365bet娱乐

[Full title: English Summary of the Sankalpa-suryodaya, Chapter 3: Commencement of the Adoption of the means for Moksa]

ACT III鈥擳he third Act is entitled as :' or Commencement of the Adoption of the means for Moksa. This Act begins with the entrance of Raga and Dvesa. Addressing his friend Dvesa, Raga expressed his full confidence in achieving Mahamoha's purpose. To this, Dvesa replies that he feels delight in joining Raga (as ordered by his master) in resisting the efforts of Viveka. Raga wishes to convey to Dvesa something of his own. He adds that on account of success of Viveka so far, the only means left to him is to drive the poor Virakti, and that he should take advantage in removing Visnubhakti. Thus, making the poor, leads to evil-ways. He continues in support of his scheme to attract the poor towards the good things of Svarga and the evils of Moksa. Dvesa agrees. Raga adds further that the followers of Purvamimamsa adhere to the Vedas, and they could be easily allured to the Nirisvara Vada and strengthen his doctrine by some convinient arguments. Dvesa supports-Raga's plan. 39. muktasya nityamavisistatanorapurvi muktim prakalpayitumattavicarayanah | svapnaprasunamakarandarasasya manye svadulamanyadupapadayitum ksameta || S.S. II-92, p.319.

61 The argument that Raga wishes to putforth is that a person who desires the perishing pleasures of this life and of Svarga, is animated by desire. And if so, how can one who desires bliss of Moksa. be regarded as free from desire and to have Virakti. Raga makes use of a dilemma in interpreting Moksa.1 "If bliss means the attainment of one's self, it is false (because we are already in the attainment of our self); if on the other hand, bliss means the attainment of something other (than one's own self), then since it is the desire for something else, there cannot be a Purusartha called Moksa other than Kama which is desire. Therefore Svarga which results from our own desire and which dances (before our eyes) as a treasure of good experiences should itself be called Moksa, as stated by the atheistic mimamsakas whom we hold in high esteem.' Expressing joy, Dvesa gives support to Raga saying that Mahamoha's doctrine Nirisvaravada is the Supreme to which a large multitude could be easily make to fall a prey. He continues to convey his own interpretation of Moksa in an argumentive style. "If it is held in accordance with Visistadvaita that Moksa is the attainment of Supreme Splendour (called Brahman), which has for its covering (or body) this world of cit and acit, then this attainment will not be the cessation of pain or suffering, for all the ills of cit and ahit (which would cling to Brahman owing to that covering (or body) will be ours. If, on the other hand, the Advaitin's view is accepted that Moksa is being Brahman without any attribute or distinguishing feature, then it cannot be enjoyable. so the Upanisads (the head of the Vedaa) can remain only as a subject of study without any practical use.' "2 Raga agrees with the argument of Dvesa and continues that Visnubhakti can be made to flee, that Viveka's reasoning capacity can be made clowdy as not to 1. svasyavaptih sukhamiti mrsa svetarasyanubhutau kamadanyah ka iva ghatate moksanama pumarthah | 2. tasmadasmadbahumataniradhyaksamimamsakoktya svecchanrtyadbahugunanidhih svarga evapavargah || S.S. III-3, p. 338. prapancakrtakancukam yadi param mahah prapyate na duhkhamapahastitam bhavati naikadhopaplavat | athaikamakhilojjhitam na khalu bhogyatameti tat tato nigamamastakairnigadamatrasesaih sthitam || S.S. III-4, p.339

62 guide house-holders in the attainment of Moksa and that any one can be attracted by the charms of young women. To this, Dvesa draws the attention of Raga to difference of opinion among scholars in marrying celestial woman (which is regarded as Moksa) supported by Vatsyayana and his associates. He proclaims that even the Supreme Brahman is subject to certain desires. Raga regrets that Vedantins consider charming women as mere form of flesh and blood, while the fact is that they are imbude with honey. "These (Vedantins) consider as mere flesh the breasts of beautiful women which are as charming as golden goblets full of honey; and they deceive the ignorant like evil spirits." 3 Looking up, he adds that it is difficult to convince blind persons that water is clear and transperant. Under this situation, Dvesa bemoans the attitude of Vedantins who are guided by Viveka. He further calls the followers of Viveka as demons and express surprise. Similarly, he points out that 'the notes of the quail, have no charm for the ears of the deaf' and again reminds their ultimate aim, i.e. Viveka is to be conquered. He further tells that the conquest of Viveka will mean the conquest of scholars, just as the creepers fall off when the supporting tree is cut off. Raga expresses delight. Dvesa rediculously says that Viveka is drowned in the doctrines of Upanisads and cannot establish the existance of God. After this conversation, a voice is heard behind the curtain as to who are there? It is learnt, the voice is that of Viveka's followers. So, at once Raga and Dvesa anticipate some trouble and feel diffident in carrying out their master's mission. Both realise that Virakti and Visnubhakti have joined Viveka. They are overpowered at the sight of Viveka coming with his queen Sumati; and the joy felt by Virakti and Visnubhakti at the turn of situation. They become disheartened and express as to how they can defeat Viveka and his followers who are right now 3. madhubharitahemakumbhimadhurimadhuryo payodharau sudrsam | pisitamiti bhavayantah pisacakalpah pralobhayanti jadana | S.S. III-8, p. 344

