Sri Ramanujacarya

[karthik_v 0]

Sri Ramanujacarya's appearance day is on Wednesday, the 17th April, 2002. I hope you enjoy this post I have taken from Bhakti List.

 

Sri Ramanujacarya:

 

The system of Philosophy associated with Ramanuja is known as Vishistadvaita. We should not think that Ramanuja started a new philosophy and he does not claim that either. If Vishishtadvaita can be likened to a lotus plant , then Srutis are its roots, Smrithis are its stems and leaves, Earlier Alvars and Acharyas are its nourishment and Ramanuja is that bright Sun-light that caused the lotus flower to fully bloom.

 

Ramanuja's supreme effort resulted in a systematic presentation of the Vishishtadvaita. His genius also led to the development of a complete system which synthesizes the concept of God with the philosophy of the impersonal absolute. It is a matter of fact that the beauty of Lotus appeals to everyone. The same was true of Ramanuja. Such were his attributes. His scholarship coupled with humility, devotion, kindness, beauty, love, compassion, pragmatism, and adventure left a strong impression on anyone who came to know him.

 

The followers of Ramanuja are called Sri-Vaishnavas. Followers of Ramanuja (or at least those who include him in the lineage of their earlier Acharyas) can be seen far and wide in different parts of India including Gaudia Vaishnavas of Bengal and the Swminarayans of Gujarat.

 

During Ramanuja's time he appointed 74 Mudhalis (Leaders or Simhasanadipati) of whom a good number were Shattadas(generally of non-Brahmin origin). It is noteworthy that 5 among the 74 Mudhalis were women. All these fit well with the character of Ramanuja. He freely mingled with true devotees of God, irrespective of their caste. He washed their feet, ate food left over in their plate, held them with great reverence, and popularized their works. When Kanchi Purna, a great devotee of God, did not let Ramanuja to wash his feet, saying that he is from a low caste, Ramanuja says, "pray , noble Sir, is it the wearing of the sacred thread that makes one a Brahmana? He who is devoted to God, he alone is a genuine Brahmana."

 

At another instance, Kanchi Purna refused to accept Ramanuja as his disciple, stating that Ramanuja was a Brahmin well versed in the shatras, while Kanchi Purna was just an ignorant old Sudra. To this Ramanuja replied: "If the knowledge of the Sastras only brings about pride instead of devotion to God, then it is false knowledge, better is ignorance than this. You have verily tasted the real essence of the Sastras; other scholars merely carry the burden, like the ass that carries the load of sandalwood". So saying, he fell at the feet of Kanchi Purna and began to weep.

 

The tradition followed by Sri-Vaishnavas is called Sri-sampradaya, which is perhaps best preserved among the Sri-Vaishnavas of South India. In this tradition, the Goddess Lakshmi acts as the mediator of salvation on behalf of the devotees of Vishnu. This sampradayam recognizes a host of Acharyas and Alvars. The lineage up to Ramanujacharya is as follows:

 

Periya Perumal (Parabrahman, Sriman Narayana, Emberuman)

Periya Piratti (Lakshmi)

Senai Mudaliyar (Viswaksena)

Nammalvar (around seventh Century AD)also known as Shatakopan, or Shatari

Natha Muni (823 AD)

Yamuna Muni (918-1038 AD) also known as Yamunacharya, Alavandar)

Ramanujacharya (1017 AD-1137 AD) also known as Yeti Raja, Bhashyakara, Udaiyavar etc.

 

In this list the first three names, of course, are ahistorical. Nammalvar, who belonged to a non-Brahmin community is one among the twelve Vaishnavite Alvars. Alvars lived between 100 AD to 900 AD. Alvars found God realization through Bhakti-Prapatti. Bhakti means immense love of God and Prapatti (also known as Saranagathi or Bharanyasam) means a single minded total surrender to God. The Tamil devotional works of Alvars is known as Nalayirum (4000 verses) or Divya Prabhandam. Sri-Vaishnavas learn Nalayirum and other Tamil works on par with the Sanskrit scriptures. Such practitioners are called Ubhaya Vedantins. Ramanuja took responsibility to popularize the Tamil scriptures. This was one of the oath he took at the site of the dead body of Alavandar in Srirangam. Ramanuja also ensured that Tamil poems become part of all Sri-Vaishnava style Puja.

