Sankalpa Suryodaya of Venkatanatha (Critical Study)

by R. Laxmi | 1998 | 94,004 words

This is an English study of the Sankalpa Suryodaya—an allegorical Sanskrit drama by Venkatanatha, a distinguished philosopher-poet and dramatist of the Vishishtadvaita Vedanta tradition. This work of Venkata-natha (or, Vedanta Deshika). stands out for integrating allegory to convey moral and philosophical truths. The thesis examines its place in Sa...

Chapter 10 - The Attainment of Eternal Bliss

[Full title: English Summary of the Sankalpa-suryodaya, Chapter 10: The Attainment of Eternal Bliss]

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ACT X—The tenth Act has been entitled as "nihsreyasalabho nama dasamo'nkah " since it deals with the Attainment of Eternal Bliss. At the outset Visnubhakti enters. She introduces herself as below: "I entertain myself with the graceful dance of service to the Lord with the proud and exalted dance of removing all sins." 1 "My mother is the spotless understanding of Purusa ; my father is Purusa who is ever bent on dharma. Contentment is my sister, for bearance is my consort and righteous conduct is my servant, who ever does my bidding. I am myself Vidya (being Bhakti or Upasana) and my sport consists in destroying the sins of the world. I am Visnubhakti and live chageless, and I feel sure that Samsara will come to an end." 2 Visnubhakti says, "devotion rises in that person who observes the code of conduct prescribed in the three Vedas, when he has controlled by sheer strength of mind the different vital breaths and the senses, meditated on the Kundalini Nadi and 25. 1. 2. iyamakhilapumarthaprarthanakalpavalli sitamatibhirananyaih sevita siddhabrndaih dyutibhiraviralabhirdyotayanti digantan visati sumatisaudham visnubhaktirvisuddham || S.S. IX-52, p. 793 aham vaikunthadasyaikalasyalilavinodini | visvakilbisasamhara vibhramarabhatinati || S.SX-1, p. 795 amba me purusasya buddhiranagha tatah sa dharmottarah samtustih rahaja ksama priyasakhi sadvrttirajnakari | vidyeva svayamasmi visvavrjina pradhvamsanam kriditam saham pranimi visnubhaktiracala samtisthate samsrtih || S.S. X-2, p. 796

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(114) has counted his veins, tissues, the vital centres and the like? It is only if he is well established in me that he is sure to obtain release form Samsara. 3 This itself is the essence of Bhagavad Gita, she declares. When Nivrtti Dharma and Yoga follow Visnubhakti then only they yield the fruit. As such it is declared : "When the aspiration for Mukti is strong and when the delusions of the mind. have disappeared, Samadhi with the Lord arises, and it brings in cessation of all sins. What the wise man to whom rebirth is repugnant performs after that stage, it is difficult and vain to discuss whether it is a means to Moksa or Moksa itself, whether we should call it a means for a further fruit or gain or whether it is the fruit itself." Visnubhakti thinks that "Purusa who is attacked by enemies like senses, body, son, housewives due to remnants of Karma - shall be made free by herself." However Viveka the doctor curing the disease of Samsara, has already destroyed all blemishes pertaining to the body. Visnubhakti further indicates that Purusa is fully and seriously engaged in deep meditation. one • "Like the moon who rises in the sky on the first night after the new moon with sixteenth part of his disc and is bowed to by the whole world and who afterwards increases day after day in size and whiteness, Purusa, too, rising in spiritual glory as a result of his Vidya or meditation, has now become an object of reverence to the whole world and grows to spiritual perfection, day after day, pure of nature and with deep devotion to the feet of the Lord." 6 kimatra nigamatrayasthitimatapi lalabhyate mayi sthitiravasthita yadi kimucyate mucyate || S.S. X-3, p.797 3. nirudhya tarasa marutkaranamandali kundalim vicintya viganayya va dhamanidhatumarmadikam | mumuksutve siddhe musitamatimohasya murabhitsamadhih samrohannupaharati sarvadhaviratim | 4. 5. 6. parastadastheyam yadiha vidusanistajanusa phalartha tatkim va phalamiti vitarkah sramaphalah || SS. X-4, p. 798 aghaparinamitairamitrabhedaih karana kalebaraputradarikadyaih | grahila iha mayaiva mocaniyo murabhidanugrahalilayam mumuksuh || S.S. X-5, p. 799 kalaya vihitodayah kayacitpratipaccandra ivaisa visvavandyah | upayati dine dine samrddhim puruso visnupadasritah sitatma | S. S. X-8, p. 802

