seize him and drown him in water.’ Vandin said.
‘O Janaka, I am the son of king Varuna. Simultaneously with thy
sacrifice, there also hath commenced a sacrifice extending over twelve
years. It is for this that I have despatched the principal Brahmanas
thither. They have gone to witness Varuna’s sacrifice. Lo! there they are
returning. I pay homage to the worshipful Ashtavakra, by whose grace
to-day I shall join him who hath begot me.’
“Ashtavakra said, ‘Defeating the Brahmanas either by words or subtlety.
Vandin had cast them into the waters of the sea. (That Vedic truth which
he had suppressed by false arguments), have I to-day rescued by dint of
my intellect. Now let candid men judge. As Agni, who knoweth the
character of both the good and the bad, leaveth unscorched by his heat
the bodies of those whose designs are honest, and is thus partial to
them, so good men judge the assertions of boys, although lacking the
power of speech, and are favourably disposed towards them. O Janaka, thou
hearest my words as if thou hast been stupefied in consequence of having
eaten the fruit of the Sleshmataki tree. Or flattery hath robbed thee of
thy sense, and for this it is that although pierced by my words as an
elephant (by the hook), thou hearest them not.’
“Janaka said, ‘Listening to thy words, I take them to be excellent and
superhuman. Thy form also standeth manifest as superhuman. As thou hast
to-day defeated Vandin in discussion, I place even him at thy disposal.’
Ashtavakra said, ‘O king, Vandin remaining alive, will not serve any
purpose of mine. If his father be really Varuna, let him be drowned in
the sea.’
Vandin said, ‘I am King Varuna’s son. I have no fear (therefore) in being
drowned. Even at this moment. Ashtavakra shall see his long-lost sire,
Kahoda.’
“Lomasa said, ‘Then rose before Janaka all the Brahmanas, after having
been duly worshipped by the magnanimous Varuna. Kahoda said, ‘It is for
this, O Janaka, that men pray for sons, by performing meritorious acts.
That in which I had failed hath been achieved by my son. Weak persons may
have sons endued with strength; dunces may have intelligent sons; and the
illiterate may have sons possessed of learning.’ Vandin said, ‘It is with
thy sharpened axe, O monarch, that even Yama severeth the heads of foes.
May prosperity attend thee! In this sacrifice of king Janaka, the
principal hymns relating to the Uktha rites are being chanted, and the
Soma juice also is being adequately quaffed. And the gods themselves, in
person, and with cheerful hearts, are accepting their sacred shares.’
“Lomasa said, ‘When in enhanced splendour, the Brahmanas had risen up,
Vandin, taking king Janaka’s permission, entered into the waters of the
sea. And then Ashtavakra worshipped his father, and he himself also was
worshipped by the Brahmanas. And having thus defeated the Suta’s son.[40]
Ashtavakra returned to his own excellent hermitage, in company with his
uncle. Then in the presence of his mother, his father addressed him,
saying, ‘(O son), thou speedily enter into this river, Samanga.’ And
accordingly, he entered (into the water). (And as he plunged beneath the
water), all his (crooked) limbs were immediately made straight. And from
that day that river came to be called Samanga and she became invested
with the virtues of purifying (sins). He that shall bathe in her, will be
freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers
and wife descend to the river, and perform thy ablutions. O Kunti’s son,
O scion of the Ajamidha race, living happily and cheerfully at this place
together with thy brothers and the Brahmanas, thou wilt perform with me
other acts of merit, being intent upon good deeds.’”