रामानुजीये विश्वासटिप्पन्यः

THEN ENTER RAGAL-AND DVESHA”. Raga. Friend! With thee for my help, the achievement of my master’s mission, I fancy, as (already) accomplished. Dvesha.-Companion! I am in the same boat with thee, as I am ordered by his Majesty to create obstacles against the efforts of Vivēka, who worketh against thee. Raga.—Friend ! Other, mandates (too) there 1.

are to carry out as occasion may demand. I shall just disclose them. Lust-Attachment to wordliness.

Hate-for Godliness.

169

Now that the heretics have been overthrown through the manœuvre of Viveka, the way to Trivarga" is the only outlet for Mahāmōha’s energies. Beggarly Virakti’, I shall just decoy to a distance, and thou shalt entice Vishnu-bhakti all at once. Their disjunction with Jiva can be, by all means, effected, by casting the nets of making Svarga appear worthy and Mōksha unworthy, in all places. Expert as I am in a thousand and one deceits, I shall just beguile the beggarly Virakti, as Mārīcha Buddhists and others.

See n. 1, p. 115. 1. 2. Dispassion or Renunciation, Love or Devotion to Vishnu.

The allusion is to the well known incident of Māricha being asked by Ravana to decoy Sri Rama into the Danḍaka forest. Māricha assumed the form of a golden deer and appeared in the vicinity of Sita, who, onchanted by its charming appearance, persisted in Rāma catching the same. Rama was decoyed to a distance by Māricha, when Ravana enticed away Sita. (āranya-Kanda-Sri Rāmāyana.) 170 did Mithili’ and thou shalt entice VishnuBhakti as Pōulastya2 did. Dvesha. Then what? Raga. -True, the Teacher of Vēdānta Siddhānta hath routed the head-less Pūrvamimāmsakās, the foremost of the wishers, of Mahāmōha’s success-the very Purōbits of demon Hiranya as it were re-incarnate on earth, yet I shall propound their very creed ingeniously and thus accomplish my master’s mission. Dvesha. Rightly opportune is thy resolve to stand by the victorious banner of the arch-chiefs of Mahamoha promoting Atheism, viz., the creed of Nirisvara Mīmāmsa. Raga.2. If it becometh a passion to long
Another name of Sītā.
Ravana. The pupil referred to in the previous Act. (Vāda. ) Officiating Priests. The demon killed by Vishnu in His avatāra of n-lion. man.
Materialism denying the God-head. 171 after the paltry and ephemeral pleasures’ how can dispassion possess one who longeth for endless and eternal joy ?2
It is mistaken to aver that beatitude is Self-realisation; but if beatitude be one intercoursing with another, then what else but Kāma can best constitute what is called beatitude (Moksha), coveted by one and all? Beatitude therefore can be no other than Svarga, the seat of all (carnal) enjoyments at will, and this view is supported by the authority of our betters, the NirisvaraMīmāmsakas (Godless philosophers). Dvesha. Indeed! It is this that is accepted to be the final decision, arrived at after a careful study of the traditions of Mahāmōha, by savants well-versed in Mahāmōha’s lore*.
Enjoyment of Svarga, etc,

3 Moksha. स्वस्वरूपस्य नित्यप्राप्तत्वेन उपायोपदेश वैयर्थ्यात्सुखरूपत्वादर्श- नाच.

Atheism and Hedonism. 172
Misery is expelled not, if beatitude be the attainment of Glory (Brahman) conjoined again with mind (soul) and matter (non-soul).’ But if beatitude be the attainment of Glory (Brahman), denuded of all this, then it is no joy at all. And then the Vedic conclusion becometh but a mere verbal expression. Raga.-Well spoken, friend! Like the exodus of the swarm of birds from their nests in the hollow of a branch of a tree, burning with wild fire, surely this utterance of thine will drive Vishnu-bhakti to a distance. How now is this stupid Vivēka going to create for Jiva a diversion from Samsāra,-Jiva whose mind is blinded by his eagerness for enjoyment eternal ? The
The attainment of a Brahman with attributes, mind and matter (~the body of God) must still give one the continuance of worldly experiences, for according to the Visishtādvaita doctrine, God is never separable from the cosmos, for it is His over-united body.

