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140 KAMANUJA AND SAUASVAtI. CH. XXII. Gandaki-river; (" Salagrama Hill " is stated in another work. It must be a part of the Himalaj'as. Vaikundam, Dv§,raka, and Ayodhya, Badarik-asrama), Naimisft,ranya and Pushkara, and thence on to Bbatfci-maudapa; (this is probably Bhatti-mandala near Lahore), and Kashmir, the seat of Sarasvati, the Goddess of Learning, was now reached. Sarasvati requested Eam^niija to expound the meaning of the Vedic passage : tT^
CU XXII. KUllESA AND bodhAyana-vritti. 141 made foi* aach woi ks. They were found, and on a perusal it -nas found that R:\m3,auja's exposition was correct. Elbm&nuja and Kurfiâ took this opportunity of Studying the Bodh&yana-Vritti Letter, as the Pandits -would not allow the work to be taken away by him. ESmanuja was anxious to secure the work, but objections to his taking the book away were insurmountable. He felt grieved, but Kur&Sa assured him that he had retained the cardinal pa-ssages in his memory, and could reproduce the saoie whenever wanted. This allayed Il£im3,nuia's anxiety ; and he allowed the V'l'itti, though very reluctantly, to be restored to the Library, at the King's request, as the latter knew his Pandits would otherwise give trouble and would not hesitate even to kill Ram3,nuja.' And yet the Pandits resented all this, as their prestige suffered bo much ; but being powerless to openly harm RamEbnuja, as the king was already on his side, they entered into a dark conspiracy to kill KS,m3,auja by black magic. This ' The following extracts from Max Muller's Theos'ophy or Psychological Religion are interestin;!; :— to tlio student of philosophy " **Eam§,iiTi3a does not represent himself as stating a new theory of the Vedûta, bnt he appeals to BodhS,yana, the anthor of a Vritti or explanation of the Bhrania-sutras, as his authority, nay he refers to previous commentaries or Yyitti-k2ir3,s on Bodh^yana as likewise supporting his opinions. It has been supposed that one of these, Dramida, the author of a Dramida^bl»3,8hya or a Commentary on Botiteyana, ia the same as the DrS.vida whose Bhashya on the CbhS.ndogya-XJpanishad is several times referred to by Sankara in his commentary on that TJpanishad, and whose opinions on the Tedanta-Siitrds are sometimes supported by Saukara (See Thibant S.B.E. XXXIV, p. xxii)" [P. lOO.j •'»#» We have thirdly the commentaries of Sankara, Bodh&yana, K4mS.nnia and many others. These commentaries, however, are not mere commentaries in oar sense of the word, thyy arc really philosophical treatises, each defending an independent view of the Sfitras, and indirectly of the Upanishads." [P. 101.] " * * I hare generally followed the guidance of Sankara, as be seems to me to carry the Vedanta doctrine to the highest point, bnt I feel bound to say that Professor Thibaut has proved that ES-m^niija is on many points the more faithful interpreter of the Vedûta. Sutras. * * * * Nor was Bamanuja a mere dissentient from ânkara. He claimed for his interpretation of the VedSinta the anthority of philosophers more aucient even than Sankara, and, of course, the authority of the Ved^nta-Sutras themselves, if only rightly understood. E5.mS,nnja's followers do not posses now, so far as I know, manuscripts of any of these more ancient commentaries, but there is no reason to donbt that Bodhayana and other philosophers to whom Bam^nuja appeals were real characters and in their time influential teachers of the Vedanta." [P. 313.].
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B CORNELLUNIVERSnY UBRARY riHACA, N
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56 THE LIFE OP liAMANUJA. CH. IX. f
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Bivine Ximisbom of the Bvaviba Sain
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