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115 Purusa is now bathing, Vishnubhkti tells, in the ocean of knowledge and bliss. "Purusa issuing from the initial stage of Samadhi which is associated with uninterrupted and constant meditation or dhyana, which, like the flood of the Ganga, is by its very nature, pure, steady and sweet, is now bathing in the immense ocean of conciousness and bliss (called Brahman), which is full of invaluable and auspicious gem - like attributes and qualities. Having bathed there, he will no longer have to sink in the ocean of Samsara."7 Thus Purusa has reached that higher stage where there is no taint of Agami Karma and Sancita Karma. Behind the curtain, it is suggested that the rising time of Sankalpa Surya (or will of Lord) is being very closer. "The world - lotus was formerly all closed in darkness, and now the sun rising on the eastern mountain has dispelled the darkness. In the sky free from darkness we see, at a great distance, the first splendour of the rising Sun as if it were his banner." 8 Visnubhakti exhibits her own experience that "the three worlds have now become serene and untroubled, meditation is undistrubed: the intelligence has become as clear as the spreading waves of nectar. My left eye is frequently throbbing and it indicates that, very soon, we shall have success in our endeavour." " 9 "Then, with the help of the Lord's divine compassion, I will prompt Sankalpa Surya to take the necessary action for the salvation of Purusa, for He is always. beneficient and disposed to grant my desires." 10 7. 8. 9. 10. svatah siddhasvacchasthiramadhura cintasurasaritpravahopaslestatpranidhimukhabhagadavanaran | cidanandodanvatyanaghagunaratnaugha bharite nimajjatyanyasminnayamapunarunmajjanamiha | S.S. X 9. p. 802 lulitabhuvanapadma lumpato barategimudayasikhariyadudmihanasya mani 1 apatamasi pade'smin vaisnave drsyamaradiha bhavati patakasthanakam dhama purvam || S.S. X- 10, p. 803 tribhuvanamidam santaksogam samadhiranakulah prasrmarasudhadharakara prasidati semusi | sphurati ca muhurdrstih sauvya tadapyupari sphutam tadiha mahati siddhim manye jhatityupatasthusim || S.S. X-11, p. 804 vaikunthakrpaya devya madabhiste vyavasthitam | pradhvam samkalpamartandam pravartayitumutsahe | S.S. X- 12, p. 805

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116 Visnubhakti tells that the devotion bears fruit only when the grace of Lord is obtained. Thus dawn of is awaited. Power of Krpa or will of Lord is thus described: "The Gods of Swarga, Indra and others, enjoy their respective positions because of having been seen by Thee once so also you voachsafest, to the kings of this world, all desirable enjoyments far beyond their own expectations. Further, you became ashamed at the helplessness of men and became gracious to them and create in them such boons as freedom from desires and (in course of time) the different steps to the attainment of the bliss of moksa." 11 Then arrives God Garuda whom Visnubhakti extols thus: "May you ever triumph, O Garuda of beautiful wings, you feed on hooded serpents and snatched away nectar from the king of the gods. You bear on your body, like an ornament, the scar left by the edge of Indra's Vajra. You strike every one with astonishment, when you rise resembling the tempest at the end of a Kalpa in great valour. Your glory is well understood from your occupying the victorious banner of Visnu, the enemy of the Asuras, on high you are, indeed, Sankarsana, O Garuda, and are the deity presiding over, and directing, the five vital breaths. (Prana, Apana, Vyana, Udana and Samana) and assume five forms. Satya, Suparna, Vijaya, Tarksya and Vihagesvara. There is none equal to you and I bow to you again and yet again." 12 - "I bow to you who are ever the object of adoration. By the force of the gale caused by the successive flapping of your wings, the ocean overflows and its waves. strike against the deeps of Patala as with out-stretched hands, raising a loud sound 11. 12. tvadadrstya sakrdiksita divisadah ravam ravam padam bhunjate bhoganatra ca bhubhujamabhimatan pusnasi trsnadhikam | kimcodancadanugraha krpanatamalaksya vailaksyato nairasyapramukhani sauti bhavati nirvanaparvanyapi | S. S. X-15, p. 806 jaya garuda suparna darvikarahara devadhipaharaharin divaukaspatiksiptadambholidharakinakalpa kalpantavatulakalpodayanalpa- virayitodyaccamatkara daityarijaitradhvajarohanirdharitotkarsa samkarsanatman garutman marutpancakadhisasatyadimurte na kascitsamaste namaste punaste namah | S.S. X, p. 810

