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[Full title: English Summary of the Sankalpa-suryodaya, Chapter 2: The Refutation of the views of Rival Systems]

ACT II鈥擜s is implied by Venkatanatha at the end of the previous act, this act is entitled as the Refutation of the views of Rival Systems, and deals with the same subject-matter. This Act commences with Pravesaka or Prologue wherein the dialogue between Sraddha and Vicarana (friends of Sumati) takes place. Through their dialogue, audience comes to know that Viveka has made all preparations for defeating the rival systems. To make Viveka victorious, his wife Sumati seeks divine favour; as such she is engaged in worshipping Goddess Laksmi on Ratna Parvata near Pramadavana. For, Sraddha says, she is going to collect lotuses. Similarly Vicarana says, on hearing of the military arrangements made by the king Viveka with assistance of Vyavasaya the Commander-in-chief, Mahamoha 23. 24. 25. nirapayadesikanidarsitamimam kamalasahayakarunadhirohanim | kramaso'dhiruhya krtinah samindhate parisuddhasattvaparikarmite pade || abadhnati vigatasantimanadinidram cetasvinastrigunasaktimayi triyama | nathasya kevalamasau narakantakartuh samkalpasuryavibhavenasamapaniya || asmadvijayasannahasandhuksa kairamarapatibhirayamabhihanyate dundubhih | tadiha sthapitasvapaksairasmabhih | parapaksapratiksepe prayatitavyam || S.S. I-81, p. 162. S.S. I-87, p.175. S.S. pp. 193-94.

55 becomes angry and orders his deceitful disputants to establish the doctrines of Jina, Buddha and of perverse heritics. Still Vicarana opines that Mahamoha's attempt of getting victory over Viveka is as foolish as resorting to a rock when crossing the vast ocean. Being commanded by Sumati, Vicarana says, she is approaching Vyavasaya to inform the arrival of Mahamoha together with his deceitful disputants. Thus both the characters - Sraddha and Vicarana informs the audience, that now the scene presents the refutation of the rival systems by Viveka and his alliance, and exit from the stage. Here ends Pravesaka.26 The main theme of the second Act can be brought under two scenes. In the first scene, both the king Viveka and his Commander-in-chief Vyavasaya enter the stage. Thereafter, Viveka declares his determination i.e. since Purusa has been restrained by strong bonds of past Karma, his activities are becoming in vain. He is engulfed in delusion. Therefore, Viveka says, he has taken a vow of making Purusa free from the clutches of Samsara. And for this, proper time has arrived now. To take into consideration that has been done so far in the direction of his salvation and all that is yet to be done. Therefore, Viveka determines the things to be executed. After pondering over himself for a while he says with much affliction that in this Universe, dull-witted persons display an unaccountable hatred of innocent people and invent diverse systems to promote hostility among mankind. They teach fallacious doctrines to the people at large. As a result many persons have been deceived. 27 In order to lift the society from danger, Viveka seeks favour of Supreme Narayana. Addressing to Vyavasaya, Viveka assures that different systems of 26. pravesako'nudattoktya nicapatraprayojitah ankadvayantavijneyah sesam viskambhake yatha || 27. Visvanatha, Sahitya Darpana, Krishnadas Sanskrit Series, Varanasi, 1989, VI-57, p.419. jadamatibahule'smindaivakopajjanitva jagati niraparadhe jatanirvyajavairah | S.S. kati kati kalahartham klrptasiddhantabhedah pralapanamukhabhedan pathayanti prabandhan || S. S. II-5, p. 209.

