रामानुजीये विश्वासटिप्पन्यः

THEN ENTER KAMA AND VASANTA. Kama.Friend Vasanta !

Sugar-cane so tender for my bow, yon flowers for my shafts, Bee-swarm humming sweet harp’s melody for my bow-string, Fair sex, timid and weak, for my battalion ; all these true. With these aids tender, of my own will, prosper I-the conquerer of the Trident-wearer.1 Further :-
With missiles and shafts, by thee
Siva. granted, 208 And with thee for my help ever See how Móha great wieldeth, unfailing, The universe under one umbrella.1 Vasanta.-What sayest thou? Thou art Kama indeed!
Through prescribed and proscribed Karmas with their senses performed, Longing for some results, the savants awakened, To thee of infinite marvel, impute they, Their deeds, saying “Kama did them and Manyu’ did them”.
With Siva and others, thy sportive battles thou didst have, Thy free diversion-resorts are Deva- chief’s mansions, Thy pleasure-park is this sea-girt earth, Ah Madana! How to describe thee, the splendour’s ocean?
The meaning is that the whole world is under Mōha’s Lord paramountcy
Anger. cf. msania agafa 209 Kama. - Friend! Just think of thy greatness known all the world over. For :- the whole
Well-known it is that the origin of Sumanas1 is thyself universe delighteth in thee; thou art indeed the foremost of the thrice-two seasons: Jótis2 entirely doth depend on thee: Madhava where Sri’ doth dwell, bearing Pankaja, is all thy own and Kama is thy minister. What other better season is there that can match with thee? Besides :-
Thou art the Fire named Vasanta ; this Malaya zephyr is thy charioteer: Asóka Two meanings in 4 to 7:-
Devas-Flowers.
Sacrifice (afia), and ParaBrahman.
Vishnu, month of Vaisakha.

5 Lakshmi living in the Lotus Tank–Loveliness of Lotus Tank." Malaya mountain.

S. 14 210 and other flowers, thy Hames; bee-swarms,. the array of smoke; nectar-born moon, the feeding fluid; therefore the tree of Virakti’ of the Creator, Siva and others, is burnt away by thee, who hast wiped away even the name of Santi.2 Vasanta. - Great warrior and fish-bannered Kama ! The greatness of persons like myself is entirely of thy making. For:-
The seasons, of whom I am the chief, are the artists granting thee thy diverse weapons. The Moon and the Sun betoken thy time of victory and rest.* Kama. Enough of this abundancy of mutual belanding! State business should first be attended to. Vasanta. I shall act, my friend! as thou dost bid. Of one bent of mind as we are, the duty of enkindling the sentiment of

See n 2. p 166. 2. Peace. 3. Night time.

Day.
चंद्रोदयमारुतकोकिलालापादि ।211 providing all the ways and means of sexual love in Jiva. now engaged in the practice of Yoga, shall be mine exclusively, and that of thine the wherewithal’ to provide suitable objects of love. Kama.-Comrade! I shall act up to thy wishes. Jiva, whose meditation of the blessed Lord is but recent, could easily be turned away, by holding up before him the allurements of ephemeral pleasures, accustomed to which he has been all along. Is there not this Brahman (for him, viz,)-the fair-eyed damsels, themselves the end and aim of all ambition, visible indeed to the eye of all Beings, the Devas, the Asuras, the Siddhas, the Gandharvas, the Vidyadharas," the Kinnara, the Kimpurushās and the Mānushas-all?
युवत्यादि ।

Divine bards. Celestial musicians 4 & 5 Mythical beings with human figuras and horse-heads.