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117 resembling 'bhang'. At that sound great serpents of the lower world become wrathful and you attack them with the rows of your talons which look like hooks of steel." 13 In the Pancaratra Agamas, "it is declared that the equipment (Sannaha) and resolve (Sankalpa) of Hari the saviour of the world, appear as visible manifestations in the form of Garuda and Sudarsana respectively." "14 Just then there arrives Sankalpa of Lord. Sankalpa itself speaks of its strength. Thus, "I am the Lord's Sankalpa-suryodaya (the sunrise of His resolve to save man). When there is the slightest manifestation of me, whose glory is of astonishing greatness, this world, pure and impure, attains, all at once, Moksa and Svarga. All sentient beings are in sound slumber in the great night of Maya (prakrti) and are in such a state that they can be said merely to exist, and this night of Maya is not like the night which comes at the end of the day, for it is continuous and has no break or interval and it is I who am capable of waking them up from that (death like) sleep." 15 "Now Sankalpa awakens Purusa with endless magnificient wisdom by wiping off within a second beginningless sleep (of Avidya)." 16 In next scene, both Visnubhakti and Sankalpa meet each other. Visnubhakti is overwhelmed with joy to see Sankalpa. And, through the dialogue between them, it becomes clear that Visnubhakti is under the command of Sankalpa. Yet, the latter gives her due honour and describes her greatness: 13. nama 14. 15. 16. idamajahatsaparyaya paryayaniryatapaksanilasphalanodvelapathodhivicicapetahatagaghapatalabhamkarasamkruddhanagendra- pidasrnibhavabhasvannakha srenaye candatundaya nrtyadbhujangabhuve vajrine damstraya tubhyamadhyatmavidya vidheya vidheya bhavadvasyamapadayetha S.S.X, p.811 vyaktau sannahasamkalpau visvagomurimau hareh | prathitavagamagrami paksisvarasudarsanau II S.S. X-19, p. 813 yasminvismayaniyabhumani managunmilite naikadha sidhyantyasya sitasitasya jagatah svargapavargadayah | aisah so'hamavasaratyayabhavanmayamahayaminisattasesasusupta bodhanapatuh samkalpasuryodayah || S.S. X- 20, p. 813 anidam prathamam nidramapavartya ksanadaham | anidampascimam pumso janayisyami jagaram || S.S. X-22, p. 815

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118 "You are cherished by those who are endowed with spiritual serenity and the source of the ripe fruit of creeper of Knowledge. You are indeed, the perfect development of the Srutis and the abiding place of purity. You are the guarantee of heavenly bliss and the dawn that dispels the fear of Samsara. You are the lamp that illumines the truths concerning all things, high and low, O revered Lady of devotion to Hari, you are like a divine ornament to the Atma or self." 17 Visnubhakti then conveys to Sankalpa to favour Purusa. Because "the Yoga begun by Purusa based on Karma and jnana and adorned by his sole and exclusive devotion to the Lord without any other interests in life, - this yoga will now confer on him the clear vision of the Supreme Being which will give him the great joy of looking at a concealed treasure." 18 "The embodied being is deluded with the dance of Maya or Prakrti ; and the Supreme Brahman, who is the Lord of everything and whose greatness is unequalled, is besides Himself with compassion, which is bent on saving him and with the snow of the worship of His feet (Saranagati) quenches the fires of his suffering and cancels his sins." 19 "The Supreme Brahman in the Upanisads to be Himself she means Upaya of attaining Him. The ways of Bhakti and Prapatti are indicated for winning His grace. The adoption of these ways is the result of the great ripening of meritorious deeds (done in the past) and, even for this, the Lord, who has the ability to create everything is Himself the cause." 17. samadhananidhih samvidvalliramagra phalodayah srutaparinatih suddhisthema sukhapratibhurasi | | bhavabhayatamah pratah samdhya paravaradipika bhagavati harau bhaktirdivya pariskrtiratmanah || S.S. X-26, p. 818 18. prakrtah kriyaya dhiya ca yogeh paramaikantyapariskrtasya pumsah | nidhidarsanavanirudha harsam pranidhate visadam paraprakasam || SS. X- 28, p. 819 19. 20. svamayasailusi viharanaparibhrantatanubhrtparitranodyogapravanakarunavesavivasah | pratikseptum tapan prabhurayamaparyantamahima himanimaniya svapadanatimenah pranudati || S.S. X-30, p. 820 upayah svaprapterupanisadadhitah sa bhagavan prasattyai tasyokte prapadananididhyasanagati | tadarohah pumsah sukrtaparipakena mahata nidanam tatrapi svayamakhilanirmananipunah 1 SS. X-31, p. 821

