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[Full title: Major characters of the play Sankalpa-Surodaya (3) Purusa (the father of Viveka)]

Like Viveka, the role of Purusa too occupies a prominant place in the drama. Because the entire theme of the drama depends on Purusa's achievement of the goal. However, Purusa is personified as an Individual Soul. Purusa is said to be the father of both Viveka and Mahamoha. This relation of Purusa is expressed by Kama. janakascasmakam ksetrajnah svayam madhyasthasvabhavo'pi sahadharmacarinya devya buddhya sahadya yavadasmasu bahulam dattadrstih (I p. 99 ) Buddhi is the devoted wife of Purusa endowed with Sattva, Rajas and Tamo gunas. She gave birth to three families each at a time, when one or the other of his three qualities, Sattva, Rajas and Tamas was predominant in him. Of these three families, Sattva family is the first family which consisted of Viveka and others, who are averse to pleasures and pains in life. And other two families dominating in Rajoguna and Tamoguna have joined their forces together, having the Mahamoha as the leader. 1 Being the son, Viveka always thinks good for his father Purusa. That is why, Viveka makes all efforts to lift him up to the Salvation. But Mahamoha possessing apposite nature to that of Viveka does not bear the activities of Viveka. Therefore, Kama, one of the assistants to Mahamoha considers Viveka's efforts as defective and as tormenting to Purusa. He says "Purusa will be like one born blind to the faults of others, supremely dumb in speaking ill of others, and in regard to listening to scandal, he will be like a great incarnation of deafness. He will be like a woman in the matter of seeking the wives of other men and in avoiding the reduction of women. He will avoid even looking at them like one bereft of the organs of sense." 2 12. 1. nh sumatiniketanametatsvayamprabhamasidami | baladarsanamandapam srutinam bahubhirbhavitavaibhavam pramanaih | avadhutarajastamaskametat sumatestattvamayam vibhati saudham || S.S. IX-51, p.792 S.S. 1-46, p.96 trigunaghatitadbhokturbuddhih sati tadanuvrata samayaniyatocchrayam tredha kulam samajijanat | prathamamiha tadbhogaddhesyam vivekapurah saram dvitayamitarajustam ragapramohamukham mithah || jatyandhah paradosadrstisu parivadesu mukagranirvadhiryaprathamavatarasaranirnindasamakarnane | striprayah paradarasamgrahavidhau tadvatparavarjane sampadyeta samiksane'pi vikalah papairvivekadibhih || S.S. I, p. 100 p.100

144 Virtually Purusa enjoys bliss by being surrendered completely to the Lord.³ But being by the fetters of Samsara Purusa has to experience various sufferings brought upon by Mahamoha etc. Somehow he should be made from these sufferings and should get him emancipation. This is however possible by Samadhi only. Naturally, these are many internal and external enemies obstructing Purusa's meditation. Purusa is very much deluded by the attractions of nundane world. As a result he has no much interest in meditation. Therefore Viveka says, his delusion should first be removed. Then internal enemies should be made flee away. Such a great work can be completed only by the grace of the Lord.4 Purusa in his essential nature, is eternal, Supremely blissful, spotless and self-effulgent. Yet being thrown by Mahamoha, Mada, Matsara etc. into the ocean of sorrow. This is clear from the following statement of Viveka : "We often see the true and essential nature of objects given up by them owing to some circumstances brought about by fate when those circumstances disappear, they resume once again their original and true nature. So this beginningless cycle of births and deaths called Samsara obscures the true nature of Purusa and (when the proper time comes) it will glide away also." " 5 It is further elaborated thus: "like a child possessed by many evil spirits, Purusa who is now in the grip of lust, hatred and conceit, will seek the path trodden by the wise, when the Lord, the royal magician indicated in the Vedas, casts His glance on him." 6 3. 4. 5. m 6. svadhina samsarananatyanirudhavrtteh samtositah pranati bhumikayasya pumsah || mahatyarambhe'smin madhuripudayasambhrtadhrtirbahiskrtyaratin sumukhi bahirantasca bhavatah | samadhavadhaya ksapitavrjinam ksetrinamaham parapraptya dhanyam parinamayitum praptiniyamah || svatah praptam rupam yadiha kila bhavesu tadapi tyajantaste drsta niyatighatitopadhivasatah | prakrtya tisthanti padhivigame te ca rtasavanadih samsarah purusamuparunddhe galati ca || madanamatsaramanamayah puman bahupisacagrhita ivarbhakah | nigamasiddhanarendraniriksana nipunapaddhatimabhyavapadyate || S.S. 1, p. 120 S.S. I-65, p.134 S.S. I-66, p.136 S.S. I-76, p. 153

