"'Ashtavakra said, "O king, O leader of fierce legions, in this assembly
of monarchs of unrivalled power who have met together, I am unable to
find out Vandin, chief of the controversialists. But I am searching for
him, even as one doth for a swan on a vast expanse of water. O Vandin,
thou regardest thyself as the foremost of controversialists. When though
wilt engage with me in staking, thou wilt not be able to flow like the
current of a river. I am like a full-flaming fire. Be silent before me,
O Vandin! Do not awaken a sleeping tiger. Know that thou shalt not
escape unstung, after trampling on the head of a venomous snake, licking
the corners of its mouth with its tongue, and who hath been hurt by thy
foot. That weak man who, in pride of strength, attempts to strike a blow
at a mountain, only gets his hands and nails hurt, but no wound is left
on the mountain itself. As the other mountains are inferior to the
Mainaka, and as calves are inferior to the ox, so are all other kings of
the earth inferior to the lord of Mithila. And as Indra is the foremost
of celestials, and as the Ganga is the best of rivers, so thou alone
art, O king, the greatest of monarchs. O king, cause Vandin to be
brought to my presence."'
"Lomasa said, 'Saying this, O Yudhishthira, wroth with Vandin,
Ashtavakra thus thundered in the assembly, and addressed him in these
words, "Do thou answer my questions, and I shall answer thine." Thereat
Vandin said, "One only fire blazeth forth in various shapes; one only
sun illumineth this whole world; one only hero, Indra, the lord of
celestials, destroyeth enemies; and one only Yama is the sole lord of
the Pitris."[26] Ashtavakra said, "The two friends, Indra and Agni, ever
move together; the two celestial sages are Narada and Parvata; twins are
the Aswinikumaras; two is the number of the wheels of a car; and it is
as a couple that husband and wife live together, as ordained by the
deity."[27] Vandin said, "Three kinds of born beings are produced by
acts; the three Vedas together perform the sacrifice, Vajapeya; at three
different times, the Adhwaryus commence sacrificial rites; three is the
number of words: and three also are the divine lights."[28] Ashtavakra
said, "Four are the Asramas of the Brahmanas; the four orders perform
sacrifices; four are the cardinal points; four is the number of letters;
and four also, as is ever known, are the legs of a cow."[29] Vandin
said, "Five is the number of fires; five are the feet of the metre
called _Punki_; five are the sacrifices; five locks, it is said in the
Vedas, are on the heads of the Apsaras; and five sacred rivers are known
in the world."[30] Ashtavakra said, "Six cows, it is asserted by some,
are paid as a gratuity on the occasion of establishing the sacred fire;
six are the seasons belonging to the wheel of time; six is the number of
the senses; six stars constitute the constellation _Kirtika_; and six,
it is found in all the Vedas, is the number of the Sadyaska
sacrifice."[31] Vandin said, "Seven is the number of the domesticated
animals; seven are the wild animals; seven metres are used in completing
a sacrifice; seven are the _Rishis_, seven forms of paying homage are
extant (in the world); and seven, it is known, are the strings of the
Vina."[32] Ashtavakra said, "Eight are the bags containing a hundred
fold; eight is the number of the legs of the Sarabha, which preyeth upon
lions; eight Vasus, as we hear, are amongst the celestials; and eight
are the angles of _yupa_ (stake), in all sacrificial rites."[33] Vandin
said, "Nine is the number of the mantras used in kindling the fire in
sacrifices to the _Pitris_; nine are the appointed functions in the
processes of creation; nine letters compose the foot of the metre,
Vrihati; and nine also is ever the number of the figures (in
calculation)."[34] Ashtavakra said, "Ten is said to be the number of
cardinal points, entering into the cognition of men in this world; ten
times hundred make up a thousand; ten is the number of months, during
which women bear; and ten are the teachers of true knowledge, and ten,
the haters thereof, and ten again are those capable of learning it."[35]
Vandin said, "Eleven are the objects enjoyable by beings; eleven is the
number of the _yupas_; eleven are the changes of the natural state
pertaining to those having life; and eleven are the Rudras among the
gods in heaven."[36] Ashtavakra said, "Twelve months compose the year;
twelve letters go to the composition of a foot of the metre called
_Jagati_; twelve are the minor sacrifices; and twelve, according to the
learned, is the number of the Adityas."[37] Vandin said, "The
thirteenth lunar day is considered the most auspicious; thirteen islands
exist on earth."'[38]
[26] Ashtavakra comes to Janaka's sacrifice with the object of
proving the unity of the Supreme Being. Vandin avails himself of
various system of Philosophy to combat his opponent. He begins
with the Buddhistic system. The form of the dialogue is unique
in literature being that of enigmas and the latent meaning is in
a queer way hid under the appearance of puerile and
heterogeneous combinations of things.
