रामानुजीये विश्वासटिप्पन्यः

May Narayana, the Lord of Sri serve me to overcome (overcross) all contretemps.’-Nārāyana who is envisaged when devotion-steeped dawn breaketh,-Narayana whose Will-Sunrise dispelleth the darkness of worldly wanderings of all Jivas at the termination of Prārabdhakarma,"-Narayana whose super-excellence is
Conception, Birth, Dotage, Death, etc., also meaning impediments in the way of completing this work.
Embodied Souls. The word Jiva or Jiv-ātman wherever used in this book means embodied Atman (soul.)
That part of Karma, which has begun to fructify. S. s. 1 ever typified by 2 His Truth’-(indicating) Weapons and Adornments.” M
May Padma’s’ Spouse, of Compassion, the Milky Sea, be with us to compass our success, Spouse–the Target," right-hir by the Soul-shaft, from Pranaya-bow well shot by those holy ones whose fixed thoughts are, by srut-proved
The Tatvas, viz, the Twenty-six categories. According to the Sankhya-Vedantins, the 26 categories are: Fire, Air, Ether, Earth, Water (the elements) 5 Their respective rudiments or Tanmātrās. 2 Eyes, 2 Ears, 2 Noses, Tongue, Skin, Brain and Rectum Nature (Prakriti), Mahat, Ahamkara, Mind Soul and God 10 6
The Holy Discus etc.

See Astra-bhūshaṇādhyāya in the Vishṇu- The Holy Kaustubha etc. Purāṇa Sri or Lakshmi-the wife of Vishnu. cf. प्रणवो धनुः शरोह्यात्मा ब्रह्मतत्रक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥ The Holy Mantra 3 (Aum)

Also means The Strong.

Means the Vedas (the Hindu Scriptures or Revelations.) Graces1 (Divine), lured,―(Spouse) in whose bosom-mid, flasheth full the Kaustubha" -Soul. Prologue ends. ENTER SUTRADHARA." 3 Sutradhara. — Esteemed Gentry! I am bid by this august assembly composed of saintly men like yourselves, who, in order to witness festivals, have trod far and wide over several holy places like Srirangam, Tirupati, Kānchīpura, Tiru-Nārāyana- 1. pura, Purushottama and Pānduranga where our (Sarvesvara), the Blessed Lord" With reference to the strong man, it means, Bow-string drawn to the ear.

The gem obtained at the churning of the ocean and worn by Vishṇu on his breast. (See n. 3, p. 2.) General Notes:-The first benedictory verse is intended to succinctly set forth the great efficacy of Bhakti (love to God), and the second, that of Prapatti (Surrender to God.)

Stage-manager.

All-Lord i. e., Universal God. Bhagavan. (See this word explained in J. R. A. S. by A. G. Acharya.) is installed, the Lord before whose lotusfeet the gem-set diadems of myriads of Devas and Asuras form, as it were, so many waving lights,the Lord whose vow always is to protect all who seek refuge of Him, whose duties are right-well done, with lotus-born Lakshmi co-operate,-Who, like the cloud (rain), quencheth the wild-fire of mundane misery. The dust of the different places of the earth hath been holy-made by the dust of your holy steps. Ye have chanced to visit, and sojourn in, this Isle of Srirangam, begirt by Kārēri1,—your steps, bent hither by longings to witness festivals. Bid by ye, who in saintliness match with Ananta, Garuda," Vishvaksēna,’-bid by ye, the universally worship-worthy,-(by ye) exempt of the least trace of sin,–(by ye) whose character is in tune with high birth
the wind-increased ie., gaining freshes by the blowing of the South-West winds. The serpent-couch on which the Almighty reposes.
The principal bird-vehicle of Vishṇu.
The Archangel and First-in-command of Vishnu. 5 and learning,-(by ye) who fall foul, as doth the mad elephant on plantain-plants, on opponents heretical and agnostic, whirling in the vortex of perpetual illusion,-(bid by ye) who are the ornaments of the vast world, by ye), who are master-teachers of the mysteries of the Upanishads,—(by ye) the versed in the Circle of Sciences, by such worshipful Arya-worthies then (I am bid.) Bidden what?
This:-That I should entertain this august gathering with a troupe of actors who enact the parts of diverse human attributes, such as Wisdom, etc., which removeth the lust of men for weltering in Samsara, by enacting a Drama in which the superb ninth emotion,*-Peace, 1 findeth
The tendency to be always wordly without any thought of spirituality.
Hindu Dramatists recognise ordinarily eight emotions:–शृङ्गारहास्य करुणारौद्रवीरभयानकाः । drcurgausi āud mnā can: ezar: 1 while others recognise alfar as the ninth emotion. 6 a prominent place like other emotions, such as Heroism, etc., which captivate the minds of men, bent on Dharma,’ Artha and Kāma." The mandate of this learned gathering is now accepted by me, with the wager,1 (that I shall forfeit these titles),-me known as Vaikuntha Vinōdin," the son of that Master Dramatist Santosbapāla," the disciple of Sanmargavardhana,’ the founder of the Histrionic Art and Lion to the actor-elephants of the opposite creed. And now this House, crowded with the elite of the place,
Duty or Works.
Goods or Riches.
Enjoyments. These three and salvation (Mōksha) are the recognised 4 ends and aims of life (purusharthas). Peace is required for Mōksha,
The wager is the relinquishment of the claim for all the good qualities for the manager, if the particular Drama bidden be not enacted to the satisfaction of the said audience.
Lit., Entertainer of the residents of Vaikuntha, the abode of Sri Nārāyaṇa.
Lit., The enhancer of happiness.
Lit., The cultivator of righteous ways. seemeth all cager to witness this divine performance.
Now doth shine this assembly with highly illustrious men, who well discriminate Nātya,’ Dēsa, Mārga," but who would turn deaf ears to all unscientific performances, and and who seem, as it were, the guardian-angels of the Histrionic Art. I now therefore bow to the Primeval Lord, the Donor of all treasures of wisdom, the Manifester of Supreme Essence, even in His different Incarnations such as the Fish etc., the Exsiccator of the ocean of ignorance, and the Destroyer of devotion to other deities.
May, the Horse-faced’ Vāsudeva’s 5
Gesturing by putting oneself in the position of the character impersonated.
Dancing in keeping with beating time and music. 3. Dancing with gesturing.
Hayanana (Hayagriva)-one of Vishnu’s incar- nations.
Sri Narayana,-the All-pervader.1. 8 Form known as Vāgisa’, the Dawn to the night of nescience, the unique Collyrium to the eye of wisdom and the Elucidator of the Vedas, illumine me ! (With hands suppliant).
May Sriman Nārāyana, who assumeth the twice-five Incarnations, to Whom the pious, full of devotion in the holy shrine of Srirangam, ever do resort,-Nārāyana with whose diverse Incarnations, Lakshmi, assuming appropriate Forms Herself, doth co-operate with him in His manifold works, make us all blessed. Muse or the Lord of poetic inspiration. 2 The double meaning implied in the 6th Slōka is : May the sportive Naṭa, (Chief Actor) who assumeth the guise of different characters, who is assisted by several actors, all highly appreciative of the stage, the Naṭa in whose diverse actions the Nati herself, also putting on appropriate guises, doth co-operate with suitable gestures, give us all joy.
Works such as saving the good etc. 9 (Seeming meditative for a moment, and then with joy.) Graced am I now by the mercy of the Almighty, who hath in His handsthe very be-ness of all beings.
I shall therefore now establish the faith 2 of the Acharyas, making Wisdom the pivot of this Drama, discussing at the same time the moot points of the Histrionic Art, rendered fragrant by constant researches conducted in the field of the Upanishads". the (Turning towards the curtain) Let this stage now be graced with presence of thy ladyship.
The founders of Viṣishṭādvaita Philosophy—– Nathamuni, Yamuna, Rāmānuja etc.
The Drama in which Vivēka (wisdom) is the hero.
The metaphysical writings attached to the Brah mayas, the chief aim of which is to ascertain the secret meaning of the Vedas. 30 ENTER NATI.’ Nati.-At thy service, Sir! This thy beloved servant awaiteth thy commands. Sutradhara. Are our expert dramatis persona getting ready by wearing various guises, suited to the role to be played in obedience to the behests of this serene assembly? Nati. -My Lord! Surely the troupe of actors hasten, who are as much subject to thy control, as thy limbs, hands, legs, eyes, etc. are, the moment thou thinkest of them. By the way, I have one thing to ask of thee -What is the name and nature of the play about to be staged? Sutradhara. My Love! Knowest thou not the new Drama, named Sankalpa-sūryōdaya, the hero of which is Vivēka P
It is only the wise, who know the
Chief actress-generally the wife of the Sūtra- dhara. 11 Paramātman1 and of true nature of Jivatman’ that will appreciate the singular plot of this Drama, where, the good and bad aspects of Jiva personate their respective presiding deities, and constitute the diverse characters (consequent).
This striking performance will appeal even to men worldly disposed, for as much as it aboundeth in, (the demonstration of) the emotion of Heroism, evidenced in the conquest of Māhāmōha3 by Vivēka,-in the emotion of Mercy by the attitude of the Lord, in the emotion of Peace by the attitude of the Jiva seeking for salvation. Words fail me to adequately convey the singular significance of this Drama. Countless are the conches in the ocean, but not one of them can be the Conch Pāncha-
Supreme Spirit (God.)
Grand Illusion.
Embodied Soul. Protecting the virtuous and destroying the vicious &c. [vide, Bhagavad-gītā; paritraṇaya &c.] 12 janya,’ adorning the lotus hand of Vishnu !
Let those ordinary rubies of little lustre which deceive the simple world remain in the mansions of the rich; of what avail are these ?-think of this for a while; could any even among the oldest rubies stand comparison, with that ruby which illumineth the Mole Srivatsa Vishnu’s breast and which acteth as a mirror to Sri Lakshini’s sports ? on The matter to be mentioned presently is the rarer feature of this Drama :—
The name of the Conch worn as a Weapon in the hand of Vishṇu.