Human beings. 212 Think not that this is improper :-
Why could not the damsels, who minister to the exquisite of pleasures and who are the cause of the procreation of the universe, be called Brahman, in so far as they do possess the Brahman’s attributes’? Vasanta. Friend! This, thine opinion, is borne out by chapter and verse in the Upanishads, for quoth. they (Upanishads) that damsels alone are the Brahman. say that Brahman is a male is but a complimentary twaddle.
Youthful maidens’ sidelooks bashful To and lovely, And their amorous tricks (or play), adorned most in their unadorned simplicity, Even the best Yogis, captivate, Even Eternal Brahman-a hundred- rejecting!
The two principal attributes of Brahman are- मोक्षप्रदत्वं = Grant of salvation; जगत्कारणत्वं creative cause of the Universe.
स्त्रियो हि ब्रह्मोतवा पुमान् । 213 Kama.–(With joy) Dear Vasanta! What thou sayest is true indeed. For :-
This assemblage of celestial nymphs, whose looks make one mistake them for ranks of arrows, shall now, under my commands, go a-dancing and anon capture Jiva, albeit so intent on attaining Peace beyond works (ie. Brahman). Vasanta. Flower-shafted friend! So long as the fair sex is under thy dispensation, our mission is as good as fulfilled. Now:-
With ears made merry by the honey of melodious music, with eyes carried away by rapturous dance and with heart enslaved by diverse emotions erotic, the mind’ of Yogis can never decline from the bevy of blooming damsels. Kama. (Pondering and with a sardonic smile) 1 Resolve not to give up Yoga. 214
Should, disregarding me, Vivekaprond in the company of Vyavasaya’ and others, would yet fight with me, he himself should bring about the fate of Saubhari2, captivated by a hundred damsels. Vasanta. No wonder! For, renowned indeed are thy valorous deeds!
The merry she cuckoos, (as if they were)-the musical instruments of Panara, Vēnu. Vina, etc.-ever sing the valor of thee, blossom-bowed Cupid, that hath the bow-string made up of the swarm of bees, delirious with the drink of honey, flowing from the blossoming Kalpaka blooms that make thy bow! i. Application.

A sage named Saubhari, while penancing in the midst of water, beheld a fish, surrounded by its offspring. Enamoured of this, he gave up the penance, himself longing to enjoy a similar happiness and married the hundred daughters of Māndhāta for the purpose. (See Vishnu Purana). A kind of musical instrument.

Flute.
Harp. 215 Hence thou needst use not much effort to accomplish such a simple task.
Bend not in vain thy bow whose flower-shafts never yet missed their aim; fill not thy bow-string with the lovely flower-arrows. Friend! Even at the mere sight of thy weapons-the flowers-brought by me into existence and laid in reserve by hundreds in thy quiver-the trees’ branches, quiver indeed shall Vivēka. Kama. - This sort of mild enthusiasm will not do in the matter of a mighty foe. For:
Doth not the sun rise with a full thousand rays to dispel the darkness which could (though) be dissipated even by a little light?
Set aside the story of fight for have not the poets chronicled that indescribable misfortunes have attended persons who allowed themselves to be slighted. even Ji 216 in a small measure, as in (stories of) gambling’ and verbal debates2. Vasanta.-How is it that thou, though holding the whole universe under thy grip, underrate thy own greatness and anticipate the slightest slight from any person what- soever ? A thousand locusts cannot screen the thousand-rayed sun!
So long as thy army is active, with its infantry-the charming beauty of lovely women, its cavalry-their amorous gait, its elephant-division-delirium from draughts of wine, and its chariot-division-sexual enjoyment, who with any regard for Yoga can ever remain alive? Now the Jiva hath not yet scaled upto the high pinnacle of Yoga. Such being the case, why for no reason doubtest thou that we shall not achieve our object!
Vide the chronicle of Dharmaputra and Nala. Hi Sisupala. 217 For it is found :-
That the Jiva, aware as he is of the pit-falls of Samsāra, doth still long for the same; though he speaketh of the attainment of Brahman, still he doth hanker after mundane prosperity; though he yearneth for the Ocean of Joy, he doth at the same time shamelessly shrink. Therefore the Yoga of the Jiva in such a dilemma, could with very little effort be frustrated. Kama. Thou seemest to hint that the best opportunity to slay the Jiva is this,-while asleep.
Most opportune therefore is this time for me to exhaust all (my) weapons on the Jiva who hath not yet completed his Yoga, -like Arjuna attacking Karna, when the latter felt abashed at seeing his chariot slightly sunk in earth! Vasanta. Very well. If thou dost so, thy efforts shall sure with success be crowned 1 Vide Karua parva of Mahabharata 218
The person, who hath solely set his heart on tumbling into the mire of Yoga, that could not dry by ever so many sins, owing to Virakti’s fraudulent ways, shall yet have all his Nirrēda’ and conceit shaken out by the blows of thy weapons all and he shall again hanker after diverse delights, to which Rudra, etc, are addict.

