* EYLON BRANCH — ROYAL ASIATIC SOCIETY. 



79 



■• The authors of the Agamas of our God, whose praise 

 is celebrated in the Vedas, declare, that ultimate beatitude 

 consists in the destruction of the effect (body) while the 

 cause (soul) remains ; but thou, not knowing the distinction 

 (between the soul and body) absurdly maintainest, that it 

 consists in the destruction of the soul likewise, 



66 Thou saidst that the five Kandhas being destroyed, 

 ultimate beatitude is the result. -On asking thee how can 

 any one enjoy the ultimate beatitude when the five Kan- 

 dhas are destroyed? thou repliest, "it is the consciousness 

 arising from the destruction of the five Kandhas" if it 

 were so, (it would follow) that the five Kandhas are not 

 destroyed, and there is no ultimate beatitude/" 



The budhist whose great fame was faded, being provoked, 

 said (to Vathayurex) "thou hast asserted that we have 

 neither God nor ultimate beatitude. Well, then, tell me. 

 who is thy God, and what is thy ultimate beatitude ? " To 

 which the proficient in the Saiva doctrines thus replied. 



"Our God is he whose form was seen and adored by 

 many as r he preached the dharmma sitting under the shade 

 of the beauteous Kalldl(a\ and danced ; whose body is 

 covered with ashes ; and whose half is Parvati (b). Is it 

 easy to declare the greatness of such a gracious one ? Has 

 our God, adorned with the moon, and abiding in the golden 

 sanctuary, any bounds ? 



While Yathavuren was thus speaking, the despicable 

 Buddhist interrupted him, saying, " Stop, thou needest not 

 speak so much, but answer only my questions. 



" Thou saidst that thy God, sitting under the shade of 

 the Kalldl preached dharmma. Why does he hold in his 

 hand a rosary? Is it because he thinks that there is another 

 God superior to himself and worthy of being meditated on? 



" Thou saidst that thy God, in order that those who live 

 in the beauteous world might worship him, danced at Tillei. 



(«) Kallal (ffisosofrso), the Ficus Mysorensis, Nob. 



(&) Siva is often represented conjointly with his consort 

 Parvati in one person, one half being male, and invested with 

 the atributes of Siva, and the other half female, adorned with 

 those of Parvati ; this joint divinity is called Arda nari (from 

 ,a ir #0 us half. andra/nB a woman). According to a note appended to 

 Tooke's Pantheon p. 28. it appears that the Greeks also fre- 

 quently mingled the two sexes m their images of the gods, and 

 called such figures androgynus. 



