(37) Prabodha child is born

(Then enters Nididhyaasana/contemplation)

NIDIDHYAASANA-

“I have been ordered by Goddess VishnuBhakti. I should secretly reveal my opinion to Viveka and Upanishat; and that I should remain with the Purusha.

(looking)

Devi is sitting not far from Viveka and Purusha. I will approach her.

(approaches her and whispers secretly)

Devi VishnuBhakti has mentioned that Goddesses can get children by just willing. ‘Through my Yogic power I know that you are pregnant. A cruel daughter named Vidyaa (Knowledge) resides in your womb and also Prabodhodaya (Rise of Awakening). By the power of Sankarsha (attraction) you send her off to the mind. Offer PrabodhaChandra (Moon of Awakening) to Purusha and come off to me with my son Viveka.’”

UPANISHAT-

“As the Goddess commands!”

{When the realization occurs, there is no more the need for Viveka or Upanishat. The ensuing knowledge (Vidyaa) completely destroys the mind and the Purusha remains in his true nature as the Self.}

(Upanishat leaves with Viveka)

(behind the screen) (“Amazing! Amazing!”)

{VIDYAA AND PRABODHA-CHANDRA ARE BORN}

उद्धामद्युतिदामभिस्तडिदिव प्रद्योतयन्ती दिशः प्रत्यग्रस्फुटदुत्कटास्थि मनसो

निर्भिद्य वक्षःस्थलं

कन्येयं सहसा समं परिकरैर्मोऽहं ग्रसन्ती भजत्यन्तर्धानमुपैति चैकपुरुषं

श्रीमान्प्रबोधोदयः [28]

“Lighting up all the directions

with unrestrained flashes of luster resembling the lightning streaks,

shattering the chest of the mind with the hardened bones bursting every moment,

this girl (Vidyaa) is capturing Moha along with his assistants,

and vanishing away.

The noble Prabodhodaya is approaching Purusha.”

{Vidyaa destroys the mind and Purusha is awake in the state of Brahman.}

(Enters Prabodhodaya)

PRABODHODAYA-

किमवाप्तं किमपोहितं किमुदितं किं वा समुत्सारितं

स्यूतं किं नु विलायितं नु किमिदं किञ्चिन्न वा किञ्चन

यस्मिन्नभ्युदिते वितर्कपदवीं नैवं समारोहति

त्रैलोक्यं सहजप्रकाशदलितं सोsहं प्रबोधोदयः [29]

“What has been attained!

What has been lost?

What has risen?

What has been discarded?

What has been woven?

What has dissolved off?

Is this something or not anything at all?

By whose appearance

the tri-world does not ever ascend the state of such doubtful arguments,

I am that Prabodhodaya (Rise of the Awakening)

by whose natural shine darkness dissolves off!

(moves)

This is Purusha. I will approach him.

(approaches)

Lord! I, PrabodhaChandrodaya salute you.”

PURUSHA- (excited)

“Come, my son! Embrace me!”

(Prabodhodaya does so)

PURUSHA- (happily)

“Aha! Early morning has arrived breaking the screen of darkness.

As it is-

मोहान्धकारमवधूय विकल्पनिद्रामुन्मथ्य कोsप्यजनि बोधतुषाररश्मिः

श्रद्धाविवेकमतिशान्तियमादिकेन विश्वात्मकः स्फुरति विष्णुरहं स एषः [30]

Destroying the darkness of delusion,

completely crushing away the sleep of misconceptions,

along with Shraddhaa, Viveka, Mati, Shaanti, Yama and others

some unique moonlight of enlightenment,

the essence of the entire world, Vishnu is manifesting.

I am He!

By the grace of VishnuBhakti I have attained fulfillment.

That I-

सङ्गं न केनचिदुपेत्य किमप्यपृच्छन्

गच्छन्नतर्कितफलं विदिशं दिशं वा

शान्तो व्यपेतभयशोककषायमोहः

स्वायंभुवो मुनिरहं भवितास्मि सद्यः [31]

Not seeking the company of anyone, not questioning anything,

without bothering about any fruit to be attained,

moving towards not any direction or non-direction,

remaining in the quiescent state,

having got rid of fear, sadness, the colors of attachment and hatred, and delusion,

I will now become the Sage who is Self-born (ever-liberated).”

