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[Full title: Major characters of the play Sankalpa-Surodaya (4) Vyavasaya (the Commander-in-chief of Viveka)]

The character of Vyavasaya in the drama is portrayed as the commander-in-chief of king Viveka. Vyavasaya's duty is to maintain discipline and to keep up the determination of the mind of Purusa in order to make him reach the goal. Though Vyavasaya appears in second, seventh and ninth Acts of the drama, the effects of his systematic plans have spread all over the drama. For the first time Vyavasaya appears on the stage in the second Act. Purusa is found as being fettered by the noose of karma. As a result all his activities render fruitless. He is wielded by Mahamoha. Observing this condition of Purusa, Viveka has made on oath to make him free from the bondage of Samsara. Viveka feels 25. nirniktatrigunanjanasya parabrahmopasampattitah pradurbhutagunastakasya ca param sadharmyamabhyeyusah paravaryavibhagalaksanaparityagaprasangojjhita sesaderiva sesavrttirapi te sattavadhih setsyati || S.S. X-59, p.848

151 Vyavasaya's help necessary in fulfilling his oath. Therefore, he asks Vyavasaya his help. At this juncture, Vyavasaya makes a remark seeing the condition of Purusa. It is that however Viveka has blessed Purusa with the knowledge of Vedanta. But due to the surrounding atmosphere of other systems of philosophy, Purusa's faith in the knowledge of Vedanta is shaken of. Therefore, Vyavasaya suggests to the king that the renewal of Purusa's want of faith should be done." Viveka feels happy to see Vyavasaya's insight to find out the lacicites. However Vyavasaya follows Viveka in all his activities just like a shadow. He does not entertain any kind of self-respect. He says, he is simply an instrument for use against the enemies like weapons. This shows his modesty. Vyavasaya is an adept in vedanta Philosophy. He is confident of getting victory in philosophical discussions. He ably ass sts Viveka in choosing right Guru and Sisya for Samvada; because he is aware of propriety in this circumstance. He receives the due compliment from the Guru which may be cited below: "Vyavasaya, the worthy Commander-in-chief of Viveka, stands here with wise and learned men revealing himself to those who are on his side." 2 Vyavasaya considers ego (I) as concemnable. Therefore, he avoids such scenes where ego is reflected. "Enough of these vain and false boasts which would be approved of only by immature minds intoxicated with each other's praise but which would be condemned by an assembly of spotless renown. Your activities are sure to be crippled if you should attempt to follow in the foct steps of eminent disputants." ³ 3 1. tvaya trayyantavijnanam purusasya vibhavitam | sraddhavaikalyamatram tu samaniyamatah param || 2. vivekasya gunasreyan vyavasayascamupatih | svapakse tisthamanebhyah svayamagatya tisthate || 3. alamiha mithah slaghamadyanmitampacasammatairanaghaparisatpratyadistairalikavikatthanaih | avitathakathadhaureyanamanuprasrtau satam dhruvamiha bhavadvrtteravirbhavirbhavisyati panguta || S.S. II-9, p.213 S.S. II-35, p.247 S.S. II-56, p.274

152 With his efficiency in putting down the rival shools, he upholds Visistadvaita: "The tip of the Acarya's tongue shines bright - being the throne on which is seated Hayagriva. So we do not consider any deity higher than the Acarya. Even Narayana plays the part of the Acarya without ever giving up His Supreme greatness in order to save those who are sunk in the sea of Samsara."4 Vyavasaya possesses firm faith in the Guru. Therefore he emphatically declares thus : "What a man obtains from a single glance or two of the Acarya cannot be obtained from any one ele's three or eight or even a thousand eyes." 5 Vyavasaya always keeps his eye on the philosophical discussions and makes a significant remark causing awareness in the mind of Viveka. It can be witnessed by his words as below: "Like the Jains, they, too, being unable to endure the words of our friend are trying to promote faith in their system by some deceitful trick like causing rains out of season." "6 In the seventh act, As per the command of Viveka, Vyavasaya asks samskara to draw the picture of the universe on the wall of the mind. The painting seen in this picturescroll, of the past and future, appear to us without exception just like present events. Because they have been depicted with full faith in authorities or Pramanas like the Vedas and Puranas. Vyavasaya remarks that such picture should not be seen by Purusa. Because he is expected to concentrate his mind on the Vibhutis of the Lord. It is clear from his words as below : 4. 5. m 6. adhyasinaturangavaktravilasajjihvagrasimhasanadacaryadiha devatam samadhikamanyam na manyamahe | yasyasau bhajate kadacidajahamduma svayam bhumikam magnanam bhavinam bhavargavasamuttaraya narayanah || S.S. II-63, p.282 ekayaiva gurordrstaya dvabhyam vapi labheta yat | na tattisrbhirastabhih sahasrenapi kasyacit || deva, ami punararyavacanamasahamana digambaradivat kenapi vipralambhopayena svasiddhanta sraddhasamvardhanaya prayatante | tatra tavadimam pratyayanamaracayantiddhuyadakanda eva varsasmayamadarsayanti || S.S. 11-62, p.281 S.S. II, p.299