The implied meaning of verse (10) is :— Wordly dramas seduce the minds of simpletons who cannot discriminate the main essentials of a scientific drama, but this is a rare drama (spiritual) which baffles all comparison with other dramas. Such as the Syamantaka-a ruby for which Lord Krishna fought hard with Jāmbavān, Srí Rāma’s Bear-Chieftain. For fuller particulars, read Syamantaka-Upākhyāna, Canto X, Sri Bhagavata. 1.
13 The plot of this Drama is so arranged as to discriminate the good from the bad. It is wrought by a a playwright of high altruistic temperament, whose mastery of the Upanishads is well renowned, the special object set in view being the salvation of mankind. Nati. My Lord! Whose opus is this Drama ? This audience doth evince sympathy for us, begot by its sense of high veneration held for this self-same dramaturgist! Sutradhara. My Love! My Love! Didst thou not hear this :- That there is a Poet named Sri Venkatanātha, the son of Anantasūri,―respected all over the world,—the wonder of the universe,―the ornament of the Visvāmitra1Gōtra,—the Lotus to the sports of stainless

Kausika-Gōtra or descent, one of the important Gōtras by which the twice-born are recognised.
The Goddess of learning, Sarasvati, is supposed to live in the lotus flower. Stripped of the figure, the meaning is the seat of all learning. 14 Sarasvati,—the Treasure-house of infinite virtues, and himself the son of PundarikākshaSōmayōji,—Venkatanātha, the acquirer of the additional name of Vēdāntāchārya through the divine commands of Lord Ranganatha,—the wearer of the renowned I. A large number of Advaiti Pandits from the North of India hailed once to Srirangam and challenged the Vaishyava savants there that they must either conquer them in controversy or embrace their creed. In fear and anxiety the Vaishyavas of Srirangam sent word to Venkatanatha at Kānchi (Conjeevarani), who, responding, came all the way to Srirangam and in Lord Ranganatha’s temple defeated the Advaitins, after seven days’ disputation. A full report of this disputation is collected and shaped into a book called Ṣatadūshani. Lord Ranganatha, immensely pleased at the great abilities of our Venkatanātha addressed him thus:- Well are we pleased that thou hast put down thy opponents and established the Ramanuja-Siddhanta which alone describes our nature truly. From now thou shalt be known in the world by our own title “Sri Vedantacharya.” (See Biographical sketch.)

15 Title of Kavitārkika-simha,—by virtue of his abilities, the dispeller of all doubts likely to arise in all sciences and arts,-the Acharya whose disciples hoist his triumphant banners in all the quarters ten.

Ever so the virtuous, who appreciate the sweet fragrance of this author’s work which are composed of soft", hard,* and middling" expressions resembling a garland made of (diverse) flowers, admire him.
Of the race, the progenitor of which was capable of endowing the cosmos with Lit. The Lion of l’oetry and Logic. Sarvatantra-svatantra - the title given by Sri Ranganayaki on the same occasion. For fuller particulars the readers are referred to the life sketch of Vedanta Deṣika prefixed to this book. अतिकोमलशब्दसंदर्भा
अतिकठिनशब्दसंदर्भा
अनतिकोमलशब्दसंदर्भा
The allusion here is to Visvamitra proclaiming in anger, disappointed at Indra’s obstructing 16 a new Indra, or creating new cosmos without an Indra, the self-same race as that of the universal mother Sāvitri-the cause of rebirth’, according to the sages, of the twice-born, our author was born. Further-
Wise men surmise, through close reasoning that this author is the Incarnation of the Vishnu’s Bell, used in His Worship by the lotus-seated (Prajā- 2 Trisanku’s ascent to Svarga because of the latter’s desire to enter into Svarga with his physical body, which Visvamitra undertook to do. The implication is, our author Venkatanatha is capable of miracles no less than that of his renowned ancestor. ef. अन्यमिन्द्रं करिष्यामि लोकों वा स्यादनिन्दकः । Ramayana-Bala Kanda.
The Upanayana or Thread Ceremony in which Brahmagas, Kshatriyas, and Vaisyas, take their spiritual birth after chanting the Gayatri ; hence these three castes are also known as the Twice- Born. of सावित्र्या ऋषिर्विश्वामित्रः
Vedantacharya is the incarnation of the Holy Bell at Tirupati, vide his life sketch. 17 pati’), the Bell that frighteneth the armies of the Asuras2.
To gratify the Lord Supreme, the Blessed Venkatanātha, the master of all knowledge at his twentieth year, and the expounder of Brahmasūtra-Bhāshya” to his disciples a score and ten times, composed this superb and melodious drama, surcharged with superior sense, the tough com- Nati. My Lord! How shall the tough position of this Poet, always bent on Vōdāntic researches, and whose adamantine logic uprooteth the trees of Pashandas," be fit to be put on boards by persona, like us ? Sutradhara. (Smiling) Lady! I shall just
Semi Creator (Brahmā or the Demiurge )
The Demons–the enemies of the Gods.

Sri Bhashya of Sri Ramanuja. The word used in the original has another meaning viz., “in conformity with the Srutis.”

Those who treat the Supreme Lord Sri Narā. yaya as but the equal of other deities. S. S.

18 reply to the first of your two questions”. Thinkest thou this Author is one who hath merely restrained the actions of his senses and who hath merely fixed his mind intently on the enjoyment of the Supreme Being? If so, I shall just tell thee the following

If the Muse, worthy of the galaxy of the sages, Manu, Vyasa and Vālmiki, fragrant with ambrosia, desireth herself to grace a person, who could stay her? Will any stop the Ganga which falleth on the matted hair of Siva, as arid as the Vindhya Mount, if she falleth, of her own accord, on a lame person? I shall now answer the second question.
Doth not the celestial Gangā, with a The two questions are:-1. How could language used for philosophic researches be made to suit a dramatic production? 2. How could language used for vehement disputations with opponents fit in for a dramatic production? The implication in verse 17 is:-There is nothing inconsistent in an author who is usually an expert disputant composing a melodious drama. 19 force sublime and so terrible as to split mountains like the Himalaya, and which maketh even the head of Siva tremble, spread her sweet, clear and beautiful waters on the Earth as well? ¡Nati.–(With_joy). What my Lord sayeth is right, but how to account for the embodiment of the Emotion of Peace in this Drama when the Masters of the Histrionic Art maintain that there is no such thing as that emotion ? Sutradhara.-(contemptuously.) Lady! Them, then, I do not consider as connoisseurs of the Histrionic Art.
Methinks that they hold the opinion. that the Emotion of Peace could not be enacted, perhaps because of the difficulty to find in this world an audience to appreciate that emotion. Further :-
The Erotic Emotion pampereth the ways of the wicked; the Emotion of 20 Valour breedeth mutual contempt; the Emotion of Wonder bordereth on the grotesque; the other Emotions are paltry enough. But Peace alone then by elimination is the Emotion that allayeth the agony of the mind. Nati. This superior Emotion (Peace) is of the experience of great sages, such as, Sanaka, Sanandaua and others. Still how could this Emotion, the essence of which is Yoga which is attainable only by the control of the sense-group, he represented in a drama, fit alone to be witnessed by philistines? Sutradhara. Lady! Say not so, For:- for thee to raise this doubt, we are not going to depict the creed of Alēpakas,’ who give up the performance of all duties. There are the Varnasrama" duties, expounded times without number, by the
Those who maintain that the renunciation of duties entails no sin on man e. g. the Sānkhyās etc.
Duties ordained for the different Castes and Orders.

21 Divine Lord Krishna,’-duties ennobled by the doctrine of Sātvikatyaga2 and which could not be abandoned even by the adherents of Nivritti-Dharma.” It is the discharge of these duties that giveth the lovers of Ranga their lives’ goal. Further hear and See more, about the greatness of the true Histrionic Art. For, it is said :– 5

That which could not be depicted in a Drama is neither Sastra" nor Vidyā,7
Bef सात्विकन त्यागेन कार्यमित्येव यत्कर्म नियतं क्रियतेऽजुर्न । म त्यता फलं चैव स त्यागस्सात्विको मतः ॥ [Bh. Gi.] Dedication of the fruit of action to God. [See n. 1.] Duties pertaining to the realisation of Moksha. Two meanings:-(1) Lovers of Srirangam; (2) Lovers of the Stage. Two meanings :–(1) Livelihood. (2) Soul-pilgrimage. The implication is that the performance of Nityakarma is obligatory even for Yogis so long as they retain life.
Sciences relating to Veda, 14 in number. Study relating to Vedanta.