Breaths there the Yogi with soul so dead against desire who longeth not for the pretty prattle of women,-pretty-made by smiles,-halting accents and sensuous feastings, the prattle, serving as it were, for the triumphal flag of our victorious army, what by Malaya wind and the moon-light, what by jasmine and the hum of bees and such composed? Kame. Friend! A simpleton surely is Viveka, inasmuchas he trieth to effect for the Jiva, who is such a victim to physical and mental infirmities,-the success of Yoga. But it shall be as futile as crossing by swimming the high seas, as flitting

Detachment. 219 across the blue vault of heaven, as drinking at the mirage, and as taking a bath on earth. Further :-
Vivēka, intent on liberating the Jíva, and-who is rolling dissipate in revelry and delirious with draughts of sensedelights-knoweth not (it seems) the worth of the amorous sports of celestial courtesans, their charms resembling honey, dripping from nectar-soaked grapes. Just mark here the two horns of the dilemma :-
If, through the power of discrimination, a person, in whom the power of aversion fto worldly pleasures) hath just dawned, doth fret at me, how could he possibly be said to have subdued Anger (Krodha)? If (however) on the other hand he casteth away anger, how could he be said to have shunned me (Kāma)? Vain therefore is the twaddle of fools who speak of the subdual of (both) Anger and Desire! 220 (Then enter Krōdha dressed in a horrid guise.) Krodha-(Approaching in haste). Hail my friend! Hail, my blossom-bowed Kāma!the vanquisher of Vivēka by movements unhindered! Who is this partisan of Vivēka who prattleth in vain about the subdual of Anger and Desire? (Walking round horridly and with a loud laugh).
How is it possible here to speak of Viveka, when I-the Vanguard of several arch-chiefs, dancing on the horrid stage of war-am here, I, whose followers, the Asuras, raise feverish panic in the bosoms of Deva-damsels, whose (Devadamsels’) sandal-paste, put on to cool heat, anon drieth up? Kama.–Welcome, my good friend Krodha, the foremost among charioteers and ever ferocious towards my enemies! Thou hast come in right time, intent on helping me, when I have been deeply deliberating221 as to how I should fulfil my master’s mission. Thou hast under thy sway the great Mahēsvara and others, who (ever so much may) exercise self-control. Hurrah! Our great king hath conquered! Further :-
When vanity hath vanquished, when I (Kāma) have stopped havoc, when Mōha hath ceased enthusiasm, when the forest of sin hath burnt away, yet thou, alone of all, fed by the manifold kinds of fuel, say of a particle of contempt, art capable of disrupting Yoga for the Supreme Brahman! Vasanta. Surely this meeting of Kāma with thee (Krodha) doth resemble the conjunction of wind with fire! With materials, all so ready, why should we tarry any further? Success surely followeth in the wake of enthusiasm. Methinks success will crown us, if we only adopt the plan (of nocturnal slaughter) advocated by our dear friend. Kāma.
Siva. 222 For:-
Let fawn-eyed celestial damsels,with their glances dancing like the bees that form Kāma’s sugar-cane bow-string-with lovely breasts bending that make them be mistaken for the ruby-creepers’ flower bunches, guarded by Kama’s demireps,walk round the Jiva, who is absorbed in Virakti. Kama.Friend! The best of seasons, Vasanta, remindeth us opportunely of what we should do. With Kródha marching in front, heading the celestial-courtesanbattalions, I shall follow, with the string firmly braced to my bow; and thou shalt follow at my heels, guarding the flanks, with all wistfulness, vigilant all round. (All march as described above) Vasanta. Oh Kāma and Kródha-the foremost in Mahāmóha’s army! Hear my advice. This is the occasion to despoil Yoga that is about to be begun, by nocturnal slaughter. For yon riseth the moon lustrous, 225 making the oceans four swell. Behold now in our front the rising moon-beamsharbingers, as it were, of the emerging moon-the lover of the blue-lotus tank and the servant of the moon-faced young damsels, marching in thy front.