145 Going a step ahead Viveka says as below: "Fortunate, indeed, are they who climb up the ladder of compassion placed (at their disposal) by the Lord of Laksmi and pointed out to them by Acaryas as an unfailing means. Step by step they ascend and at last enjoy the bliss of that region which is built of pure Suddhasattva." "This is certain that, for the attainment (by Purusa) of the boundless bliss (of Moksa) the Lord's unshakable compassion will arise either now (in the case of the Prapanna) or some time hence (in the case of the Bhakta) taking away the Lord's Leela consisting in the desire to punish the Jiva for his sins and suggesting the means for that attainment, namely, Prapatti or Bhakti, which is delightful and wholesome." 8 On the path of highest goal Purusa has to execute the religious duties contributing to the pure knowledge of Brahman. Gradually he has to perform his duties to please the Lord. Thereby devotion to the Lord makes its appearance in him. Then through the path of Bhakti Purusa is expected to meditate upon Brahman. 9 Such Purusa considers the sweetness of sensual pleasures as illusory as the city of Gandharvas (cloud city). Gradually he gets over his mental confusion and attains the state of an exclusive devotee of the Lord. He then leaps over the ocean of Samsara, as if it were a near puddle caused by the feet of a cow. 10 In spite of Purusa's unstinted devotion, he dreads the great fears of Samsara; at the same time, he longs also for the home (and other pleasures); he is 7. nirapaya desikanidarsitamimam kamalasahayakarunadhirohanim | kramaso'dhiruhya krtinah samindhate parisuddhasatva parikarmite pade || S.S. 1-81, p.262 8. svayamupasamayanti svaminah svairalilam svamatamiha duhana svadu pathyam prajanam | niyatamiyamidanimanyada va bhavitri niravadhisukhasiddhayai nisprakampanukampa || S.S. I-82, p.263 9. 10. nisiddham vidyarthadadhikamapi kamyam ca vijahat paraprityai karma pratiniyatamadaya muditah | subha sraddhadugdhodadhinavasudhollasalalite samadhavadhatum tvarayati munih samprati manah || vilaksopaksiptam visayarasagandharvanagaraprasamsayatharthyam pranidadhati citte'pi nanubhrt | maya datte haste matikalusamullanghya tarasa parabrahaukanti bhavajalanidhim gospadayati || S.S. III-23, p.363. S.S. III-24, p.363

146 eager to attain Brahman and at the same time, has an eye for the prosperity (of Samsara). He has a passion for the pleasures of the senses and at the same time, is ashamed of them. So his contemplation of the Supreme Brahman is both manifest and unmanifest, and is therefore in sure peril. 1 11 Therefore, Purusa studies the treatises which deal with the causes of fear and also sleeps frequently; he has often a vision of his own self (as apart from the body) and also satisfies his body duly. He desires the disappearance of the sea of sorrow and at the same time longs for the pleasures of life. Thus, my friend, being in conflict with two ideal Purusa is now sadly tossed to and fro as an a swing. 12 Being boosted up by the truimphs of Viveka "Purusa has now learnt to have a vision of his self as the result of a special form of meditation; he is unshakable owing to his control of the senses and other members of his body; he has (good) control of his breath and having given up all attachment to the things of the world, is practising the dharma of renunciation." 13 Such Purusa is portrayed as bearing with patience, the pairs of opposites (like pleasure and pain, heat and cold); he has become quick to grasp (the truth of things). He eats only what happens by mere chance to come to him without any effort of his and gives up what should be abandoned. Like the bee he has a taste now for imbibing the true essence of things. He is grateful (for the good done to him) and is firm in the pursuit of the supreme goal (of life). He delights in solitude and aspiring to Mukti, fixes his mind on Brahman without being distracted." 14 11. 12. smarati mahatamatankanam manarakurute grhan prasajati parabrahapraptau samrddhimapeksate | abhinivisate bhogodanvatyapatrapate punah pranidhiradhuna siddhapayah sitasitapaddhatih || pranidhanavisesabhavitatma karanagramanirodhanisprakampah | nibhrtasvasano nivrttidharma purusastyaktaparigraho'yamarate || S.S. IV-18, p.409 S.S. IV-54, p.440 13. 14. bhayasthanagranthanparipathati nidrati ca muhuh svamatmanam pasyatyupacarati deham ca vidhina | nivrttim duhkhabdherabhilasati rajyatyapi sukhe dvidha vrttya duhkhyanapurusa iha dolayita iva || titiksurdvandvani drutamatirayatnopanatabhukparityajyatyagi bhramara iva saragraharucih | krtajnah praptavye niyatadhrtirekantarasiko mumuksuh samdhatte muniranibhrtam brahmani manah || S.S. IV-34, p.421 S.S. IX-35, p.778