An attributeless Brahman is only non-existent like the hare’s horn. 173 to inore that Viveka becometh anxious condemn the graces par excellence of damsels, celestial and mundane, the more shall he be bound firm by those ropes’, (damsels). Just view the nectar-born, lotus-eyed, damsels, the ornaments of Svarga.

Their bosom is beseiged by their everexpanding bud-like breasts: their eyes, stealing the loveliness of blue lotuses, long to tresspass on their ears; Hallo! possessed is their entire frame by emotions whose preceptor is Cupid (himself)! Methinks the whole universe is designed vanquished by the lovely seductive youth of slenderwaisted damsels ! But apart from the exuberance of fresh-blossoming juvenility, witness their amorous display!
Their eyebrows, Cupid’s victorious penons, gesticulate that the true end of life is lust, their gait condemneth that
Also means qualities.
The period when maiden-hood and youth meet. 174 every other goal of life is vile; their eyes, lovely with the moving pupils and excited by excessive passion, proclaim the truth of the Kāma’-Sāstra that the only true Brahman is Kama (Lust or carnal enjoyments). Dvesha.—(With joy and impatience ). Friend! What a pity it is that even the erudite indulge in the unpalatable prattle that there be a bliss beyond the enjoyment of the celestial wenches,-enjoyment which is understood by some sages as Moksha itself,-the inark of the highest bliss, according to the votaries of thy creed who are thoroughly conversant with the relative differences of the diverse Ends of Life’ (purush-ārtha), and who always pursue (the End) Kāma !
How shall the All-sustainer2 be
of कामस्तदसमवर्तताधि.

< If God sustains and permeates everything, it follows that he permeates sin as well and it is hence a contradiction to say that he is free from all sins. + 175 uncontaminated with sin, and how againthe Lord, the All-Desirer1 be free from desire ? Raga.—Friend! This is not the whole of it.