(Enters VishnuBhakti)

VISHNUBHAKTI- (happily approaches)

“After a long time, all my wishes are fulfilled. I see you now with all enemies destroyed.”

PURUSHA-

“What is difficult when the grace of the Goddess VishnuBhakti is there!”

(falls at her feet and salutes)

VISHNUBHAKTI- (lifts up Purusha)

“Get up, son! What else shall I do for you to please you?”

PURUSHA-

“What is more pleasing than this?

Because-

प्रशान्तारातिरगमद्विवेकः कृतकृत्यतां

नीरजस्के सदानन्दे पदे चाहं निवेशित: [32]

Viveka has destroyed all the enemies and has attained fulfillment.

I am established in the state of eternal bliss bereft of any taint.

Even then let this be there.

(BHARATA-VAAKYAM)

{Bharata Vaakya- Benediction verse recited at the end of the play; named so to honor the founder of the dramatic science Sage Bharata.}

पर्जन्योsस्मिञ्जगति महतीं वृष्टिमिष्टां विधत्तां

राजानः क्षमां गलितविविधोपप्लवाः पालयन्तु

हत्वोन्मेषोपहततमसस्त्वत्प्रसादान्महान्तः

संसाराब्धिं विषयममतातङ्कपङ्कं तरन्तु [33]

Let the thundering clouds pour heavy rains as much as wanted by all.

Let the kings rule the earth having got rid of all problems.

Let all the people be freed of the darkness of delusion in a second by your grace,

and cross over the ocean of Samsaara which is filled with the mire of anxieties

arising out of the sense objects and the mine-ness attached to the objects.”

 इति श्रीकृष्णमिश्रविरचिते प्रबोधचन्द्रोदये जीवन्मुक्तिर्नाम षष्टोङ्क:

SIXTH ACT NAMED JEEVANMUKTI

OF THE PLAY

PRABODHACHANDRODAYA

‘RISE OF THE MOON OF AWAKENING’

AUTHORED BY

SHREE KRISHNAMISHRA

ENDS

 समाप्तमिदं नाटकं

THE PLAY ENDS

(36) Upanishat's daughter Geetaa

PURUSHA-

“Afterwards?”

UPANISHAT-

च्छिन्ना मुक्तावलिरपहृतं स्रस्तमङ्गाद्दुकूलं

भीता गीताश्रममथ गलन्नूपुराहं प्रविष्टा [24]

“With my pearl necklace broken,

 as the silk garment worn by me slipped and was taken away,

with the anklets dropping off,

frightened,

I entered the hermitage of Geetaa.

{Bhagavad Geetaa contains the essence of Upanishads}

My daughter Geetaa saw me entering her place and embraced me affectionately calling out, ‘Mother! Mother!’ and she made me sit comfortably on a seat. She heard all that had happened to me and said-

“Mother! Do not feel dis-heartened. Those demonic beings, who have proved you false and are wandering freely, will be punished by God. Lord himself has spoken about them like this-‘I will throw those hateful cruel men of the worst category into countless inauspicious demonic wombs to suffer in the worldly existence’ (Bhagavad Geeta).”

PURUSHA- (with curiosity)

“Devi! By your grace I want to know who this Supreme Ruler (Ishvara) is!”

UPANISHAT- (as if in anger)

“Who can give an answer if someone like the blind asks about his own Self?”

(If a blind man asks-‘How do I look?’, what answer can be given?}

PURUSHA- (happily)

“What! I the Purusha am the Supreme Lord!?

UPANISHAT-

“It is so indeed!

As it is-

असौ त्वदन्यो न सनातनः पुमान्

भवान्न देवात्पुरुषोत्तमात्परः

स एष भिन्नस्त्वदनादिमायया

द्विधेव बिम्बं सलिले विवस्वतः [25]

That ancient Purusha is not different from you!

You are not different from the Excellent Purusha, the Lord!