Yon moon-beams, as they are, milky sea’s swell, From the whale’s mouth, drunk and emitted, lovely as dame Night’s amorous smile, Shining as white sandal-paste mixed with camphor white, Feast the eyes onlooking the East, as if drenching them in ambrosia cool. Besides :-
Behold you Udaya Mountain’s splendour, doubled by the rising Moon’s lustre, Seemning, as it were, an elephant with conch-docked ears and with flowing ichor color! 224 Krodha. -Ah dear destroyer of demon Sambhara1! In troth Vasanta but spake the fact. Now:-
The damsel moonlight, shining as the rising Milky Ocean, doth beget in the direction East, the daughter-peerless Loveliness who maketh blue-lotuses blossom. Behold the waxing night when lovely stars do twinkle and when the tress-like Darkness, seemeth, as it were, somewhat dishevelled by the throes of childbirth ! Kams. All regard is indeed due to my friend -the Lord of the galaxy of stars, who is armed with weapons, mighty to dispel pitch-darkness and who doth adorn the plaited hair of Siva.
This Moon, the shedder of lovely moonlight, the wishing-gem of the anguish
The allusion is to Kama’s incarnation as Aniruddha, Sri Krishna’s grandson, when he killed demon Sambhara and married his daughter Usha (vide 10th Skandha of Sri Bhagavata).
The Moon.
Lit: Chintamani. 225 1 of the love-lorn She-Chakravāka, the instructor of Kāma-Sāstra, the mirthmaker of the triple-world, the vouchsafer of delight on the blue-lotus tank, doth dissipate steadily the darkness that hath held possession of all the directions. Further:-
You noon-beams, distilled from its rise from Vishnupāda, making the twinkling stars look like piles of foam, rising from the Udaya mountain and resembling celestial Gangā, doth give variegated colors to the Yamuna-like darkness. Friend Kródha! Behold the plenitude of my help!
You Lover of the stars is my loved friend; moon-light is my mate; Vasanta, who equippeth me with flowery weapons in abundance, is my relative esteem-worthy: in the event of danger, thou, O Kródha of irresistible force! art my protector. Who
Rudly-goose. (bird) Two meanings - Blue vault and Vishnu’s feet.
S. 15 226 then with any regard for life shall stand before me, armed with my bow of bloons ? Krodha.Friend! When fortune favors, what all to us shall favorable not be? Further :-
How to call a person desireless, wher he doth desire to conquer thee (Kāma)? If he doth not desire to shun thee, he is certainly not devoid of desire, inasmuck as thou desertest him not. Kama.-Enough of this procrastination, which is but the thief of time. This Jiva whohath entered on Yoga shall now be approached by us. (All do accordingly). Vasanta. –Behold this Jiva, who hath just embarked on Yoga, by Viveka directed, the latter doing all things opportunely for Jiva who is absorbed in meditation on the twin-feet of the Supreme Lord, renouncing all his attachment for sense-dictates. 227
The Jiva peruseth the purānas1 which speak about the terrors of hell and yet falleth frequently into sloth: be perceiveth the soul as distinct from the body and at the same time tendeth the body with all care; he longeth deliverance from the ocean of sorrow and yet hankereth after sense-lusts. Pining thus, in a double life, he seemeth as if rocking in a swing! Kama. Friend Kródha! Vasanta hinteth that Jiva hath not yet attained the stage of profound meditation. Our help-mate Vishaya-rasand, ever (busy) begetting eternal and marvellous effects-a perennial stream-is unassailable even by those who have subdued the enemies-the senses external and internal":
Sacred legendary chronicles, 18 in number.