56 thought preaching fallacious doctrines cannot stand the test of Pramanas. Therefore, they can delude the mankind in the absence of the sunlike-true-systems of thought. Thus they are like darkness bound to disappear at the rise of the Sun. 28 With a view to destroying these elephants like disputants, a Vadisimha is required. He should possess five sharp claws of logical reasoning (3 ZATAY, atmasraya, anyonyasraya, cakrasraya, anavastha and anistaprasanga 1). He has to have two teeth of svapaksasadhana or justification of right doctrine and or refutation of false doctrine. Such a man of wisdom can drive away the disputants easily. In this manner, Viveka is engaged in planning for the victory over Mahamoha. At this juncture, two characters, Guru or preceptor and Sisya or disciple enter. The dialogue between them begins. The preceptor here is Ramanuja and the disciple is Venkatanatha himself. Vedanta Siddhanta and vada are here disguised as preceptor and disciple. Preceptor says that he wishes to win over the rival systems through his disciple just as Visvamitra drove the demons away through Rama.29 Then the preceptor instructs the method of debating and winning over the opponents. He says, when discussions are held with people belonging to one's own school of Vedanta, one should argue accepting the authority of Sastras held in common by both. When a debate is with the people holding the views oppose to one's own school, one should take one's own stand on the system of Visistadvaita following the path shown by great teachers like Parasara, Vyasa, Saunaka, Bodhayana etc. Bearing all these things in the mind and having the support of valid proofs one should argue and would appeal to the hearts of the audience. Further the Preceptor pinpoints that one should defeat the opponents following the path of contrary to the Pramanas by the application of Sthalipulakanyaya.30 28. asuradimohanavidho vihitah pramitavatitaramayah samayah | 29. 30. tapanapaneyatimirakramatah pracaranti hanta jagadantaratah || S.S, II - 12, p. 217. tadahamidanim parigrhitaniyamanugunam svayam vipaksanirasanamakurvanah kausika iva raghavam tvam puraskrtya kudrstin bahyamsca niracikirsami | Prabhavilasa, Commentary, p.225. pramanapatha vibhrastapradhanarthavimardanaih sthalipulakanityaiva nivartyah prativadinah | S.S. II-40, p. 253 ekasmin pulake pakve sarvamannam pakvamiti sthalipulakanyayah | Prabhavilasa Commentary p.253.

57 Meanwhile an announcement is made that the boastful disputants would be considered not even as a cotton, the blade of grass or broken husk. This announcement suggests the victory of Viveka over Mahamoha. The disciple confidently says that he has studied all schools of thought as such it is easy for him. to find out their weakness and to defeat them. By direction of the preceptor, the disciple begins refuting all opponents' views. Those who believe the Sankhya systems of thought built by the sages such as Kapila, Asuri, Pancasikha etc. maintain that Prakrti is different from Purusa. But they are sinful-minded as they don't admit the existence of Supreme Being. 31 It is refuted thus: If under the influence of Prakrti, you are prepared to accept only Prakrti (matter) and Purusa (the individual selves), in what way has the Supreme Being, who shines like the crest jewel of the Upanisads, offended you? If the Supreme Person is rejected by you with minds hardened by hundreds of perverse arguments, there will arise robbers who will deprive you of even these two in which you have faith.32 Similarly Yoga system of thought is suggestively refuted as below. "These men who hold the false doctrine of Yoga prate of Bhagavan's Lordship and Glory as being of the nature of the reflection (in a mirror). The Upanisads which declare hosts of qualities like Jnana, Virya and strength as being natural to Isvara are an irresistible reply to these (thinkers)." " 33 Vaisesika view then is taken for refutation as follows: 31. 32. 33. kapilasuripancasikhadimunipratipadinah samkhyamatapravanah | prakrtim purusam ca vibhajya param purusam na pavanyaghastradhiyah || S.S. IH-64, p.282. pradhapuruso vi pravrtiyaauiratti para. himaparati srutisavudama1i8 1 kutarkasatakarkasauryadi vibhuh pratiksipyate bhavatparigrhitamapyapaharantu pataccarah || S.S. II-66, p. 284. ya ete yogakhye katicidapatantre pathitinah prajalpantyaisvaryam pratiphalanakalpam bhagavatah | svatah siddhan bodhaprasakakabaladin gunaganan grnantastrayyantah pratibhanitiresamavitatha || S.S. II-68, p. 286.