63 attending to release of Purusa from the bonds of Samsara. Here, ends SuddhaViskambhaka of the thrid Act. Next, Viveka and Sumati enter the stage. Sumati is frightened at the scheming but ignorant conversation of Raga and Dvesa. However, king Viveka tends courage to the queen, and asks her to be comforted. Because, Viveka and Visnubhakti have joined them, in the presence of whom, Raga and Dvesa have no place. In spite of this, the queen expresses a doubt regarding success in their efforts. Because, she feels, the presence of Raga and Dvesa somewhere around, and waiting for an apportunity to produce their evil efforts. Observing the queen's timidity, Viveka proclaims the truth that Raga and Dvesa would not even stand before his presence who is supreme. He cites the instance of Lord Krsna offering protection to Arjuna; and God's grace is enough to take care of suppliants like him and the queen. Still Sumati is uneasy. She says that the jiva is in a pitiable condition because of Svarga and in Naraka suffering misery in the painful states of waking, dreaming, dreamless sleep, swoon and death. She continues to say that fate governs the life of each man, and he is subject to Lord's sport and is being tossed to and fro in this world full of sins, which enjoyment of a youth which passes away quickly, and with the terrors of oldage and death. To this note of sorrow, Viveka replies that a new situation in which Purusa is placed, is different, that as a result of his virtuous action, he desires to climb up the path, where from there is no return. Purusa has become tired of Svarga because of his longing for the Supreme Being. This longing is to be strengthened by his power of meditation. "Purusa's understanding, which has lost its longing for life in Svarga on a consideration of the fear, that it, too, must end some time or other, has now acquired a boundless thirst for the Supreme Being. This thirst for Moksa, though wavering on account of the weakness of the intellect, is strengthened by the thought mentioned before. So his power of meditation on the Supreme Being will be established on a firm basis." 4 4. patatrasa niriksanaprasamitaracarvasadurvasana pumsah samprati semusi niravadhim pusnati trsnam pare | arthitve matikasmalapracalite'pyevam pratisthapite samarthyam ca samadhisimni niyatavastham vyavasthapyate || S.S. III 17, p-355

64 He acquires real bhakti to the Supreme Being. He understands the difference between several forms of meditation and becomes as it were, a bee drinking the honey of the feet of the Supreme Being. The Purusa has been got rid of by the cycle of Samsara that he is to be made to understand the qualities of meditation in every Vidya. Then he explains to Sumati the manner of removing the confusion in the mind of the Purusa: If Mukti means the same kind of experience for all, there need not be a diversity of Vidyas; if Mukti means different experiences for different individuals, it would be like Svarga with different forms of enjoyment, as favoured by certain schools of thought. These schools ignore strength of the Pramanas and weaken Purusa's intellectual power, where as the Srutis clearly say that the released soul will have perfect resemblance to the Lord. (There are some who say) "If Mukti means the same kind of experience for all, why should there be a diversity of Vidyas as the means of attaining it; if Mukti means different experiences for different individuals, it would be the same as Svarga with different forms and degrees of enjoyment as favoured by certain schools of thought" - The perplexing argument of those who ignore the strength of the Pramanas and prate in this way is futile, and is due to their own defect of intellectual power (for the Srutis clearly say that the released soul will have perfect resemblance to the Lord.5 So, he wants that such doubts should be removed as they keep Purusa in confusion. Then, Sumati puts on courage and is convinced of the Pramanas given by Viveka. Admiring Viveka in a panygeric manner, she agrees with him because Pramanas are to all intellectuals. She adds that the Vidyas mentioned in the Upanisads for meditation are very clear and sweet. If Purusa adopts any one of these, he would get liberation by giving up his delusion arising out of this world. Viveka, then with full confidence says that such delusion is already removed from 5. samana muktiscenna khalu ghatate sadhanabhida na cetsvarganyayastaratamatayanyabhimataya | pramanapragalbhyapranidhimavadhuya pralapatamiti ksibah ksobhah svamativihatereva nihatah || S.S. III-20, p - 358