Some fiendish people would dupe the simple folk and make them believe that the pair of breasts, honey-full, of lovely looking. damsels, surpassing the loveliness of golden globes, are but (lumps of) flesh. (A voice in the air). What saidst thou, Raya? What I said cannot be denied, for, only the blind behold not the purity of clear water ! Dvesha. Alas! Strange indeed is this attachment of the fiendish followers of Vivēka towards Brahman! Perhaps it is but proper-for, to the deaf, the cuckoo’s cooing can certainly create no emotion. But never mind these, Vivēka himself shall be vanquished.
As evidenced by Krishna owning 60,000 wives. 176 For:-
The victory over Vivēka’s adherents followeth as a matter of natural sequence from the victory over Vivēka (himself), for, doth not the creeper wither of its own accord when its prop-poplar is felled down? J Raga. Well conceived! Dvesha. —{Laughing alond).
So long as I exist, surely this Viveka whose wits are blinded by wallowing in the barren regions of the Upanishads, shall never attain the faultless, blessed, matchless, adorable supreme Brahman,-Brahman that hath in Him the gift of all Ends of Life’. (Behind the curtain). Who is that? Who is that? (Both listen, with fear and confusion). Alas! what mishap! What may befall us who are intent on executing our master’s command? Alas! Our luck would seem to take a new turn now ! 177 .11. Mark ! Virakti and Vishnu-Bhakti have escaped from the inextricable net1 out-spread by us and are retracing their steps towards Vivēka. make a stand. things come. He who, facing us, cometh yonder, cheered by Virakti and Vishnu-Bhakti and led by the arm by Sumati is surely none but Viveka; in his presence whom victory favoureth, we unfortunates should not For, if life exists, good Our younger brothren Kāma capable capable of accomplishing our master’s mission in a trice, also must tarry a while, for, in good time, all will be well. None is invincible to this Viveka, assisted (as he is) by Vyavasaya. and Krōdha, Thus may our royal mission land in jeopardy.
Fie, Fie, on Indra’s heavenly harlot’s rolling looks. ! Fie, Fie, on Cupid’s bow betwanging the pompous twang in battles! Fie, Fie, on cuckoo’s penta-chorded tunes !
The aforesaid net of imputing sin tỏ Moksha.
S. 12178 Fie, Fie, ou Royal Moha’s chivalrous pomp–dancing on Kāma-Sastra stage! Why mention more of matters more For, Now:- # inert ?
Vanquishing Mohn soon, like Indra, The head-demon-Vivēka releaseth quick from Samsūra Jíva enbound. Sratis’ tears of grief, by insult inade to shed, Transformeth he to tears of joy. (Thus saying exeunt.) Pure Interlude ends. THEN ENTER VIVEKA AND SUMATT. Viveka.Queen mine! Take heart, take heart. Virakti and Vishnu Bhakti have just been made to join thee, their fears caused by the thieves’, incited by Mabūmōha,
Rāge and Dyēsha are sarcastically called thieves here. 179 having now been dispelled. Sumati. —(Sobbing.) My lord! Still troubled is my mind as to what shall happen. What shall I say? Do not Rāga and Drēsha lie in ambush and wait for an opportunity? Viveka. —Ah timid lady! Be not so weak in heart. Can Rāga and Dvēsha have room even in our presence?
Young dame! Enough of thy wailings, due to the recollection of rambles in unworthy paths! Tire Sārnga’-bowed Krishna, the Preacher of sublime Gita to a fit disciple2 shall surely, protect us, who seek His refuge. Sumati.—(With sorrow, using Samskrit).
Aryaputra! Jiva, methinks, is much to be pitied, like a half-burnt live tree, in his state of grief, of inaction, of beastlike dependence, in the different stages of creation, annihilation, experience of
Name of the bow of Vishnu. 2. Arjuna 180 Svarga and Naraka, waking, dreaming, sleeping, swooning and agony of death. Besides:
Jiva doth wander in this Samsara, made horrid by dotage, death, and fleeting sweet youth and by the manifold inter-related sins, flowing. like the Blood of the wild torrent, wherein the miraculously quick cosmic Creator seemeth to have distinguished the different Karmas by the force of his hurricane-Līlā3. Viveka.-{ With remorse.) Queen ! What thou hast till now said is true. ‘But listen to me now describing the long-accumulated Punya of the Jiva which maketh him long to trod in the Never-to-return Path.5
Abode of the Devas.
Hell.
See n. 1, p. 63.

Virtue.

