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[Full title: Characters of the play Sankalpa-Surodaya, forming the counterpart of the main hero (8) Raga and Dvesa]

Raga and Dvesa are the personification of desire and hatred respectively. They play their roles as the ministers to king Mahamoha. They enter the stage right at the beginning of the third Act. The circumstance in which they make their appearance is naturally the time when Viveka and his friends are contemplating on the adoption of the Means for Moksa. Both Raga and Dvesa have a common purpose and get busy to ruin the virtuous. When Raga informs Dvesa that external enemies have been overthrown by Viveka's deceitful plans, the former suggests: "It is possible to make them helpless by pointing out, at great length, the good things of Svarga and the evils of Moksa, I know a thousand cunning devices with 5. m svasrurasya digambaravratavati sambandhinah saugata mata casya pita ca pasupatinau vaidesiko desikah | jaya tisthati samkhyayogasamaye carvakasisyah sakha mithyacarasamahvayah svayamasau viplavako vaidikah || S.S. V-15, p. 470

(210) which to allure the poor Virakti away like Marica in luring Sita. You have the precedent of Ravana to carry away Visnubhakti by force." Both enter into a lengthy conversation on the followers of different doctrines such as Purvamimamsa, Nirisvara-mimamsa. But they have been defeated by Vada, the Sisya, they try to accomplish their master's purpose. Raga is very enthusiastic of making Visnubhakti defunct. He says: "Well said, my friend; by such words as these, I feel sure that Visnubhakti can be made to run away like a flight of birds from their nests on the tops of trees, when the forest-fire begin to consume them. How can Viveka, who is wanting in the power of reasoning. Succeed in creating in the self to get rid of Samsara? On the otherhand, the man who is desirous of defying the beauty and other charming qualities of earthly and celestial women will become more closely bound by those very qualities (gunas), as if by ropes (gunas). Look at these celestial women (the Apsaras), with lotus - like eyes who were borr of ambrosia and who are like ornaments to Svarga. Of these celestial women - "The bud of the breast opening, as it were. into flower desires to cover and conceal the space between the two arms; the eye which has, as it were, stolen the beauty of the blue lotus, desires to leap over the ear; dalliances taught by Manmatha, the Acarya, desire to adorn and beautify all the limbs; and the happy youth of beautiful women desires to conquer the whole world." 2 But, Dvesa is all but ignorant of wise thinking. He replies to Raga, "How can be Supreme Being who is considered to be supporting as His holy body the whole 1. nh - sambhavati ca sarvatha sarvatah prasaritabhyam svargapavargagunadosa jalabhyam tayoruparodhah | aham punarmayasahasravedi maricamaithili- nyayena viraktim tavattapasvini vipralabhe | bhavatastu visnubhaktivimathane paulastya eva pramanam | S.S. III p.335 sakhe, sadhu bhasitam | nunamidrsena vacasa davadahanadandahamana tarnisikharakulayakuharaniskanta vihagapanktiriva visnubhaktirapasarpati | adya khalvanadibhogavasanajalajatila buddheratmanah katham nama nirvivako vivekah samsarajihasam sadhayisyati pratyuta divyabhaumayuvatigunapahna vakutuhali tadgunaireva nibidam nivadhyate | pasya tavadamrtodbhavastrailokyalalamabhutah padmalocanah || ss. III- p.340 smarana ratanakudmalena gujayamadhye virodhitsita najena sravanam lilayisita nilotpalasrimusa | angam sarvamalamcikirsitamaho bhavaih smaracaryakaistancinam vijigisitam ca trayasa dhanyena manye jagat || S.S. III 5, p.341 -

211 world of Cit and Acit be free from all sufferings and blemishes? The Supreme Being is said to desire all desirable objects; how then can be said to be free from desires and to be Lord of Himself?" Dvesa thinks of conquerring Viveka by cutting the supporting tree, i.e.,conquerring the class of learned men who are with Viveka. Raga praises him. Dvesa laughing aloud proclaims: "As long as I am present, how will Viveka, whose understanding is (all) covered with the dust raised by ploughing in the salt marshes of the Upanisads, be able to establish the existence of God, who (said to be) the abode of hosts of auspicious qualities, who, it is said, has no equal nor superior, who (alone) can (according to them) cause the fulfilment of all the end of life and who is fit to be adored ?"4 In the same Act, both listen to the voice behind the curtain and are in dreadful agitation. They anticipate the kings cause getting lost.