The implication is that Jiva is alwars in a dilemma Sense-a3800iation Sensuousness.

Kama. Krodha, etc, (Anger. Lust, ste) 228
Even granting that Jiva transgresseth the ocean of samsara in secrecy (thus) engendering a longing for salvation and that he indulgeth in pleasing parleys with Yógis, even then, the mind, vestured by garments woven by evil propensities manifold, such as egotism, loseth anon its equilibrium. Vasanta. Terror of the enemy host thou art (sure)! Beware also of another matter. Even though one hath dissociated from society, self-esteem alone is enough to violate one’s Yoga. It is for this self-same reason that Samvarta, Jada-bharata, Vidura and others, rightly understanding the moral of Hiranyagarbha’s text’, courted public contumely, serving as sin-remover and led a life as if of madmen. Therefore before the Jiva might arrive at this state of contumely-courting, let Kródha seize him swift, using contumely itself as the medium.
संमानना परां हानिं योगः कुरुते यतः । जनेनावमतो योगी योगासिद्धिं च विन्दति ॥
But now the Jíva is at hearing, instructing, learning, asking, adoring, singing, touching’, realisingR and praising", the Lord. Thus perpetually revelling in the enjoyment of the worship of Murāri’s feet, it may be that Jíva, seated firmly in his fortress of wisdom, is well nigh unassailable. Further :-
The Jíva, who, weaned from vain wants, is happy, and even from law-allowed wants free, spurning them even when they spontaneously approach, and injuring none, liveth thus the life of a boa-constrictor10. Kama.-(Smiling and shy) Friend! How is it
The attributes of God. 2. What he heard to others. 3. The lore allied to the subject (of Yoga). 4. His doubts
The Lord. 6. His through his Acharya. Holy names. 7. His materials of worship e. Basil etc. . His form
God.
The life of a boa constrictor lies in the fact that it only receives its food reaching its mouth of its own accord 1 230 that at war time, thou art as timid as a child. For, thou dost not appear like taking time by the forelock.
Thou, the best of seasons and right worthy to enjoy pleasures infinite, art my friend. Myself am holding under my grip Kāma great, mortals and immortals and animals, and this is Kródha, cruel by nature and resenting all opposition to me. We three therefore shall jointly now perpetrate nocturnal slaughter as did Ascatthama and others’ of old. Vasanta. Friend! I am not unmindful of all the pros and cons in this affair but I doubt how we shall be otherwise than unsuccessful when Jiva doth not allow us the slightest loop hole, for, what availeth the waking sentinel after the house has been rifled by la gang of thieves?
To promote Nivritti-Dharma and to refrain from Pravritti-Dharma, the Jiva
Kripacharya and Kritavarma.231 resorteth to the Universe-Maker, just like an invalid resorting to a physician. Krodha. With haste). Vasanta and Kāma shall presently know my extraordinary skill in carrying out what I will.
Several are the persons of wondrous valour, ruined by this,-myself, by various expedients, without actually taking hold of (the victims), as in the case of Jamadagni’ and others, and actually taking hold of (the victims), as in the case of Rāvana and others. Vasanta.-Well known is this, thine exploit ! But where is thy opportunity to seize the A sage named Jamadagni, while penancing in his hermitage, was met by Kartavirya, who, not getting the sacred cow, he asked for. flung a snake in the sage’s neck and the age, enraged at this, cursed Kārtavirya, even before the sage was killed by him. The implication is that Jamadagni lost his life through Kartavirya, as he (the age) became a victim to anger apparently through a snake and not through Anger (Krodha) seizing him directly. 232 Jíva who hath thoroughly renounced the world? Krodha..(Shouting Ha! Ha!!). I have opport- unities even for such a person.
By just robbing a person though he hath detached his mind thoroughly, of a shattered garment of his, a seat, a Kamandalu,’ etc, by contriving to hide such articles, of a sudden, I shall disconcert the Yoga of a person by bringing about uneasiness of mind, false prattles. untrue imputations, mischief, ignorance, etc. Further:- What wonder is there in unhinging Jiva’s concentration of mind, when I could disturb the minds of highly eminent personages such as Mahesvara?
For an Airavata, which weareth the flowery-bunch-like Earth as its crest-jewel
Pot used by an ascetic for keeping water. 2. The Airavata is supposed to bear the Eastern quarter of the Earth on its head and the Earth supported on its head is compared to the wearing of flower bunches. 233 carrying of (Indra), the with no effort, can the the Lord of the Dēvas overthrowing of the Asura hosts, the shattering of the Kulāchala mountain, and the devastation of forests vast, be a cause of wonder? Kama. -Friend Vasanta! Beware that what Krodha sayeth may not prove untrue.
Who dare resist the force of the darkness of Kródha, more powerful than sleep, swoon and death-agony, effacing all established distinctions of castes and ideas of high and low and resembling the dark billows of Yamunā, overflowing its banks, swelled by downpours of coveys of clouds (gathering) at the time of the great cataclysm? Further:- My glory, proclaimed by sages great, such as Vālmíki, is a thing also not to be lightly passed over. 44 Was not even Sri Rama the victim of 234 my contempt through the influence of my weapon, Sri-Rama-the Lion of the Elephant-like Virādha", the exsiccators of the ocean, through the fire of his shaft, the conqueror of Khara, Dhūshana, and their hosts, the severer of the ten heads of Rāvana and the decimator of Kumbha- karna? Vasanta.-Kāma ! Well done. Kama.–Friend! All praise is thine; for it is through thine influence, all this was done by me.

