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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 Sväāti on his father's kingdom.[^¹] He
released Bandhudatta his friend from prison and recovered
Ranṅgapatākā his mistress who had dwelt abroad for fear of
the enmity of the rake, the brother-in-law of the king. [^2
]
Dandṇḍin tells us that Upavarşṣa was the teacher of
Kaātyāyana-Vararuci and that he was identical with Bodhāyana
and Kṛtakoțṭi. It is possible that he was the same Ācārya as
Bhagavan Upavarşṣa, the great Vṛttikäāra of the Pūrva and
Uttara Mimämsäīmāṁsās. On the Upavarşṣa-Bodhāyana identity,
there is difference of opinion among scholars. Mm. Kuppu-
swami Sastri holds that Upavarşṣa and Bodhayana are
identical.
identical.[^3] V. A. Ramaswami Sastri finds difficulty in
accepting the identity on the ground that, while Upavarşa
holds Aṣa
holds Ātman as Vibhu, Bodhaāyana proclaims Jiīvāņṇutva
as stated by Śrī Rāmānuja in his Śrībhāṣya [^4] Dr. S.
Krishnaswami Ayyangar relying on the Manṇimekhalai[^5 and the
] and the
anonymous Prapañcasāra<error>[^³]</error> takes Bodhāyana as different from
Upavarşṣa but identical with Kṛtakoțṭi. In the light of the
tradition recorded by Dandṇḍin the evidences sought to make
out Upavarşṣa to be different from Bodhāyana have to be
re-examined.
[^1.
]. अग्रहीच्च बन्धुदत्तोपजप्तपौराम् उज्जयिनीम् , अन्धराज्यविजयतृप्तेन च
स्वातिना महति युद्धे तमात्मसैन्धवाद् उत्प्लुतप्रतिहस्ति मस्तको जीवग्राहमग्रहीत् ।
अन्वग्रहीच्च मित्रेभ्यो भुवनसंविभागे पित्र्येण राज्येन' । ( Av. p. 201).
9
[^2]. बन्धुदत्तसहचर्येयैवेयं राजस्यालकामुकवैरभयात् पुराधिवासितेति
ZGOJISHGÒT2
रङ्गपताकामदर्शयत् । (Av. p. 200). This passage is reminiscent of
the theme of the Mṛcchakatṭika.
[^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 'Manṇimekhalai in its historical setting', pp. 91-2.
[^6]. T.S.S. 45.
6.
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 Sv
released Bandhudatta his friend from prison and recovered
Ra
the enmity of the rake, the brother-in-law of the king. [^2
Da
K
and Kṛtako
Bhagavan Upavar
Uttara M
there is difference of opinion among scholars. Mm. Kuppu-
swami Sastri holds that Upavar
identical.
identical.[^3] V. A. Ramaswami Sastri finds difficulty in
accepting the identity on the ground that, while Upavar
holds A
holds Ātman as Vibhu, Bodh
as stated by Śrī Rāmānuja in his Śrībhāṣya [^4] Dr. S.
Krishnaswami Ayyangar relying on the Ma
anonymous Prapañcasāra<error>[^³]</error> takes Bodhāyana as different from
Upavar
tradition recorded by Da
out Upavar
re-examined.
[^1
स्वातिना महति युद्धे तमात्मसैन्धवाद् उत्प्लुतप्रतिहस्ति
अन्वग्रहीच्च मित्रेभ्यो भुवनसंविभागे पित्र्येण राज्येन' । ( Av. p. 201).
9
[^2]. बन्धुदत्तसहचर्
ZGOJISHGÒT2
रङ्गपताकामदर्शयत् । (Av. p. 200). This passage is reminiscent of
the theme of the Mṛcchaka
[^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 'Ma
[^6]. T.S.S. 45.
6.