Dahara, Kuhara, Madhu, etc. 22 Silpa,1 nor Kalā,’ Yōga3 nor Jñāna“. Nati.-A herculian task hast thou taken upon thyself! With fickleness natural to womanfolk, I tremble with fear at the thought of the leaders of the opposite creed who are seized with the demon of envy. Sutradhara. Lady! Enough of thy timidity. Now fortune is in our favor. For:

Faultless are the rich characteristics of this Drama, and its exquisite elegance is to the taste of a friendly audience. No small circumstances these, conducive to the appreciation of a dramatic troupe. Further :-
All alert (too) is the best of poets Venkatesa-the seat of the treasure
Ayurvéda etc.
(64) Arts.
Yama, Niyama, etc.
Knowledge of the Brahman. of

23 knowledge; proficient in the art of Drama is our troupe by long practice; renowned and impartial is this distinguished gathering; and our stage is Srirangam, the heirloom’ of Sri Rāma and others (of the Raghu-Race). • Thou hast also to consider this :-

Let men devoid of quiescence choose to extol or censure this work, itself full Lord Ranga appeared before Prajapati in His Praṇavākāra-Vimāna and Prajapati was worshipping Him for several years in Satyalōka, when the latter presented Him to Ikshvāku, the progenitor of the race of Sri Rāma, through his son Manu. Sri Rama made a present of this, his family deity, Ranga to Vibhishana, who then set out for Lanka, with the desire of installing Lord Ranga there for his worship, but lo! when he reached the present isle of Srirangam between the two branches of the Kaveri, Ranga was SO enamoured of the shady groves and green verdure of the isle that he took His abode there and declined to accompany Vibhishana any further. Such is the sanctity of Srirangam, the place where this drama was first staged. (“Srīranga-Mahatmyam" will give fuller particulars.) 24 of the Emotion of Peace and the treasure of the serene, according to the bent of their own minds. Why say much here P It matters not. The universe is not without an Isvara1; the fourteen witnesses2 appointed by Him watch everything. Surely, even if envy and other bad passions by chance enter the minds of the wise, they disappear as quickly as they rise, like the lightning-flash.
Seized with envy, may men droop their heads down and remain silent at the first mention of this work, but the self-same persons (on hearing a few words of this work) shall nod their heads, their Supreme Lord. (1) The Sun. (8) Mind.

(2) Moon. (9) God of Death. (3) Wind. (10) Day. (4) Fire. (11) Night. (5) Ether. (12) Dawn. (6) Water. (13) Duck. (7) Earth. (14) Duty. ef. आदित्यचन्द्रावनिलोनलश्च द्यौर्भूमिरापो हृदयं यमश्च । अहश्व रात्रिश्व उभे च संध्ये धर्मश्च जानाति नरस्य वृत्तं ॥ 25 body thrilling through like the cluster of Kadamba flowers, blossoming at the first appearance warance of Winter. Then, though they half-close their eyes for shame, they suddenly lift their heads up and extol of their own accord the elegance of our work. Or: Let it be that these men part not with their envy burn with malice. and let their hearts In any case:-

Ousted We are not by the lovers of the Histrionic Art which the high-souled Bharata ordained for the good of the world, -Art, the essence of which is indicated by the three letters of the alphabet ¤, 1, 7, constituting his name, and which stand respectively for Thought", Music and Action".
A kind of tree (said to put forth buds at the roaring of thunder-clouds.)
The Science of Music which is the auxiliary to Sāma-Véda.
भाव, 4. राग, ताल, Nati. 26 Be it so, my Lord! Still how shall we in spite of our vigilance fulfil our promise, when so many are our opponents, so learned in several of the sciences and eager to pick holes in us? Sutradhara. —Ah, thou extoller of others’ virtue ! Why 80 much regard for numerical superiority? Or perhaps, some indulge in in putting endless questions, just to make doubly sure of what they already know; probably thou art one of them,-never mind. Esteem only the purely intelligent persons. For:-
One, though gifted with several stained3 kalās, decayeth gradually, but one though gifted with a single stainless kalā, Also means :-
Capable of only putting endless questions.
The Moon or a certain person.
The decaying phases of the Moon or little- knowledge in all the 64 arts.

Chandra Kalā or full knowledge in one art. 27 attaineth the estate of Girīsa’. Therefore gratifying the Lord Supreme through this Histrionic Art, commended by sages such as Parāsara’ and Vyasa3,Art which would not countenance the ways of the wicked and which is of ancient practice, we shall make the audience so blest, all alert. (With suppliant hands and humility).

Oh, ye learned savants of the Histrionic Art! ye shall now be all steady and all attentive to witness the several connecting links of this Drama, wherein, the hero of the play, Viveka, shall embark
Siva or Eloquence in words.

26-cf. Drink deep or touch not the Pierian Spring. A little learning is a dangerous thing; The author of the Smriti of the same name and the father of Vyasa.

The reputed author of Brahma sūtras, Mahā- bharata etc.
मुख, प्रतिमुख, कल्प, अवमर्श, उपसंहार, उपक्षेप. In this sloka the whole plot of the play is briefly. indicated.28 on his enterprise’, (to accomplish Moksha for Jiva), shall attempt to put down his enemies, shall create an infinite longing for liberation", shall practice Yoga to please Murāri thereby, and shall bring about the consummation to Jiva of the joy of the Brahman". ( Behind the curtain).
The endeavours of the vicious" are thwarted like darkness dispelled by the
पुरुषनिःश्रेयससाधनस्वमत प्रकाशनरूपे बाजारम्भसमन्वयात्मके -The argument of the first Act.
निःश्रेयस प्राप्तिविरुद्धबाह्यमतभङ्गोद्योगे बिन्दुयत्नसमन्वयरूपे – The argument of the second Act.
The arguments of the third to the eighth acts, both inclusive.

Murari -The Enemy of the demon Mura - Vishnu. The argument of the ninth act-affaqanaसमन्वयरूपे

The argument of the tenth act-ENGtenth_act-erTAसमन्वयरूपे.
When applied in the case of Vivēka, this means the enterprise of Mahamōha, etc. 29 rays of the sun by the performance of this Drama enacted by experts so as to suit the occasion,"–performance not conflicting with the ways of the virtucus. Sutradhara.(Listening with joy). Lady! Hear this well;-This song introducing the actors indicateth our goal as well as that of the Mumukshu'.
This far-sighted self." as well as Viveka is capable of vanquishing respectively wicked rival actors and Mahāmōha, ( Behind the curtain ). “When I, wearing the hard and sweet sugar-cane bow, and the fragrant vernal flower-shafts in my hand, am alive, and
Also means practice of Karmānushṭhāna in the case of Prapanna.
Other meanings: -(1) Expert actors (2) Prapannas (3) The Sun. Also means -Karma prescribed for the different Varnāṣramas.

Also means-The One longing for Bliss. sun not transgressing the prescribed bounds in the sky.

Means: Sutradhāra. 30 inspire terror to my enemy-hosts, who is this cursed member of the dramatic troupe that longeth from the side of our enemy, for something not fit to be mentioned before our sovereign Lord, Mahāmōha, the Ruler of the minds of all Dēvas, Asuras, sages and men, the partner in life of Durmati,’ and the great actor in the theatre of war?". Sutradhara–( Looking round in fear and confusion). Lady! Who is you fellow coming attended, with eyes reddened, with boundless anger ? I now see to my dismay
That this is no other than Kāma, the guardian-angel of the chief goal of life of those who uphold, Dharma, Artha3 and Kāma, the impediments to the attainment of Moksha".
Evil sense.
Duty or works.
Wealth or goods.
Passion. When personified, this is Cupid. 5. Bliss. 31
It is this Kāma that reduced the manliness of Mahēsvara by just one-half, that chastiseth those who scoff at Passion, the Third End of life. Facing us cometh this flower-weaponed Kāma, leaning his throbbing arm on Rati who walketh with an amorous, sportive gait. Therefore we shall withdraw quickly and conceal ourselves from this mortal world, where Cupid’s festivals are in full swing and in tune with the current season, and deliberate what should be done later. (Exeunt).

[Preface ends.] (Enter Kāma, reclining his arm on Vasanta3 and accompanied by his sweetheart). Lord Siva, through the influence of Kama had to transform himself to a form, half-man, half-woman, and is known as Ardhanartsvara.

Goddess of Love and Wife of Kāma.
Spring. 32 -(Repeating “When I, wearing the hard and sweet sugar-cane-bow, etc.”) Ah, thou disgrace to the Bharata race!
What quarter in, will timid Vivēka hide, Shot by arrow-glances of the dames [blue-lotus-eyed, Whose bow-brows vie with lovely creepers’ [charms, Glances aiming at minds tender, besteared [with lustful conquering charms ? Vasanta.-(Aside).