Indulging in lamentations etc. over the loss of his wife Sita. A giant slain by Rama in the Dandaka forest, immediately after Sita was taken away by Ravana. The allusion is to Rama drying up the ocean by sending forth his arrows, enraged at the presiding deity of Ocean not answering his call promptly.

At Dandaka forest these two giants with their followers of 14000 Rakshasas were slain by Rama all alone. 235 Vasanta.Hallo, Fish-bannered Kāma! Even the greatest warriors plunge into grief through thy greatness and become lunatics. For :-
A person, whose eyes’ are reddened and who is intoxicated with the wine-like wenches, doth bewail, faint, waver, bemoan and discriminateth not good from evil. as ye, (Musing). Unconquerable Kāma and Kródha are, something still lurketh in my mind. In all business the greater the succour, the more successful are the results. (Gesturing as if approaching footsteps were heard).
Yonder cometh Lōbha, attended by his consort Trishna, despatched by Mahamaha, to despoil Jiva’s craving for Móksha,-Lōbha, the foremost of the devastators of Dharma, the ruiner of Eyes blinded with passion.
Covetousness. 236 the efforts of Sama and Dama, the swallower of the ocean of knowledge and the deviser of obstacles to Yogis. Kama and Krodha.-(See with delight). Vasanta. - Invite here Lōbha, the one coveted after, by all minds in the universe. Kama and Krodha.Well conceived, friend Vasanta ! Kama.–(Snapping the thumb and fore-finger together). Krodha.-(Seconds with loud applause) (Then enter Lobha and Trishna). Lobha.-47. Here in haste approach I-the consort of Trishna, bearing Mahāmōha’s commands on my head, that are as it were, a garland (to the head). Who shall bring about contentment to this self of mine, even with the gift of golden Brahmanda worlds, so famous for immensity and for numbers? Love mine! (Embracing Trishna). 237
The Maker Himself seemeth, dear Trishnā! to have created thee-of unfailing youth,’ rolling together the beauties of all the maidens of the Devas ! I shall just demonstrate this :-
Even were thy belly filled with several mountains of gold and silver,s Trishnā! its emaciation increaseth’ all the more! Trishna. - Small wonder that the beauty of this, thine wife, surpasseth that of every other woman! Yet make for me more necklets, armlets, waistlets and anklets, fitting my beauty, gathering together all gems from the mansions of the Dévas and the Asuras. Lobhs.–Love mine! Easy done this, thy request. Vanquished by me are the Devas and the Asuras, the Kinnaras and the Kimpuru- r. (Smriti).
of 2
Meru.