He appears different from you because of the beginning less Maayaa,

like the reflection of the Sun in the water appears as if different.”

PURUSHA- (addressing Viveka)

“Lord! Though the Goddess has explained well, I am not able to comprehend it.

अवच्छिन्नस्य भिन्नस्य जरामरणधर्मिणः

मम ब्रवीति देवीयं सत्यानन्दचिदात्मतां [26]

 This Goddess calls such a person as me with a different limited form undergoing

 the pains of old age and death as

the principle of Truth, Bliss and Knowledge.”

VIVEKA-

“Since you do not grasp the meanings of the words, you are not able to understand the meaning of the sentence also. What the noble one stated is the truth.”  

PURUSHA-

“Tell me Lord, how I can understand such statements!”

VIVEKA-

“What I am saying is-

एषोsस्मीति विविच्य नेतिपदतश्चित्तेन सार्धं कृते

तत्त्वानां विलये चिदात्मनि परिज्ञाते त्वमर्थे पुनः

श्रुत्वा तत्त्वमसीति बाधितभवध्वान्तं तदात्मप्रभं

शान्तं ज्योतिरनन्तमन्तरुदितानन्दः समुद्द्योतते [27]

‘Not this’ ‘Not this’ - with such an analysis,

 if the mind is able to contemplate ‘I am this’;

as the elements get absorbed into the Self,

  the meaning of the word ‘You’ is understood as the Self;

hearing the words ‘That You Are’,

the darkness of the worldly limitations disappear

 and the self-shining quiescent luster which is endless, reveals itself

 filling within, Bliss supreme.”

PURUSHA - (happily) (analyses the meaning of what he heard)

{Purusha, through his discriminative power understands the abstract meanings of the Upanishad statements. Now he contemplates on the Self.

Contemplation or Nididhyaasana now should make Viveka unite with Upanishat Devi and allow the child Prabodha (awakening) to get born. That is the task in his hand now as instructed by VishnuBhakti. Or in other words, Lord Vishnu helps the Purusha in the process of realization.}

(35) Upanishat Devi and Tarka Vidyaa

{TARKA-VIDYAA DOES NOT APPROVE OF THE UPANISHAT-DOCTRINES}

UPANISHAT-

“Then I saw Tarka Vidyaa (Science of Logic) surrounded by many disciples. 

काचिद्द्वित्वविशेषकल्पनपरा न्यायः परा तन्वती

वादं सच्छलजातिनिग्रहमयैर्जल्पं वितण्डामपि

अन्या तु प्रकृतेर्विभज्य पुरुषस्योदाहरन्ती भिदां

तत्त्वानां गणनापरा महदहम्कारादि सर्गक्रमैः [21]

Some (Vaisheshikas) were imagining the duality and the speciality of Reality.

And there was the NyaayaVidyaa (of Gautama)

which was proving the existence of Chala, Jaati, Nigraha, Jalpa, Vitandaa etc.

Another one (Saamkhya of Kapila) was slicing away the Prakriti

and proving it as different from Purusha,

and engaged in counting the principles as Mahat, Ahamkaara etc.”

{Saamkhya School regards the universe as consisting of two realities- Purusha (consciousness) and Prakriti (Matter).

Vaisheshika theorizes that the dust particles (TrasaRenu) visible in the sunlight are the smallest perceivable particles and defined as tryanukas (triads). These Triads are made of three parts, each of which is defined as dvyanuka (Dyad). The dvyaṇukas are conceived as made of two parts, each of which is defined as subtle atom (Paramaanu) .These are indivisible and eternal. They can neither be created nor destroyed. Each subtle atom possesses its own distinct Vishesha (individuality). 

Nyaaya theorizes that consciousness is not the innate nature of the soul. The idea of liberation according to Nyaaya is to reach the state of a dead stone. Liberation is attained by the knowledge of the sixteen categories or Padaarthas. They are-

Pramaana, means of right knowledge; Prameya, object of right knowledge ; Samshaya, doubt ; Prayojana, purpose; Drishtaanta, example; Siddhaanta, established tenet ; Avayava, members; Tarka, argumentation; Nirnaya, ascertainment; Vaada, debate ; Jalpa, disputation; Vitandaa , fallacy; Hetvaabhaasa ; Chala, quibble; Jaati, refutations;  Nigraha-sthaana, points of opponent’s defeat.}

 

PURUSHA-

“Afterwards?”

