The character of King Viveka (the Hero of the Drama)

[Full title: Major characters of the play Sankalpa-Surodaya (1) King Viveka]

First of all, it should be understood that King Viveka is portrayed as Dhirodatta type of hero, in the drama. This point however is suggested by the dramatist himself in the beginning and at the end of the drama.² Dhirodatta or the hero of sublime qualities, is one who is Mahasattva or one whose mind does not get disturbed grief, anger, greed lust etc.), Atigambhira, (very sincere boasting), Ksmavan (Patient), Avikatthana (not given to boasting), Sthira (of firm resolve), Nigudhahamkara (whose self-conceit is concealed due to his modesty), Drdhavrata (one who accomplishes the work undertaken.) 3 The Hero thus equipped may take into his service, ministers of state and others who can help in the accomplishment of the goal. In the present context, the role of the King Viveka is portrayed, showing to have possessed all these qualities of Dhirodatta type of hero. The dramatist gives more prominence to the role of Viveka, because all stratagies and the actions thereof relating to the goal i.e. the rise of the will of the Lord, find directly or indirectly the place in him. Therefore, all the scenes in the play centre round the 2. avadharitanatyadesimargerasamicinaparanmukhairamibhih | bharatagamadaivatairivaisa parisat sampratibhasate mahadbhih || S.S. I-4, p.19 dhirodattanukulottamagunamahima nayakesvagranistvam svadhinatvatsanatha sumatirabhimata dharmapatni tavasau | svayatta cadya siddhih samajani bhavatah svaminihsreyasartha ramastvam ca trilokyam rana vihrtimukhairapradrsyanubhavau || mahasattvo'tigambhirah ksamavanavikatthanah | S.S. X-71, p.859 3. sthiro nigudhahankaro dhiradatto drdhavratah || Dhananjaya, Dasarupakam, Motilal Banarasidas, Delhi 1979, II-4, p. 137.

133 King Viveka. There could be some obstacles brought about by the rival hero, Mahamoha and his supporters, still they see the end in miserable failure, due to the irresistible force of Viveka and Sankalpa. So far as Viveka's geneology is concerned, the drama expresses that Buddhi, the devoted wife of Purusa (Individual Self) endowed with the three qualities Sattva, Rajas and Tamas, gave birth to three families each at a time. When one or other of Purusa's three qualities was predominant in him. The first family consisted of Viveka and others who are averse to his pleasures and pains in life, and the other two of and Raga and Mahamoha who have joined their forces together being associated respectively with Rajas and Tamas.* As Rati tells, Viveka is invincible foe of Mahamoha. He is entrenched in the strong and rugged fortress Vairagya, and is guarded by his ever-watchful ministers like Sama Dama etc. He is a warrior that needs no ally and is possessed of infallible darling.5 As Kama remarks, Viveka is free from all doubts, has studied the Vedanta Philosophy thoughtfully and reads about those observances leading to Moksa. He has cultivated the virtues like self-control, and guards his policies from being known to others (practising in secret the repetition of Astaksara), and is always trying to understand the Gita with unstinted devotion. Like the Sun who having just risen, is endowed with brilliant deep-red colour, and proceeding westwards with his light in the sky, dispels the mist, Viveka too, cultivating the bright virtue of introspection in 4. 5. trigunaghatitadbhokturbuddhih sati tadanuvrata samayaniyatocchrayam tredha kulam samajijanat | prathamamiha tadbhogadvesyam vivekapurah saram dvitiyamitarajjustam ragapramohamukham mithah || S.S. 1-46, p.96 aryaputra, evametat | tathapi visamasthirasamsthanavairagyadurgapratisthito'pramattaih samadamapramukhairamatyairabhiraksitah svayama- sahayasuro'napayasahasasca vipaksah kim nama kada karisyatiti kalusita hrdayasmi || S.S. I, p. 85 6. mukulayati vivitsam mohavidhvamsamicchan vimrsati nigamantan viksate moksadharman | nisamayati ca gitam nityamekantyaktya gunaparisadaveksi guptamantro vivekah || pratyanmukhim sumatidiptimiha pracinvan praptodayo'pyamitaragavalopapannah | S.S. I-61, p.123 ksamyannahamkrtimayimavaso himanim bhasvanasau bhajati visnupadam vivekah || S.S. I-62, p.124-25