Aud not the belly. 3.. Kailasa. 238 shas, the Vidyadharas and the Munis’, and men and beasts, in that they mutually kill each other and take even a particle of chaff for the golden Méru. Just hear the pitiable plight I subject him who styleth himself as Kubera, the Lord of Riches and the companion of Tryambaka

Spendeth not the King of Kings J his begotten wealth, With his wits all bewildered, nor doth he enjoy, Yet longeth he for more and more wealth, knowing not the joy of sleep Yet guardeth he like the devil, the greatest of treasures. Trishna.-Aryaputra! Now that by thee are the worlds three made greedy of wealth which is the second Aim of life, what may be the situation of the person possessed of Viveka ?
Sages.
Siva.
Kubers 239 Lobha.-Love mine? What hath yet to be ascertained is this. Here, awaiting my arrival, remain Kama and Kródha-instigated by Mahāmóha-to damp the enthusiast of the Jiva for yoga. We shall just approach them. (Approaching). Here is Lóbia, prostrating his elder brothers, Kāma and Kródha Trishna.–Here is she prostrating-thy daughter in-law, ye elders! Kama and Krodha. Long may ye both live! Vasanta. –Ha! Your meeting is like the conjunction of heat, wind and wild fire! Successful shall prove king Mahāmóha’s enterprise and your wives, Rati. Jighāmsā’ and Trishna shall never to widowhood be victims by (any efforts of) Viveka. (All embrace each other). Kama.-Welcome to Lóbha, the protector of wealth-all my world (art thou).
Desire to roanslaughter. 240 Lobha. Yes, I am indeed the object of thy grace. Krodha.-Dost thou conduct carefully our master’s business,-thou who turnest away at the mere mention of Móksha ? Lobha-Through thy grace, unfettered are my ways everywhere. Behold now the present unique condition of the world, ardently intent, like Duryodhana, on begetting weath, which is the second End of life.
These kings of the earth, ever so firmly greedy for even a particle of a sod of this mean earthy earth, distract themselves; the lords of the immortals do ever tremble with fear, lest their position be coveted by anyone somewhere performing penance; even the ascetics who have renounced the world are not free from the weakness of censuring a person extolled by another. The whole universe is therefore under the influence of Durmati’s maids Asúya’ and Irshā.2
Envy.
Malice,241
Persons, seized by the demon of insatiable greed, trot though all the Quarters Ten; make the surface of the earth disturbed; sing the praises of the rich; volunteer menial service to others; cross the high seas with ships and wage vain wars. Vasanta.-Ah! long live thee, Mahāmóha’s prime minister! What obstacles shall there be for thee-the promoter of the Second End of life, so liked by all minds alike, owing to its susceptibility (as means) for enjoyment, the End, proclaimed in Arthasistra,’ that is so patronised by multitudes of kings, the end that is the Incarnation of wealth itself, so well co-operated by Trishna?
The End of life named Wealth (Artha) patronised by the votaries of Kamasastra" and begotten by means fair or foul, as may the tides of time determine, is entirely of thy making, what of earning. of hoarding and of refusing to the needy!
Science of Wealth, Second End of Life) 91 29 Love, (Third End of Life)
S. 16 242 Ye shall heed this my proposal. How shall w we capture a person clothed in the unassailable armour of wisdom viz., Viveka? Kama. Friend! It is thus that I have made up my mind:-I shall advance in front; ye three shall, placing Trishnā in the centre, follow me and protect both the flanks and the rear. With such unassailable squadron as we are, the baffling of Viveka’s efforts, bent upon ruining his own clan, shall be a fait accompli (All range themselves accordingly and walk five or six paces). Kama.(Waring his flowery bow fixed with sharts in haste). Behold ye, the target secured for the darts of my bow,-dartsnice and sharp, now braced to the string.