UPANISHAT-

“I approached them as before. Questioned by them I answered the same as before about my work, reading the verse as-

यस्माद्विश्वमुदेति यत्र रमते यस्मिन्पुनर्लीयते

भासा यस्य जगद्विभाति सहजानन्दोज्वलं यन्महः

शान्तं शाश्वतमक्रियं यमपुनर्भावाय भूतेश्वरं

द्वैतध्वान्तमपास्य यान्ति कृतिनः प्रस्तौमि तं पूरुषं [14]

‘I give the proof for that Supreme Self,

from whom the phenomenon of the world rises,

where it remains, into which it merges,

by whose shine this world shines,

which luster naturally shines as bliss,

which is quiescent, which is eternal,

which does not do anything, 

which Lord of beings the doers approach by destroying the darkness of duality

 for the attainment of liberation.’

Then they laughed aloud and said-

‘Ahaha! You bragger! The world is produced by Paramaanus (subtle atoms). Ishvara (God) is just the efficient (instrumental) cause.’

Then another one said angrily-

‘Hey sinner!  How dare you make the Ishvara change and prove that he is perishable? Is it not obvious that the world rises out of Pradhaana?’”

KING- (ridiculing their theories)

“Ah! The fools who propound TarkaVidyaa do not know even this fact that everything  like the production of Ghata (pot) etc is an object of cognition and so, ‘Paramaanu’ and ‘Pradhaana’ also need an Upaadaana Kaarana (material cause)!

(If an effect is surmised as having a cause, if a pot comes out of clay, then why can’t they accept the Aatman as the material cause of the Paramaanu and Pradhaana? Viveka knows that Aatman does not change like clay changing into a pot, as it is changeless. He is just making fun of the logic systems.}

अम्भःशीतकरान्तरिक्षनगरस्वप्नेन्द्रजालादिवत्

कार्यं मेयमसत्यमेतदुदयध्वंसादियुक्तं जगत्

शुक्तौ रूप्यमिव स्रजीव भुजगः स्वात्मावबोधे

हरावज्ञाते प्रभवत्यथास्तमयते तत्त्वावबोधोदयात् [22]

This world-

unreal being characterized by rising, perishing

and being cognized as an effect

like the moon reflected in the water, the city in the sky (illusory), dream, sorcery etc,

appears if the Supreme is not known

and disappears at the time of realization, by the rise of knowledge

like the silver in the conch shell, like the snake in a garland of flowers.

The presumption of change (in the Supreme Self) is like the meaningless words spoken by the young bride (without proper thinking).

शान्तं ज्योतिः कथमनुदितानस्तनित्यप्रकाशं

विश्वोत्पत्तौ व्रजति विकृतिं निष्कलं निर्मलं च

शश्वन्नीलोत्पलदलरुचामम्बुवाहावलीनां

प्रादुर्भावे भवति नभसः कीदृशो वा विकारः [23]

How can the quiescent luster

which shines always without rising or setting,

which is without faults and taints,

 attain modification by the rise of the world appearance?

Does any change occur in the sky

 when hosts of clouds with the hue of the blue lotus petals appear continuously?”

PURUSHA-

“Well-said! Well-said! This intelligent critique pleases my mind.

(looking at Upanishat)

Afterwards?”

UPANISHAT-

“Then, all of them got angry and told me –

‘She propounds the theory that liberation is attained by the knowledge of the unreality of the world. She is moving in the path of atheism. Capture her.’

Then all of them rushed towards me to catch me.”

PURUSHA- (apprehensive)

“Afterwards?”

UPANISHAT-

“Then, I quickly moved away from them and entered the dense forest named Dandaka.

