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[Full title: Major characters of the play Sankalpa-Surodaya (5) Sankalpa]

The role of Sankalpa is the crest of all characters; because in the absence of which the drama becomes insignificant. In general terms, Sankalpa means Resolve; but in the play, it has a significant meaning of God's grace or resolve which is sure to shower result. This is the most indispensable principle and doctrine inculcated in the drama. Divine grace is essential to obtain salvation which has been very graphically broughtout in the play. In any undertaking, human effort is necessary. But without Divine grace, such effort cannot be fruitful. The doctrine of sankalpa is the central norm of Prapatti or self-surrender. This is the consequence of the final Sattvikatyaga. The very title of the play has the prefix Rice', which brings out the importance of the character. The emergence of Sankalpa is very essential to wipe out the ignorance just as the rise of the Sun dispels the darkness. The following Nandi verse brings out this import. "May Sriman Narayana (Narayana with His Consort Sri) be pleased to convey me over all the ills (of life) - Narayana whose WILL like sunrise dispels at once the night of SAMSARA (or the recurring cycle of births and deaths), who is capable of being seen by the Jiva (or embodied soul) when its deep devotion has attained to the state of the dawn of day - Narayana whose supremacy is selfdependent and eternal, arising, as it does, from His missiles and ornaments which are symbolic of the various TATTVAS or 'reals' of the Universe." 1 In other words, human effort and attainment of requisite eligibility from the stage to the other, are necessary for ultimate success. But they can be acquired by God's Sankalpa. The two factors Human effort and Divine grace are interdependent. They are not also related as cause and effect. In reality, the inscrutable divine grace emerges in the case of a Purusa who is fit to receive it by his meritorious life and sustained effort which qualify him to attain salvation. That is 1. yadbhaktipracayatmake dinamukhe drstiksamah ksetrinah ksipram samsrtisarvari ksipati yatsamkalpasuryodayah | tattvairasravibhusanairadhigatah svadhinanityonnatih srimanastu sa se samastavipaduttaraya narayanah || S.S. 1-1, p.1.

156 why this character is depicted as the golden thread throughout the drama, though he appears on the stage in the last act of the play. Thus Sankalpa is required at every step to Liberation. Hence, the character of Sankalpa moves unseen upto the tenth Act, and appears on the stage in the tenth Act where it is necessary. Sankalpa is necessary not only for salvation but fruitful for everything. This is not a belief in fatalistic doctrine, but in life in general, it is often cited that not even grass moves without Sankalpa. (tena vina trnamapi na calati | ) Therefore, the wise persons say one's efforts bear the fruit by God's Sankalpa itself. The play commences with the Keynote character i.e. Sankalpa; and concludes with the epithet of Narayana, Vasudeva, whose Sankalpa is absolutely necessary for the attainment of salvation. The dramatist has meaningfully used this term to indicate the fullest satisfaction in ach eving the goal and also blessing with good, both the listners and reciters. The beneficial impact of Sankalpa is declared by Visnubhakti. To quote : "How wonderful! all the quarters of the world and all the intermediate quarters shine with a brilliant light. It looks as if Sankalpa of the Lord, who is the lover of compassion is approaching."2 Infact he stands for the mental activity. "In the Pancaratra-Agamas, it is declared that the equipment (Sannaha) and resolve (Sankalpa) of Hari the saviour of the world, appear as visible manifestations in the form of Garuda and Sudarsana respectively." 3 Another verse cited below describes the resultant benefit of Sankalpa by the efforts of Visnubhakti. 2. aho nu khalu visvakprakasa diso vidisasca | tadasidativa devasya dayavallabhasya samkalpah || S.S. X-p. 8*3 3. vyaktau samnahasamkalpau visvagoptarima hareh | prathitavagamagrame paksisvarasudarsanau || S.S. X-19, p.813

157 "With the help of the Lord's divine Compassion, I will prompt Sankalpa surya (the Lord's resolve or Will) to take the necessary action for the salvation of Purusa, for He is always beneficient and disposed to grant my desires." 4 Because she is everything when joined by Sankalpa while she is effete in His absence. The following verse is an evidence to this aspect of Sankalpa. "I am the Lord's Sankalpa-suryodaya (the Sunrise of His resolve to save man). When there is the slightest manifestation of me, whose glory is of astonishing greatness, this world, pure and impure, attains, all at once, Moksa and Svarga. All sentient beings are in sound slumber in the grea: night of Maya (Prakrti) and are in such a state that they can be said merely to exist, and this night of Maya is not like the night which comes at the end of the day, for it is continuous and has no break or interval and it is I who am capable of waking them up from that (death - like) sleep." "5 Sankalpa is secured as a result of pure meditation of the Supreme Being. In support of this aspect of sankalpa, the prose portion is worth citing here: "By the Goddess Lord's compassion, whose favour was won by the practice of pure meditation of the Supreme Being who is pleased to reward Purusa and who is attended upon by other noble qualities, I have been ordered: Purusa has now become glorious as a result of the endeavours of Viveka, the conqueror of Moha and others, whose activities receive their guidance from me."6 The prowess of Sankalpa is remarkable. Among many many of of his accomplishments, mention may be made of vanguishing Madhu and Kaitabha, and vaikunthakrpaya devya madabhiste vyavasthitam | 4. pradhvam samkalpamartandam pravartayitumutsahe || 5. 6. S.S. X-12, p.805 yasminviramayaniyabhumani managunmilite naikadha sidhyantyasya sitasitasya jagatah svargapavargadayah | aisah so'hamavasaratyayabhavanmayamahayaminisattasesasusupta bodhanapatuh samkalpasuryodayah || S.S. X-20, p.813 adistah so'hamidanimanaghaparavidyaprasaditaya praditsitaparitosika sakalagunasevyaya devya bhagavadanukampaya | yatha - madadhinavrttina mohadivijayina vivekena janitabhuma vinispannasamadhih purusastvayaiva mocaniya iti | aham ca sarvatha nikhilajagadambayastadanukampayah priyamacarami | na ca maya tadanurodhiparitrane tadvirodhinirasane ca duskaram kimcit || S.S. X, p.814