58 Your Majesty's commands will be obeyed. Here - This system assumes the creation of new objects which did not exist before (as pots from mud). In other respects, too, it rejects the doctrines of the Srutis. This tall talk indulged in by Kanada is said to have begun from the teaching of Uluka (the owl) and, at present, it survives only in name. In the like manner, Madhyamika's Sunyavada is refuted in the following manner. The Madhyamika who indulges in captious argument (vitanda) refutes himself as his speech defies all propriety by the arguments in his armoury contradicting one another. What is there left for us? To point out any fallacy in his argument is like the trouble taken in beating down with a hammer a man who is already dead. 35 So also Jain's view of Sapthabhangi is refuted by indication. Not so, These Jain ascetics covered with dirt have mingled feelings of joy at the defeat of the Buddhists and of sorrow as well, and while admitting the validity of sense -perception and inference, find great difficulty in the exposition of their dialectic based on "Sapthabhangi" which has lost its influence over mens' minds and thus made them feel depressed and they are now deceiving the ignorant by twirling round peacock feathers.36 They hold at the same breath that a thing perhaps does not exist and that perhaps it does exist. So also they maintain that a thing perhaps exists while saying that it may not exist. So what further refutation is needed except the inconsistency of their own words? 34. 35. 36. asaddravyasrstiprabhrtyarthaklrptya srutiprakriyanamadhiksepatasca | ulukopadesapa desapravrttah kathasesito'sau kanadapranadah || S.S. II- 70, p.288. parasparavighattana trutitatarkasastrachata tiraskrtacamatkrtih svayamakhandi vaitandikah | kimatra parisisyate kimapi dusanodbhavanam svato nihatamudgarapraharanaprayasayate || S. S. IIp. 294. sithilodayasaptabhangisiksa visamopanyasanavyathavilaksah | malinasta ime mayurapinchabhramanaireva vilobhayanti mandan || pratiksiptam vidadhatam vihitam pratisedhatam | ka ivanyah pratiksepah karyah svavacanadrte || S.S., II-76-77, p.296.

59 Then, disciple proceeds to show the weak points of the Advaita school of thought as under. These men (the Advaitins) say that, owing to the powerful influence of avidya, the world appears as an illusory imposition on Brahman, which can neither be called the sentient self, nor the external (non-sentient) thing, like the cloud-city seen in the sky. (In maintaining this doctrine) they have to face contradictions, which far from being unreal, are stronger than even the Vindhya mountains. They are, therefore, to be classed among the heralds who sing the praise of monarchs born of barren women.37 Let those who are free from hatred (due to bias) ponder over this :- The truth that Brahman is full of auspicious qualities and free from all blemishes and short comings, and is (therefore) worthy of (our) worship, is accepted at first by these disputants, who (afterwards) deny all attributes and qualities in Brahman. If this is the only course left open to us from the nature of the case, the contention, arising from the desire to maintain the theory of a Brahman free from all distinguishing features and qualities which is opposed to all Pramanas like sense-perception, is impossible of being sustained.38 Like Indrajit who disappeared mysteriously from the right of all men with the help of some magic power given to him by Sankara, who moved about freely in darkness and caused a great deal of suffering to those who stood in front of him as enemies, these students of Brahma-Mimamsa, who are characteristic of Kali-Yuga, explain the existence of world illusion owing to a principle called Maya postulated by Sankara, and create much confusion by their interpretation of the texts denoting opposition in the Srutis, such as "That Thou Art", and are always engaged in objectionable activities being spotted by nature. It is therefore in the fitness of things 37. avidyamahatmyadanahamidamarthe jagadidam grnantyete bhatam gagana iva gandharvanagaram | 38. avandhyairvyaghatairatipatitavindhyadradhimabhi rnibandhyastam vandhyasutanrpativaitalikagane || S. S. II - 90, p.314. nidhyayantcasuyavah subhagunam nirdosamaradhyamityadhva visvavisesa sunyakathakairanyaditah svikrtah | yadyarthasthitiretadekasarana sapratyavayo bhavatyadhyaksadiviruddhanirgunakathanirvahagarvahavah || S.S. II-91, p.315.

60 that Laksmanacarya, (i.e., Sri Ramanuja), appeared in the world for their overthrow (even like Laksmana to overthrow Indrajit). Like Poundraka who declared I am Vasudevathese Advaitins declare I am Brahmanand there is nothing but Brahman, and their doctrine of the Self being eternally free secures for them eternal freedom from fitness for discussion. The Advaitin tries to create an additional and unique Moksa to the released Soul who is eternal and is characterised in his essential nature by an absence of distinguishing features. In doing so, he will surely be able to create a new sweetness to the taste of the honey on the flower seen in a dream.39 Thus, in the presence of king Viveka and his Marshall - Vyavasaya, both the Preceptor and the Disciple are shown as refuting the representatives of rival schools of thought and putting them to shame.