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INTRODUCTION
recourse to this Jalpa leave aside truth and are over-' whelmed with a sort of false vanity: Their broadmindedness disappears and they betray a sort of crooked. ness of spirit. Two such opponents employing this trick become a toy in the hands of the Umpire and expose their Šāstras to utter ridicule. Thus, this tricky debate is altogether different from the path of righteousness and in comparison to hundreds of such debates which end in the sheer fatigue of one's own tongue, one peaceful talk carried on right lines is immensely beneficial. This debate compels a person who undertakes it to pass sleeplegs 'nigħts, and both in victory as well as in defeat, he transcends the bounds of decorum. Cunning scholars have given a beautiful name of Mimārsā to this trick of debate, but it is nothing but a sha'm show of scholarship. Thus in this Dwā. Siddhasena has very cleverly discussed this trick' of debate and exposed its hollowness in an interesting manner? : (e)" Dwa dealing with the systems of philosophy
; and the nature of things. At the end of the 7th Dwā., the name Vădopanişada occurs and it is quite significant, for, therein, is a
1 Dw.. 8. 1, 2, 4, 7, 9, 12, 16, 24.
2 In the first verse of the seventh Dwă. occur the words unitate fernalla Similarly in the 'eleventh Dwa, eulogizing a king there occur the words ariqlatshifa Those who know the view of Prof. Jacobi that Siddhasena lived after Dharmkirti are likely to think that perhaps Siddhasena might have referred to Dharmkirti in these words. While discussing the date of Kalidasa scholars try to: advance as proofs such words as Skanda-Kumāra, Dinn dga found in
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