 

Nammalvar, is placed first among the Historical personalities revered in the Sri-sampradayam. He rescued the works of previous Alvars , added his own contribution of 1296 verses and passed it on to Natha Muni, who is a great scholar and a devotee. Natha Muni's grand son is Alavandar, who at a tender age of 14, won half the Kingdom by defeating a great scholar in a debate. Among Alavandar's grand children are Ramanuja's mother and Ramanuja's uncle Periya Tirumalai Nambi (or Srisaila Purna).

 

Ramanuja (1017-1137 AD) was born in a pious Vaishnava Brahmin family in Sriperumbudur, 30 miles South West of Madaras. His parents were Aasuri Sarvakrutu Keshava Somayaji Dikshitar and Kantimati (grand daughter of Alavandar). The couple gained progeny after they performed an Yagna at the Parthasarathy shrine in Triplicane, Madaras. The Lord Parthasarathy appeared to Keshava in his dream and promised that the Lord himself would be born as his son for the purpose of redeeming the misguided souls. (Many had mistaken the Shankara's exposition of the vedantic mantra "Aham Brahmasmi" to apply to their physical body and had thus turned arrogant, wicked and perverse).

 

Srisaila Purna (Periya Tirumalai Nambi), the maternal uncle of Ramanuja came from Srirangam for the child naming ceremony. He saw the divine traits in his nephew and was reminded of what Nammalvar had foretold as the divine messiah of Srivaishnavism in his Tamil work Thiruvoymoli. Nambi was totally convinced that his nephew was none other than Lakshmana, the Ananta or Adishesha of Kali Yuga. Thus, he gave the name Ramanuja (meaning brother of Rama) to his nephew. Interestingly, Ramanuja's birth month(Chaitra) and Zodiac (Cancer) sign are same as that of Sumitra's sons Lakshmana and Shatrugna. Ramanuja is generally regarded as the manifestation of both Adishesha (just as Lakshmana). as well as the five ayudhas of Vishnu.

 

Ramanuja was a good student loved by his teachers. He was able to grasp even complex ideas by hearing just only once from his teacher He also loved to associate with holy men. Ramanuja at age 16 was wedded to an exquisitely beautiful girl in a rather grand week long wedding ceremony. The whole town rejoiced. The joy did not last long as Ramanuja's father severely fell ill and died shortly after. Ramanuja with his wife and mother moved to the holy city of Kanchipuram and therein became a disciple of Yadavaprakasha, the most renowned scholar of that time. Yadavaprakasha was a great champion of Advaita Philosophy. His doctrine is known even today as "Yadaviya Siddahanta." He was such a rigid Advaitin, that he would not acknowledge God with form. Unlike Shankaracharya, he would not even regard this universe as a maya. To him it was totally insignificant. Ramanuja was all devotion. The doctrine of Yadava did not at all appeal to Ramanuja. Mostly out of respect, Ramanuja did not challenge his guru until one day when he could not take it any more.

 

Ramanuja humbly, but firmly disagreed with Yadava Prakasha on the interpretation of one of the rather confusing mantra from the Chandogya Upanishad. The mantra was "tasya yatha kapyasam pundarikamevamakshini." Taking "kapyasam" to mean the "nates of a monkey" as interpreted by the venerable Shankaracharya, Yadavaprakasha explained the passage as follows:

 

"The two eyes of that golden Purusha are like two lotuses which are red like the nates of a monkey." Hearing this interpretation, tears rolled down from the corners of Ramanuja's eyes likes flames of fire and fell on the thigh of Yadavaprakasha. Yadava understood that something troubled his dear disciple Ramanuja. When asked for the cause of his anguish, Ramanuja politely answered: "Revered Sir, from the mouth of a wise person like you, I never expected to hear the comparison of the eyes of the Supreme Godhead with the posterior of a monkey." Yadava considered this as a display of arrogance by Ramanuja and challenged him to give his interpretation. Ramanuja proceeded to give his interpretation of Kapyasam, the troublesome word in the mantra. Kapyasam = Kapih + Asam Kapih = Kam jalam pibatiti Kapih: he who drinks water = Suryah, Sun Asa = blossomed Thus, Kapyasam = Sun blossomed or blossomed by the Sun. Now the mantra can be translated as : "The eyes of the golden Purusha are as lovely as the lotuses blossomed by the rays of the Sun". Hearing this Yadava said that it is not a direct meaning but only a derived meaning. Nevertheless, he recognized the skill of his student.