Then not far from the temple of Vishnu situated on top of the Mandara hill,

 बाह्वोर्भग्ना दलितमणयः श्रेणयः कङ्कणानां

चूडारत्नग्रहनिकृतिभिर्दूषितः केशपाशः

all the gems encrusted on the rows of bangles adorning my shoulder

were crushed and broken.

My well-combed hair was messed up when the crest jewel was pulled away roughly.

All these things happened to me.”

PURUSHA-

“Afterwards?”

UPANISHAT-

“Then, men holding maces (Door-Keepers of Vishnu’s Vaikunta) came out of the temple and beat them hard ruthlessly and they all ran away in all directions.”

KING- (happily)

“Lord VishvaSaakshee (one who witnesses everything that happens in the world/Vishnu) does not forgive those who misbehave with you.”

(34) Upanishat Devi and PurvaMimaamsa

PURUSHA-

“Mother!  Speak now! Where were you all these days?”

{PLIGHT OF UPANISHADS BEFORE VIVEKA’S VICTORY OVER MAHAAMOHA}

UPANISHAT-

“Master!

नीतान्यमूनि मठचत्वरशून्यदेवागारेषु मूर्खमुखरैः सह वासराणि

Those days were spent with foul-mouthed idiots

 in empty temples, road junctions and ascetic huts.”

PURUSHA-

“Did they understand the knowledge taught by Thee?”

UPANISHAT-

“No! But-

ते स्वेच्छया मम गिराम्द्रविडाङ्गनोक्तवाचामिवार्थमविचार्य विकल्पयन्ति [12]

They just imagine some meaning without thinking properly

like misinterpreting the words uttered by the Dravidian ladies

(without understanding their dialect).

They use my doctrines just to squeeze the wealth out of others (without explaining the meanings properly.)”

PURUSHA-

“Afterwards?”

{YAJNA-VIDYAA DOES NOT APPROVE OF THE UPANISHAT-DOCTRINES}

UPANISHAT-

“Then once,

कृष्णाजिनाग्निसमिदाज्यजुहूस्रुवादिपात्रैस्तथेष्टिपशुसोममुखैर्मखैश्च

दृष्टा मया परिवृताखिलकर्मकाण्डव्यादिष्टपद्दतिरथाध्वनि यज्ञविद्या [13]

in my path,

I met YAJNA VIDYAA (Knowledge of the ‘Sacrificial rites’)

following the path prescribed by Karma-Kaanda

accompanied by all the ingredients necessary for the performance of Sacrifice like

deer-skin, fire, sacrificial sticks, ghee, various types of vessels,

bricks, animal for sacrifice, Yaagas like Agnishtoma.”

PURUSHA-

Afterwards?

UPANISHAT-

“Then I thought that maybe this one may understand my words as she carries a whole lot of texts and decided to spend a few days with her.”

PURUSHA-

“Afterwards?”

UPANISHAT-

“So I approached her.

She said to me –

‘Good lady! What do you wish for?’

Then I told her.

‘Noble lady! I am an orphan. I want to live with you’”

PURUSHA-

“Afterwards?”

UPANISHAT-

“Then I told her-

यस्माद्विश्वमुदेति यत्र रमते यस्मिन्पुनर्लीयते

भासा यस्य जगद्विभाति सहजानन्दोज्वलं यन्महः

शान्तं शाश्वतमक्रियं यमपुनर्भावाय भूतेश्वरं

द्वैतध्वान्तमपास्य यान्ति कृतिनः प्रस्तौमि तं पूरुषं [14]

‘I give the proof for that Supreme Self,

from whom the phenomenon of the world rises,

where it remains, into which it merges,

by whose shine this world shines,

which luster naturally shines as bliss,

which is quiescent, which is eternal,

which does not do anything, 

which Lord of beings the doers approach by destroying the darkness of duality

 for the attainment of liberation.’

Then she said-

पुमानकर्ता कथमीश्वरो भवेत्

 क्रिया भवोच्छेदकरी न वस्तुधीः

कुर्वन्क्रिया एव नरो भवच्छिदः

शतं समाः शान्तमना जिजीविषेत् [15]

How can the Purusha who does not do anything become the Lord of all?