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119 "When the mind is clouded by bile, when the throat is choked with phlegm, when the limbs have become swollen with wind, when the mouth has become delirious, when the senses have fled from their functioning, when life is about to depart, when the strength is all lost and when relatives are all mad with grief, who is there capable of protecting this creature (man) except the Lord who wields the cakra and who is moved by compassion." 21 "The Jivatma on whom has fallen the gracious look of the Lord of Laksmi has all his sufferings like sin driven away to a great distance. Though he sleeps in the life of Samsara he will soon attain, with the help of his unimpeded desire for Mukti, a state of awakening after which he will never close his eyes (in the sleep of Maya)." 22 When Sankalpa doubts Purusa's eligibility to attain Moksa, Visnubhakti professes that she herself has witnessed Purusa's desire to attain Moksa. "Purusa now sees that even Brahma has to suffer helplessly from the inroads caused by such asuras as Madhu and Kaitabha. Since Purusa is now aware of all these evils, he will entertain no liking at all for svarga, which is only one of the varieties of hell." 23 "The bird (Cataka), when thirsty, remembers the dark rain cloud shedding water and does not seek the pond or the ocean. So also the Brahmin (Brahmavit) remembers that only Sri Krsna can, like the darks, cloud, confer the eternal bliss of Moksa and does not seek either the loka of Indra or even the loka of Brahma." 24 Therefore Visnubhakti says, Purusa is fit for attaining Moksa. 21. 22. graste pittena citte galakuharamukhe samniruddhe kaphena vyapte vatena gatre vilapati lapane kamdisike hrsike | janghale jivitamse jigamisati bale jantumudbhrantabandhum kastratum cakrahastadapara iha dayadatta drstih ksameta II S.S. X-32, p. 821 kalopayatakamalapatidrstipatad durapanitaduritadipariplavo'sau | supto'pi jagaramupaityapunarnimesam svantena nispratighamuktimanorathena || S.S. X-33, p. 822 23. api padmayoniravaso bhajate madhukaitabhadijanita vipadah | 24. iti drstadosanivahah puruso na vahena nakanarakesu ratim 11 S.S. X-36, p. 825 amrtasyandinam kascitkrsnamedham dvijah smaran | udanyaya na vesantamudanvantam ca viksate || S.S. X-37, p. 825

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120 Then Sankalpa however observes Purusa's state, and gives his favourable opinion that "He is now extremely fortunate and happy and shines like the very embodiment of the sentiment Santa, having passed beyond the reach of the objects of Sringara, Vira, Karuna, Adbhuta, Bhayanaka, Bhibasta and Roudra and has all the accessories and accompaniments of Santarasa." 25 "Over his limbs, the hair frequently stands on end, His mind is tuned inward to the Supreme Being within. His meditation is sweet like syrup; and cool tears of joy come out of his eyes. I think therefore that seated on the chariot of his mind, he is rapidly journeying on the high road to Vaikunta indicated in its different stages by that inscrutable charioteer who sang the Upanisad called the Gita." 26 Still he keeps an observation on Purusa to read his mental state. Purusa there enters together with Srddha, and tells thus: "Thoughts of the body and other wordly objects familiar for a long time still continue to linger in the mind as consequence of Karma and these toss my soul about as in a swing. I am indeed possessed of very little light and am like the tiny fire- fly. How many more days have I still to spend, weak and helpless !" 27 "I am not now a Mukta such as I shall be in the future, nor am I a Baddha or soul in bondage as in the past. O how weak I am ! I do not know what I should do or what I should refrain from." 28 "I am now without sins done deliberately and endowed with such virtues as Sama (mental serenity) which display a high degree of Sattva and which keep me 25. 26. 27. srrngaravirakarunadbhutahasyabhitibibhatsaraudravisayanativartamanah | tatvavalokanavibhavasamedhitatma santo rasah sphurati murta ivaisa dhanyah || S.S. X-38, p. 828 anganyasya muhurmuhuh pulakitanyantarmukham manasam cinta ca drutasarkarapratinidhih sitasruni locane | mayasarathigitayopanisada drstakramam dragasau manye yati manorathena puruso vaikunthaghantapatham || S.S. X-39, p. 828 ciraparicitadehadyarthacintanuvrttya niyatimanusarantya nityadolayitatma | ayamahamiha mandoddyotakhadyotakalpah kati kati divasani ksinasaktih ksipeyam II S.S. X-40, p. 830 28. na mukto na ca baddho'ham yatha pascadyatha pura | krpanah kim karisyami na karisyami va svayam II S.S. X 41, p. 830