 

The trend continued. One of the famous Upanishadic mahavakyas "Satyam Jnanam anantam Brahma" was interpreted by Yadava as Brahman is truth, Intelligence and Infinitude. Ramanuja, again disagreed with Yadava and interpreted it as Brahman is

endowed with the quality of truth, intelligence and infinitude. It is not correct to hold that all these qualities are He Himself. These qualities are His, but not He, just as the body is mine, I am not the body. At this point Yadavapraksha grew jealous of Ramanuja. He plotted to kill Ramanuja and wash off his sins at the sacred Ganges. Yadava with Ramanuja and the other disciples set out on a pilgrimage to Kashi. Ramanuja, came to know his guru's wicked plan through his cousin Govinda and returned back from the Dandaka forest without finishing the so called pilgrimage.

 

Ramanuja returned to his studies under Yadava. Everyone concerned pretended as though nothing happened. The mantra being discussed this time was "sarvam khalvidam brahma" - All this is verily Brahma and "neha nanasti kinchana" - there is no diversity whatsoever here. Yadava, had his class spell bound with his discourse on the oneness of Atman and Brahman. Ramanuja disagreed and expressed his position. As the universe is born of Brahman, is sustained by Brahman, so it may surely be said to be permeated with Brahman(not verily Brahman). For instance, fish is born in water, lives in water, and dissolves into water; so it may be said to be surely permeated with water. But as fish can never be water, likewise the universe too can never be Brahman.

 

And "neha nanasti kinchana" does not mean that there is no diversity whatsoever here; the various objects do not exist separately, but are like pearls strung on a thread form a garland, so the various objects threaded in Brahman have formed this universe. Many have united and give the appearance of oneness, but by this the distinctiveness has in no way been impaired. At this Yadava expelled Ramanuja from his school. (Many years later, Yadava became a disciple of Ramanuja and took sanyasa under the name Govinda Jeer. He composed the incomparable work Yatidharmasamuccaya).

 

Alavandar, who was of ripe age thought his prayers answered when he heard that Ramanuja was no more associated with Yadava.. He sent words for Ramanuja so that he could place the responsibility of spreading Vishishtadvaita on his shoulders. . By the time Ramanuja arrived in Srirangam, to his dismay the old sire Alavandar had just passed away. Ramanuja noticed that the three fingers of the Maharshi's right hand were folded and clenched. Disciples of Alvandar vouched that they had never seen the fingers of Alvandar that way before. Hearing that Ramanuja made three promises on front of the dead body: "I will popularize the Tamil Veda, I will write Sri-Bhashya (detailed treatise on Brahma Sutras), and I shall give the name of Parashara to an accomplished Vaishnava(as a mark of respect to sage Parshara, the father of Vyasa)". As he made these promises one by one, so also the folded fingers became straight one after another!

 

Later, Ramanuja fulfilled all his promises and more. He made sure the Tamil Veda remained as a part of Sri-sampradaya. He entrusted many of his disciples to expound on the message of the Nalayirums. He wrote Sri-Bhashyam, writing of which required a study of the Bodhayana-Vritti. He obtained the only copy of it at the Sarada Peetam of Kashmir established by Shankara. The library attendants refused to give him that book, however, it is believed that Ramanuja had the vision of Sarada there and got the book in a mysterious way. His other literary works include: Vedanta Sangraha - a treatise on the principles of Vishishtadvaita elaborated from the Srutis; Gita Bhashya - a detailed commentary on the Bhagavad-Gita; Vedanta dipa - a brief commentary on the Brahma sutras; Vedanta sara - a brief commentary on the Brahma sutras and intended for beginners; Saranagati gadya and Sriranga gadya - tells about saranagati or prapatti; Sri Vaikunta gadya - describes Sri Vaikunta and the state of the liberated; Nitya grantha - a short manual to guide devotees in their daily life. As promised, he also named a great disciple of his as Parashara Bhattar and instructed him to write his famous commentary on the Vishnu Sahsranamam.