134 the form of Sumati and entertaining the deepest and staunchest love of God though in prosperity, keeps Ahamkara under perfect control and seeks the feet of the Lord.* Viveka is characterised as a man of pure wisdom. Sumati asks Viveka about the means of Liberation. In response to this, Viveka gives a clear picture of the philosophy of Visistadvaita in essence: "Like a child possessed by many evil spirits, Purusa, who is in the grip of lust, hatred, and conceit, seeks the path trodden by the wise, when the Lord, the royal magician indicated in the Vidas casts His glance on him. When Purusa bathes in the ambrosial stream of the glances of Guru of spotless character, various virtues like pure knowledge will ripen in him as sprouts for the state of release from Samsara. And in Purusa who is dragged to and fro by the bonds of evil impressions, and longings for the pleasures of Svarga which are mingled with pains owing to the thought that (at some time or other) there must be a fall from there independently of his own will - in the individual self, Bhakti will appear by good luck towards his goal, namely the Supreme Being, who is, in the manifestation of His resistless compassion, like the ocean of milk."7 "From Brahma down to the blade of grass, it is only staunch devotion to the Supreme Person, the creator and Sustainer of Purusa, that will produce the end of all suffering. The seeker after Mukti who adores other deities, is like a fool who wants to quench his thirst, with drops of dew. Then, the night constituted of the three gunas of Prakrti, which keeps the Purusa in troubled and beginningless sleep, will disappear only by the splendour of the Sun i.e. the will of the Lord, who slew the demon Naraka." Further, in the sacrifice of Bhakti, Purusa should give away all the wealth possessed " 8 7. madanamatsaramanamayah puman bahupisacagrhitah ivarbhakah | nigamasiddhanarendraniriksanannipunapaddhatimabhyavapadyate || anaghadesika drstisudhaplave vidhivasadupasedusi dehinah | vimalabodhamukha vividha gunah parinamantyapavargadasankurah || S.S. 1-76, p.153 S.S. 77, p. 154 8. svadhinetarapata bhitiparusasvarvasadurvasanapasakarsanayantranabhirabhitah ksiptatmanah ksetrinah | nispratyuha vijrmbhamanakaruna dugdharnave nirbhara bhaktih setsyati bhagadheyavasatah prapye pare brahmani | S.S. 78, p.155 puravedhah stambavadhipurusasrsteh sthitimati sthira bhaktih sute vipaduparatim pumsi parame | tadanyanabhyarcannabhilasitamuktih suragananudanyam praleyairupasamayitum vanchati jadah || abadhnati vigatasantimanadi nidram cetasvinastrigunasaktimayi triyama | nathasya kevalamasau narakanta kartuh samkalpasurya vibhavena samapaniya || S.S. I-86, p.174 S.S. I-87, p.175

