2023-02-26 04:07:22 by ambuda-bot
This page has not been fully proofread.
INTRODUCTION
xiii
the battle, he jumped from his horse upon the elephant that
was carrying his enemy, captured him alive and took possession
of Ujjain. He distributed the conquered territory among his
friends and reinstated Sväti on his father's kingdom.¹ He
released Bandhudatta his friend from prison and recovered
Rangapatākā his mistress who had dwelt abroad for fear of
the enmity of the rake, the brother-in-law of the king. 2
Dandin tells us that Upavarşa was the teacher of
Katyāyana-Vararuci and that he was identical with Bodhāyana
and Kṛtakoți. It is possible that he was the same Ācārya as
Bhagavan Upavarşa, the great Vṛttikära of the Pūrva and
Uttara Mimämsäs. On the Upavarşa-Bodhāyana identity,
there is difference of opinion among scholars. Mm. Kuppu-
swami Sastri holds that Upavarşa and Bodhayana are
identical.3 V. A. Ramaswami Sastri finds difficulty in
accepting the identity on the ground that, while Upavarşa
holds Atman as Vibhu, Bodhayana proclaims Jivāņutva
as stated by Śrī Rāmānuja in his Śrībhāṣya 4 Dr. S.
Krishnaswami Ayyangar relying on the Manimekhalai5 and the
anonymous Prapañcasāra³ takes Bodhāyana as different from
Upavarşa but identical with Kṛtakoți. In the light of the
tradition recorded by Dandin the evidences sought to make
out Upavarşa to be different from Bodhāyana have to be
re-examined.
1.
अग्रहीच्च बन्धुदत्तोपजप्तपौराम् उज्जयिनीम् अन्धराज्यविजयतृप्तेन च
स्वातिना महति युद्धे तमात्मसैन्धवाद् उत्प्लुतप्रतिहस्ति मस्तको जीवग्राहमग्रहीत् ।
अन्वग्रहीच मित्रेभ्यो भुवनसंविभागे पित्र्येण राज्येन' । ( Av. p. 201).
9
2. बन्धुदत्तसहचर्येवेयं राजस्यालकामुकवैरभयात् पुराधिवासितेति
ZGOJISHGÒT2 । (Av. p. 200). This passage is reminiscent of
the theme of the Mṛcchakatika.
3. See his paper on 'Bodhāyana and Dramiḍācārya-Two
old Vedāntins presupposed by Rāmānuja', Proceedings of the Third
Oriental Conference, Madras, 1924, pp. 465-73.
4. Vide his introduction (pp. 14-6) to the Tattvabindu,
Annamalai University Sanskrit Series No. 3, p. 15.
5. Vide his 'Manimekhalai in its historical setting', pp. 91-2.
T.S.S. 45.
6.
xiii
the battle, he jumped from his horse upon the elephant that
was carrying his enemy, captured him alive and took possession
of Ujjain. He distributed the conquered territory among his
friends and reinstated Sväti on his father's kingdom.¹ He
released Bandhudatta his friend from prison and recovered
Rangapatākā his mistress who had dwelt abroad for fear of
the enmity of the rake, the brother-in-law of the king. 2
Dandin tells us that Upavarşa was the teacher of
Katyāyana-Vararuci and that he was identical with Bodhāyana
and Kṛtakoți. It is possible that he was the same Ācārya as
Bhagavan Upavarşa, the great Vṛttikära of the Pūrva and
Uttara Mimämsäs. On the Upavarşa-Bodhāyana identity,
there is difference of opinion among scholars. Mm. Kuppu-
swami Sastri holds that Upavarşa and Bodhayana are
identical.3 V. A. Ramaswami Sastri finds difficulty in
accepting the identity on the ground that, while Upavarşa
holds Atman as Vibhu, Bodhayana proclaims Jivāņutva
as stated by Śrī Rāmānuja in his Śrībhāṣya 4 Dr. S.
Krishnaswami Ayyangar relying on the Manimekhalai5 and the
anonymous Prapañcasāra³ takes Bodhāyana as different from
Upavarşa but identical with Kṛtakoți. In the light of the
tradition recorded by Dandin the evidences sought to make
out Upavarşa to be different from Bodhāyana have to be
re-examined.
1.
अग्रहीच्च बन्धुदत्तोपजप्तपौराम् उज्जयिनीम् अन्धराज्यविजयतृप्तेन च
स्वातिना महति युद्धे तमात्मसैन्धवाद् उत्प्लुतप्रतिहस्ति मस्तको जीवग्राहमग्रहीत् ।
अन्वग्रहीच मित्रेभ्यो भुवनसंविभागे पित्र्येण राज्येन' । ( Av. p. 201).
9
2. बन्धुदत्तसहचर्येवेयं राजस्यालकामुकवैरभयात् पुराधिवासितेति
ZGOJISHGÒT2 । (Av. p. 200). This passage is reminiscent of
the theme of the Mṛcchakatika.
3. See his paper on 'Bodhāyana and Dramiḍācārya-Two
old Vedāntins presupposed by Rāmānuja', Proceedings of the Third
Oriental Conference, Madras, 1924, pp. 465-73.
4. Vide his introduction (pp. 14-6) to the Tattvabindu,
Annamalai University Sanskrit Series No. 3, p. 15.
5. Vide his 'Manimekhalai in its historical setting', pp. 91-2.
T.S.S. 45.
6.