 

Ramanuja studied under numerous disciples of Alavandar and other Vaishnavite scholars. He left his wife, who was never in phase with Ramanuja. He took Sanyasa, studied further and under Goshti Purna, after much fuss, received the moola mantra of Sri-Vaishnavas, "Om Namo Narayanaya." However Ramanuja even before leaving Goshti Pura, assembled the whole town with the promise of a great gift, claimed the top of the Temple, and gave the moola Mantra to the entire town that had assembled . Such was the nature of Ramanuja. Both preserving and spreading his creed.

 

Ramanuja lived in Tirumalai for a while and studied Ramayana under his uncle Sri Saila Purna. At a later time he returned to Tirumalai and reestablished it as a Vaishnavite shrine. Ramanuja basically returned to the shrine the old glory as elaborated in the works of Alvar about Tiruvengadam. He also founded the town of Govinda Raja Puram (Tirupati) at the foot hills of the mountain and installed the Govinda Raja's idol which he rescued from a nearby abandoned town. This town initially used to be called Ramanuja Puram. He also established the flower gardens at Tirumalai and entrusted its care to

Shattada Sri Vaishnavas.

 

His digvijayas included many other holy places such as Thiruvanantha puram in Kerala, Dwaraka, mathura, Brindavan, Salagram, Saketa, Badarikashrama, Naimisha, Pushkara, Kashmir, where he had the vision of Sarada. It is said that, Sarada, particularly impressed by his previous translation of the word "Kapyasum" to mean blossommed by the Sun instead of nates of a monkey (as translated by Yadava and other scholars) gave him the title Bhashyakara. From Kashmir he proceded to Puri and established a monastery there and called it Embar Math after his cousin Govinda, his own disciple. From here he went to Ahobila and established a math there also which is still very well known. Finally he returned to Tamil Nadu via Thirupati.

 

 

There were two other murder attempts on Ramanuja. The high priest of the Srirangam temple tried to poison him out of jealousy. However, the priest's wife let the cat out of the bag. Later this priest became one of the greatest devotees of Ramanuja. His Tamil poetry on Ramanuja is held at great esteem. The other threat to Ramanuja's life came from king Krimikanta. This Chola king residing in his capital Kanchipuram desired to have his entire kingdom embrace the Shaiva doctrine. He saw Ramanuja as a threat to his plan. He sent for Ramanuja with the intention of forcibly converting him in to a Shaivaite, if that is not possible to execute him. This king remembered very much the service rendered to his family by Ramanuja who had exorcised the ghost out of his sister many years ago. Nevertheless, the king's mind was made up. When the king's order came, Ramanuja switched his sanyasi robes with one of his devout disciple Kuresa and exiled out of Chola empire into Karnataka. Kuresa did not become a Shaivite either, the king had his both eyes plucked and sent him away.

 

In Karnataka, Ramanuja brought the Jain king Vittala Deva (Bitti Deva) under the Vaishnavite fold. He reestablished the temple in Yadavagiri(also known as Thirunarayana Puram or Melkote) near Mysore. A Moslem chieftain had earlier raided this town and made it away with the Utsava Murthy of Sampath Kumara (Cheluva Narayana). The Moola Vigraha lay buried under an ant hill (perhaps it was hidden there by the town's people). Ramanuja went all the way to North India and rescued the Sampatkumara's idol from the Sultan. Sultan's daughter Bibi Lachimar, loved that idol very much and so she followed it to Melkote. She lived there for many years serving that idol and when she passed away, the Sri Vaishnavas impressed by her love, made a statue of her and placed it at the foot of the idol which can be seen even to day. The idol of Lachimar is revered as Bibi Nachhiar. The Bibi Nacchiar idol has been duplicated in many other temples in South India. Ramanuja lived for many years in Melkote and with a heavy heart left to Srirangam. The people of Melkote were deeply grieved at his departure and learing this Ramanuja made a stone image of his, invoked his life into it and gifted it to to people of Yadavadri. Melkote enjoys the status of Abhimana sthanam in the Srivaishnava tradition. It is one of the greatest Sri vaishnava centers in Karnataka.

