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30 THE LIFE OF EAMANOJA. CH. V.
Meanwhile, Kamala-uayana-bhatta at Mazlialai-mangalaiu/
became the father of a boy, the mother being his wife
Sri-devi as noted. Tirumalai-Nambi receiving the news, hastened
to the place and congratulating Bliatta on the happy
event, foretold that the child was one of great promise ; be
would grow to be very wise and good and unworldly, and an
ardent Champion of Beligion. He was to be named Govinda."
All the Samskaras (sacraments) were regularly administered
in his case. He came of age and also entered the order of the
householder. Hearing of his cousin-brother studying under
Ysidava-prakaSa, he gladly joined him to prosecute studies
in his good company.
In the course of their landings, Yadava came aci-oss the
passage:—^ ^^ -q^ ^ [Taitt : Up: II, 1. /] and be explained
it in a way most repugnant to the spirit of the
passage itself. For the passage means :
" Brahman (God) is Truth {sattyam). Knowledge
(jridnam), and InBnity {anatitaiii)."
But Y&dava said that
the attributes of Truth, Knowledge
and Infinity could not co-exist in Brahman, inasmuch as brokenhorn-ness,
horn-les»ness, a,ndjull-hornuess, could not co-exist in a
cow, for example ; i. e a cow cannot have broken horns, no
horns and be fully horned at one and the same time ; and
therefore Brahman cannot simultaneously possess vaj-ious
attributes. Brahman with attiibutes was therefore a logical
impossibility. Bd,manuja protested with his teacher that this
Upanishad passage could not be thus misinterpreted and
so tortui-ed as to suit his own imaginary Brahman. Challenged
by the teacher :— to furnish his own explanation, Kamanuja
argued thus " To begin with, a sentence cannot mean otherwise
than what it is intended to mean. " That Brahman is
Truth etc." i.s what is evident in this passage. It does not
run thus :— " Bi-ahman is not Truth," so as to make Brahman
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Now known as Madhnra-mangalam (near Coojivaraan.)
'
Or Embar, No. 31 of Hierarchic Table in our Its Lives of Azhvare.