The Character of the Self in Ancient India: Priests, Kings, and Women in the Early Upanisads

CHAPTER TWO. Debates between Brahmins: The Competitive Dynamics of the Brahmodya

CHAPTER TWO Debates between Brahmins The Competitive Dynamics of the Brahmodya INTRODUCTION In this chapter we will look at dialogues that feature brahmins debating against other brahmins. Similar to the upanayana, these debates (brahmodya) are presented as a distinct practice, often in contrast to the performance of sacrifice. Yet unlike the dialogues about teaching, the brahmodya is characterized as competitive and aggressive, risking the reputations of brahmins and sometimes exhibiting political rivalries. We will begin our discussion by tracing the literary presentation of the brahmodya from the Bråhmaˆas to the Upani∑ads, examining two types of these episodes: (1) private debates that are a competition between two priests and (2) public tournaments among several priests that usually take place in the presence of the king. We will look at two dialogues featuring Uddålaka ≈ruˆi as examples of the first type of brahmodya, and then turn our attention to Yåjñavalkya, examing how he is particularly connected to the second type of brahmodya, those depicted as a philosophical tournament. In both types of debate we will pay particular attention to the participants and their debating tactics. As we will see, individuals often win arguments as much by their personal authority and how they debate, as by which arguments they put forth. We will closely examine a particular brahmodya where Yåjñavalkya defeats a number of brahmins from Kuru-Pañcåla. This contest illustrates that in addition to competing for reputation, the debates of brahmin priests represent larger regional and political struggles. Finally, we will look at how Yåjñavalkya exchanges his ideas for large amounts of material goods. Through the negotiations of Yåjñavalkya, as well as other brahmins, we will see that setting an 59 60 The Character of the Self in Ancient India economic value for philosophical teachings is an important aspect of Upanishadic discourse. THE BRAHMODYA AND THE SACRIFICE As several scholars have noticed, verbal contests are reflected in Vedic literature as far back as the §gveda, in hymns that pose a riddle or point to an esoteric meaning that can only become apparent with the proper understanding of ritual discourse.1 Although the riddle hymns of the§gveda share certain similarities with Upanishadic accounts of debate, the word brahmodya makes its initial appearance in the Bråhmaˆas (Thompson 1997, 22). This suggests that the emergence of the term brahmodya coincides with the appearance of numerous narrative descriptions of debates between two individuals, as well as philosophical tournaments featuring many priests. These literary scenes in the late Bråhmaˆas and early Upani∑ads that dramatize the contests of brahmins represent a change in focus from posing an enigmatic question to recounting the incident of debate itself. They also reveal an interest in the participants of philosophical debate and how they interact with each other. Even though they emerged out of a sacrificial context, the brahmodyas, as they appear in the late Bråhmaˆas and early Upani∑ads, no longer reflect a ritual situation. The participants often debate about topics relating to ritual, but the debate itself is described as a separate event which is often characterized in contradistinction to the practice of sacrifice. As Bodewitz argues, “There is no denying that the real brahmodyas (discussions with aggressive aspects in which often some issue is at stake) are found only in the late bråmaˆas such as the ÍB [Íatapatha Bråhma£a], JB [Jaiminåya Bråhma£a] and GB [Gopatha Bråhma£a]. This should warn us against drawing hasty conclusions as to the original nature of these verbal contests” (1976, 183). George Thompson agrees with this separation of the older discourse, which poses enigmatic questions , from the narrative accounts of the brahmodya that appear in the Upani∑ads. He describes the brahmodyas of the Våjasaneyi Saμhitå as scripted for the performance within the Vedic ritual with memorized recitations. The brahmodyas of the Upani∑ads, however, were “unrehearsed , improvised performances, sometimes like examinations, but in any case real competitions—with the reputations, and perhaps even the heads, of the participants apparently very much at stake” (1997, 13). That the Upanishadic brahmodyas record real events remains speculative , nevertheless the literary presentation of the brahmodya establishes debate as a practice closely associated with Upanishadic teachings. Fur- 61 Debates between Brahmins thermore, these accounts outline the rules and tactics of the brahmodya, thus...