What vain castles in the air doth this insolent Kāma build? Though I am counted’ AN one among the conductors of the Archirādi-mārga, my long friendship with Kama, I am not, all of a sudden, able to sever. (Aloud) Friend, Fish-bannered Kāma! 2 Vasanta or the Spring being one of the seasons in Uttarayana, one of the conductors of the virtuous to Móksha.

The way to Móksha by which virtuous men are conducted. 33 True! I shall inaugurate thy great festival, which bringeth victory to our great King Mahāmōha and driveth Vivēka away. Look there:-
In spring do sport lustful lovers, who have the bees hovering over the blossomed blue lilies worn on their tufts, who hold in their arms golden-syringes and who have disordered forelocks which are besmeared with saffron-paste drenched by water driblets, diffusing the fragrance of musk, emanating from the leathersprinklers, pressed by damsels’ hands. Kama. Very well, Vasanta! This is in our favor. This vile Vivēka is in every way vanquished almost, for, this great festival is begun in the regions bordering the Kāveri, before which the places of diversion in Svarga1 pale.
Here we see the Kaveri, which aboun-
The abode of the Devas (Immortals.)—the Hindu paradise. s. s. 3 34 deth in full-blown lotuses,-Kāveri which spreadeth her freshes, overflowing her either banks, and filling the several streamlets branching off, and watering the adjacent lands,-Kāveri which looketh mossy with the daily-bathing sportive Chola-damsels’ tresses, and which seemeth smiling with white swan-pair’s’ presence. Rati.-My Lord! This great festival lacketh its usual eclat, for, troubled is my mind at the thought that for some inexplicable reason the invincible and persevering Viveka is the enemy of our Lord Mahāmōla ! Kama.-Ah, thou simpleton! Ah, thou life of Kama thon presiding deity of damsels ! How is it that when thou shouldst rejoice at the gain of a mighty foe, thou with fickleness natural to women, praisest the
The presence of white swan-pairs i.e., husband and wife in the Kaveri makes one fancy that the river is smiling. Sanskrit rhetoricians concede a white colour to smiles and the Hamsa’s (Swan’s) colour being also white, the river is said to be smiling. glory of Viveka? 35 Look here:-
Was not even Siva, of the mighty Mēru1-bow, with fire-shafts accompanied by high-wind, for a moment unable to transgress the mandates of me, whose hand holdeth the charining sugarcane-bow, and whose flower-shafts are fixed in the beemade bow-string? Vasanta. - Madam! True! Take this not for a joke. The musquito can never the elephant’s foe be, or perhaps, ignorant thou art of the world’s ways. Thy lover’s heroic exploits are known throughout the world.

For:-

Sarasvati," the first Vedhah’ beareth in his tongue, full of the chant of the Vēdas; to a feminine form, Siva’s left side was The golden mountain.
The goddess of learning.
The four-faced Demiurge.
Ardhanarisvara (See n. 1, p. 31.) 36 transformed; even the supreme Vishnu’ was under the sway of cowherdesses. How then shall others escape the torments of Kama ? Kama.—Well, opportunely. Vasanta ! Thou speakest
Shall Vivēka face me, when I oppose him with the flower-shafts lent by thee, to bring the whole universe under thesway of young damsels ? Rati. Forsooth, my Lord! But my mind is still perturbed at the thought, when and what the persevering Vivéka, safely installed in the invulnerable strong fortress of Vairagya2 and guarded by the ever vigilant ministers, Sama, Dama himself a matchless warrior, may do? ང་ etc, The reference is to Lord Krishna’s dalliance- with the Gopis.
Dispassion.
Control of the five external senses. do. A. do. the internal sense. 37 Kama.-Ah, timid lady! Enough of thy excessive doubts. Thou seemest to be deceived by the simple fools devoted to our enemies, and so dost not understand the greatness of thy own party. Look for a while on the victorious weapons known in all the worlds three, of thy beloved, the conqueror of the universe! 38. Is not my premier bow the matchless frame of damsels, whose slender waist doth not exceed my wrist-hold, whose constant beauty is the bow-string, and whose earreaching and daintily curved eyes are the beautiful shafts ? Further-
If the melodious names of the sweet prattling damsels be but heard, it driveth all demeanour to a distance; good-bye it biddeth to peace of mind; modesty, it doth destroy; dispassion, it doth exterminate; what else will it not do? Vasanta.–Surely, this is a proposition a fortiori. Even the casual mention or hearing of38 a woman’s name causeth mental distraction,
Let alone the fact that the thought of women and their glances, prattles, etc, in an admiring spirit, driveth dispassion away to a distance. The thought of them, even in a carping spirit, doth surely drive dispassion away. Besides-
The attempt to restrain the mind, full of passion and wandering in the various woodlands of the senses, purely by one’s own effort’, is as impossible as that of trying to bind the Airāvata2 with a lotus-fibre. Rati. My lord! Thou shalt so ply thy prowess as to evade the ken of the great yogis’, who are able to break the strong old illusion that body and soul are identical. Kama.–(Laughing) My love! Methinks the fear of thy eyes hath seized thy heart
Also means without God’s grace.
Indra’s elephant.
Practicers of Yoga. 39 as well. Even the best of yogis shall be made by me to prostrate at the feet of the (young) maiden yogis-in-chief!
Hast thou not heard (too) of a superior dual form, blended in one’, by (means of) my apparently tender but really hard missiles,-form, the half of which formeth the armour of the other, the half life of which dependeth on the half life of the other? Rati. My Lord! Thy greatness is well known to me, but I am distressed, like the plantain (tree) shaken in a heavy gale, to think when and what may befall us, through the force of our ever-persevering, farsighted foe, strong to command and counsel alike, favored by God, and aided by several co-operators, such as Yama,2 Niyama, etc. Well known it is that the
The form referred to is Ardhanariṣvara, See, n. 1, p. 31.
शरीरसाधनापेक्षं नित्यं यत्कर्म तद्यमः
नियमस्तु स यत्कर्म नित्यमागंतु साधनम् । 2 & 3. The first two angas or means of attaining Yoga. 40 power of knowledge bringeth about realisation of rare results, stretching unto Mōksha itself! Kama.-(With sarcastic smile). Ah, thou simplteton and sweet prattler ! Where is the scope for wisdom in the presence of me-thy beloved, whose flower-shafts fixed on the humming bee bowstring, have the universe for their target, and who is ever confident of victory? By what means can salvation be (possibly) secured (while I am) ? Indeed the slenderness of thy waist is perhaps not evident in thy mind! (Smiling again in jest). Yes, my love! That, I See! I See !! The heaviness of thy breasts hath (evidently) obsessed thy brain (or mind) as well, or, perhaps thou art no exception. to thoughtless talk, characteristic of charming women! 41 Look here!
Incited by me, Krodha’ shall create infinite ignorance; this shall bring about failure of memory, which in turn shall obstruct the influence of intellect on Jiva; Jiva, bereft of intellect, shall fall into abysmal darkness and perish there. When it doth so matter, what shall stupid Vivēka do? Therefore Vivēka’s ministers, Sama," Dama and others, shall never withstand the overwhelming might of our phalanx. By himself, invincible is Mahāmōha, whose left foot is planted on the diadems of all Dōvas and Asuras. A hyena is no equal to the Lion, the lord of beasts !
Even the mightiest of foes shall, in due time, be discomfited by my weapons
ef. संगात्संजायते कामः कामात्कोधोऽभिजायते । कोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः । ezfafasiagizari gisaransazuia u

Anger. 2 & 3. See n, 3 & 4 p. 36. अरविन्दमशोकं च चूतं च नवमल्लिका । नीलोत्फलं च पंचैते पञ्चबाणस्य सायकाः । [Bh. Gi.] 42 five, which compare indeed with the weapons1 five of the Lord Supreme (Himself).

Not to speak of the other Dēvas, the ever-penanceful Lord of Badarikāsrama Himself, who expoundeth before the assembly of sages the doctrines of Moksha, as acceptable as the Vedas, betrayeth his Vairagya by His thigh-posts, procreating the woman-jem Urvasī”. Rati. Husband dear! I take thy word for truth. Thy prowess never failed from over the First Maker down to the last worm. Still
शङ्खं चक्रं गदा शार्ङ्ग ख

Narayana.