153 "This ocean of Prakrti with its three gunas (Sattvam, rajas and tamas) is not fit to be seen by those who aspire to yoga, for it is inhabited by foolish creatures like the tortoise, the shark and the crocodile which live in a state of incessant change going into and coming out of the islands of various objects of sense, and which live in constant fear of one another."7 Thus Vyavasaya awakens Purusa at times wherever necessary. In some other context, Vyavasaya is portrayed as knowing the secret of vedanta. Therefore, seeing the picturescroll he reproduces the gist of the Bhagavad-Gita, i.e. "the Supreme Being whose teaching is authoritative says in the Bhagavad-Gita that those who understand the secret of Lords incarnations will attain the Supreme and will not be born again." Vyavasaya possesses an unique quality of glorifying others merits, which is of course regarded as one of the virtues of a gentle man. Here his glorification of the ability of Samskara is noteworthy : "Neither Maya nor Visvakarma, nor any other, nor even Brahma, the mighty creator of the universe, can, by his skill paint this picture (of Nityavibhuti or Paramapada). It is the Lord Himself, the consort of Laksmi, the first architect of the boundless Brahmanda that has painted this picture of what belongs to Himself." 9 In the similar manner, Viveka describes different forms of the Lord's incarnations like Kurma, Matsya, Varaha etc. He gives here the significance of each of the avataras thereby highlights the importance of respective incarnations of the Lord. It clearly indicates Vyavasaya's depth of knowledge in Puranas. Finally, 7. 8. 9. vividhavisayadviparohavarohavisamsthalasthitibhiramukairanyonyasmadupasthitasadhvasaih | kamathama kara grahaprayaira buddhibhirasritastrigunajaladhirna dravyah samihitasamyamaih || manasi vacasi kaye punyapiyusapurnastribhuvanamupakarasrenibhih prinayantah | paragunaparamanun parvatikrtya nityam nijahrdi vikasantah santi santah kiyantah || S.S. VII-10, p.617 Bhartruhari, Nitisataka, Ed. D.N. Shanbhag, Dharwad, verse 73, p.24. mayastvastanyo va vipulamahima visvasrdapi svasaktyedam citram kimapi na vidhatum krtamukhah | akhandabrahmanda prathamatamasilpi sa bhagavan svayam padmajanilikhadiha silpam svavisayam || S.S. VII-16, p.623

154 towards the end of the seventh Act, Vyavasaya suggests to the king that Purusa can take up his meditation in any one of these forms of incarnations. So that his meditation definitely yields the desired fruit. Vyavasaya in the ninth Act, is shown to be submissive though quite competent to do everything independently in favour of Viveka. After Viveka's victory Vyavasaya remarks that he and others are merely instruments in Viveka's hands like the vehicles Viveka rides in each and every aspect of victory, the principle part is played by his master. 10 Vyavasaya sets the ground well prepared for action to be taken up by Viveka. He again enters the stage in the ninth Act in order to provide greater confidence to his master in, the ensuing combat with Mahamoha. He says emphatically that 'Avidya' has no place in the presence of Viveka and that successful yoga graced by Sankalpa is sure to make Purusa attain Samadhi. In short, Vyavasaya graced by Sankalpa is indispensable for attainment of success and salvation. However, there is also sufficient truth in the brief that "Divine grace will alight only on him who has by his meritorious life and sustained effort, qualified himself and deserved it." It may be mentioned again that this is like a golden thread through which the entire play is woven. This aspect is evident by use of the epithet Vasudeva at the end of the play by the author. Thus it is evident that whenever Purusa being commonly bound by the noose of karma. He loses right understanding and so he suffers a lot. It is in this context that Vyavasaya plays his role. He kindles in the Purusa an inclination to acquire right understanding, which ultimately makes him realise the Lord. With his penetration into mental furniture of the Purusa, the forces of king Mahamoha gradually falls out. Thus he assures king Viveka winning the final victory in the fight with king Mahamoha and his forces. In fine, on the path of Purusa's realisation of Highest Truth, Vyavasaya stands out as a torch-bearer. 10. deva, vayam hi bhagavato vahanadivadupakarana matram | pradhanyam tu sarvatra bhakta eva || S.S. IX, p.749