Archiradimarga-The path, leading to Moksha, led by the messengers of the Lord, and which finally shuts off rebirth. 181
With his predisposition for a 80journ in Svarga, countered however by the frequent spectacle of the falls therefrom, the mind of Jiva doth engender in him an infinite thirst for the Para-Brahman’. Even if this thirst at times becometh languid by mental weakness, it is again revived and it firmly establisheth in Jiva a penchant for either Bhakti or Prapatti2 according to his personal aptitude. Further :-
Jiva, by sole decree of fortune, shall acquire an intense love for the ParaBrahman’, engendered by the correct understanding of His Blessed Attributes, devoid of all defect, and shall know the natural difference in results, existing in the knowledge of the diverse Vidyas, the one as equally congenial as the other, like the different nectar-waves. Then, the Jiva, like the bee, shall enjoy the honey of Parama-purusha’s’ lotus-Feet
Supreme Lord.
Taking refuge on God. 182 and shall look upon even the Dēvacity as but a hell.
Here, the moment Jiva casteth away his attachment to Samsāra, on account of his recollection of his endless wanderings, an eager longing to attain the Supreme Brahman doth seize him through the knowledge of His singular attributes, and he then doth rightly indulge in the study of the several groups of sciences, relating to Godhead, pure, and devoid of all delusions and by discerning as to which of the manifold attributes of God are specifically dealt with and which not in any particular science (thereof). O I shall just dwell in brief on the ‘methods of overcoming this illusion.
Moksha, reached through a knowledge of the different (God) Sciences’ is either one or many. If they are one, existence of several sciences is not justified, the
Nana Vidyas the varied ways of divine medi- tation which are 32 such as KENJA, etc. 183 as one of them alone may bring about Moksha. If they are many, there may be a durational difference etc., in their enjoyanent, like the difference attributed by the Mimāmsakās to the enjoyment of Svarga, and the existence of several (God) sciences is then justified. This fallacious argument-of the babblers who do not understand correctly the meanings of the Pramanas which re-iterate, that difference there is none, either in time or enjoyment in Mōksha, but only among the (God) sciences which treat of this end,-fails, through its lack of sense. In spite of this, those who err, will -ever err. For, even if the. crows are washed with thousands of water-pots, they shall never turn white. The virtnons will with no hesitation understand the truth propounded by those who apprehend the truth of God and who abjure the whole conclave of agnostics, and will attain Sarvēsyara.1
See n. 1, p. 182. 2. Authorities. 3. Vyasa, Bodhayana, Nathamuni, etc. 4. The Lord of all power. 184 Sumati:-( With approbation) My lord ! Restored am I now, by thy language, disclosing a leaning for sound authorities. Umparallelled indeed is thy greatness in sifting the drift of Pramānas, by savantsrespect-worthy. For :-
Now the Naga’ damsels, residing in mountain-caves on ocean-shore, sing aloud thy fame, which shineth like the moon, washed of her stain by the billows of the Ganga, on the crest of Siva, when he is disturbed by his dreadful Delugedance, and they get delighted at the perennial flow of nectar, exuding from each letter of the alphabet, making up thy praise ! (Pondering on the glory of Vedūntasastra, with joy and thrilling sensation.)
These (God) sciences, through the knowledge of a part of which, Jīva,
Serpent. 185 tormented by samsāra-fire, doth feel that Moksha already percheth on his palm’, even when this carnal body-the seat of all illusions-doth exist, thrive through the ever-expanding Madhusudana’s grace that is so cool and clear, pure and pleasing, like the celestial waves of Gangā. Viveka.–What sayest thou? The burden of the care of Jiva is now indeed practically lightened. For, his Virāgya," springing from his desire to vision Brahman, conduceth in a greater measure to help towards (God) sciences, than that Virāgya which springeth from the knowledge of the ills of Samsāra.
Relinquishing Prohibited (Nishedha) and Optional (Kāmya’) duties which are not required to to apprehend the (God).
हस्तमध्यनिहित.
Vishnu.
Ses n. 2, p. 166.
See n. 2, p. 153. 186 sciences, the Jiva performeth the Nitya’ and Naimittika’ duties for the sole pleasure of Para-Brahman, and delighted with the doing of these duties, he now hasteneth to fix his mind in Yoga, made blissful by currents of fresh nectar, flowing in the milky ocean of devotion, directed to the Divine Presence of the Para-Brahman-the Seat of all bliss. &
Further, when Jiva–abashed-museth in his mind about the unreal nature of sense-delights, resembling but a Gandharvacity, I stretch out to him my helping hand and he quickly tideth over the perplexities of mind and doth fix the same exclusively on the Para-Brahman, thus casily crossing the Samsāric-ocean, as if it did cover a cow foot-space1. Sumati. (Musing). Still, when even the Prajapati and other great Yogis are themselves entangled by the fish hook-like
and 2. See notes 3 and 4, p. 153.

शुभाश्रयत्व. 4. गोष्पद. मेघचित्र. 1. 2. The creator. 187 sense-lusts, my mind feeleth the humiliating doubt as to how Jiva, who resembleth the child out-stretching its hand to catch the moon, shall ever attain Mōksha. Viveks. Timid dame! Knowing, as thou art, the whole truth, how is it that thou dost indulge in doubts, like a witless woman?