The allusion here is: When Narayaṇa was practising severe austerities in Badarikaṣrama, Indra, afraid of his position, sent down some of his nymphs to distract the penance of Nārāyaṇa, who to put the nymphs to shame created from His thigh a woman who surpassed the nymphs in beauty. On seeing Urvaṣi (¿.e., born of thigh), the nymphs went away, seeing their efforts fell fruitless against Nārāyaṇa. 43 I have one thing more to ask of thee, not known to me yet. Kama. What is that? Rati.–What is the cause of the enmity, as between the lion and the elephant, between Viveka and his party on the one side, and Mahāmōha and his party on the other? Kama. Love mine! Thou shalt hear about this from the very beginning.
The chaste lady named Buddhi’ lived with Jiva, in the abode of Mulaprakriti." and was ever devoted to him. She brought forth three sets of progeny from the triquality-bounded Jiva, each at a time, with a quality preponderating. The first of these is the set, Vivēka and his bandthe haters of worldly enjoyments, the second and third set is the joint family of Raga and Moha’ combined. Intellect 2. The root cause of nature composed and Tomas of the attributes, Satva, Kajas (Goodness, Passion and Inertia.)
Attachment. 4. Illusion. 44 In this triple family, Vivēka and Mahāmōha were respectively installed, as suzerain lords, by subjects akin to them in disposition.
Of these, the wedded wife of Moha is Durmati, with an eye ever adverse to Mōksha, and the devoted wife of Vivēka is Sumati, with an eye ever adverse to sense-lusts. 2 Rati. And then? Kama. Like the clan of Rakshasas co-operating with Asuras, Rāga and others, having passion, as their dominant trait fulfil the function of ministers to Mahāmōha, born. of the race of Tamas and the Lord Paramount of Samsara. The race of Vivēka, born of Satva, lacketh a large following and claimeth but few votaries in the world. Our progenitor Jiva, though by nature neutral, is now, through the influence of his wedded wife Buddhi, just at this moment inclined towards us, and this, the
Evil mind. 2. Good mind.

45 ever wicked Viveka and his band brook not. Like the man of polemies defeating his own argument, not realising its weakness, these, unmindful of their own ruin, long to deprive Jiva of his temporal joys, along with us, who desire to advance those joys. They impute iniquities to Prakriti so long enjoyed by our progenitor Jiva and have so far, by some unknown means, succeeded in creating in him an aversion for the same, and they attempt to makehim embark on a long never-to-return journey’. In this, Viveka and his brood illustrate the action of the most wicked Sugriva and Vibhīshana, the respective lords of the Monkey and Rakshasa races who deserted" their own kith and kin. Difficult it is to describe the state of Jiva, Archirādimārga.

The allusion here is to Sugriva deserting his brother Vālin, and Vibhishana his brother Ravaya, the two joining the side of Sri Rama and thus bringing about the destruction of their brothers. For fuller particulars, vide RamāyaṇaKishkindha, and Yuddha, Kandas. 46 at the time when Viveka maketh such an attempt.
Owing to the vile Viveka and his party, born-blind is this Jiva in discerning others’ faults; foremost among the dumb in censuring others; stone-deaf in hearing others censured practically effeminate in enticing others’ wives : ignorant in influencing others; and abashed even to behold others. Therefore it is that we desire to exterminate them, rupturing all fraternity. We oppose them with the aid of Pravritti’ Dharma, and they oppose us with the aid of Nivritti Dharma. Their clan, having Satva for its essence, shall soon be overpowered by ours, like the glow-worm by the sun’s rays.
Thus it was that love between the two brotherly families was lost, and enmity arose, owing to the difference in their
Occupation.
Renunciation. 47 respective prime inborn qualities. Arc not the Devas and Asuras, born of the same Kasyapa Prajapati, life-long enemies? 1 Rati. -Hush, Heaven forbid!* After all, the sons despoil the father of his joys otherwise why would brothers plot each other’s ruin ? My Lord! Is not peace that averteth abhorrent war possible between them and ye? Kama. Ah, simpleton! Peace is impossible under any circumstances whatsoever.
The virtuous and the vicious offend each other merely by the difference in their respective inherent qualities. How can even the lapse of myriads of Kalpas" bring about a reconcilation between the two ?
Vivēka’s partisans and ours are of different mould in each Jiva, and are
The father of Indra.

Lit. शान्तं पापं शान्तं पापं.

A day of Brahma, or one thousand yugas, being a period of 432 million years of mortals and measuring the duration of the world.. For details see Bhagavadgitā by Govindācharya.48 diametrically opposed to each other. If we two meet in one and the same subject, oh, sweet lady!, we either finish them or be finished. Even for parley, peace is impossible with our enemies-the votaries of Nārāyana, and us-the votaries of Artha and Kāma. Even if, perchance, peace be brought about by some effort extraordinary, our King Mahamōha, expert in destroying all enemies, shall brook it not. Myself, a matchless warrior, shall never subscribe to it. (The keenest hunger of) a tiger shall never (drive it to) feed on grass. Rati.-How have those exterminators of the race plotted to destroy mighty warriors such as ye? Kama. Ah, timid lady! This state-secret ought not to be divulged, particularly to women. Rati.-(Taking Kama by the hand). Dear Lord! Oath on me, oath on thy dear friend Vasanta, thou shalt disclose the state-secret in all its integrity (to me). Vasanta. —(Aside). 49 How to disclose it here? Hard, indeed, are the undetermined ways of Providence to surmount !

(Alowl). Friend, Kama! The plot of the enemies’ of Mahāmōha, capable only of rearing castles in the air, shall now be exposed by us-their enemies. Kama. If so, hear me speak. There is NivrittiDharma promoted by several perverse doctrines, disavowal of selfness in Karmas etc, all propounded by Vivéka-the foremost of fools, and practised by some austere philosophers plodding in the barren field of Upanishads and longing to exterminate our race by witchery. It is said that when Jiva is thus intent on NivrittiDharma, great mishaps befall him such as blindness, deafness, impotence, lameness, dumbness etc, in (the event of) discerning the fault of others. By way of revenge that selfsame Fiend of Nivritti-Dharma is going to prevail on Jiva to bring about a re-union with Buddhi. Therefore, out

Viveka and his party. S. S. 4 50 of this re-union, one, intently hateful towards our race, with an appearance sweet and serene, a Brahmarakshas’, otherwise known as Para-bhakti2, the exterminator of all sense-lusts, shall be born. For **

Buddhi, the housewife of Jiva-the progenitor (with her) of the two racesundergoing endless modifications, accordant with the preponderance of the three’ qualities, one over another, yet (intrinsically) remaineth faithful to the same Jīva, and engendereth, in right time, the horrid Para-bhakti, more hidious-made by the chanting of vicious Mantras" that eventuate (at last) in the deluge of terrific Mōksha.
Then, this Para-bhakti, characterised by renunciation etc, (on the one hand)
Goblin. 2. Supreme Devotion to God. 3. भैमरथि - सप्तत्यात्सप्तमे वर्षे सप्तमे मासि सप्तमी । ཉ

रात्रिमरथी नाम सर्वप्राणिभयंकरी ॥ Satva, Rajas, Tamas.