Look here how yon person, espousing the way of surrender, realiseth his own self, by singular Yoga-practices, is steady by his senses multitudinous being restrained, breath controlled and weaned (from the worlds), 243 treading the way of Nivritti (renunciation). Vasanta.-(Looking carefully) attention we must now be. Heigho! all

Here museth Vivēka over some secret, helped by Sumati, and all secluded, after retrieving the Jiva from the Ocean of Maya’, so as to make him reach Paramapada. Krodha (Knitting his eyebrows). Ah Vasanta ! Let the wicked Vivēka deliberate what he may. but the Jiva shall never defeat our designs, led (as we are) by Kāma in the van.
The self-born Kāma, who eateth up the wealth of faultless Yoga, catcheth witless beings, sporting themselves in the Samsara-sea, boisterous with mighty billows, by his hook of sense-enjoyment, making them thus his condiment.
See n. 6, p. 72.
See n. 4, p. 72.

Fish to wit (e soul in Samsara are. like fish. caught by lust). 244 Behold the quaint meditative mood of the Jiva!

The Yogi, construing knowledge of the True Self as the mansion, blessed attribute-groups-his ornaments, meditation–his sexual enjoyment, secluded habit of austerity-his love-prattle, resorteth to his seraglio of Upanishads, shutting himself off from all the world. Thus doth he enjoy the moods of Love under the pretext of Peace. Vasanta.–(Aside). Enough of these vain hopes. These are mere castles in the air. (Aloud). Friend! In the presence of a mighty foe, of what avail are these bragging words ? Lobha. -Friend Vasanta! My wife Trishna hath to be consoled as she is afraid of the enemies’ tumult. (Looking at Trishnā). Charmed looking Trishna! Fear not the foe, howsoever mighty, so long as thou art in the midst of 245 this great warrior-squadron. Trishna. So long as thou, esteemed by all the Dēvas and the A suras, art alive, I am ever free from fear. Kama.-(Looking round with fear). Now we must retrace our steps.
For, Viveka, with his natural strength of unfailing knowledge, with wondrous walk, well equipped with the firm armour of forbearance and contentment, appeareth before us, seated in the chariot of Pranava sent by Brahman, and he disperseth our squadron. (All fear).
If one of ye three, peradventure, meet with danger, surely Mahāmōha whose very life is in the lives of those devoted to him, shall himself put an end to kis life. Instantaneously shall his wife Durmati commit Sat. Therefore retreat from
Army. 3 See n. 6, p. 2. The Hindu custom of the wife being cremated with her departed husband. 246 the presence of Vivēka is at this juncture most advisable. Lebba.–Fight we must not here, without our king. He himself will decide what yet remaineth to be done. Krodha.-(With disgust). But so far what have we done for our king’s business? Lobha. Friend!
The march of time, with the high speed of the sun’s car revolving fast, can not be impeded by the impact of a gust of wind from the opposite direction. The wise won’t shut the door after the horse is stolen. Therefore it is better for us now to think how best we may tide over our future troubles. Therefore, in this affair, we must first protect our lives. For, it is said that one must protect oneself by every means in his power. Kama.–Our Lōbha, who knoweth the ways of the world, giveth us advice most apt. 247
It is not meet that we, who wanted to adopt the policy of night-slaughter till now, should fall into the great abysmal pit of angry Viveka. Now shall Mahamoha himself strive to defeat our foe in action, himself leading Dambha’ with his wife Kuhana and Garva3 with his wife Asūyā1 etc. Therefore we shall now disperse in different directions, for, they say that to save oneself he should forego the world. (Thus saying exeunt all). Finis Act IV termed KāmādiVyuha-Bhēda (Dispersion of the Squadron of Kama etc.) AUM.
Vanity.
Pride. 2 Fraud.
Envy. ōM-A-U-M) SANKALPA-SURYODAYA