A certain resolute person, who hath detached himself from Samsāra, renounceth all external sense-pleasures, as if it were honey-mixed poison, setteth his face against the finitely blissful Kaivalya,’ and even in this world evinceth fitfully an intense longing for the enjoyment of the infinite and eternally blissful Brahman. It is but natural that a ripe fruit, which even an expert who hath climbed up the branch of a a tree cannot pluck, falleth before a way-farer-a result of the strength of mere matured merit, expecting no effort on his part.
Soul Isolation.
सुकृतपरिपाक.1 188 Besides :-
If Jíva himself longeth to attain Paramapada, resorted to by Nityasūris, atoneth for all past sins, and abstaineth from committing further sins, and if the benevolent-natured Isvara fixeth His will on a goal, what could not all be Jiva’s own? Sure as Sure as anything, he attaineth liberation! Sumati. My lord! If Jiva doth thus cross the Samsāric ocean, how then doth he (meanwhile)endure agony, like a worm in the hollow between the two ends of a tree burning with wild fire, like an antelope surrounded by a pack of hounds, like a caravan of traders in a ship tossed by a stormy tempest, like a jackal blinking in a flood-begirt islet, like a house-holder in dread hard-breathing at the ingress of a huge cobra inside the house, like the trunk of a rootless tree battered by the waves of
Moksha.
Eternally freed souls. 189 the Gangā, and like the fish in the oceanmidst molested by the shafts of Sri Rāma ? Viveka. Charming dame! Thou betrayest but childishness, casting (to the winds) thy erudition. For, For, thou fanciest that the Jíva, who is yet to be liberated, as if already liberated. Behold! Behold !! 3
Caste,1 Order,2 Conduct, Place, Time,* etc. described in the Sāstras as highly conducive to, and as being the causes of, Moksha, shall in the case of listless minds prove but a perpetual source of fear,5 I will now prove to thy mind the relative difference that will be felt by others (of a different mould of mind)".
Brahmana etc.

Brahmacharya, etc.

Satyavrata, etc.

Uttarayana, etc. Fear of Samsara. Attentive minds. 190

To the Jiva, who well discerneth the difference between Kamya duties, and Nitya and Nimittika duties,-who is not indifferent and who performeth everything after due investigation, and eager that no obstacles shall bar the enjoyment of ParaBrahman, even those causes of fear transmute to absence of fear. Unaccountably then to assert that even the wise should indulge in fear till actual emancipation (is reached) is like trying to smell the fragrance of the lotus blossoming in the sky2.
To a person who perceiveth the possibilities involved in the perennial and strange windings of evil Karina, what not shall operate" as the cause of fear, whether it be direction, or place, or time, whether
Caste, Order, etc.

No such fear has any foundation. The implication is that everything will operate as the cause of fear unless perceived properly. of कालेष्वपि च सर्वेषु दिक्षु सर्वासु चाच्युत । शरीरे च गतौ चापि वर्तते मे महत्म्यम् ॥ [ Jikanta.] 191 it be commission of prohibited duties and omission of ordained duties, whether it be the body etc,-these though the means to achieve his longed-for object? Sumati.If indeed everything be the source of fear, then how shall Yoga, achievable only in the absence of fear, become successful? Viveka.—Charming lady! Rightly hast. thou questioned. There is a certain subtle truth of which, though thou knowest already, I shall only remind thee. Listen then with attention undistracted. Sumati.-Aryaputra! Proceed.