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121 off from improper ways. I spend my time in such Yajnas, as the meditation of the Supreme Being, singing hymns in His praise and prostrating before Him and avoid all vain activities. In this manner, I am awaiting eagerly the time of fruition." 29 "While the Supreme Brahman, who is ready to grant everything desired by those that have sought His protection even once, who has all things, sentient and non - sentient, for His body, and who is declared in the Upanisads, to be our great good fortune when the Lord is ever ready to help us, my vain desires sullied by thoughts of sense-pleasures never turn back from delusion. Alas! how wretched I am." 30 "What a man desirous of good should do when he knows for certain that he will die today - that he should always do even when he does not know the time when death will come." 31 "We become exhausted by frequent ascent to Svarga and desent back to the earth along the path of the Pitrus like the water - pot going up and down the well by the rotation of the water - wheel. (We become exhausted like-wise) by incessant journeys, to and fro, along the route to hell. (So) Hari makes the various deities (on the shining path of archis) entertain us who are so exhausted and at length confers bliss on us by keeping us, as it were, under His shade, which is like the (cool) shade of a sandal - tree)." 3 " 32 Through these words of Purusa, Sankalpa is convinced of Purusa's state. That is why he says: 29. 30. 31. 32. amativihitairamhahstomairjhatityahamujjhitah samitavipathaih sattvodagraih samadibhirasritah | paramapurusadhyanastotrapranamamukhairmakhaih parihrtamudhakalaksepah phalodayamadriye || S.S. X-42, p. 831 sakrdapi vinatanam sarvade sarvadehinyupanisadabhidheye bhagadheye vidheye | viramarti na kadacinmohato ha hato'ham visama visayacintamedura me durasa || S.S. X-43, p. 832 mrtyuradyeti vidusa yatkartavyam hitaisina | tadeva nityam kartavyamanirdhastimrtyuna || S.S. X-44, p. 833 pitrpathaghatiyantrarohavarohaparibhramairnirayapadaviyatayatakramaisca nirantaraih | adhigataparisrantinajnadharairativahyanah sukhayati nijacchayadayi svayam haricandanah || S.S. X-45, p. 835

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122 "Purusa is now untouched in his understanding by false knowledge and the like, which have been destroyed by Viveka. He has leaped over the slush of the desire for enjoyment connected with chit and achit, whose evil nature he has now realised; he has seen the bliss of Moksa reflected in the steady mirror of meditation and is now eager to reach the shore beyond the sea of Samsara." 33 "As he now sees the real truth, concerning all things, high and low, he has become noble in conduct and turns with aversion from activities that are unwholesome. Being free from mental affliction, he is ashamed to see the demons. of temptations (like sex, gambling etc.) which allure the minds of men of weak and wretched understanding." 34 "The servants of Yama tremble before him and even Time which destroys all (not excepting Indra and Brahma) is in dread of him. The gods of Svarga are afraid that he might displace them from their seats. Raksasas, Asuras, Yaksas, Guhyakas and others flee in fear to a great distance. And all this is the result of his having surrendered his self at the two lotus - feet of the Lord of Laksmi." 35 Hence Sankalpa approaches Purusa and addresses him thus: "Most noble Sir, I am, indeed, the resolve or will of the Supreme Person (to save man). You are the foremost of those who are solely and exclusively devoted to the Brahman. By the Lord's compassion who is His beloved Spouse, and who is always full of affection towards the weak and helpless, I have been ordered to see that you are released from the two kinds of endless fetters, called, Punya and Papa, and to enrich you with the wealth arising from ripe and perfect bhakti extending up to the service of the Supreme Person who adorns the heavenly couch (in 33. 34. 35. mithyadrstimukhairvivekamusitairasyustadhih kasmalairuttirya pratiruddhadosacidacidbhogaraprhakardamat | nidhyanasthiradarpanapratiphalanaih sreyasa srirasavadya pratyavapatumicchati bhavakuparaparasthalim || S.S. X 46, p. 836 pragunavrttirapathyaparanmukhah krpanacittaharairvyasanagrahaih | ayamapatrapate nirupaplavah paragatairapi drstaparavarah | S.S. X-47, p. 837 kampante yamakimkarah svayamasau kalasca sarvakarsah sankhante kila nirjara nijapadavastambhanam paksikam | raksodanavayaksaguhyakamukha dhavantyato duratah padmavallabhapadapadmayugalapratyarpitasvatmanah || S.S. X-48, p. 837