135 by him as Daksina. In this Yajna, Viveka together with his wife is Yajamana, the great virtues - Sama Dama and the rest are the Rtviks performing the priestly duties. The Havis is the Jiva. The Lord Himself is the Devata. Thereby, the animal bound for the sacrifice (i.e. Jiva) will be freed from the fetters of karma and attain salvation." "When Purusa performs this Yajna i.e. Prapatti, which is of the nature of surrendering one's own protection to God, the Supreme Lord destroys all his sin so that it may not sprout again. Being well instructed by Guru he ascends the ladder of Lord's compassion. After complete working out the Prarabdha karmas, Purusa who has completely surrendered unto the Lord, attains liberation which is of pure Suddha-sattva."⁹ King Viveka has such a grip over Visistadvaita philosophy as to refute all rival schools. In the Second act, we find king Viveka entering into deputation with the votaries of Bauddha, Sankhya, Yoga, Pasupata, Vaisesika and the Nyaya schools and the Advaitins. With the able assistance of his marshall, king Viveka succeeds in putting all the rival schools to silence. Viveka is pictured as Jitakrodha or as having won anger. Though Viveka is condemned as decietful, sinner etc. by Kama and Vasanta, he does not get angry. Rather he says that - because of the effect of the ointment of delusion, in others men mind faults which do not exist even, and cannot see the good in them although it does exist. Just as the reverse is their perception concerning themselves. 10 9. 10. tvaya justah patnya vidhivadiha yasta svayamaham vidhatte cartviyam samadamamukho'yam gunaganah | akasmaduddesyo bhavati bhagavanatmahavisah pasurbaddho muktim bhajati vigalatkarmanigalah || svaraksanabhararpana ksanikasatrinah ksetrinah pravartya krpaya sthitim prabhurabhutapurvodayam | jagadviparivartanaprathita nityasaktih svayam ksipatyapunarankuram duritamasya laksmipatih || nirapayadesikanidarsitamimam kamalasahayakarunadhirohanim | premasodhirua smrti misrvo parisud'dhapariormita parva svayamupasamayanti svaminah svairalilam svamatamiha duhana svadu pathyam prajanam | niyatamiyamidanimanyada va bhavitri niravadhisukhasiddhayau nisprakampanukampa || pasyati paresu dosanasato'pi janah sato'pi naiva gunan | viparitamidam svasmin mahima mohanjanasyaisah || S.S. 1-79, p.157 S.S. I-80, p.159 S.S. I-81, p.161-62 S.S. I-82, p.163 S.S. 1-63, p.128 .

136 In the third act, an envoy of Mahamoha approaches Viveka and reads out the message of his lord: "If you should disobey the orders, you will be attacked by your wrathful foes, Krodha, and others, who will rush against you at the dance-like knitting of our brow, and you will then cease to be." 11 Listening to these words, Viveka quietly says that "this is indeed a blessing to us for having been ever devoted to our dharma." 12 Here Viveka's capacity of finding a merit on others' demerit is really remarkable. At the same time he shows another face of anger saying that Righteous indignation is not a sin, for it is praised by those who know the real truth, as being necessary for winning Krodha." 13. Viveka being a king possesses right thinking power for future. In the sixth Act, Viveka explains the glory of all holy places like Meru, Kailasa, Gandhamadana, Himalaya, Vindya mountain, Ayodhya, Mathura, Mathura, Varanasi, Yadavacala, Narayanadri, Malaya mountain, Pandya country, Chola country, Srirangam. Venkatacalam etc. He observes these places whether they are fit places for meditation. But at last for one or the other reason, he regarded those places not suitable for Purusa's firm meditation. This indicates Viveka's far-sighted thought. When Purusa is attacked by the evil forces, he falls into a pitiable condition. Seeing this, Sumati sometimes expresses her doubt as to whether they could liberate Purusa from the clutches of Samsara. In such contexts also, Viveka remains patient and asks Sumati the same, filling courage in her heart. 14 11. atikrantavaramadbhukutinatanarambharamayapradah krodhadi pratibhataniruddho na bhavasi || S.S. III-38, p.385 12. priye, svadharmaniratanasman prati so'yamasirvadah || S.S. III, p.385 13. priye, sthanakrodho na khalu dosaya | yo'sau kamadinirasanarthataya paramarthavedibhih prasasyate | S.S. III, p.388 14. devi vivekavallabhe, anadhigatapramanatarkasaraniriva kathamevamasankhase | S.S. I, p.141 kalasvabhavaniyatiyadrcchadisu vastusu | karanam kimivatreti tapasairapi tarkitam || S.S. I-69, p.142 karmavidyadicakre pratipurusamihanadicitrapravahe tattatkale vipaktirbhavati hi vividha sarvasiddhantasiddha | tallabdha svavakasaprathamagurukrpagrhyamanah kadacinmuktaisvarthantasampannidhirapi bhavita kascidittham vipascit || anucitapadavibhiscintayitva prayatanyalamalamatimatrairadya vale visadaih | upanisadamudaramudvaman kvapi laksye saranamupagatannastrayate sarngadhanva || S.S. 1-70, p.143 S.S. III-14, p.352