Renouncing the Lord’s grace, which is as it were the cataclysmic-fire to the evergrowing infatuation of the mind and which swalloweth the oceans of sin, riding a bad horse of Karma, is as futile as the erection of a salt dam across the brackish ocean! Just hear the success, beggaring all description, of the person who betaketh 192 himself with one-ness of purpose to the grace of the Eternal Lord.
Longing seclusion, hating all sensedictates, all evil propensities for enjoyment suppressed by the force of Virakti, Jiva, the speeder in the path of Nivritti’-path shall focus all attention and take refuge under Sri Murāri’s feet and thus, transgressing Samsāra, attain liberation. Sumati. Rightly so. I shall just ask thee who hast so thoroughly grasped the truth of truths one thing more. Why is not the realisation of Mōksha swiftly accomplished even by high-souled men with a thorough comprehension of the inmost truths of Upanishads, learnt at the hands of spotless Achāryas,-men who have uprooted opposite creeds, who have given up the tendency to indulge in Svargic, sojourn, who have set their hearts on the great bliss of the worship of Madhusudana’s blessed feet,

ci ci ཉ་ See n. 3, p 21. See p. 4, p 28. See n. 2, p 55. L 193 exempt from the faintest trace of stain, who have betaken to Nivritti-dharma’ without the slightest inattention and who know no obstacles? } Viveka. Lady dear! I shall just unfold to thee another subtle truth, fit to be treasured up by the wise in their hearts. Hear me with unalloyed attention what the great Sanaka, Sanandana, Sanatkumāra, Nārada, Sāndilya and other Paramekāntins2 have often propounded.

The thousand-yojana" whale doth consume a hundred-yojana whale; the bigger whale doth swallow, even this thousand-yōjana whale and the still bigger whale doth gulp down even the aforesaid whale such then is the course of Karma. ; The insult offered to an innocent perceiver of Brahman, shall consume, Agastya-like,
See n. 3, p 21.
Exclusive enjoyers of Brahman.
Eight miles. s. s. 13 194 even Nivritti-dharma,-Agastya who displayed himself in exsiccating the great ocean of all sins. Listen to some other truths (also) similar.
Well known it is that a great sinner is he who doth forget the good done in the past,’ but a still worse sinner is he who doth forget the good done in the present and the worst sinner of all is he who will forget the good that in the future will be done. Sumati.–(Musing) Lord! Such indeed is the- unique heinousness of the sin of insulting the true realiser of Brahman, so ably elucidated by thee. Is there then no remedy for this sin? Viveka,-There is but one remedy and that is seeking the pardon of the one that was insulted.
ef. ब्रह्ममेव सुरापेच चोरे भभवते तदा । famfafāftar aft: sadeıfta fasfa: 11 195 For :-
An aquatic animal1 falleth into great anguish by being out of water, but the same doth revive by water gradually gained. Similarly, the Jiva, cast away by the insult offered to the great, falleth into Samsāra and getteth true knowledge back by resorting to the very person. Besides :-
A person, deserved by good deeds done during diverse births and who hath refrained from sinning against the godly, dame Vidya, leading to Moksha, approacheth anon with love abundant.
Para-bhakti,-the ship, as it were, to cross the ocean of Samsāra, well fastened by ropes of Sātvika-tyaga, so helpful to Nivrittidharma, saileth clear and acquireth momentum day by day.
Fist, to wit.
Vidyā is personified here as a woman. 3. Devotion towards the Brahman.
See n. 2, p. 21. 196 Sumati.-(Musing) Rightly so, if Animā1, Mahima, Garimā3, Laghima, Vasitva", Isitva, Prāpti’, Prākāmya", etc. ordained by dire Destiny to a person who is yet not quite exempt from all past sins and which are capable of being used for Mōksha, do not therefore impede the means by which Mōksha is reached. Viveka. Queen! True. The ever-hostile obstacles to (God-) Yoga are indeed difficult to surmount. The attainment of Moksha will be unfettered only if these Yogaobstacles are prevented from appearing at all, instead of renouncing them after they actually occur. (Then enter a messenger with palm leaf adorning his head).
Atomicness.
Greatness.
Heaviness.
Lightness. Self-Control. Lordliness.