 

Ramanuja spent his last 60 years of life at Srirangam. He left this world at a ripe age of 120 years, after delivering his last sermon to scores of Shishyas who had gathered with a heavy heart to listen to his last sermon.

 

Submitted to the feet of Sri Ramanuja

 

 

[gHari 0]

Om Namo Narayanaya

[Gauracandra 1]

This is something I typed out a long time ago. It comes from a book called "The Life of Ramanujacharya" by Naimisaranya Das. It was published by the Vaisnava Educational Alternative (VEDA) in 1989. I'll see if I can type up some stories specific to Sri Ramanujacharya.

 

In the south of India many great devotees have appeared to spread the glories of the Lord. Of all these devotees, perhaps the ost famous is Sri Ramanujacharya, whose life is the subject of this book. However, just before Ramanuja there lived another great Vaisnava whose life and teachings had a tremendous influence on Ramanuja, although in fact the two of them never met. This was Sri Yamunacharya, also known as Alabandara - "The Conqueror". It is appropriate in considering the life of Ramanujacharya that we should first look briefly at this great soul, the illustrious writer of the famous Stotra-ratna.

 

Yamunacharya was born around AD 918 in the city of Madurai in south India, which was then the capital of the mighty Pandya kings. His grandfather was a well-known scholar and devotee known as Nathamuni, who was also famous for his mystic abilities and expertise in the practice of astanga yoga. It was Nathamuni who first compiled the songs of Nammalvara, a famous south Indian devotee, and had them set to music.

 

Nathamuni's son was a handsome, intelligent young man named Isvaramuni, who married a beautiful young wife. Shortly after the wedding, Isvaramuni travelled with his wife and parents to visit the holy places of pilgrimage in northern India, including Vrindavan, the birthplace of Lord Krsna. Just a few months after their return from this pilgrimage, Isvaramuni's wife gave birth to a baby boy, and, in memory of the sacred river which flows through Vrindavana, Nathanmuni named him Yamuna.

 

However, the joy of the young couple was but short-lived, for just a few years after the birth of the child, Isvaramuni passed from this world, leaving his young wife a widow.

 

Nathamuni was so distressed by the untimely death of his son that he decided to have no more to do with the affairs of this world. He left his wife and relatives to take up the life of a renounced sannyasi, totally dedicating himself to the worship of Lord Visnu. Thus at a very young age Yamunacharya was left to be brought up by his mother and aged grandmother, living a life of great poverty.

 

The Challenge

When he was five years old, Yamunacharya went to study at the school of Bhasyacharya and quickly won his teacher's affection, both for his sweet nature and his ability to learn quickly. He studied hard, and by the time he was twelve years old he was Bhasyacharya's best student.

 

In those days in India, great scholars used to challenge one another to see who was the more learned in Vedic scriptures and more skilled in the science of logic. While Yamunacharya was studying at the school of Bhasyacharya, there was a great scholar who lived at the court of the Pandya king. His name was Kolahala, and he was a great favorite of the king because he could defeat any other scholar in a debate. In fact, the king had passed a law decreeing that every scholar who had been defeated by Kolahala must pay a tax to him every year - if anyone refused he would be put to death.

 

Now Yamunacharya's teacher, Bhasyacharya, had also been defeated by Kolahala, and so he too was obliged to pay this tax. However, because he was a very poor man, he had not been able to pay for the past two years. One day, when Bhasyacharya was away on business and all the other students had gone home, Yamunacharya was left alone in the school. At that time one of Kolahala's disciples came there to collect the overdue tax from Bhasyacharya.

 

"Where is your teacher?" he demanded in imperious tones when he saw that Yamunacharya was alone in the school.

 

"Might I know, sir, who has sent you here?" replied Yamunacharya in a very gentle voice, anxious not to give any offense.

 

"What!" exclaimed the disciple, "do you not know that I am a disciple of the greatest and most erudite scholar in all of India? Kolahala is the terror of all other scholars, and even the great Pandya king is his obedient servant. All those scholars defeated by the great Kolahala must pay a yearly tax or else forfeit their lives. Has you teacher become insane that he dares to withold payment for two years? Or is it that he intends to challenge my master again, just as a moth rushes into a blazing fire."