जायमानकटाक्षादि सन्धुक्षिताचार्यप्रसादानन्तरकाले
Ashṭakshari-Mantra, etc. 1 51 and faithful devotion to the Supreme Lord (on the other hand) is to practise severe penance, involving the inhibiting of all the Pleased by this penance, senses. Sri Janārdana’s Mercy is to fashion a demon, surpassing the strength of myriads of Kaitabhāsuras, to be her (Bhakti’s) servant -(stops suddenly half uttering this), Vasanta. (Aside). “This (demon) can be no other than Sankalpa-Sūryodayathe extinguisher of our race” must be the close of the sentence. I shall however conclude it otherwise. (Alond). The rest must be difficult to mention. Rati.-(With fear and confusion). My Lord! Protect me, protect mne. (Embraces her husband). Kama. (Embracing firmly and gesturing a never-before-enjoyed pleasure).
Lit-One full of mercy on all-Epithet of Sri Narayana.
In Kāma’s eyes the name to be mentioned is an Asura, as he is going to destroy his clan. Kaiṭabha is the demon who stole away the Vedas from Brahmā. 52
(Aside). With this timid and turbulent embrace of the tremulous-eyed Rati, which causeth her bangles to break, throweth her pearl-necklace out of place, brusheth away all afflictious, and produceth every pleasure though passing, the soul inward spurneth all notions of the duality of our dual frames! (Aloud)-Dear Rati, the (lady) love of the foremost warrior of Mahāmōha’s forces ! fear not! take heart, take heart! This (that I spoke) meaneth nothing more than tradition invented by the amateur travellers in Upanishads, to beguile the tediousness of the journey, in the manner the juggler performeth the trick of a town being swallowed.
Chandra’, Indra and others, who denounce (acts of) ravishment, themselves swerve from (the path of) rectitude. The
The Moon-the allusion is to the seduction of Tara-the wife of Brihaspati.
The King of the Devas-the allusion is to the seduction of Ahalya -the wife of Gautama. 53 moment my bow is bent, resounding with the rows of humming bees, who then can to the doors of Virakti bend-let alone our powerful cabinet ministers.
How shall Mōha, whose essential (strength) is made up of the different squadrons of indifference, indolence, slumber, etc, and who possesseth tremendous power to eclipse knowledge, be conquered’ by any body? Rati. (Aside). By accident my lord’s utterance. sounds equivocal. (Aloud). May prosperity attend our great king! Vasanta.—Ah, thou wife of Kāma ! 58.* Fear not, for, so long that Mōha and his followers are well armed, shall Jiva,
There is also the implication that by no means Mōha would conquer. *This utterance is ambiguous and another meaning implied in verse 58 is.-The moment Mōha and his partisans are no more, Jiva regaineth his innate nature अपहतपाप्मत्व, etc and shall attain liberation through the influence of Virakti. 54 covetous of Prākritic’ association, shake himself off from the influence of Virakti P Rati-(Aside). Alas! Vasanta’s utterance soun- deth ambiguous. (Aloud). My Lord! Is Vivēka bereft of sense, as also his ministers Sama, Damia and others? If Jiva discardeth Prakriti,’ the finale for them and for us, would seem to be the same! Kama. Rightly so. But this sinful (brood) Vivēka and others, jealous of the joy of our race, play at games that tend to extinguish both the races, under the very nose of Jiva; blunt indeed are they of their wits as not to perceive their own ruin thereby. These ignorant people shall not, by any means, be successful in their enterprise. For
The irresistible force of Karma shall put life into us again, albeit slain in battle.
Body or nature i.e., matter. 55 We shall revive even like Sugriva’s famous1 warriors of old. (Behind the curtain). 2 Who is this perverse person that reckoneth 118 as sinners, who wish the greatest good for all? Thou fellow, immodest and ill-behaved! We, who subject all our actions to the Mercy of Madhu’s conqueror, strive to overthrow ye the wicked, who put the progenitor (Jīva) in unshakable shackles. We also strive to bring about eternal bliss to Jiva after liberating him from all miseries and even then keep our race sapient under the influence of (Jiva’s) Buddhī. Do not the Upanishads proclaim thus ?:-
Sri Narayana,-even by the mask of Bhakti or Prapatti donned by the actor-
The Monkey and Bear warriors of Sugriva, who died in the battles at Lanka, especially in the great havoc caused by Kumbhakarna, regained their lives through the boon of Indra after the termination of the war.
Vishnu a 56 Jiva delighted,-Jíva who playeth the different rōles1 in the melodrama of Samsāra,-doth lift him to the utmost eminence, doth make him, through His Mercy, His peer in all respects, save Sri-Lordship and Cosmos creationship. Hence :- 2
As sure as anything is the fact that the great fame of having overthrown our foes Mōha etc, the high duty of protecting our father (Jiva) (from falling) into Samsara), and the joy of having accomplished our ambition-these shall anon come to us of their own accord. Kama.-(Looking with fear and scorn). My love! Youder cometh Vivēka himself, facing us, the head of all the adversaries of Mahāmōha, accompanied by his co-partner in life-Sumati.
This Vivéka, ever defending Sama,
Birth, youth, dotage, etc.
श्रियः पतित्वं = Being the husband of Sri.
जगत्कारणत्वं = Being the cause of the comos. 57 Dama, and other virtues, monopolising the secrets1 of Mantras like the Ashtāksharī, and desirous of demolishing Mōha, restraineth all desire for sense-lusts, maketh researches in Vedanta, consulteth the rules relating to Mōksha, and studieth BhagavadGītā with unswerving devotion, Further :-
This Sun of Vivēka, augmenting the lustre of Sunnati, to whose (Sumati’s) heart the truth about God and soul is most near,—Vivōka who again is full of the ardent love for Mōksha, though in great prosperity, doth now attain the feet of Vishnu, on Whom he leaneth, after scattering the (twofold) mist of Ahamkāra viz. selfness in body and selfness in soul.
Also means-“Keeping his councils secret”. The double meaning implied in verse 63. is-The sun, now increasing the lustre of the quarter opposite to the West, (East), though rising, is still invested by the excessive redness of the dawn, doth now clear the mist, and reacheth the sky.58 It is therefore not meet that we should unmask ourselves to our enemies too soon, and without proper precaution. (Thus exeunt Kāma with his wife and friend). Mediate Interlude ends. THEN ENTER KING AND SUMATI). King. -—–(Vivōka)—(Musing). Love mine ! Hearest thou the rant of this fellow Kama, the source of the noxions thicket of endless sins,-the seat of boundless conceit ? See, how he scorneth at us-the very persons who strive to obliterate all sins. Or
A person void of sense perceiveth faults in others, though they exist not; similarly perceiveth he in himself virtues that exist not. This frailty cometh as the effect of Mōhas’ eve-salve. 59 Sumath.Aryaputra! Do not ugly-faced persons impute their ugliness to the fault of the mirror, which by nature is clean ? King.-Forsooth, my Queen! Thou kennest things as they are and speakest as thou keunest. Further :-
Thou art one, free of all faults and art ever intent on compassing infinite supreme Bliss to man. Thou art endowed with Guna,’ Alankāra, Bhāva, and Rasa,’ like the work of a good poet. (Again musing). 3 Alas, My love! these Kāma, Krōdha, Lōbha," and their

Lit: Noble son. This term is usually used by ladies when accosting their husbands. When applied to Poets’ work.-

Diction etc.

Rhetoric.

Gesture.
Emotion.

When applied to Sumati.– Understanding, retentiveness, etc. Ornaments. 3. Thought. 4. Attachment.

Greed. 60 ilk who divert themselves in tormenting the abiding Jíva, pose themselves as the upholders of righteousness, and look upon us, as the augmenters of vice,-us who strive to compass Moksha for Jiva and to draw down (upon him) the merciful look of the Lord Divine–the natural friend to one and all alike,-merciful look, the panacea to all persons agonised by the anguish of Samsara. Alas! Queer is this buffoon’s bluff ! Never mind, mark my great vow, for earning the Almighty’s blessings. Its carrying out solely dependeth on thee.
Ah! Beautiful lady! By this vow, so auspiciously taken, I draw courage through the mercy of Madhu’s foe’ and by keeping away from Jíva his foes, external and internal, I will plant him firmly in Yoga, will divest him of the influence of both Papa1 and
Vishnu.
Infidels and Perverts.
Lust, Passion, Anger. etc.
Vice.
Virtue-According to Viṣishtadvaita philosophy both virtue and Vice are impediments to attain Emancipation. 61 Punya and will vouchsafe all blessedness to him by making him attain the Parabrahman.} Sumati.-Aryaputra! How is this eternal, stainless, highly-blissful and self-luminons Jíva, whose nature is self-evident to all mankind, consigned to the Ocean of misery, awful-made by great waves of sin dashing, and agitated by the resistless Ahamkāra, by the mephistophelian Mahāmōha, Māna, Mada, Matsara, etc.? 2 4 Ꮌ King-My love! Keen perceiver of subtilties! Can the Evident be denied or the Agamic contents rejected? Just see this:-
In this universe we have seen objects deprived of their natural quality by accidents of contact with some other object,
Supreme Lord.

Phil. The fallacy that body and soul are one and the same.

Conceit. 4. Pride. 5. Jealousy. 6. Vedic.
The formless clean mirror reflects the image of a flower when the latter is held before a mirror. 62 and the accident passing, the object springing back to its original quality. Similarly, this eternal Samsāra enshroudeth Jíva,’ through the influence of eternal nescience, yclept Karma, and releaseth him the moment it vanisheth. Sumati.-True indeed! But how is it the all-benevolent Lord of Sri, hath so long neglected Jíva tormented by unbearable manifold miseries ? King.-Hast thou not heard that Jiva who biddeth for Samsara, by the bonds of nescience (Eternal Karma) was bidden away by the Almighty for the very reason that He bid for Samsāra and that the self same Almighty will extricate him on an opportunity lending itself? For :-
The Lord, whose impartiality is evident in His equal solicitude to placate
नित्यनिर्मलमहानन्दस्वरूपोऽपि जीवः - कर्मोपाधिवशात्मोहाamgāì g:auruafa— afguù a enfadararenaqzū दुःखभाग्भवति- आविर्भूतस्वाभाविकरूपो भवति ।

63 both Sport and Mercy, typified as Lilā and Dayā, working working ever at cross purposes, (the Lord) improveth upon the accident of merit gotten by His own Grace, and lifteth us, the fallen, in the manner of the worm etching out (unconsciously, as it were) auspicious letters (on a piece of timber). 8 Further :-

From the ever-flowing river of Merit and Demerit, incapable of avoidance, diversion or crossing, the Lord lifteth us the fallen, and rejoiceth. Lild-There is no exact English equivalent to this. But Lila is connoted by the desire of the Lord to indulge Himself in the sport of making souls take birth and rebirth, etc. in Samsara. See Introduction to Lives of Azhvars by Govindacharya on word Lila.
Mercy.

Called the Guna-kshata-lipi Nyaya-The worm is a wood-insect. The sense implied in verse (68) is-The Lord punishing us Sinners, through Lila, Himself imparteth virtue to one of the manifold Karmas through Mercy and thus protecteth us. 64 Sumati.—Aryaputra! My mind is perplexed by the serious doubt, as to how one can attain Moksha in the infinite future, when an infinite past hath merely lapsed in Vam King.-Queen mine! The consort of Viveka as thou art, how is it that thou dost indulge in such doubts as if thou art ignorant of the ways of logical reasoning ? Or :- true many

Even the sages still debate as to the of this amidst so cause (principles or) things, such as, Time, Nature, Fate, Accident, etc. This here is to be investigated:
All Vedantic’ schools agree in thinking that in this cycle of Karma and Nescience, incessantly and strangely whirling, each Jiva cometh to ripen differently in its own due season. Catching the right moment in this ripening-by the First
Except Chārvaka=The materialist who holds that body itself is the soul.

