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[Full title: English Summary of the Sankalpa-suryodaya, Chapter 7: The determination of pure and auspicious form]

ACT VII鈥擳he seventh Act is called "subhasrayanirdharanam nama saptamo'nkah " - as it deals with the determination of Pure and auspicious form for Purusa's meditation. This Act commences with the Suddha Viskambhaka wherein Samskara enters the stage, and introduces himself as the son of Anubhava. His duty here is to assist Viveka in his own way. When Mahamoha's assistants are seen fleeing in different directions and make a search for a resting place, Viveka becomes desirous of seeing the picture of Universe. So he sends his orders to Samskara through the commander-in-chief, Vyavasaya. Accordingly, Samskara is ready to carry out the orders. As such, Samskara has turned the mind of Purusa who pursues Brahmavidya into the wall of Antahkarana, and painted thereon the picture of whole 25. 26. srirangam vrsabhacalah karigirirdrstani deva tvaya divyanti dramidesvami ca katiciddesah pradesarcitah | pratyagroditaghorapascimayugapraksobha viksobhakesvetesu kvacidastu samyamavidhisvasthyam trivargatyajah || S.S. VI-78, p-601 bahirbhutairetairvividhavinipatasthaputitairyadrcchasamvadapracitagunavikhyatibhiralam | pratiksiptavadyam pravaragunabhuyisthamadhuna niyacchamyantahstham kimapi yaminah samyamapadam || S.S. VI- 80, p-603

95 universe which can be divided into the pure and the impure.' He further describes the picture as follows: - - "The picture gallery containing paintings which will put to shame the skill of even Visvakarma who can please all beings with his artistic work this picture gallery will be an ornament even to the Lord who dwells within the heart. The brilliant rays which issue from the pillars set with gems will look like windows in the middle of staircase and in the ridge of the roof, as it were, a new painting executed there." "2 At the end of this Viskambhaka, Samskara suggests the arrival of Viveka together with Sumati, and Vyavasaya, then exits. Having in the previous Act, dealt with the choice of a suitable locality for Purusa's meditation, it is said that the forms of the deities like Brahma, Siva etc. who are subject to Karma, are not fit for meditation. Therefore, for felicitating Purusa's meditation, Viveka asks Samskara to draw the picture of the Universe on the wall of Antahkarana. Accordingly he has carried out the orders. Viveka goes on seeing the pictures and describes one by one. The pictures that are drawn, are the Universe and ten Avataras of the Supreme Being. This picture gallery, though limited in space, represents the boundless Universe (in the form of artistic work) and affords a good illustration of the Divine Person called Dahara-akasa who the Upanisad says, lives in the lotus of the heart.³ The first picture which is seen by the king is Lord's nityavibhuti (which is constituted of pure sattva). Lord's nityavibhuti includes his varied forms like Para Vasudeva, the Vyuhas (Vasudeva, Sankarsana, Aniruddha and Pradyumna) 1. 2. vidusascintanam saktya citrabhitti vitanvata | suddhasuddha vibhagarha visvam vilikhitam maya | S.S. VII - 1, p 609 visvaprinana visvakarmaracanacaturya kataryadaih silpaih kalpayativa mandanamsau cetah sthitermandapah | 3. ratnastambha bhuvo'pi rasmaya ime sopanagopanasimadhyam yatra gavaksayanti vihita pratyagracitrakramah || S.S. VII-3, p-612 parimitamaparimitanamaspadametatprapancacitranam | daharagaganabhidhanam divyam purusam nidarsayati || S.S. VII-6, p - 615

96 and supplimentary Vyuhas like Kesava, Narayana, Madhava etc. These are the Vibhavas or Avataras wherein the Lord assumes the likeness of gods, men and beasts. Vyavasaya reommends that "the Lord is seen in the forms of Matsya, Kurma and the Hamsa and the like giving succour to His creation by sight, by thought, by touch and the like, (so that they may attain salvation by looking at His incarnations, by meditating on them and by actual contact with them)." 4 "The divine activities of the Lord, the wielder of cakra, follow one another in every Kalpa in succession, like a regular stream for the protection of these worlds. and they are prompted by His compassion." 5 Here follows the description of the picture of Matsyavatara as described by Vyavasaya. In this picture is seen Lord's form as a Matsya: "By His eyes which are eagerly searching for the Vedas, which has been completely sunk in the ocean, the great Fish is creating, in the interior of the waters of the ocean, a forest, as it were, of lotuses and it delights in mounting the swing raised by the incessant waves of water dashing freely against one another." 11 6 Then follows the description of Kurmavatara due to which Indra obtained freedom from old age and death, that Siva obtained a beautiful ornament for his head, and that the ocean became a favourite residence of the Lord himself.7 "May the waves of the breath of the Supreme Form of the Kurma which went to sleep owing to the lulling effect of the scratching of its back by the mountain Mandara moving incessantly - may these waves protect the three worlds! By the iksanadhyana samsparsapramukhaih posayanprajah | matsyakurmavihamgadivigrahah preksyate prabhuh || S.S. VII 12, p-620 4. 5. tratum jaganti krpaya kalpe kalpe bhavanti divyani | 6. 7. caritani cakrapaneh pravahavrttya parasparapranci | SS. VII - 15 p 622 nirmagnasrutijalamarganadasadattaksanairviksanairantastanvadivaravinda gahananyaudancatinamapam | nispratyuhatarangaringanamithah pratyudhapathaschatadolarohasadohalam bhagavato matsyam vapurdrsyate || S. S. VII-17, p - 624 akhandaliyamajaramaramadhirajyam traiyambakam subhagasekharamuttamangam | audanvatam priyataram svagrham yato'bhuta svadhara esa kamatho vidhrtadrimanthah | S.S. VII - 18, p 625