 

Yamunacharya was by nature very kindhearted, and he hardly ever quarreled with his fellow students. However, he also had great love and respect for his teacher. Therefore, when he heard Bhasyacharya being spoken of in that contemptuous manner, he felt such pain at heart that he could not restrain himself and replied very strongly to Kolahala's messenger. "How foolish you are and how foolish your teacher is as well, for who but the greatest fool would train his disciple to possess such monumental pride, instead of removing such qualities from his heart. Why should my noble teacher waste his time debating with such a man? Go and tell you master that the lowest disciple of the great Bhasyacharya challenges him to a debate. If he dares to face me, let him send his reply at once."

 

Preparations For The Debate

Kolahala's disciple was so astonished and indignant that he could not think of anything to say, but left in a furious rage to inform his teacher of this insult. When Kolahala heard what had happened, he could not help bu tlaugh on hearing the age of his rival. The Pandya king decided to send another messenger to the boy to see whether he was insane, and, if he was serious about the debate, to bring him immediately. When the royal messenger came and told Yamunacharya of the kings command, the boy replied, "I will certainly obey the command of his majesty the king; but if I am to be accepted as a proper opponent of the great Kolahala, then surely a conveyance should be sent to bring me to his palace."

 

After discussing Yamunacharya's reply, the king and his courtiers agreed that the boy's statement was fitting and sent a costly palanquin and one-hundred soldiers to conduct him to the palace. In the meantime news of these events had spread all over the city of Madurai, and Bhasyacarya heard the whole story as he was returning home. He was very unhappy to learn of the danger his favorite student was facing, for though the king was generous by nature, it was well known that he dealt very severely with anyone who insulted the court pandita.

 

Yamunacharya, however, was not in the least concerned. "There is no reason, revered sir, for you to be alarmed," he consoled his teacher when he returned to the school, "for you can be certain that, by your grace, I will smash the pride of Kolahala".

 

While they were thus talking, the king's men arrived at the school with the palanquin. Yamunacharya worshipped the feet of his guru and calmly climbed into the palanquin, preparing himself for the great debate that was about to take place. A large crowd of people had gathered along the way, for it was unheard of that a 12 year old boy should challenge the court pandita and everyone wanted to catch a glimpse of the wonderful child. The brahmanas, many of whom had already been defeated by Kolahala, offered him blessings, saying "May you defeat this insolent pandita, just as Visnu in the form of a dwarf brahmana displaced Bali Maharaja, the king of the asuras".

 

Meanwhile, in the royal court a difference of opinion arose between the king and queen about Yamunacharya. The king said, "Just as a cat plays with a mouse, so will Kolahala defeat and destroy the boy."

 

But the queen was more thoughtful, realizing that Yamunacharya was no ordinary child. "Just as a small spark," she said, "can turn a mountain of cloth to ashes, so will this boy destroy the mountain-like pride of Kolahala."

 

"How can you really believe that this is possible?" exclaimed the king in amazement. "If you truly have faith in the child, then you must make a wager to back your words."

 

"Very well," replied the queen, "I will make a wager. If the boy does not defeat and humble the proud Kolahala, I will become the servant of your maidservant."

 

"This is certainly a mighty wager," said the king, "but I will match it. If the boy defeats Kolahala, as you say, then I will give him half of my kingdom."

 

While the king and queen were thus exchanging wagers, the palanquin arrived and Yamunacharya entered the palace. When Kolahala saw him, he looked at the queen and smiled sarcastically. "Alabandara," he said, meaning, "Is this the boy who will conquer me?"

 

"Yes" replied the queen quietly, "Ala-bandara. This is he who has come to conquer you."

 

The Contest

When the contestants were seated, Kolahala began the debate by putting simple questions on Sanskrit grammar to Yamunacharya. When, however, he found the boy could answer them with ease, he began to pose really difficult grammatical problems; but still, Yamunacharya replied to them all without difficulty.