137 Viveka appears in the drama throughout as Sthira or steady in his accomplishments. He is not yielded to any evil influence of Mahamoha and his assistant. Rather he makes his assistants like Sumati firm in carrying out their duties. Viveka as a valiant hero-king, applies stratagies of Polity like Sama, Dana, Bheda and Danda, but does not jump at drastic action. In this vein there is a reference to Viveka sending the envoy called Drstapratyaya with peace-treaty to Mahamoha. It runs thus: "From his residence in his pleasure-resort in Svetadvipa, King Viveka, whose conduct is extolled even by the gods, greets king Mahamoha and informs him thus: The low are fond of quarrels but the good always desire peace. Surrender to us all the people living in the Southern Regions until the end of Kaliyuga. Enjoy without any interference from us all the rest consisting of plants and animals. In this way, by your accepting these terms, let there be peace between us, so that our race may not perish. Our words are ever true and our intentions honourable." " 15 This scroll points to Viveka's being righteous and firm. Though Vevika becomes victorious over Mahamoha by his own power, he entertains no egotism, but expresses his sense of modesty. Thus speaks: "The origin of all the world, its maintenance, its dissolution - these proceed in the form of a regular stream and form the Lila of the Lord. Like a blade of Kusa grass discharged with the utterance of the respective mantra so as to make it a missile, I was only an instrument in the Lord's hands for causing the distruction of those who had to be slain by me." Listening to this, Vyavasaya extols that the greatness of his modesty excels even his prowess. Thus it characterises Viveka as Nigudhahamkari or free from egotism. " 16 15. svasti srisvetadvipaviharamandapikamatasthusa vibudhamahitavrttina maharajavivekena mahamohaya samdisyate | prasiddham khalvidam - nicah kalahamicchanti samdhimicchanti sadhavah | 16. diyantamiha daksinapathabhuvo yavatkaleratyayastatra sthavaratiryagamsamakhilam bhunksva tvamapyaksatah | ittham nama kulaksayopasamanopaye tvaya tasthusa samdhih satyagiramatucchamanasamacchatmanamastu nah || prabhunaiva sarvajagadudavasthitipralayapravahaparirabdha kelina | ahamastramantraparimrstadarbhavadgamitah svavadhyanidhane nimittatam || S.S. VIII, p.679 S.S. VIII-11, p.680 S.S. IX-7, p.753

138 Viveka, the hero of valour possesses exclusive power to destroy Kama, Krodha etc. In the fourth and fifth acts, readers can see Viveka taking up a brave fight with the evil forces of Mahamoha, and ultimately they are defeated. Viveka marches ahead in the battle against Mahamoha. He displays his excellance in archery by discharging appropriate weapons against those of Mahamoha. This is clear from the closing part of the eighth act. 17 Even doing the fight against Mahamoha, Viveka did not get hesitated; but with all enthusiasm and courage without loosing self-reliance, he fights with Mahamoha and becomes victorious. This shows his being or confident of his work undertaken. Even after getting victory, Viveka does not sit idle. He goes on making efforts till Purusa gets liberation. After choosing the right place for Purusa's meditation Viveka provides proper guidance to him for getting himself engrossed in Samadhi. He prescribes consorted and assidious efforts that Purusa practises cultivation of intense Visnubhakti which would lead to the attainment of Samadhi. Thus Viveka remains always wakeful till Purusa attains liberation. In this manner, the essential qualities of a Dhirodatta hero are seen in Viveka. So that he may be crowned as the hero of the drama.