65 Purusa because of his acquiring detachment from the bond of Samsara. And this Vairagya that has been cultivated, will certainly take him to the path of Mukti. He adds that yoga which he is practicing, now has made him give up all rites as suggested by the scriptures which are not necessary for meditation. He adds that Purusa has realised the superfluity of Nitya and Naimittika-Karma, that he has set his mind with concentration on Supreme Being (Nectar). He further adds that Jiva on account of Vairagya, has realised that all sensual pleasures are illusory. And with the help of Viveka, he will certainly abandon all mental confusion and attains the status of an 'exclusive devotee of the Lord which will help him to overcome Samsara.' "The Jivatma, now in the body, sees with fellings of shame in his mind that the praise of the sweetness of sense-pleasures is as illusory as the city of Gandharvas (cloud-city). When I have given him a helping hand, he will get over his mental confusion and having soon attained the state of an exclusive devotee of the Lord (with single-minded bhakti to the Lord) he will leap over the ocean of Samsara as if it were a mere puddle (caused by the feet of a cow)." At this, Sumati expresses surprise and feels ashamed even sages have fallen a victim of sensual pleasures like a fish in the fish hooks. Viveka again informs Sumati not to feel timid and fall into different moods. He calls the attention of Sumati and says that the wise men do not give importance to external pleasures and he will fix his mind on Atmanubhuti. Very soon he will acquire a desire to get rid of Samsara and will become eager to enjoy the boundless bliss of realising Brahman. He further says that when righteous path of learned men is enough to realise Brahman, then it is certain that persons who know Brahman, do attain Mukti. Being convinced of the efficacy of Viveka's speech, Sumati replies that with. his assistance Purusa can surely conquer the bondage of Samsara. He then tells 6. 7. vilaksopaksiptam visayarasagandharvanagaraprasamsayatharthyam pranidadhati citte'pi tanubhrt | maya datte haste matikalusamullangya tarasa parabrahmekanti bhavajalanidhim gospadayati || S.S. III-24, p-363 visamadhu bahiskurvandhiro bahirvisayatmakam parimitarasasvatmapraptiprayasaparanmukhah | niravadhimahanandabrahmanubhutikutuhali jagati bhavita daivatkascijjihasitasamsrtih || S.S. III-25, p - 365 -

66 that Sumati is eager to consider a person about to get deliverance from Samsara as though he is already liberated. Viveka adds that in the case of others, they are to be guided by right descrimination what is to be feared and what is not to be feared - in order to obtain the grace of God. Because, one who practises Brahma Vidya, need not fear anything. And he is sure to attain Moksa. To this reply, sumati questions Viveka as to how a person can contemplate on Brahman fearlessly as most of the activities are the source of fear? Appraising this question, Viveka explains the secret of practising the secret of Brahma Vidya. In fact, Sumati is aware of this but at present appears to be unable to recaptulate the same. Viveka further gives clarification to Sumati in a more effective manner. In otherwords, he gives prominence to compassion of the Lord again and again, without which a man cannot do anything. Without His Compassion, the person cannot achieve anything, and his efforts will be in vain. His faith in Lord's compassion makes him successful in his practice and ultimately he gets liberation from the bondage of Samsara. Still Sumati entertains a doubt and wishes to know from Viveka the reason of even persons of renounced everything and possess knowledge of the Supreme Brahman, do not get success immediately. Viveka, giving further clarification to Sumati's doubt, replies that he would elaborate the secret which is known and practised by sages like Sanaka, Sanatkumara and others. The secret centres round Karma - may be a small one or a big one. However, Viveka adds by way of caution, that no one should harm a man of wisdom. The period which determines the attainment of Moksa, depends on the intensity of Karma. The period also depends on the manner of gratitude shown by a person for a good act to the one who is the source of good action. Never one should be ungrateful to a devotee; because, it is the worst of all sins. Expressing her satisfaction to this reply, Sumati further questions him whether there is any solution to get rid of sinful deeds. Viveka replies that there is only one way, i.e. to beg pardon from virtuous people to whom sinful deeds have been done. This truth is supported by Viveka by the instance of 'fish out of water'. The creature called fish suffers when taken out of the water and is restored to normal life when brought gradually into the water again. In the same way, the man

