UC-NRLF
PEABODHA CIAOKfiDAYA
OR
RISE OF THE MOON OF INTELLECT.
A SPIRITUAL DRAMA
AND
ATMA BODHA
OR
THE KNOWLEDGE OF SELF,
TRANSLATED FROM THE SANSKRIT AND PRAKRIT^
BY
J. TAYLOR, M. D.,
MEMBER OF THE ASIATIC SOCIETY, AND OF THE LITEEAET
SOCIETY, BOMBAY.
SECOND EDITION.
BY
TO OK A RAM TATYA, F. T. S.,
FOR THE BOMBAY THEOSOPHICAL
PUBLICATION FUND.
•FROM -THE- LIBRARY- OF-
A. W. Ryder
^2.
^
PEABODHA CHANDEODAYA
OR
RISE OF THE MOON OF INTELLECT.
A SPIRITUAL DRAMA
AND
ATMA BODHA - "
OR
THE KNOWLEDGE OF SELF,
TRANSLATED FROM THE SANSKRIT AND PRAKRIT,
BY
J. TAYLOR, M.D.,
MEMBER OF THE ASIATIC SOCIETY, AND OP THE LITERARY
SOCIETY, BOMBAY.
SECOND EDITIOK.
PUBLISHED BY
TOOKARAM TATYA, F. T. S.,
FOR THE BOMBAY THEOSOPHICAL
PUBLICATION FUND.
1803.
FEINTED AT THE " TATVA-VIYEOHAKA " PRESS.
\>f b-vs/^ \\KJe» V— Afc-*
INTRODUCTION.
The word Prabodha is derived from pra — meaning forth, or
before, and lodha — knowledge, hence, ifc signifies the knowledge
which dispels ignorance. In Professor H. H. Wilson's Dictionary,
we find the following equivalents : — wakef ulness, active or vigilant
state of being ; intellect, understanding, knowledge, wisdom. In the
Marathi Dictionary, published under the direction of the Board of
Education, in Bombay, the learned shastris and pandits say that
Prabodha means the knowledge which removes the darkness of
ignorance caused ly the illusion of Maya, and shoivs the relation-
ship of selfy or soul, with the Universe of matter and spirit. Mr. J.
Taylor, the author of the work uses the word " Intellect " for Pra-
bodha ; but it does not convey the full and comprehensive meaning
as explained in Marathi Dictionary.
The word Chandrodaya. — from Chandra, the Moon, and udaya, the
dawn, means — ' The dawn or rising of the Moon.' The word ' Moon '
is also used to express the God presiding over the mind, and
sometimes the mind itself. There is such a close relation between
the Moon and man's mind that the changes in her position affect the
mind, either physically or morally, and produce either good or bad
results.
Prabodha Chandrodaya, — The Title of this book, may, therefore,
be properly said to imply either "The dawn of the light, or
knowledge dispelling the darkness resulting from the ignorance of
mind, caused by the illusion of Maya " • or " The spiritual awakening
of the mind."
This volume being simply a reprint of the translation, we retain
the original Title of the book though, in our humble opinion, it does
not convey fully the sense.
The work was written by Krishna Misra of Maithila, one of the
greatest scholars and philosophers of his time, to expose, ridicule,
M3194.8
4 INTRODUCTION.
and contradict the ideas of Budhists, Jains, Charwakas, Kapalikas,
and other sects which had taken hold of the public mind in his days,
and to awaken in the people a spirit of inquiry into the principles
of Vedantic Philosophy. He felt the necessity for it, since there
was then a great tendency to atheism and other cognate doctrines :
To check the strong current of materialism by a popular agency he
wrote the work in the form of a drama illustrative of the nature
and action of the mind, with its good and bad passions in play.
It produced the desired effect, and became so popular that its
fame spread far and wide. It attracted the attention of the king of
Magadha who, with his Pandits and courtiers, travelled to Maithila
desk to witness the representation of the drama ; as, in our days, the
kings and princes of Europe gathered at Baireuth to see the pro-
duction of Wagner's mystical, allegorical opera of '' Parsifal."
It cannot be said with certainty how far the author succeded in
representing Anti-Vedism and bringing about the desired revolution
in the philosophical views of the people. It can, however, be safely
affirmed from what historical records we have, that the strength of
the Anti-VSdic sects began to decline from that time.
The exact date of the work is not known. It can be said that it
must have been written either before or during the reign of
Kirtivarma, the Rajah of Magadh who nourished in the year 648 of
the Christian Era and who, as already mentioned, is said to have
attended its representation. It is about this time that Budhism in
its corrupted state began to decline in India. It appears that the
work could not have been written long before this period. If there
be any difference of opinion as to its exact date, it can only be as
regards years, not centuries.
The allegorical representation of the mind and the passions could
not be said to be original with the author. In the Vedas, Maha-
bharat and Puranas all the passions are personified. The author of
the Drama has, however, arranged them so well that in the first
part of his design, he makes a good impression (on the mind of the
reader) of their power to do good or evil as a person may choose to
submit himself to their influence.
INTRODUCTION. 5
He then propounds the problems of the VSdantic Philosophy in
a most simple manner so that they might be understood* and
grasped by even persons of little education.
It is well known that the Vedanta Philosophy takes the Mani.
fested and Unmanifested to be one whole. This one whole is
divided into ft^, Microcosm and srsTR", Macrocosm, in order to
facilitate the process of reasoning on the subject of the phenomenal
universe. Microcosm though but an infinitesimal portion of the
Macrocosm, represents its potentiality within the smallest compass.
Microcosm, therefore, is nothing but a prototype of macrocosm.