158 saving the heaven and earth from Hiranyaksa ard Hiranyakasipu. 7 "I will now instantly wake up Purusa from the sleep (ignorance) which had no beginning, and create in him a state of awakening (knowledge) which will have no end." 8 But the most relevant exploit of His is to awaken Purusa from deep sleep (3) to self-realisation. Sankalpa is capable of releasing Purusa from the bondage of Samsara. "Purusa has placed his burden on Him with full faith (Bharanyasa) and dedication, and has now steadily fixed his mind on the middle path, namely, that of performing nitya and naimittika karmas, without any desire for the fruits thereof. He has turned back from the performance of those Kamya karmas which are sinful and hence dangerous. By his glory resulting from the compassion of the Lord, he has got rid of his sins. I will therefore deliver him (from Samsara).9 up Sankalpa has respect for Visnubhakti when she prostrates. Sankalpa lifts her with all affection and regard. He is an object of adoration to her. Sankalpa carries sometimes his own dcubts about Purusa's eligibility to attain Moksa. Because he is aware that Purusa is involved in obtaining wordly pleasures which is a common trait from the birth of the Universe, i.e. Sankalpa desires to put Purusa to test before finally conferring the blessing on him. However Visnubhakti suggests to Sankalpa not to entertain such doubts about Purusa. Further Visnubhakti makes it clear that Purusa has abandoned all pleasures and happiness of heaven and has surrendered completely to Narayana. He is therefore considered as worthy of Sankalpa's boon. 7. acaranmadhukaitabhanpayodhinahiranyaksahiranyaviplutam dyam | adasanana kumbhakarnaghosam punarurvimapi vikramairakarsam || S.S. X-21, p.815 8. anidamprathamam nidramapavartya ksanadaham | anidampascimam pumso janayisyami jagaram || S.S. X-22, p.815 9. mayi vinihitabharam madhyame vrttibhede sthiramanasamupayapayarathya nivrttam | muramathanasamiksasekharena svabhumna musitanikhiladosam mocayisyami jikm || || S.S. X-23, p.816

159 After carefully putting this Purusa to observation, Sankalpa is convinced of his eligibility to receive the boon from him. This causes confidence in Visnubhakti. Lord Narayana is symbolised in the character of Sankalpa. "Most noble sir, I am, indeed, the resolve or will of the Supreme Person (to save man). You are the foremost of those who are solely and exclusively devoted to the Lord. By the Lord's compassion who is His beloved spouse, and who is always full of affection towards the weak and helpless, I have been ordered to see that you are released from the two kinds of endless fetters, called, Punya and Papa, and to enrich you with the wealth arising from ripe and perfect bhakti extending up to the service of the Supreme Person who adorns the heavenly couch (in Paramapada). I have long been eager to see your honoured self and am now come to you. Therefore be free from all fears and doubts concerning the treasure of Moksa which is close at hand." 10 To such a Purusa, Sankalpa has all admiration and eagerly assures him of the salvation. In turn Purusa is grateful to Sankalpa. Conferring the boon of salvation on Purusa in present context is not a mere concern of Sankalpa. He also symbolises perennial keeping up of traditional set up by such a Purusa, before and after. So he makes an open declaration almost at the end of the play that this tradition is to suffer no break at all in the future : "The high-souled Purusa, who has surrendered his self to the Lord, the treasure of the Srutis, is now on the face of the earth, He sees all things (at a single glance). Therefore, let those men of wide intelligence who would like to be his disciples learn all truths from him with care and attention by putting questions to him just as they please." 11 10. 11. mahabhaga, aham kila paramapurusasamkalpah paramaikantiparisadagraganyamanantasukrtaduskrtanigalayugalavigalanapurvikaya paramapadaparyanka- pariskaraparabrahma sevaparyantaya bhaktiparipakasampada samghatayitum tadekavallabhaya krpanajanavisayakrtapaksapataya krpaya niyuktascira prarthitadarsanam bhavantamupagacchami | tadiha nikatavartinyam nihsreyasa sampadi nirvisankena bhavata bhavitavyam || S.S. X, p. 841-42 bhagavati nihitatma bhagadheye srutinam purusa iha mahatma vartate bhutadhatryam | tadayamavadhanaih sarvamantevasadbhih prthumatibhirabhistam prcchayatam visvadarsi || S.S. X-65, p.853