Power to reach the desired place. 1. Realisation of desires by mere thought. 197 Messenger.–(With hands suppliant.) + King! This messenger-myself, named Samvriti-satya1 who never escapeth the suzerain lord Mahāmōha, whose movements are everywhere unobstructed, saluteth thee with thy queen. of eye my Viveka. (Aside): Why hath he come here? — (Aloud, in humour). May thou live long, but without casting away thy nature, ever addicted to perverse understanding. Messenger.-(Pointing to the palm leaf, in his suppliant hands, taken from his head). Great king! This indeed is an irrefragable mandate, indited by the Accountant Lobha and brought to thee by me, who am in the confidence of my lord Mahāmōha, the emperor of the fourteen worlds, whose affairs are all determined by his minister Dvāpara3, and who is established in the faith of Durmati1.

Posing as the speaker of truth but not really speaking truth.
Doubt.

Greed. 1. Evil sense.198 Viveka.-(With concealed contempt). Man! Thou art acceptable to us as well hence read the message in all privacy. Messenger. As thy Majesty commands. (Reads the message humbly). ;

Thus (runneth) the mandate of Mahāmōha, so esteemed by Kāma and others. It is also not obnoxious to the residents of Svarga, who are repugnant’ to the decline of Samsāra. Viveka. (Interrupting and smiling) Queen! Mark that we are treated as objects of wicked Mahāmōha’s commands ! But just to know the enemy’s mind, we should hear the rest of the message. Well then, messenger! proceed.
The idea here is that the Devas resident in Svarga fear that the Samsāra will decline, if Vivéka is given free scope for the spread of Vairagya, which would eventually minimise their own enjoyment. 199 Messenger." We forgive thee for all thy mischief ending with creating faith in the worship of the Para-Brahman, if it (mischief) bringeth about the realisation of (sense-) delights". Viveka.–(Gesturing contempt). Lady! Dost thou hear the strange Bhikshupādaprasarana method’ ? Or it becometh Mahāmōha, bent upon carrying out his wish, unyieldingly like the corpse’s clenched fist. Sumati.—Yes, so it is. Viveka. And then ? Messenger. -38. “If thou dost

transgress what we are going to bid, our veteran warrior. Krōdha and others, inflamed at the mere sign of our brows’ knit will arrest thee and thou shalt exist no more 77 A certain beggar besought of a householder some standing room in the verandah. He took advantage of it, gradually encroaching on the whole house. Introducing the thin end of the wedge”, in other words. 200 Viveka.-Love mine! That is a blessing to us, who follow our own (ordained) duties. Ah, Moha’s messenger! remaining of the message? yet anything Messenger.There is something yet on the subject of the prowess of the chieftains Kama, Kródha, etc. Viveka.–What harm can there be? Let us hear it also. Messenger.39. “Whose valour shall subjugate Kama, the matchless warrior of the universe, the one so respected by the im mortals,-Kāma the power of whose greatness metamorphosed even Siva’s third eye, burning with anger, into an eye, cooled with the erotic sentiment of love ?”

“The ancient Sruti’ Sruti’ proclaimeth that Kāma did exist even before creation. Through the power of Kāma alone, even the First Being sporteth in creation, sustentation and dissolution of the universe;
cf. कामस्तदग्रे समवर्त्तताधि । सोऽकामयत बहुभ्यां प्रजायै : 1 201 even he who is free of all desire doth difficult Mōksha attain by Kama (desire) only. How then is Kāma under the influence of any body and who not is under the influence of Kāma in this universe?” Sumati.-Great king! Is then the fish-bannered Kāma invincible even to thee P Viveka.–Queen mine! Is there any rejoinder for the twaddle of Mahāmōha, loved by Mithyā-drishti ? But let us hear the rest as well. Messenger.41. “If one doth fret at Krodha, (anger), one cannot be said to be free from anger. If one is angry, how could he be said to have vanquished Kródha ? In any case therefore, anger is a ruinous rope with snares at either end. Sumati. My lord! Kródha scemeth to be even inore unconquerable than Kama,
False vision.
Tries to refrain from auger. 202 for, it is Kródha that is the prime cause for victory over Kama! Viveka.-Love mine! Deprecated not is anger in right time, for, the Truth-perceivers do approve of anger in the matter of subduing Kama etc. (Looking at the Messenger). Well, messenger! We have heard (from thee) what was intended for our hearing. Inform thy master this from me :-