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123 Paramapada). I have long been eager to see your honoured self and am now come to you. Therefore be free from all fears and doubts concerning the treasure of Moksa which is close at hand." 36 In ecstacy, Purusa says "When Brahman who does everything in the company of His spouses, Laksmi and Bhumi, who abides in the three Vedas, who like the gem, Cintamani, grants whatever is desired, and who is in the thought of the devotee when He is gracious, Samadhi gives joy and soon makes the self feel as if it is one with the Lord." 37 Sankalpa then favours Purusa : "You are like the parrot the redness of whose beak can never disappear, whose wings are ever green in colour and which is in a cage made of strings. In order to make you fit to go to the world from which there is no return, I will now set you free from the cage of Prakrti with its three gunas as I set free the sage Suka ; for your love is immovably fixed on the Supreme: you maintain the doctrine that the Real called Hari is the Supreme Reality." 38 "The (black) ointment of Prakrti with its three gunas will be washed off your soul. Owing to your adoration of Brahman with auspicious qualities, you will manifest the possession of the eight qualities (sinlessness and the rest) and attain Supreme resemblance to Brahman but will never lose sight of the marks of difference between the Supreme self and your own self. And finally you will be vouchsafed the privilege. of being a servant to the Lord, even like Aadisesa and others as long as you exist, (i.e. for ever and for ever)." 39 36. 37. 38. 39. samkalpah - mahabhaga, aham kila paramapurusa kalpah paramaikanti parisadagraganyayamanantasukrtaduskrtanigalayugalavigalanapurvikaya paramapadaparyanka pariskarabrahmaseva paryantaya bhaktiparipakasampada samghatayitum tadekavallabhaya krpanajanavisayakrtapaksapataya krpaya niyuktasciraprarthitadarsanam bhavantamupagacchami | tadiha nikatavartinyam nihsreyasasampadi nirvisankena bhavata bhavitavyam || S.S. X, p. 841-42 nirudhanigamatraye nikhilalokacintamanau prasattimadhijagmusi pranidadhanabhavaspade | ratim bhajati bhavana layamivopayati drutam ramavasumati sahacaritadharmani brahmani | S.S. X-54, p. 844 nirapayamukhyaragam nijapaksanivistanityaharitatvam | gunapancarasthitam tvam sukamiva moksyami divyagatiyogyam II S.S. X-58, p. 847 nirniktatrigunanjanasya parabrahmopasampattitah pradurbhutagunastakasya ca param sadharmyamabhyeyusah | paravaryavibhagalaksanaparityagaprasamngojjhita sesaderiva sesavrttirapi te sattavadhih setsyati II S. S. X-59, p. 848

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124 "When you are about to enter Paramapada at the end of this life, the fruits of the Punya which have been given up by you will be taken over by your friends, and those of the Papa done by you will be taken by your enemies." 40 "Led by his guides (Archis and others) to the Lord of Laksmi who is possessed of varied glories, in the region beyond tamas (i.e. Prakrti) and having attained Him, the Mukta has his essential nature in full manifestation and realises his inseperable connection with the Supreme Brahman, and as a consequence, acquires the eight attributes (of freedom from sin and like) and, without any question of his returning again (to Samsara), he attains in regard to the enjoyment of bliss, perfect resemblance to the Lord. So if I deserve to be told about it, I beg of you to disclose it to me." " 41 Sankalpa describes that this tradition, has to be continued ceaselessly. Therefore, addressing the entire universe he dec ares thus: "The high-souled Purusa, who has surrendered his self to the Lord, the Treasure of the Srutis, is now on the face of the earth, He sees all things (at a single glance). Therefore let those men of wide intelligence who would like to be his disciples learn all truths form him with care and attention by putting questions to him just as they please." 42 After this, Purusa shows his desire to see Viveka and Visnubhakti, as they two have blessed him to reach the goal. He feels that he is closer to Moksa. Therefore he approaches Viveka and Visnubhakti who are performing Dvadasi residing in Tulasivana. In the next scene, Viveka, Sumati and Visnubhakti enter the stage, and speak about Purusa's achieving the goal. Visnubhakti g orifies the king Viveka. Thus : 40. 41. 42. suhrdastavadiran sukrtaphalam yattvaya parityaktam | duskrta phalam dvisantah prarabdhante param padam visatah || S.SX-60, p. 849 vitamasi pade laksmikantam vicitravibhutikam sacivagamitah sampadyavirbhavatsahajakrtih | sphutatadaprthaksiddhih sidhyadgunastakatatphalo bhajati paramam samyam bhoge nivrttikathojjhitam || S.S. X-61, p. 850 bhagavati nihitatma bhagadheye srutinam purusa iha mahatma vartate bhutadhatryam | tadayamavadadhanaih sarvamante vasadbhih prthumatibhirabhistam prcchayatam visvadarsi || S.S. X 65, p. 853