147 Describing the picture of Purusa engrossed in samadhi, Viveka says thus: "Ignored by the common run of men who are intoxicated with the liquor of sense pleasures, in some place suitable for meditation and in times fit for it, Purusa now fixes his vision inward so as to behold the Supreme splendour that is within, with perfect control of his senses, and with inner joy, after subduing his vital breaths." 15 "With his hair standing on end on his strong limbs and with eyes overflowing with tears of joy, Purusa now enjoys the sweatness of Samadhi with his vision. turned inward. It is certain that his progress to the (full) attainment of his aim which consists in the supreme glory of enjoying the great bliss called Brahman will hereafter meet with no impediments." 16 Thus Purusa's aspiring for Moksa has become very strong. Due to the progressive development of Samadhi all sins ceased to exist. And whatever he performs being engrossed in Samadhi, all such activities yield the fruit of communion with the Lord. 17 Even at this stage, attainment of Moksa gets impeded. It is due to the Prarabdha-karmas yet to be done by Purusa. Therefore, "the Purusa who was fettered in his movements by the undesirable chains called wives, sons, brothers and the like who are relatives in his imagination and who cannot be easily put away, has now placed the responsibility for his protection on the Lord who is by nature, his true well-wisher and (as a result of it) calmly awaits whatever happens to him, good or bad, as a blessing." # 18 15. visayamadiramugdhaistyatkah sa esa prthagjanaih kvacana samaye yatraikagrayam kvacicca tathaspade | nibhrtakaranagramastrpyanniruddhamarudganah paramiha pare dhamni pratyanmukhah pratitisthati || pulakamukulomttungairangairudasrubhiriksanairayamanubhavatyantardrstih samadhirasam puman | | S.S. IX-45, p.788 16. dhruvamiha mahanandabrahmopalambhanalaksane mahati vibhave nispratyuha manorathapaddhatih || S.S. IX-46, p.789 17. mumuksutve siddhe musitamatimohasya murabhitsamadhih samrohanupaharati sarvaghaviratim | parastadastheyam yadiha vidusanistajanusa phalartham tatkim va phalamiti vitarkah sramaphalah || S.S. X-4, p.798 18. kalatrasutasodaraprabhrtikalpanabarbarairasakyavinivartanairahita srunkhalairyantritah | nisargasuhrdi prabhau nihitaguptibharah pumanupasthitamupasthitam hitamasesasudviksate || S.S. X-34, p.823