65 Teacher’ caught-the enlightened Jiva thus (caught) reapeth in plenty all the riches stretching up to Moksha.

In the manner of the Daughter" of Vidēha, Jiva, confined in the body of Lanka, girt by the sea of Samsāra, ruled by the proud ten-headed demon of mind with the senses ten, (Jiva, like her, Vaidehi) pineth, thus humbled. Anon by a Hanuman-like Guru is (Jiva) instructed of the Truth (of God, etc.)
In this carnal body known as Brahmapura, having several portals of sins countless, Jīva, unrestrained of action, being incentived by a will free (-given) but kept in limits by a Providence Almighty, is thus fast bound to the power of the senses, even like a demented king influenced by the advice of his evil God is spoken of as the First Teacher. Jiva doth feel a longing to investigate the Truik about God, the means of attaining Him and Beatitude. (Tatva, Hita, Purusbartha).
Sitā, or the daughter of Videha’s king, Janaka. #. 6. 5 1 66 ministers, each striving to contrive his own objective. Sumati.—Aryaputra! Though tormented by this flesh (body), like one lodged in a fire-begirt lodging, how is it that the listless Jiva desireth not to rid himself of this body? King.-Eh My love, all-wise! It is no easy task to cross the great ocean of attachment.
Like the well-polished gem-set wall,. the soul inviolate, beareth on it the most wonderful picture, made up of the stable and unstable’, tri-colored, distinctly limned by the Six-Attributed Painter, with Histri-qualitied brush. 2 Sumati.~(With grief) If so, how is it that the most beloved Buddhi dǝth not remind her mad husband?
The cosmos composed of moving and stationary objects:
Three colours and three attachments, gq, वित्तेषणा, दारेषणा.
God of the attributes Jñana, Ṣakti, etc.
Satva, Rajas, Tamas. 67 King. My quick-witted love! Buddhi also, self-luminons though she be, is for the nonce practically dormant. For-
Like the lotus fading at the setting sun and like the charmless night by the Rahu’-eclipsed snow-beamed Moon, our Mother Buddhi, lovely lady! fadeth for the time being, remaining inert, struck out of her luminosity, resembling soul itself-her Lord, bereft of attributes, by Māyic contact. Sumati.–Aryaputra! Profoundly pitiable is this bonded state of Jiva along with Buddhi! Thou shalt now elucidate for me at length, the means by which Jiva,-ever so much misery-molested, shall attain Moksha. May I have peace of mind thus! King. My ever well-wishing Queen! I shall now dwell in detail on the means of attaining Beatitude and in doing so, shall be

A serpent named Rāhu is said to swallow the moon during an eclipse. 2. Illusion.68 only reminding thee of what thou already knowest.

Samsāra, hardened by hoarded sins, hard to stem, is the great curse of all Jivas and past palliation. Its only Deliverer is the Lord’s Free Will-Power,’ acting in concert with His causeless Mercy and it (Will-Power) gratifieth itself, by pitching upon a cause (for Karma-cessation). Sumati.-Aryaputra! If that cause is fit for my hearing, may it please thee to inform me of the same. King. My love, so pure of tongue! Thou shalt hear the gist of the subtle truth.
Full of Lust, Envy and Pride, the soul like the child, is, obsessed by several spirits. By the gracious look of a Royal Personage, Veda-famed, it (soul) entereth the way of the Wise.
To the soul, soaked in the nectareous look of the sinless Teacher, providentially
Sankalpa 2. May mean either Srt-Nārāyaṇa or Acharya. 69 obtained, the many pure attributes,’ pure knowledge, etc, sprout up, making for boundless bliss. And then-
While the soul embodied, is on all sides pulled by cords of evil-smelling past pleasures of Svarga, fraught with inevitable,-brimfull fall Bhakti (love) in Brahma High the Goal,-the milky Sea of mercy, heaving high, springeth, influenced by his (soul’s) previous birth’s good Karma.

ன் 1. In the interim, this other feast fit for universal suffrage superveneth (viz Prapatti or surrender to God). 2

With thee for my wife, I shall, at the time of Bhakti’s fruition, myself perform this peculiar (feast) sacrifice, no fruit expecting. The manifold attributes led by Sama, Dama, etc, shall be the officiat. Such as Ṣama, Dama, atc. A Vedic feast literally (Adhvara) and is considered a sacred feast; hence is a sacrifice. 70 ing-Ritviks’ of this sacrifice. For reasons beyond our ken, the Eternal Lord doth become the goal of the offering of ātman", and then shuffling off the shackles of karma, the bonded Jiva-(Pasu3) doth get unbound. Thou hast to consider this as well:-
The Divine Lord of Sri, whose power is eternally manifest, in Creation, Duration and Dissolution of the universe, performeth through His Mercy a supernatural and matchless conversion on Jiva that performeth the momentary sacrifice of self-surrender and resignation, and so despatcheth his sins that they return never. Sumati.-Aryaputra! When shall the above described state of Supreme Bliss become the joy of Jiva ? Officiating Priests in a sacrifice.

Soul.

The animal sacrificed in a yāga.

As opposed to the long time taken for Bhakti. 71 King. My Queen, versed in the knowledge of the triple realms! We have thus far to rejoice at the fact that rescue from Samsara hath somehow become possible to Jiva,-plunged in the main of misery intolerable,-by (the authority of) Revelation as well as Reason.

A blessed being, graduating along the scale of Sri-Lord’s Mercy-led by Teachers taintless, reigneth in the abode of Supreme Bliss bedecked with suddhasatva," Further:-
Sure it is that the Divine Lord’s Mercy, unaffectable even by post-Surrender sins befalling, curbeth His wilful Līlā, imparteth to Jivas a taste for karmas, congenial and inductive to the Lord Divine,
जायमानकटाक्षादिक्रमेण ।
गोपुरमण्डपादिना ।
Refulgent matter. 72

1 and bringeth about infinite bliss now or hence.2

Free of all obstacles, the Divine Road of the Mercy of Madhu’s Foe," leadeth one, as revealed in the Vedas, to the city of Paramapada,’-the Mercy-Road, thick shaded by auspicious’attributes, (such as Sausílya)-the Averter of the glare Māyā,R-exempt from sins of Rajōguna’ and, by the Tāpatrayās, unaffected. of At the annihilation of this body in the case of Prapannas. At the termination of (a Karma already begun) in the case of Bhaktas.
Vishnu the sayer of the demon Madhu.

Another meaning of verse (84) is–Free of all thorns on the way, the Path of firm belief in the Mercy of Madhu’s Foe, leadeth one to the royal road leading into the city of Ayodhya unassailed by anybody,-Path cool with the beautiful shade which alleviates the glare of the Sun,-path free of all dust and heat. Abode of Supreme Bliss. disposition.

आद्यात्मिकादि.
Illusion.
Accessible-
Passion. 73 Sumati.–Aryaputra! Methinks that thy word that Jíva, replete with sins innumerable, shall from the ocean of misery be rescued, may but be a hope held forth like the toy offered to a crying child! King. My lady charming! thou believer in the Revelations! Follow not the lead of falsity. Art thou not Sumati ? Hast thou ever heard of the fallibility of the Revelations, or that of the Lord’s promise to protect His devotees? Here is convincing statement for thee.
Sumati! Oath upon Fate’, oath upon thee, oath upon me; if only thou resign thy slumber and look with eyes wide awake, thou shalt thyself perceive the greatness of the Will of Demon Mura’s Victor2, so swift evinced in rescuing the loudly wailing Gajendra" from agony, Lot, or God’s free-gift of Grace, or Will. Vishnu.
The allusion here is to the Gajendra Upākhyāna in Sri Bhagavata which briefly stated is as follows:

Once the head of a herd of Elephants tormented #li 74 caught as he was warring, by the crocodile Ahamkāra’. Why, to champion the oppressed is a matter of course.

Be a For: refugee humble, or be be he proud or be he culprit, or non-default eligible for it matters not, for, he is protection, as far as possible. This is the great ethical canon, firmly established by the highly virtuous, such as Visvamitra, by excessive thirst went to a pool of water to quench its thirst, when lo! an alligator caught hold of the foot of the elephant which, knowing of no other protector, appealed loudly to the Mercy of the First Cause of the universe (ādimūlam). The Lord, loth to tarry second longer, rode upon His vehicle Garutman and appeared at the scene of trouble. sent He His Discus which cut in twain the head of the alligator; and the liberated elephant was no other than a great Gandharva or allegorically Jiva, liberated from the agonies of Samsara. ef. नक्राक्रान्ते करीन्द्रे ग्राहस्ते गजेन्द्रे, etc. Fast
The delusion that body and soul are identical. 2. A sage bad to perform a sacrifice for which a human being as the victim. he required 75 the Dove’, Sri Rāma, King Raghu, the Dēvapatnís, the crane Nālijangha5, Brihaspati and several others. Sumati.—Aryaputra! Even the great Prajapati and others are worshipped by several votaries, whose ambition is Mōksha. Such

A king whom he entreated for this purpose would not part with his eldest son; similarly his wife would not part with her last son; the chance therefore fell to the lot of the middle son who was called Sūnassēpha. This latter as a last resort took refuge under Visvamitra who eventually saved him. Kapótópākhyāna, (see Mahabharata.) Kakāsura was let off with his life by Sri Rāma’s Brahm-astra, though the former offended at Sita’s breast. When all the worlds would not give him protection against Brahm-āstra, Rama spared his life by the mere fact of his falling at Rāma’s feet after vainly circuiting in all the worlds three.