Rites prescribed by the Vedas alone can break the worldly existence

not the knowledge of Reality.

A man can break the worldly existence only by performing the prescribed rites

and desire to live for hundred years with a quiet mind.

Therefore I have nothing to gain by sheltering you. Even then, if you can extol the Purusha who is the doer and experiencer, you can be with us as long as you wish. What harm is there?”

KING- (ridiculing)

“Aha! YajnaVidyaa’s eyes are darkened by the blinding smoke and she has no proper understanding of anything. That is why she adopts to incorrect logic.

यः स्वभावादचलं बलाच्चलत्यचेतनम् चुम्बकसंनिधाविव

तनोति विश्वेक्षितुरीक्षितेरिता जगन्ति मायेश्वरतेयमीशितुः [16]

Iron is by nature non-moving.

 In the presence of a magnet it moves by force though inert.

Similarly Maayaa moved by the sight of the ‘Seer of all’ reveals the worlds.

This is the Supremacy of the Supreme.

Therefore those who are blinded by ignorance do not believe in the Lord (Brahman) at all. ‘Yajna Vidyaa’ trying to remove the worldly existence which results from ignorance, through actions, (rites) (which are performed because of ignorance) wants to destroy the blinding darkness through darkness itself.

स्वभावलीनानि तमोमयानि प्रकाशयेद्यो भुवनानि सप्त

तमेव विद्वानतिमृत्युमेति नान्योsस्ति पन्था भवमुक्तिहेतुः [17]

 The seven worlds which are by nature impermanent and filled with ignorance

shine because of ‘His’ luster.

Realizing ‘Him’ alone one can conquer death.

There is no other path which can release one from the bondage of worldly existence.”

PURUSHA-

“Afterwards?”

UPANISHAT-

“Then ‘YajnaVidyaa’ thought for some time and said-

‘Friend! By your company, my disciples who are already stuck by wicked Vaasanaas will become slack in performing their duties. So please go elsewhere that is conducive to you.’”

{Those followers of KarmaKaanda who have not purified their minds might simply stop performing even the rites and do nothing and remain quoting the Upanishat.}

PURUSHA-

“Afterwards?”

UPANISHAT-

“Then I left her and moved away.”

PURUSHA-

“Afterwards?”

{POORVA-MEEMAAMSAA DOES NOT APPROVE OF THE UPANISHAT-DOCTRINES}

{Meemaamsaa means enquiry or investigation. The Karma portions of the Vedas are known as Poorva Meemaamsaa as against Upanishats (Jnaana portions) which are known as Uttara Meemaamsaa. Poorva Meemaamsaa is ritualistic in nature. It mainly elucidates the nature of Dharma.

Meemaamsaa is divided into Bhatta Meemaamsaa and the Prabhaakara Meemaamsaa after their main exponents, Kumarila Bhatta and Prabhakara.}

UPANISHAT-

“Then I saw (Poorva) Meemaamsaa who was the friend of KarmaKaanda.”

विभिद्य कर्मण्यधिकारभान्झि श्रुत्यादिभिश्चानुगता प्रमाणैः

अङ्गैर्विचित्रैरभियोजयन्ती प्राप्तोपदेशैरतिदेशिकैश्च [18]

She had divided the rites  

 according to the qualifications needed

along with the proofs taken from Shrutis,

enjoining various limbs

 instructing through those who had received instructions  

and those who had heard the instructions elsewhere.”

{Division of rites- Jyotishtoma etc

Qualification – according to the fruitification of the Karma

Shruti – Shruti, Linga, Vaakya, Prakarana, etc}

PURUSHA-

“Afterwards?”

UPANISHAT-

“Then I requested her to give me shelter as before. She also said likewise-

‘What do you do?’

I answered the same way.