“The world shall reverence Vivēka who hath made Mahāmóha soulless, who hath rejected Kāma and who hath driven Krodha away Messenger. I shall take leave. (Thus saying walks two or three paces).

(Aside) Who in this universe shall be able to conquer Vivēka, assisted as he is, in his mission of doing good to every one, by his wife Sumati, who again is anxious to rouse Jíva from his lethargy ? Still my master 203 Mahāmóha doth enjoin on us these errands. (Aloud) Great king! Transgress not the adage “Abandon the individual to save the family “. etc ; } (Thus saying exit.) Sumati.—Aryaputra! If Jíva, who is ready to attain Móksha, is subdued by Kama, Kródha, Lóbha2, Mada”, Matsara1, etc. incited by Mahāmóha, all thy efforts so far prove futile. Viveka. Queen mine! Think not so. But bid only for our good.
Now that the true • nature of God divine hath been ascertained by the Upanishads, now that all doubts concerning them have been cleared, and now that Jiva hath the knowledge-(means)
Do not strive to liberate Jiva, lest the whole family will perish. ci. त्यजेदेकं कुलस्यार्थे ग्रामस्यार्थे कुलं यजेत् । ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ॥

Greed. 3. See n. 4, p. 61. 4. See n. 5, p. 61. 204 to discriminate Bhakti with its entourage, the Jiva shall attain Móksha by a path, so cool, delivered from the thick mire of perplexities, crowding round the sharp thorns of Kāma and Kródha. (Behind the curtain) (Two Divine Bards) Victory be to thy Majesty. (First Bard).

Yon expandeth red eve’s twilight, The lovely red baize stretched for dame Night’s steps, The Swell overflowing Rāgā’s’ Ocean-shore, The pollen-pile of Kadamba-Kāma, The Japa-garland3 of Sringara’s1 tuft, The blood-rut of Elephant-

See n-1, p. 168. 1. See n-1, p. 25. 1. 2. A kind of flower (China Rose). Erotic sentiment personified. infatuation, 205 The red-saffron resplendence of dame West’s1 bosoms. (Second Bard).

Darkness doth pervade the world all, Dishevelled hair, as it were, of dame Sandhya, Pining at the separation from her lord, the Sun, Pitch-dark as overflowing Yamunā’s roaring waves. Viveka,–(Listening). Queen mine! These two bards, ever speaking what they see, just hint to us that we are on the close of day, when our owl-like opponents make themselves ready to entrap Jiva, in his slumber. Ah! charm-faced lady! Behold.
At sunset doth luminosity decline, Darkness deep Prāchi’s face doth cover, Wicked Kāma with Vasanta, all universe overpowering, Plungeth same, my dear! in vices
The direction West.
The direction East. manifold.
Twilight. 206 Further:-
Yon fawn-eyed damsel’s ornament- lustre, double, Happy-lit lamp’s luminosity doth To perform usual nightly Nīrājana,’ Do they walk in groups unbroken, to adorn seraglio. Therefore I shall now perform the evening ablutions and guard Jiva whose mind is now intently fixed on the supreme Brahman. Attended by thy chamber-maids Kshānti, Santi, etc, thou shalt enter the 2 3 mansion of Mangalācharana and await our arrival! (Thus saying exit with Sumati). Finis Act III named “Mukti-upāya-aramba. (Preparation of the means of Mukti). AUM.
Lights waved as an act of adoration. 2. Patience.
Peace.
Place of the practice of good. ōM=(A-U-M) SANKALPA-SURYODAYA