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125 "Your heart is, indeed, pure being Sattvik generous, firm, sweet, and exaulted. You are lofty in nature by virtue of your compassion and enthusiastic endeavour, grateful and easily accessible to those who are your friends. Like the ocean you are deep in your knowledge of the scripture, in your intelligence, in your power of mental concentration and in your retentive memory. Your conduct is always noble and exalted. You are the only one who can win the appreciation of the Srutis and the Smrtis." "43 "Among literary heroes of the type called dhirodatta possessed of the greatness of beneficent and noble qualities, you stand foremost and your wedded wife, and help - mate, Sumati, is ever devoted to you and loved by you. Your efforts to secure the attainment of eternal bliss for your master, Purusa have been crowned with success. So in all the three worlds, only Sri Rama and you are of unassailable prowess in the field of battle which is like a playing field to you." 44 In the meantime Viveka says that Purusa is not freed form Prakrti "Agni, Daytime, Suklapaksa, Uttarayana, the year, the intervening Vayu, Surya, Candra, Lightning Varuna, the king of the Devas (Indra) and Prajapati (or Brahma), - having traversed this path in the order given above, the soul crosses the river Viraja ; then follows the wonder that defies all description in words." 45 "Like an invaluable gem with inner brilliance whose lustre is rendered dim by contact with unclean objects which have reduced it to a state of uncleanness, the soul of man has an inner splendour or brilliance which has been rendered dim as a consequence of past Karma which acts as a hindrance to its light and it is placed in the group of non- sentient objects by the deity called Maya." " ,, 46 To this, Visnubhakti replies that: 43. mahasattvodarasthiramadhura gambhirahrdayah krpotsahottungah krtavidabhigamyah pranayinam | 44. 45. 46. srutaprajnamedhasmrtijaladhiraksudracaritastvamekah sarvasamanaghabhanitinamabhimatah | S.S. X 70, p. 859 dhirodattanukulottamagunamahima nayakesvagranistvam svadhinatvatsanatha sumatirabhimata dharmapatni tavasau | svayatta cadya siddhih samajani bhavatah svaminih sreyasartha ramastvam ca trilokyam ranavihrtimukhairapradhrsyanubhavau || S. S. X- 71, p. 859 jvalanadivasajyotsnapaksottarayanavatsaran pavanatapanapraleyamsunkramadaciradyutim | jalacarapati devadhisam prajapatimagatastarati virajam dure vacastatah paramadbhutam || S.S. X- 72, p. 861 malinimadasamatanvanairmalimasavastubhirmaniriva mahanantarjyotirniruddhanijaprabhah | subhatararucipratyasedhasvakarmaphalacchalajjadaparisadi nyasto daivya na divyati mayaya || S.S. X 73, p. 863

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126 "This is not the time for your majesty to feel depressed. Today Purusa's sea of sins of which only the Karma that had begun to yield its fruit in this birth remained has been made to dry up by the Lord's Sankalpa as by the fire at the end of a Kalpa. Prakrti, too, like the serpant's slough, will be cast off by Purusa who will then become as pure as Adisesa and this shedding of Prakrti will take place at the end of this life and in the region beyond Tamas, (i.e.) in Paramapada." 47 Visnubhakti further says, this view is endorsed by the sound of divine drum, just heard behind the curtain. "The dindimas of the gods are beaten (jubilantly) stifling the taste for the first three objects of life, dharma, artha and Kama and proclaiming thus: Purusa, who is now a Vidwan and who has accomplished what ought to be done is now free of all stain in his understanding. His sense organs, both those of knowledge and those of action, are under his perfect control. All the bonds of his Karma have been cut off by his meditation of the Supreme Being and he is now rapidly entering on the path leading to the wonder of Moksa." 48 Then Viveka sees Purusa approaching them all. Therefore they go closer to him. Purusa recalls the efforts made by all of them to lift him up from the ocean of Samsara. He pays them homage and earnestly asks them : "You, Viveka, whose essential nature consists in knowing the truth concerning the three 'reals' (Acit, Cit, and isvara) and their differences from one another, you, Sumati, who are good at suggesting the means for overthrowing the evils of the sea of Samsara and you Visnubhakti, who are of the nature of the love of 47. 48. nasau maharajasya nirvedavasarah | adya hi parasamkalpakalpantapavakena prarabdhakarmalesaparisesa upasositah purusasya duritarnavah | prakrtirapi nirmokakalpa sesaparisuddhasvabhavam purusamayusah pare tamasah pare nirmoksyati || S.S. X, p. 865 nivrttamatikasmalo nibhrtabuddhayabuddhindriyah parapranidhivaibhava trutitakarmabandhah krti | vimuktipathamadbhutam drutamupaiti vidvaniti trivargarasaghasmarastridasadindimastadyate || S.S. X-78, p. 868