यस्माद्विश्वमुदेति यत्र रमते यस्मिन्पुनर्लीयते

भासा यस्य जगद्विभाति सहजानन्दोज्वलं यन्महः

शान्तं शाश्वतमक्रियं यमपुनर्भावाय भूतेश्वरं

द्वैतध्वान्तमपास्य यान्ति कृतिनः प्रस्तौमि तं पूरुषं [14]

‘I give the proof for that Supreme Self,

from whom the phenomenon of the world rises,

where it remains, into which it merges,

by whose shine this world shines,

which luster naturally shines as bliss,

which is quiescent, which is eternal,

which does not do anything, 

which Lord of beings the doers approach by destroying the darkness of duality

 for the attainment of liberation.’”

PURUSHA-

“Afterwards?”

UPANISHAT-

“Then Meemaamsaa looked at those who were standing beside her and said-

‘She is useful to us because she talks of the Purusha who enjoys the fruits of the action in the next world (heaven), so get her to work.’

Among those students some student (Prabhaakara) approved her words.

But another one named Kumarila, who knew well the principles of Meemaamsaa and who was very famous in the world for his knowledge of Memaamsaa said-

‘Devi! This lady does not talk about the Purusha who considers rites as useful, but about the Lord who is non-doer and non-experiencer. This Lord of all has no connection with rites.’

Then another one (ShaalikaNaatha) said-

‘Is there another Purusha other than the one who acts in the world and gets the result of the action?’

Then Kumarila laughed aloud and answered.

‘Yes! He is there.

As it is-

एकः पश्यति चेष्टितानि जगतामन्यस्तु मोहान्धधीरेकः कर्मफलानि वान्छति

ददात्यन्यस्तु तान्यर्थिने

एकः कर्मसु शिष्यते तनुभृतां शास्तैव देवोsपरो निस्सङ्गः पुरुषः

क्रियासु स कथं कर्तेति संभाव्यते [19]

One sees the actions that are performed in the world as Ishvara.

Another one is blinded by delusion desires the fruits of his actions.

The other one gives this one the results thereof.

One is given the instructions for doing the rites.

Another one rules the beings with bodies.

The Purusha is not attached to the actions.

Then how can he be the Doer?’”

KING-(happily)

“Well-said Swami Kumarila! You have understood the truth. You are long lived!

द्वौ तौ सुवर्णौ सयुजौ सखायौ समानवृक्षं परिषस्वजाते

एकस्तयोः पिप्पलमत्ति पक्वमन्यस्त्वनश्नन्नभिचाकशीति [20]

Two birds of golden hue are of the same nature and are friends.

They are sheltered in the same tree.

One of them eats the Pippala fruits which are ripe.

The other one does not eat but looks on.”

PURUSHA-

“Afterwards?”

UPANISHAT-

“Then I left Meemaamsaa and moved away.”

PURUSHA-

“Afterwards?”

(33) Upanishat Devi enters

 (Purusha enters)

PURUSHA- (thinks) (happily)

“Aha! The greatness of Devi VishnuBhakti! By her grace, by me-

तीर्णाः क्लेशमहोर्मयः परिहृता भीमा ममत्वभ्रमाः

शान्ता मित्रकलत्रबन्धुमकरग्राहग्रहग्रन्थयः

क्रोधौर्वाग्निरपाकृतो विघटितास्तृष्णालताविस्तराः

पारेतीरमवाप्तकल्पमधुना संसारवाराम्निधेः [8]

The high rising waves of impurities namely Avidyaa and others have been crossed.

The terrible whirlpools (delusions) of ‘mine-ness’ have been removed.

 The knotted ropes binding one to

the fish and alligators namely friends, wives, relatives,

  have been thrown away.

The dissolution fire of anger has been cast afar.

The weeds spreading without control namely the ‘thirst for pleasures’

have been cut off.

At present the other bank across the ocean of Samsaara is almost within reach.”

(Enter Upanishat Devi and Shaanti)

UPANISHAT-

“Friend! How will I even look at the face of the Master (Viveka) who has no compassion?  He had ignored me all these days as if I was the wife of another one!”

SHAANTI-

“Goddess! Why do you feel offended when you already know what situation he was in?”

UPANISHAT-

“Friend! You have not seen what state I was in! That is why you talk like this!