Vandin opens the controversy by saying that as the number of
each of these is one, so one only intellect is the lord, leader
and guide of the senses.
[27] There is a Vedic revelation that two birds live together on
a tree as friends--one of these eats the fruits and the other
looks at the former. From this it is manifest that _two_ are the
lords, leaders, and guides of the senses. That there is a second
faculty besides the intellect is also proved by the fact that in
sleep when the intellect is inactive that faculty continues in
action, for if it were not so we could not remember having
slept, nor connect the state after awaking with that preceding
sleep. Accordingly by citing the number _two_ Ashtavakra asserts
that besides intellect there is another faculty--consciousness
that these _two_ are jointly the lords, leaders and guides of
the senses and that they act together as Indra and Agni, etc.
[28] By citing the number _three_ Vandin means to say that as it
is Acts that produce the _three_ kinds of born beings, etc., so
Acts are supreme and that everything else be it intellect alone,
or intellect and consciousness together is subservient to Acts.
[29] Ashtavakra here advances the thesis that even if Acts be
supreme still when the (_fourth_) or Supreme Being becomes
manifest to the soul, it stands in no further needs to Acts.
[30] By bringing in the _quinquennial_ series, Vandin wishes to
assert that the _five_ senses are competent to cognise there
respective objects and that besides these senses and their
objects there is neither any other sense to perceive nor any
other object of perception. He also cites the authority of the
Veda according to which the _Apsaras_ (or consciousness) have
_five_ "locks" on their hands--i.e., _five_ objects of
perception.
[31] Besides the five senses Ashtavakra contends for an
additional sense namely the Mind and accordingly cites the
number _six_.
[32] Vandin admits the existence of the six senses but says that
the soul experiences happiness and misery through those as well
as through the _intellect_.
[33] Ashtavakra advances an eighth element, namely, the
_knowledge of the ego_.
[34] Each of the three qualities (existence, foulness and
ignorance) of _prakriti_ (the passive or material cause of the
world) mixing with each of the three corresponding qualities of
_pradhana_ (the active or spiritual cause of the world) in
various proportions produces the mundane order of things. Thus
is proved the eternity of _prakriti_ or nature and is also
established the doctrine of duality.
[35] Prakriti does not really create. It is the Supreme Being
who through the medium of illusion in contract with the _ten_
organs (viz., the five locomotive organs and the five organs of
sense) makes manifest the system of things. Prakriti therefore
has no real existence--her existence is only apparent in the
real existence of the soul.
[36] Yupas (stakes) mean here, _feelings_, etc, which keep men
bound to the world. _Rudras_ are those who makes others cry.
Vandin means to say that the soul is not essentially free from
the fetters of happiness and misery arising from the eleven
objects of perception. In this world all men are subject to
happiness and misery. We also hear that there are Rudras in
heaven.
[37] The supreme soul unaffected by happiness and misery really
exists--but His existence is not susceptible of being
proved--nor can the ignorant ever perceive Him. Men attain that
condition through these _twelve_, viz., virtue, truth,
self-restraint, penances, good-will, modesty, forgiveness,
exemption from envy, sacrifice, charity, concentration and
control over the senses.
[38] According to some, endeavours to attain emancipation can be
successful not in this world but in the world of Brahma. Others
say that to that end a special _yoga_ is necessary. By bringing
forward the objects numbering _thirteen_, Vandin advances the
opinion that, virtue, etc., are not sufficient for purposes of
emancipation but that suitable time and place are also
essential.
"Lomasa said, 'Having proceeded thus far, Vandin stopped. Thereupon
Ashtavakra supplied the latter half of the _sloka_. Ashtavakra said,
"Thirteen sacrifices are presided over by Kesi; and thirteen are
devoured by _Atichhandas_, (the longer metres) of the Veda."[39] And
seeing Ashtavakra speaking and the Suta's son silent, and pensive, and
with head downcast, the assembly broke into a long uproar. And when the
tumult thus arose in the splendid sacrifice performed by king Janaka,
the Brahmanas well pleased, and with joined hands, approached
Ashtavakra, and began to pay him homage.
