Essay name: Sankalpa Suryodaya of Venkatanatha (Critical Study)
Author:
R. Laxmi
Affiliation: Karnatak University / Department of Sanskrit
This is an English study of the Sankalpa Suryodaya—an allegorical Sanskrit drama by Venkatanatha, a distinguished philosopher-poet and dramatist of the Vishishtadvaita Vedanta tradition. This work of Venkata-natha (or, Vedanta Deshika). stands out for integrating allegory to convey moral and philosophical truths. The thesis examines its place in Sanskrit literature.
Chapter 5 - Philosophical doctrines
16 (of 28)
External source: Shodhganga (Repository of Indian theses)
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country, Vṛṣācala, Chola country, Srirangam, Tunḍiramandalam, Venkaṭācala etc.
Obviously, all these regions are not the shrines of Lord Nārāyaṇa. Still as Nārāyaṇa
is Cidacitvisiṣṭa all the regions either it be a forest or a river or a mountain or a
temple all these form the body of the Supreme Nārāyaṇa in essence.
With regard to the concept of Supreme Brahman, Lord Nārāyaṇa is explained
by Venkaṭanātha as the Controller of All, the Principle of all the worshipped in every
act, the bestower of all fruits, etc. To bring the light, the magnificient power of Lord
Viṣṇu, Venkaṭanātha describes different aspects of Brahman one of such aspects
is that the dramatists describes Lord Nārāyaṇa's Vibhava. It means Lord Nārāyaṇa
in different forms similar to that genes. Thus Lord Nārāyaṇa's Vibhava is of ten
types. They are those ten particular Avatāras such as Matsya, Kūrma, Varāha,
Nrsimha, Vāmana, Paraśurāma, Rāma, Balabhadra, Kṛṣṇa and Kalki. All these
Avatāras are Nārāyaṇa, are well described in the seventh Act of the drama, wherein
Puruṣa thinks of proper form of the Supreme Brahman for meditation. "According to
Viśvaksena Samhita and Lakṣmitantra all the Avatāras descend from the fourth
Vyuha, namely Aniruddha, but Padmatantra declares that of the ten Vibhavas, Matsya,
Kurma and Varāha descend from Väsudeva, the Nṛsimha, Vāmana, Śrī Rāma and
Parasurama from Sankarṣaṇa, Balarāma from Pradyumna, Śrī Kṛṣṇa and Kalki from
Aniruddha." 30
Of these Avatāras, Nārāyaṇa assumes Matsya form for restoring the Vedas.
By supporting the mountain Mandara Brahman incarnated as for generating nectar
which was the means for immortality of the Gods. He manifested in Varāha form
with a view to protecting his own consort Bhūmi and with the desire to save
humanity sunk in the ocean of phenomenal existence. Lord Visṇu appear in the
form of Nṛsimha through the pillar for the destruction of Hiranyakasipu and to save
his devotee Prahlada. The Vāmana incarnation was assumed for the protection of
the world, by cleansing its sins with the Ganges arising from his Lotus-feet when he
30.
Swami Adidevananda, Yatindramatadīpikā of Srinivasadasa,
Sri Ramakrishna Math, Madras, 1967, pp. 203-204.