Listen-

बाह्वोर्भग्ना दलितमणयः श्रेणयः कङ्कणानां चूडारत्नग्रहनिकृतिभिर्दूषितः केशपाशः

कैः कैर्नाहं हतविधिबलादीहिता दुर्विदग्धैर्दासीकर्तुं सपदि दुरितैर्दूरसंस्थे विवेके [9]

 All the gems encrusted on the rows of bangles adorning my shoulder

were crushed and broken.

My well-combed hair was messed up when the crest jewel was pulled away roughly.

And as Viveka stayed away from me,

at that very moment forced by misfortune,

how many wicked sinful men wanted to make me their slave!”

SHAANTI-

“All this is the wicked venture of MahaaMoha. It was not the fault of our King.

Moha (delusion) influenced the mind through Kaama (Passion) and Viveka (Discrimination) was separated from you.

This is the natural virtue of the women of esteemed families that they wait for their Master trapped in difficulties to return to them safely. Therefore come and honor the Lord personally with your sweet talks. At present all the enemies are dead. Your wishes have been fulfilled.”

UPANISHAT-

“Friend! As I was coming here, child Geetaa (Bhagavad Geetaa) told me in private that ‘Husband (Viveka) and the Master Purusha both should be satisfied by you by giving answers to all their questions. Then ‘Prabodha’ (Awakening) will be born.’

 How can I act shameless in front of the elders?”

SHAANTI-

“Goddess! You should not feel unsure about the words of Geetaa. The same thing was explained by Goddess VishnuBhakti to King Viveka also.

So come on! Honor your husband and the Supreme Purusha by your sight.”

UPANISHAT-

“Whatever my dear friend says!”

 (moves forward)

(King and Shraddhaa enter)

KING-

“Hey my daughter! Will Shaanti be able to see the dear Upanishat?”

SHRADDHAA-

“Lord! Shaanti has gone with the same purpose! Why will she not see her?”

KING-

“How is that so?”

SHRADDHAA-

“Lord! Already it was told by Goddess VishnuBhakti to her (Shaanti) that Upanishat had entered Goddess Geetaa in the temple of Vishnu in the Mandara Mountain, for fear of logic!”

KING-

“Why again the fear of Logic?”

SHRADDHAA-

“Lord! She will explain it to you by herself. Come, my Lord! Here the Master remains in solitude contemplating your visit.”

KING- (approaching)

“Master! I salute you!”

PURUSHA-

“Son! This is not right that you salute me. As you are older by wisdom, you are in the position of my father by giving me instructions.

Because-

पुरा हि धर्माध्वनि नष्टसंज्ञा देवास्तमर्थं तनयानपृच्छन्

ज्ञानेन संयक्परिगृह्य चैतान् हे पुत्रकाः संशृणुतेत्यवोचन् [10]

Long back the gods had lost their knowledge when treading the path of Dharma.

Then they asked their sons to give them knowledge.

In order to instruct them knowledge, they addressed them as

‘Hey sons! Listen carefully’!

{Long ago Prajaapati cursed the Gods to lose their knowledge. Then in order to grace them he made the sons the fathers and the fathers the sons.

Manu says-

Angirasa the child gave instructions to his ancestors. He instructed them the knowledge by addressing them as sons. They asked the gods why it was so. The gods explained to them that the ignorant one is the child and the person who teaches the Mantra becomes the father. An ignorant one is known as a child, the instructor is always known as the father.}

So you must act like a father to me. This is the rule of Dharma.”

SHAANTI-

“Goddess! Master is now alone with the Lord. Please go near them.”

UPANISHAT- (approaches)

SHAANTI-

“Master! Upanishat Devi has come here to offer salutation at your feet.”

PURUSHA-

“No No! She is our Mother as she gives us the knowledge of the Self. Therefore she has to be saluted by us.

Or,

अनुग्रहविधौ देव्या मातुश्च महदन्तरं

माता गाढं निबध्नाति बन्धं देवी निकृन्तति [11]

There is a great difference between this Goddess and a mother.

Mother binds one intensely. This goddess cuts off the bondage.

UPANISHAT- (sees Viveka, salutes him and sits at a distance)