See Raghuvamsa for the story.
Vedic story-“Devā vai tvashṭāram” etc.

See Yadavagiri-Mahatmya, 9th Adhyaya. The story of Indra being saved by Brihaspati- See Bhagavatam. 76 being the case, how is it that thou speakest of Sri’s Lord alone as the granter of Moksha ? King. Oh my sharp-witted love! just think how exceptional forsooth is the greatness of Madhu’s Victor!

Firm faith in the Supreme as the Root of all Beings from Brahmā down to the worm, effecteth deliverance from Samsāra. But the numskull who, though aiming at Mōksha, payeth worship to the innumerable lower divinities, is like him who hopeth to quench his thirst by dew-drops! A thousand suns may be drawn in a picture but would they dispel a dot of darkness ?
The night of Prakriti, imposing aonic nescientic sleep on Jíva, can vanish only by the blaze of the sun of Sankalpa’ of our Lord, the Conqueror of Naraka. *
Divine Will.

2 Hell or the demon Naraka whom Lord Krishna. killed, vide Srībhagavata—10th Skandha. 77 Sumati.-Aryaputra! Ever doth the mind of the Devas and the sages waver as to the knowledge of the exact relationship between the soul and the Lord High. But thou fixest thy mind on Sri-Nārāyana alone. How? King.-Queen mine! This decision is dependent on the Upanishads, interpreted by (the key of) several Smritis, Purānas and Upabrihmanas. The harmony subsisting between the Vēdas, the Brahmanas and Nārāyana is well known.

The truth to be searched is Vishnu (ie., Nārāyana) alone. The authorities are the Vedas alone. The True-perceivers are the Sātvica Brāhmanas alone. Thus judged are that these three do constitute a harmonious group. What use then of the other (lesser) deities who are but worms* by comparison?
Those which exegetise the matter briefly touched upon in the Srutis.
Peace-preponderant.
The sacredotal class entrusted with the Védas and their teaching and practising.
In so far as their dependence on Srt Narayana is concerned.78 Further:-
If a sage Vyāsa, the arranger of the Védas, after reconnoitering all sciences divine, and subjecting them to severe ratiocination, solemnly declared thrice in a council of sages by upraising his hands-the truth arrived at by him; with him then for our authority, which other than Sri Nārāyana can pose as the Great Truth’ ? The saying of the great sages is to the effect-“the way by which the great ones. have gone is the best way.”
Logic hath no finality; the Vedas are found found contentious; the authorities of the Rishis are mutually conflicting. Why mention other paltry utterances ? Thus is verity hidden, like hidden is treasure in a cave. The wise man there-
Paratatva.
ef. erdia zāpneno fzzā a ga: ga: 1 इदमेकं सुनिष्पत्रं ध्येयो नारायणस्सदा ॥ सत्यं सत्यं पुनस्सत्यमुद्धृत्य भुजमुच्यते । वेदशास्त्रात्परं नास्ति न दैवं केशवात्परम् ॥ 79 fore would prefer the spiritual ways of the Great. The great sages Vyasa, Valmiki, Manu Brihaspati, Suka, Saunaka, and others confirm our view. Let alone these several sages. Look at this one

Parisara,’-the real perceiver of truth

Once during boyhood Parāsara, learning that his father had been consumed by a Rakshasa incited by Visvamitra, wanted to perform a sacrifice to exterminate all the Rakshasas. Vasishta intervened and requested Parāsara to desist from his desire to kill other Rakshasas who were quite innocent in the matter of the death of his father and then Parāsara stopped his sacrifice. Hearing this glad tidings, sage Pulastya came to the scene and feeling glad that his descendants were saved from a tragical death, blessed our Parāsara with the boon that he alone would perceive the true God. Vasishṭa also blessed him that the boon of Pulastya should prove true. Parasara has himself mentioned this in Vishnupurana. ef प्रदिशतु भगवानशेषपुंसां हरिरपजन्मजरादिकां समृद्धिम् ॥ colophon of the Vishṇu-purāṇa…. - the 80 that pertaineth to the Supreme God, who prayeth for Moksha’s eternal bliss, to come to all mankind,-bliss exempt from all pangs of birth, dotage and death,-himself supporteth our view, and this is quite enough. Sumati.-Aryaputra? This statement of thine doth not admit of a further rejoinder. I beseech thee to present to Jíva, in a nut-shell, the quintessence of all the Vēdānta. He is in earnest to arrive at truth, but is now perplexed in Vedāntic searchings demanding several substantial supports. King.—Well conceived. I shall meet thy desire.
The Lord of Sri, whose Sankalpa is the main prop of the three kinds of conscients and non-conscients’ and who is the only Prime Origin of the four Purushārthas2, is the only resting place of all the cluster of the Srutis as the ocean is ocean is of all the rivers.
The three kinds of conscients are—447:, qu:, fireur: 1 »» non-conśelėnts are 2. Four ends of life-, an, 41 प्रकृति, कालं, सत्वम् । IHT, SIMU

81 Further:

Supreme is the spouse of Sri; most beneficial is Bhakti or Prapatti towards Him. His blessed Sankalpa sucketh up the Samsara-sea. In no time can a person overcome the Nescience-fiend through the Noblest Mantra, the Ashtākshara’, bequeathing the knowledge (therefor.) My love! That which cleareth the doubts of even dullards hath now been briefly stated.
But in this Kali-age, some perverts, under the tight cloak of VedaVāda3 only seem to combat the apostates like Saugata," by insincere language like that passed between brothers-in-law. Pity! But these have been refuted threadbare by the best expounders of Vedanta. The Holy Mantra of 8 syllables.
Only ostensibly supporting the Vedic teachings. but really following the teachings of Buddhists. Vada - Argument.

A division amongst Buddhists.

S. 6 82 For, savants adopt styles, terse and diffuse (as occasion demands). Sumati.-Well said, my lord! For, my mind is perturbed by the fear whether the Upanishads would all end in misinterpretation by endless arguments of diverse sages, like cows driven and dragged hither and thither by thieves. King. Enough of thy doubts!
Sruti, followed by the several Smritis, such as that of Manu, etc, unquestionably accepted as authorities by eminent men,. countenanceth not, even in dream, the Smritis of Kapila, etc, involving selfcontradiction, but that Sruti, the authority per se, well fortified too by steady logic, deafeneth the uproar of sophistry (Behind the curtain.)
Like Ugrasēna,’ thrown into prison by the wicked Kamsa,’ our Lord Jiva hath been
Ugrasena the maternal grand-father of Lord Krishna was the ruler of Madhura (North). He was deposed and imprisoned by his own son 83 cast in prison’ by Mahāmōha, who knoweth not that this will bring about his 2 own complete ruin. As by Krishna assisted by Balarama, Jiva will be liberated by the very renowned, merciful and allbenevolent king Vivēka and shall attain Moksha? • King.—(Listening with joy.) Love mine! This is the heavenly oracle predicting the unfailing future, even like unto the Revelations of the Vēdas. Sumati.-(With joy). Aryaputra! Indeed this is the voice of the Immortals which can never turn false. Kamsa labouring under the dread of an oracle, (during the bridal procession of his own sister Devaki,) that her 8th son shall kill him (Kanisa). Lord Krishna (the 8th son) in due time slow Kamsa in Я duel, liberated Ugrasena and reinstated him as the king of the Yadavas.
Samsara.
dat. Brother of Lord Krishna. In the original also means Mighty Krishna. 84 King. Love mine! Verily indeed! By thy co-operation, I fancy that the attainment of success is now within reach.
May the drop of desire to conquer the hosts of agnostics and apostates develop into the river of Madhusudana’s grace, watering well the Kalpaka tree of Perseverance, so much esteemed by savants, and fulfil my wish. (Again behind the curtain, drums beating.) Sumati.-(With wonder)-Aryaputra! Far off seemeth the event to celebrate the liber- ation of Jiva with the beat of drums, as also the occasion for our herds of elephants to be seized with frenzy for war. Hallo! but how then is it that the sky reverberateth with loud uproar, like the roar of clouds at the time of the great Cataclysm ? King.-Love mine! This is the drum beaten by the Immortals who hasten our prepar. ation for victory. Now that we have 85 strengthened our own side, we must now strive to overthrow our enemy’s side. (Thus saying both exeunt.) Finis Act I, termed Svapakshaprakāsa (Demonstration of one’s own creed.)