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127 the Supreme Being - You three should never leave me even in the region beyond tamas and even after I have cast off Prakrti with its three gunas." 49 Visnubhakti directs Purusa's attention towards the Arciradi path. i.e. "The blast of the celestial dundubhi is heard in all directions again and again. The chants of the Sama Veda by the gods Havu Havu are heard like waves of sound beating against the sky. Arcis and others who obey the commands of the Lord of Laksmi and who are to be the escorts (of Purusa) have begun decorating the high road to Parmapada in an artistic manner and by these escorts the path to be taken by Purusa is indicated." 50 Purusa filled with joy, asks their permission to follow this divine path. He says - "Let there be no further delay. If so, I whose object has been fulfiled take leave of you who have done all that you had to do. I am awaiting the last day. To you who have all along been my well-wishers - farewell! good bye!" 51 At this juncture, Viveka, Sumati and Visnubhakti exit. Now Visnubhakti proclaims that "having passed the stage of indebtedness to the gods, the rsis, animals, pitrs and mankind, and having been granted freedom from fear by the Lord's compassion, with firm and deep devotion to the Lord, he will soon reach the Supeme Abode of the Brahman which has already been occupied by our Gurus." " 52 "The sin committed without deliberation in the course of this life by this devotee who is sunk in the sea of Mukunda's compassion will not, like the 49. viveko'yam tattvesvavitathavisesagrahatanurbhavodanvaddosapratigamanikatma ca sumatih | 50. 51. 52. parapremakara tvamiti samavetastraya ime tamah pare tyaktatrigunamapi ca tyaksyatha na mam || SS. X-81, p. 871 divyah samprati dundubhirdisi disi dhyanairmuhuh sruyate devanamapi havuhavulahari viksobhayatyambaram | arabdhapratisamskrtaih krtamukhairarcirmukhaih sripaterajnadharibhirativahikaganairadisyate paddhatih || S.S. X-82, p. 873 alam kalaprahanena pratikse pascimam dinam | asmadeka hitaisibhyah svasti vah sadhayamyaham || S.S. X 83, p. 873 devarsibhutapitrmartyarnatilanghi dattabhayasya krpaya drdhabhaktisali | patyuh samastajagatam paramam padam tat prapsyatyasau gurujanaih prathamadhirudham || S.S. X 91, p. 881

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128 fire lit in the tail of Hanuman, burn him and it will burn only those to whom it is transferred." 53 At last, king Viveka glorifies the fulfilment of Purusa's goal. "Moha, born of Prakrti, has been felled down to the earth, never to rise again and you, Visnubhakti, ever full of happiness, shine in the fulness of your glory without suffering any obstruction. Purusa, purified of all his sins, has taken the route to Paramapada from which he will never return. What more do we want? The fruition of our desires is now dancing before our eyes. What more can I pray from you ?" 54 "Let men of unclouded intelligence ever pursue the study of Vedanta. Let the dharma of renunciation characteristic of the first Yuga, which is beyond all other blessings, prevail on earth. May Vasudeva, the Lord of Sri, the boundless ocean of compassion, who is the author, the audience and the subject of this composition be gracious (to all) !" 55 The drama Sankalpa-suryodaya ends with the uttering of Bharatavakya : "Let the world gather together to praise or to ensure our composition or to tolerate it. It is of no concern at all to us who are steeped in the blissful enjoyment of meditating on the Supreme Being. Those to whom we are sisyas trained in the study of Vedanta and those who are our sisyas - to them this treatise is sure to give delight. Of what avail is the clamour of others?" 56 *** 53. krtamiha duritam pramadavrttya kimapi mukundakrpanimagnamenam | 54. 55. 56. pavanatanayavalavahninitya na dahati dhaksyati yojitam paresu || S.S. X-92, p. 882 apunarudayo mayamohah sthalimadhisayitah sphurati murabhidbhaktirbhavya bhavatyanupaplava | saranimapunah pratyavrttim bhajatyanadhah puman kimiha bahubhih kridatyagre samihitamadya nah || S.S. X-96, p. 886 angikurvantcakalusadhiyo nityamadhyatmavidyamadyo dharmah sprsatu vasudhamasisah paravarti | devah srimanniravadhidaya sindhurasminprabandhe vakta srota vacanavisayah priyatam vasudevah || S.S. X-97, p. 888 stotum ninditumasmaduktamathava sodhum samudham jagat kim naschinnamananta cintacintanarase susthe sukham tasthusam | sisyah siksitabuddhayah srutipathe yesam vayam ye ca nastatsamtosasamarpanaksamamidam sadambaraih kim paraih || S.S. X-98, p. 889

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