97 rolling of the waves of the ocean caused by this inhalation and exhalation, the Lord enjoys Himself with goddess Laksmi with great delight as on a swinging couch." 8 At the time of the churning of the Milky ocean with the great help of Kurma, many valuable things "like Ucchaisravas, Airavata, Candra, Amrutakalasa etc. have been produced from the milky ocean. And this view has been well painted. Further Vyavasaya shows another picture of milky ocean. This has the mine for the production of the gem Kaustubha; it served as a place for tying the Airavata; it is the artist who shaped a pleasant ornament (the Moon) for the head of Siva, the destroyer of the three cities; it is the tavern which provided Varuna with Varuni : likewise, it is the ancient nursery for the growth of the Kalpaka tree. To the gods, it is the kitchen that supplies the food most desired by them (nectar) and to the Lord it is the couch in the harem." " 9 Then is seen the picture of goddess Laksmi, as being seated in the bloomed lotus and as being casted her gracious glance at the world. "The Goddess Laksmi is the divine wealth of Visnu, who is the celestial cow that yields whatever is asked for by the world, who is the fullest treasure of all lovely and auspicious things, who is the extreme limit of compassion and who is the eternally fragrant garland on the head of the Vedas." 10 Then Vyavasaya describes Varaha form of the Lord, "that bears goddess earth, on whose tusk the goddess of the earth clings to it in joy that looks like a streak of mud." 11 yadviksepanasamskrtodadhipayah prenkholaparyankika nityarohananirvrto viharate devah sahaiva sriya || S.S. VII-19, p - 626 8. avyasurbhuvanatrayimanibhrtam kanduyanairadrina nidranasya parasya kurmavapuso nisvasavatormayah | 9. aradakara esa kaustubhamanervari marudantinah kridasekharasilpakrtpuramido gunjagrham pasinah | 10. 11. pracinankurapalika surataroralaksyatamadbhutah svairaharamahanarah sumanasam suddhantasayya hareh || S.S. VII-21, p-629 kalyananamavikalanidhih kapi karunyasima nityamoda vigamavacasam maulimandaramala | sampadivya madhuvijayinah samnidhattam sada mem rosa daivi sakalabhuvanaprarthanakamadhenuh || S.S. VII-24, p - 631 pravardhamanatpralayamburaseravirbhavannadivaraha esah | damstranusaktam dharanim dadhano jambalarekhamiva kelilagnam || S.S. VII - 28, p-635

98 Then comes the picture of Narasimha avatara, who protected his devotee Prahlada and destroyed the demon Hiranyakasipu. "The wondrous roars of Narasimha, who killed His foe by the play of His claws sharp as a sword, which made Prahlada rejoice, which brought delight into the lives of the gods who worshipped Him with devotion, which belittled the loudness of the thundering sounds of the terrible multitudes of clouds at the time of Pralaya and which convulsed the Seven seas." 禄 12 Then continues the description of Vamanavatara. "The foot step of Trivikrama makes Siva's head pure an standing like a soldier in the vanguard of the army of the fame of the generous asura who was ashamed at being asked to give only three feet of land. The Ganga, the river of the gods, with her many tributary streams, proclaims His glory on the tops of the mansions of the eight quarters, as with waving banners raised aloft to prove it." 13 Then follows the description of three Ramas born respectively of the races of Brghu, Raghu and Yadu, who protected the three worlds by the destruction of wicked men. They are by name Parasurama, Raghurama and Balarama. The description of all these incarnations with their valourous deeds runs at length. Further follows the description of Krsnavatara who is renowned as the Acarya of the Bhagavad Gita. In this context, the glorious deeds in Krsna's life have been drawn effectively. At last the enumeration of the pictures relating to the avataras of Lord Narayana ends with the description of the Kalki avatara. King Viveka observes the form of Kalki and praise thus: "May the future incarnation of the Lord as Kalki, the son of Visnuvyasas, who will put an end without any exception to all the convulsions caused by Kali serve to 12. 13. prahladahladanani pranatasuraganaprananaprinanani pratyudhasthemabhimapralayaghanaghataghosanadambarani | ksubhyatsaptambudhini ksuraparusanakhakriditaksunnasatroraramadbhitivyapoham vidadhatu nrharerattahasadbhutani | S.S. VII-40, p-643 vridaviddhavadanyadanavayasonasiradhatibhatastrayaksam makutam punarnavatu nastraivikramo vikramah | yatprastavasamucchritadhvajapativrttantasiddhantibhih srotobhih surasindhurastasu disasaudhesu dodhuyate || S.S. VII-42, p-646

99 put end to our Samsara ! With this sword, He will surely root out all the thorns. (enemies) of the earth and cause the dharma of Krita Yuga to sprout again, like a cloud which, its showers, helps useful plants to sprout on the earth after the thorns have been rooted out." 禄 14 Thus, Lord Narayana incarnated as Matsya, to favour the Universe to gladden the Universe as Kurma, to uphold the earth as Varaha, to show His being All-Indweller as Narasimha; to protect the gods surerendered unto Him as Vamana; to exhibit the peak of wrath as Parasurama, to protect the entire mankind, with utter compassion as Raghurama, to weild playfully the plough as a weapon against demons as Balarama, to display divine sports gladdening the entire Gokula as Krsna, and to protect the universe from the evil spirits. Lord appeared in the form of Kalki riding on the horse having a copper skin, white hairs and tail. At last, king Viveka choosing one of the pure forms of Lord's incarnation proceeds to impell Purusa to engage in meditation. The seventh Act ends with Viveka's declaration as to take follow up action against the powerful enemy Mahamoha.