 

He then spoke to the great pandita with a playful smile on his lips. "Because I am just a boy, you are insulting me by asking these simple questions. Remember that Astavakra was no older than myself when he defeated Bandi at the court of King Janaka. If you judge a person's learning by his size, then surely it follows that the water buffalo will be a greater scholar than yourself."

 

Although Kolahala winced at these words, he controlled his anger and replied smilingly, "Well answered. Now it is your turn to put questions to me."

 

"Very well" Yamunacharya responded, "I will put three propositions before you, and, if you can refute them, I shall accept defeat." Kolahala agreed and prepared to refute Yamunacharya's statements. "My first proposition is this" Yamunacharya spoke out clearly and boldly, "that your mother is not a barren woman. Refute this if you can."

 

Hearing this, Kolahala remained silent. "Had my mother been barren, my birth would not have been possible" he thought. "How can I refute this statement" Seeing Kolahala as silent as a dumb man, all the courtiers were astonished. Although the great pandita tried to conceal his anxiety, he could not prevent a flush from crossing his cheeks.

 

Yamunacharya spoke again, "Sir, if in spite of your all-conquering intelligence you are unable to refute my first proposition, then please hear my seond. It is this, that the Pandya king is supremely righteous. Refute this if you can." On hearing this Kolahala, was deeply disturbed, sensing his imminent defeat. With the king seated there in front of him, how could he deny the boy's statement? Again he remained silent, the color draining from his face as he was scarcely able to control his anger.

 

Yamunacharya spoke again, "Here is my third proposition - that the queen of the Pandya king is as chaste and faithful to her husband as was Savitri. Refute this if you can."

 

Seeing how he had once again been trapped by the intelligent boy, Kolahala could no longer restrain his anger. "You rascal" he screamed, "how can any loyal subject say that his king is unrighteous or his queen unfaithful to her husband? It is true I have not replied to your statements, but that does not mean I am defeated. First you must refute your own propositions, and, if you cannot, you should be put to death, for the implications of you words are treason against your king and queen."

 

When Kolahala shouted out these words, all his disciples and supporters cheered; but all those who favored Yamunacharya cried, "No, Kolahala is defeated. He is simply letting forth his anger, because he could not refute the statements of Yamunacharya as he promised to do".

 

Thus an argument broke out in the palace, but in the midst of the contention Yamunacharya quieted them all by saying, "Please stop this argument, for it is unnecessary. I shall refute all my propositions one by one. Please hear me." At this everyone fell silent and turned their attention to Yamunacharya, wondering how he could possibly do this and yet not offend the king and queen.

 

"My first statement" he continued,"was that our great pandita's mother was not a barren woman. However, it is stated in the Manu-samhita that a woman who has only one child is to be considered barren. As your mother gave birth to only one son, even though he is a man of such merit as yourself, according to the sastra, she must be considered barren. Secondly, I stated that the king of the Pandyas is a most righteous man. However, the Manu-samhita states that a king enjoys the benefit of one sixth of the religious acts of his subjects, but also has to bear the burden of one sixth of their sinful deeds. Because in the present age of Kali men are more prone toward sinfulness than piety, it must follow that our king, although flawless in his own character, is bearing a heavy burden of unrighteousness. And now to my third proposition, which stated that our queen is as chaste and faithful as was Savitri. But again, if we consult the laws of Manu, it is said that the king is the representative of Agni, Vayu, Surya, Chandra, Yama, Kuvera, Varuna, and Indra. Therefore, the queen is married not to just one man, but to these eight demigods as well. So how can it be said that she is chaste?"

 

On hearing these wonderful answers, all the people were filled with amazement, and the queen joyfully cried out, "Ala-bandara! Ala-bandara! He has conquered! He has conquered!"

 

The king immediately came forward and embraced Yamunacharya. "Just as on the rising of the sun" he said, "all the insignificant stars fade away, so you, O learned Alabandara, have conquered the proud Kolahala by your learning and skill. This fellow just a short while ago was demanding your death, now you may deal with him as you see fit. I have also promised to give you half my kingdom as a prize for this victory, and that promise I will certainly fulfill."

 

Of course, Yamunacharya forgave Kolahala, and, although he was but a boy of 12 years, he began at once to rule the kingdom he had won. Thus his days of poverty were over.