k¢l¢vfØbnm¯ KALIVIDAMBANAM
    n   BEt ( äO ) Ûy|   n   baEÑGÛy|   n   ½aÛy|   va¢dnaE   vc:   .
J¢z¢t   p#¢tv³Ûy|   sBas¤   ¢v¢jg£x¤¢B:   ¡1¡

n

never

BEt   (äO)   Ûym¯

thinking about

n

never

baEÑGÛy|

understanding

n

never

½aÛy|

listening

va¢dn:

of the opposite party

vc:

words

J¢z¢t

at once

p#¢tv³Ûy|

counter-arguments

sBas¤

in a gathering

¢v¢jg£x¤¢B:

by those wishing success

Persons   seeking   success   in   public   debate   should   meet   arguments   make counter arguments at   once   without   waiting   to   consider   what   the   arguments   are,   or   even   listening   to   them  
Moral   :   An   immediate   repartee,   whether  right  or  not,  is  effective  
As|B#maE   ¢vlÇjÏvmvMa   p#¢tva¢d¢n   .
hasaE   raM:   ÞtvàE¢t   p·WtE   jyhEtv:   ¡2¡

As|B#m:

not being panicky

¢vlÇjÏv|

having no hesitation

AvMa	indifference

p#¢tva¢d¢n

in respect of the opponent

has:	derisive laughter

raM:	of the king

Þtv:	singing the praise

c

and

i¢t

thus

p·

five

etE

these

jyhEtv:

grounds for success

There   are   five   elements   that   bring     victory   in   debate.  They are
absence   of   panic,   being   free   from   hesitation,   ignoring   the   adversary, derisive   laughter   and   singing   the   praise   of   the   king   (the   judge)     (2).
uÅcWâ¼aEÝy   jEtÛy|   mÒyÞTàEdp¢Îft:   .
p¢ÎftaE   y¢d   tæOWv   pXpataE{¢DraEÔytam¯   ¡3¡

uÅcW:

in a loud voice

u¼aEÝy

declaring

jEtÛy|

one should win

mÒyÞT:

the arbitrator

cEt¯

if

Ap¢Îft:

not learned

p¢Îft:

learned

y¢d

if

tæO	there (in the debate)

ev

itself

pXpat:

bias

A¢DraEÔytam¯

make allegation

If   the   arbitrator   in   a   dispute   is   not   knowledgeable,   then   one   can   win by   declaring   one's   ideas   as   loudly   as   possible.  If   the   arbitrator   is   a   learned   person, his   impatiality   should   be   questioned   right   at   the   outset.     (3)
 
laBaE   hEt¤DIn|   saÒy|  è¾aÓtÞt¤   p¤raE¢ht:   .
AaÏmaEÏkxaI   ¢ngmnmn¤manEÝvy|   ¢v¢D:   ¡4¡ 

laB:

gain

hEt¤:

reason

Dn|

wealth

saÒy|

possible

è¾aÓt:

comparison

t¤

verily

p¤raE¢ht:

the family priest

AaÏmaEÏkxI:

self-aggrandisement

¢ngmn|

conclusion

An¤manEx¤

of the deductions

Ay|

this (is)

¢v¢D:

(the) rule

In   this   epoch   of   Kali,   self-aggrandisement   is   the   logical   conclusion   of   the   progression from     gain,   riches,   etc   as     illustrated   by     the   family   priest         (4)
 
Note:   In   Nyaya   Sastra   or   the   science   of   Logic,   inferential   knowledge   comes   as   a   progression from   Hetu,   a   cause,   Sadhya   the   effect   and   onward   steps,   the   last   being   Nigamana, the   deduction   or   inference.
 