[39] Ashtavakra concludes by citing the same number _thirteen_.
The soul which is essentially unaffected, becomes subject to
happiness and misery through the _thirteen_, viz., the ten
organs of locomotion and sense, and intellect mind and egoism.
But Atichhanadas, i.e., those that have surmounted ignorance,
namely, the twelve, virtue, etc. destroy those thirteen and that
is emancipation.
"'Thereupon Ashtavakra said, "Before this, this man, defeating the
Brahmanas in controversy, used to cast them into water. Let Vandin today
meet with the same fate. Seize him and drown him in water." Vandin said,
"O Janaka, I am the son of king Varuna. Simultaneously with thy
sacrifice, there also hath commenced a sacrifice extending over twelve
years. It is for this that I have despatched the principal Brahmanas
thither. They have gone to witness Varuna's sacrifice. Lo! there they
are returning. I pay homage to the worshipful Ashtavakra, by whose grace
to-day I shall join him who hath begot me."
"'Ashtavakra said, "Defeating the Brahmanas either by words or subtlety,
Vandin had cast them into the waters of the sea. (That Vedic truth which
he had suppressed by false arguments), have I to-day rescued by dint of
my intellect. Now let candid men judge. As Agni, who knoweth the
character of both the good and the bad, leaveth unscorched by his heat
the bodies of those whose designs are honest, and is thus partial to
them, so good men judge the assertions of boys, although lacking the
power of speech, and are favourably disposed towards them. O Janaka,
thou hearest my words as if thou hast been stupefied in consequence of
having eaten the fruit of the Sleshmataki tree. Or flattery hath robbed
thee of thy sense, and for this it is that although pierced by my words
as an elephant (by the hook), thou hearest them not."
"'Janaka said, "Listening to thy words, I take them to be excellent and
superhuman. Thy form also standeth manifest as superhuman. As thou hast
to-day defeated Vandin in discussion, I place even him at thy disposal."
Ashtavakra said, "O king, Vandin remaining alive, will not serve any
purpose of mine. If his father be really Varuna, let him be drowned in
the sea." Vandin said, "I am King Varuna's son. I have no fear
(therefore) in being drowned. Even at this moment, Ashtavakra shall see
his long-lost sire, Kahoda."'
"Lomasa said, 'Then rose before Janaka all the Brahmanas, after having
been duly worshipped by the magnanimous Varuna. Kahoda said, "It is for
this, O Janaka, that men pray for sons, by performing meritorious acts.
That in which I had failed hath been achieved by my son. Weak persons
may have sons endued with strength; dunces may have intelligent sons;
and the illiterate may have sons possessed of learning." Vandin said,
"It is with thy sharpened axe, O monarch, that even Yama severeth the
heads of foes. May prosperity attend thee! In this sacrifice of king
Janaka, the principal hymns relating to the _Uktha_ rites are being
chanted, and the Soma juice also is being adequately quaffed. And the
gods themselves, in person, and with cheerful hearts, are accepting
their sacred shares."'
"Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up,
Vandin, taking king Janaka's permission, entered into the waters of the
sea. And then Ashtavakra worshipped his father, and he himself also was
worshipped by the Brahmanas. And having thus defeated the Suta's
son,[40] Ashtavakra returned to his own excellent hermitage, in company
with his uncle. Then in the presence of his mother, his father addressed
him, saying, "(O son), thou speedily enter into this river, Samanga."
And accordingly, he entered (into the water). (And as he plunged beneath
the water), all his (crooked) limbs were immediately made straight. And
from that day that river came to be called Samanga and she became
invested with the virtues of purifying (sins). He that shall bathe in
her, will be freed from his sins. Therefore, O Yudhishthira, do thou
with thy brothers and wife descend to the river, and perform thy
ablutions. O Kunti's son, O scion of the Ajamidha race, living happily
and cheerfully at this place together with thy brothers and the
Brahmanas, thou wilt perform with me other acts of merit, being intent
upon good deeds.'"
[40] _Su_ means _excellent_, and _uta_, _sacrifice_. The
compound accordingly means,--_performer of excellent sacrifice_.