67 who has fallen into darkness by insulting the great will obtain a vision of the supreme truth again, only by seeking their protection.B He continues to explain the significance of meditation which is possible for persons who have done good deeds only. This is also possible for persons who cultivate Parabhakti as it helps the person to cross the 'sea of Samsara'. But, Sumati thinks over meditation and Parabhakti as a means to attiain Moksa; and points out that the obstacles might come in the way of persons, eager to attain liberation. Agreeing with this thoughtful comment, Viveka emphasizes the need for prevention of the origin of such hindrances than by attempts to get rid off them after their occurrence. Just then, Samvrti Satya comes on the stage and greets king Viveka. He is the personification of relative truth which is different from Absolute Truth. He says to the king Viveka that he is the envoy of king Mahamoha, and that he is always in his company. His appearance causes perplexion to Viveka. He wants to know the purpose of his coming on the stage and exhorts him to give up evil ways. Instantly he takes out a palm leaf from his head and shows it to Viveka. The letter is the order of the emperor Mahamoha. He adds that the order was prepared by the accountant Lobha and now presented to Viveka. The contents of the order should not on no account, be disobeyed. King Viveka expresses his indifference and asks him to read the letter in privacy. The messenger agrees to read the letter. Evidently the letter of king Mahamoha, the esteemed friend of Kama and others, strikes a note of difference between the attainment of Svarga and attainment of Moksa. Viveka with a contemptuous smile, enquires Sumati whether they too are to obey the orders of Mahamoha. Viveka makes an analysis of the order, and suggests that he should use the method contained in the letter. He adds futher that the message is similar to the story of a begger stretching his foot and claims the house as his own. He concludes on the letter that it (his remarks) suits king Mahamoha only and has no appeal to the virtuous. Sumati is in agreement with the act of king Viveka. The 8. toyojjhanena paritapamupetya jantustoyena jivati punah kramayojitena | tadvanmahattyajanatastamasi pravistastatsamsrayena bhajate paramarthadrstim || SS III 34 p 378

68 messenger continues to read the letter and threatens king Viveka not to disobey the order and face the attack by Krodha and Moha. He adds further that the prowess of Krodha and Kama is to be taken note of by king Viveka. But, king Viveka does not see in this any harm, because Siva's third eye is sure to foil the attempts of Krodha and Kama. He points out the truth of the Srutis that the Supreme Being first created the world, maintains it and destroys it by mere will. And thus no one is free from Kama. At this juncture, Sumati says to Viveka that Manmatha is not invincible, and why he should feel proud of his power. To this, Viveka replies that pratings of Moha is covered by illusion and his power need not be taken very seriously. He shows his willingness to listen to the letter entirely. Just then the envoy announces that one who is angry with anger, then one does not get over-anger. On the otherhand, how can one who is not angry with krodha, conquer krodha ? Thus it is, as it were, a rope with a noose on either side. Sumati adds that it is mere difficult to conquer Kama than Krodha. And for the conquest of Kama, Krodha is required. Making a descrimination between bad temper raises anger, Viveka says that the latter is not a sin and that it is necessary to conquer Kama and others. Now, Viveka thinks of sending a reply to King Mahamoha through that envoy. his reply is contained in the following verse: "The world will (soon) show the greatest regard to Viveka who will kill Mahamoha, defy Manmatha, and shake off Krodha with contempt." The envoy decides to get back. For in his estimation it is difficult to conquer Viveka and Sumati who are ever eager to awaken those who are asleep, promotes the welfare of the world. He feels unhappy over the errand for which his master sent him. Proclaiming a proverb that for the sake of a family an individual is to be deserted. 11 9. visvadhiko vilayamesyati kasya bhumna virah prasiddhamahima vibudhesu kamah | 10. krodhoditam yadanubhavavasena sambhoh srrngarasitalamabhutrayanam trtiyam || S.S. III-39, p - 386. apranitamahamohamanangikrtamanmatham | vidhutapratidham loko vivekam bahu mamsyate || tyajedekam kulasyarthe gramasyarthe kulam tyajet | 11. gramam janapadasyarthe atmarthe prthivim tyajet | S.S. III-42, p - 388. Prabhavilasa Commentary, p - 390

69 Sumati strikes a note of appreciation at Viveka's efforts to take men on the right path; if he does not succeed, all his efforts will be in vain. However, she is confident of Viveka's success in his efforts. Viveka lends courage to Sumati and points out that according to the Upanisads, Purusa is aware of the means for Mukti along with their respective accessories. He will advance towards Moksa by cool path of Arcis free from the thick mire of mental confusion mingled with sharp thorns of Kama and Krodha. At this juncture, a voice of proclamation by two heralds behind the curtain is heard, hailing Viveka as a Victor. Addressing Sumati, Viveka says that the proclamation of the heralds has to be regarded as the beginning of a new phenomena, i.e. the end of darkness and the beginning of sunrise. In otherwords, the herald signifies the defeat of Kama and others who are the source of evil acts on account of their wicked nature. Just then, Viveka makes a reference to the lighting of lamps for performing Arati in the evening (an auspicious function sponteneously) Now relieved of the evil forces and feels pleasure in performing the evening lights with pleasure. At this happy ending both retire from the stage. Thus ends the third Act.