A×yaÞy|   lÇjmanEn   tÏv|   ¢jMas¤na   ¢crm¯   .
¢jg£x¤Na   ¢»y|   ÏyÀÏva   kayI:   kaElahlaE   mhan¯   ¡5¡

A×yaÞy|

to be practised

lÇjmanEn

with a feeling of modesty

tÏv|

reality

¢jMas¤na

by the one thirsting for knowledge

¢crm¯

for long

¢jg£x¤Na

for winning over adversaries

¢»y|

restraint

ÏyÀÏva

abandoning

kayI:

is to be done

kaElahl:

hullaballoo

mhan¯

great

 
The   one   sincerely   desirous   of     real   knowledge   will   engage   in   it's   relentless pursuit   but   with   humility.   However,   the   one   whose   aim   is   simply   to   win over   his   opponent   will   engage   in   loud   self-eulogy   without   restraint.     (5)
 
paZnWrg#n¯T¢nmaINW:   p#¢t¿a   tavdaÔytE   .
ev|   c   tÐyÛy¤Ïp¢äOray¤xaE{ÓtE   BvE°   va   ¡6¡

paZnW:

by teaching

g#n¯T¢nmaINW:

by creating texts

p#¢t¿a

a firm state

tavt¯

however

AaÔytE

is obtained

ev|

thus

c

and

tÐy

truth

Ûy¤Ïp¢äO:

fullness of meaning

Aay¤x:

life's

AÓtE

end

BvEt¯

may occur

n

not

va

perhaps

One   with   little   knowledge   easily   becomes   a   teacher   and   an   author   and   even attains   a   name.   However,   it   is   debatable   whether   he   will   gain   true   knowledge with   fullness   of   meaning     even   in   a   whole   lifetime.     (6).
ÞtaEtar:   kE   B¢vÝy¢Ót   m¥KIÞy   jgt£tlE   .
n   ÞtaW¢t   cEt¯Þvy|   c   Þv|   kda   tÞyaÞt¤   ¢nv¦I¢t:   ¡7¡

ÞtaEtar:

those who sing the praise of

kE

who

B¢vÝy¢Ót

become

m¥KIÞy

the wicked

jgt£tlE

on the face of the earth

n

never

ÞtaW¢t

praises

cEt¯

if

Þvy|

himself

c

and

Þv|

him

kda

when

tÞy

his

AÞt¤

becomes

¢nv¦I¢t:

relief

 
Who   will   praise   the   wicked   in   this   world ?  For a wicked person self-praise   is   the   only   means   of   happiness.       (7)   
vaÅyta|   smyaE{t£t:   Þp¾mg#E   B¢vÝy¢t   .
i¢t   paZyta|   g#n¯TE   ka¢ZÓy|   kæO   vtItE   ¡8¡

vaÅyta|

read ahead

smy:

time

At£t:

is over

Þp¾m¯

clarity

Ag#E

later

B¢vÝy¢t

will occur

i¢t	in this manner

paZyta|

being taught

g#n¯TE

of the text

ka¢ZÓy|

difficulty

kæO

where

vtItE

does exist?

"It   is   already   time,   so   read   ahead   and   you   will   understand   in   due   course". If   a   teacher   adopts   this   style   of   instruction,   where   then   be   difficulty  in   teaching   any   text?         (8)
 
Ag¢tÏvm¢t½ÑGa   ManaBasEn   t¦çOta   .
æOy:   ¢SÝyg¤Na   /EtE   m¥KaIcayIÞy   BaÂyja:   ¡9¡

Ag¢tÏv|

having no choice

A¢t½ÑGa

extreme attention

ManaBasEn

through semblance of knowledge

t¦çOta

satisfaction

æOy:

three

¢SÝyg¤Na:

attributes of the student

¢h	indeed (if present)

etE	these (three)

m¥KaIcayIÞy

of the halfbaked teacher

BaÂyja:

source of fortune

For   a   teacher   who   has   half-baked   knowledge,   it   is   his   good   fortune   to   have a   student   who   has   no   other   choice   of   a   teacher,   has   his   undivided   attention all   that   he   says   and   is   satisfied   with   whatever   knowledge   he   has.           (9)  
y¢d   n   Àva¢p   ¢vïaya|   svITa   @mtE   m¢t:   .
ma¢ÓæOkaÞt¤   B¢vÝyamaE   yaE¢gnaE   ytyaE{¢p   va   ¡10¡

y¢d

if

n

not

Àva

in some

A¢p

even

¢vïaya|

branch of knowledge

svITa

always

@mtE

enters

m¢t:	intelligence

ma¢ÓæOka:

exorcists

t¤

indeed

B¢vÝyam:

may we take to

yaE¢gn:

yogis

yty:

saints

A¢p

also

va

either

If   our   understanding   does   not   extend   to   any     branch   of   knowledge   at   any   point of   time,   then   let   us   become   exorcists   or   yogis   or   saints   (10).    
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