148 All these details of Purusa's efforts to ascend the ladder to salvation have been explained through the roles like Viveka, Sumati, Visnubhakti etc. Besides being intellectually backed up, Purusa actually enters the stage in the last scene of the Xth Act. As he enters the stage, he broodes over his helpless condition. i.e. he is nor a Mukta nor a Baddha. He does not know what he should do or he should refrain from? 19 Purusa himself says that he is now without sins and endowed with virtues like Sama, Dama etc. He spends his time in such yajnas as the meditation on the Supreme Being. Thus he is eagerly awaiting the time of fruition. 20 As Purusa is endowed with deep Sraddha or faith he is described as having a dialogue with the role named Sraddha. Through their dialogue Purusa comes to know that he should approach Visnubhakti. (another female role), who can lead him to Moksa. At this juncture, Sankalpa describes the position of Purusa who possesses more love for devotees than for the highest Purusa. Therefore, he is asking the favour of devotees in the foregoing manner. "With our words which emit a fragrance that would be eagerly desired by the lotus which sprouted in the pond of the Lord's navel; we will not beg of the Lord the trifling pleasures of this world and of Svarga nor Kaivalya, nor even Moksa. We only pray that we should have the grace of the pure and firm - minded Bhagavatas, who are like the chaste wives of the royal harem; for their grace is like the dawn which heralds the day of the splendour of Moksa" 21 19. na mukto na ca baddho'ham yatha pascadyatha pura | 20. 21. krpanah kim karisyami na karisyami va svayam || amativihitairamhah stomairjhatityahamujjhitah samitavipathaih sattvodagraih samadibhirasritah | paramapurusadhyanastotrapranamamukhairmakhaih parihrtamudhakalaksepah phalodayamadriye || nathe nastrnamanyadanyadapi va tannabhinalikininalikasprhaniyasaurabhamuca vaca na yacamahe | suddhanam tu labhemahi sthiradhiyam suddhantasiddhantinam muktaisvaryadinaprabhatasamayasattim prasattim muhuh || S.S. X-41, p.830 S.S. X-42, p.831 S.S. X-50, p.839

149 Keenly observing the status of Purusa Sankalpa says thus: "You are like the parrot the redness of whose beak can never disappear, whose wings are ever green in colour and which is in a cage made of strings. In order to make you fit to go to the world from which there is no return. I will now set you free from the cage of Prakrti with its three gunas as I set free the sage suka; for your love is immovably fixed on the Supreme. You maintain the doctrine that the Real called Hari is the Supreme Reality." 22 Then Purusa approaches Visnubhakti along with Viveka and Sumati. Visnubhakti informs him, that after working out the Prarabha-karmas Purusa leaves of his subtle body in the viraja river. Then he will attain the realm of Lord Visnu. Purusa feels very much blessed by Visnubhakti and others. He expresses his gratefulness to Viveka, Sumati and Visnubhakti. He then follows his last journey to vaikuntha. Visnubhakti then informs to the audiance that "In one of the holy places. where the Lord has Himself revealed His presence or in a wilderness, whether it be in a holy place or an impure spot, wherever the Prapannas have cast off their body in accordance with the decree of fate, Mukunda whose glory is proclaimed in the Vedanta will lift up these pure Prapannas and lead them to the security of His own abode." 23 And now the Lord, who has the whole universe for His body and who is absolutely free from all that is impure, has decided to lead the saintly Purusa along the road to His own city from which there is no return to Samsara. 24 22. nirapayamukhyaragam nijapaksanivistanityaharitattvam | gunapanjarasthitam tvam sukamiva moksyami divyagatiyogyam || 23. 24. S.S. X-58, p.847 sriranga brsabhacalam karigirim srimadyaduksmadharam saketam madhuramupaisyati hariksetram badaryasramam | antah sambhrtasaptatantvavabhryatha dehapatodayadyadva samprati yatra kutracidasau yatraikatanam manah || svayam vyaktaksetre vipinavisaye va vidhivasat prasaste duste va kvacana ramaye tyaktavapusah | mukundastrayyantaprathitamahima so'yamanadhan prapannanuddhrtya svapadamanapayam samayati || S.S. X-89, p.878 S.S. X-90, p.880

150 At last, Viveka expresses his joy to see Purusa, who is free from all stain like the moon freed from Rahu. Purusa being purified of all his sins, has taken the route to Paramapada from which there is no return. The nature of this Paramapada is thus described: "The (black) ointment of Prakrti with its three gunas will be washed off your soul. Owing to Purusa's adoration of Brahman with auspicious qualities, he will manifest the possession of the eight qualities (sinless and the rest) and attains supreme resemblance to Brahman but will never lose sight of the marks of difference between the Supreme self and his own self. And finally Purusa becomes vouchsafed the privilege of being a servant to the Lord, even like Adisesa and others as long as Purusa exist for ever." 25 This is the fruition of Purusa's deeds prompted by Viveka and others. In this way, in the whole of the drama, Purusa's role finds scope in each and every scene. He is portrayed as a predominant character.