Hence the study of microcosm in all its aspects enables one to
comprehend what the macrocosm may be. It would be impossible
for one to study the whole of Cosmos. One can study the Microcosm
i. e. self and ascertain what it is and what laws govern it.
This being the case, many philosophers of all ages and countries
have applied themselves to the study of self, and after gaining the
desired thorough knowledge of self, have declared that it must be the
aim and object of all men who aspire to spiritual knowledge to study
the problem of existence, as this is the only way for man to acquire the
highest knowledge and consequently the highest good or happiness.
There are but two ways of solving the problem of life and
arriving at the truth ; 1. Inductive and 2. Deductive. The Hindus
and some of the Greek philosophers such as Pythagoras, Plato and
others, have adopted the latter system since it is the surest way as
it deduces from the existing facts their true cause. In the study of
* self,' taking man as he is existing, he is found to be made of (1.) the
lody , including the brain, heart, lungs and other viscera; (2) the
vital principle that keeps his body alive by means of food, water,
and air ; (3) desire, a motive power which keeps up existance and
makes it supportable ; (4 & 5) the mind, with its higher and lower
nature or passions ; (6) Budhi, the power of judgement or will ; and
(7) the soul, which cognizes all the objective and subjective exist-
ences. The last of these divisions is allied to the spirit, or universal
spirit, the primal or first cause of all the manifested and unmanifest-
ed nature. Besides these, there are other ways by which man is
analysed by different Eastern philosophers. The comparative state-
ment given in the Secret Doctrine Vol. I Page 157 is copied here
for the information of readers. —
G
INTRODUCTION.
Comparative classification of divisions mentioned in Budhist and Hindu
teachings.
1 Sthula Sharira.
Annamaya Kosha *
]
2 Prana f
3 The Vehicle of Prana:}:..
V Prunamaya Kosha
J>Shulopddhi. §
4 Kama Rupa
v
{(a) Volition and
feelings &C.&G.
(b) Vidnyana ...
b-Manomaya Kosha
Vidnyanamaya Kosha ...
1 Sukshmopddhi.
6 Spiritual Soul ||
Anandmaya Kosha
Karanopddhi.
7 Atma
Atma
/v
Atma.
Besides these there are still finer divisions made, and each of
these has been gone into separately and great thought bestowed on
all of them ; and their nature, mutual relationship and connection
with the whole being of man have been deeply studied, determined
and identified with the supreme spirit.
This theoretical knowledge arrived at after deep research, was put
to the test of experience to ascertain whether the result were
correct. They had, therefore, to adopt means to realise all the con-
clusions they had arrived at objectively for their own satisfaction.
To realize all the objective existences successively they had to
adopt all the means and methods that could be suggested by the
human mind. They all arrived at the same conclusion that
Parbraham is without a second, and all that we see and observe are
his manifestations under different conditions, He is the source of all
that is seen in the shape of energy or force, matter or motion, soul
or spirit.
This knowledge can only be arrived at by subjugating the mind
and its passions and by giving up all the selfishness of this world.
* Kosha is " Sheath " literally; the sheath of every principle.
t Life.
J The astral body or Linga Sharira.
§ Sthulopadhi, or the basis of the principle.
II Budhi.
INTRODUCTION. 7
The methods adopted by different philosophers as stated above have
all one aim — that of subjecting the mind or extinguishing it ; for
as long as it is allowed to play its part, the experience of the sub-
jective, or self is impossible, since it is the mind that has objectified
itself into universal matter and things. Unless, therefore, the mind
is extinguished, or one completely retires within himself, subjective
experiences could not be realized. For this reason, the author of
this spriritual Drama has chosen the mind and its appendages — the
passions — as actors, in order to give the readers a clear idea of
the power the mind exerts in keeping from us the true knowledge of
the self or the universal soul, and in tempting those who are
attached to its illusions to undergo all sorts of pain, rebirth, etc.
In the Christian Bible, the mind is personified as the Devil. Its
origin is said to be angelic. It has been known as the Devil on
account of its revolt against God, its master. It was this that crept
stealthily in the form of a snake into the mind of the first created,
Adam and Eve, and diverted their attention from their godlike condi-
tion to worldliness, and caused their "fall," for which all the
Christian world has to suffer eternal damnation unless they acknow-
ledge the Christ, or Budhi 37%, their Saviour, and follow him in
order to inherit the redemption he has offered to his followers .
This redemption is the purification from the the original sin, brought
by Adam on all the human race by forgetting his own identity with
Divinity, the original self and falling into the snares of the mind,
otherwise called maya or illusion — which made him think that he
was separate from Divinity.
This was the First Sin in which according to the Bible, the whole
human race has participated. To save mankind from this sin, and
to save them from the eternal damnation of Rebirths, Christ says :—
" I and my father are one." The knowledge of this was and is the
true expiation and salvation preached by Christ, the Budhi of the
author of this work. We are afraid that this explanation of the
Biblical allegory of the fall of the angel, subsequently called the
Devil, both by the Jews and Christians and also of the first man,
the origin of sin, and the means pointed out for its redemption, or
absolution, in the New Testament, will never be accepted by the
present followers of Moses and Christ. This would affect their
cherished doctrines of the duality of God and the universe, and of
8
INTRODUCTION.
God and man ; the one as the Creator and the other as the created;
And yet it appears from the explanation already given that the
writers of the Bible believed the absolute Unity of the Human soul
and spirit, of the Universe and the Supreme Spirit.
In order to arrive at the true knowledge of the mind and its
nature one must read the Sanskrit work called the Yoga Yashishta.
When once the mind is properly understood with all its passions or
vritis, the student of the Brahama Yidya would not find much
difficulty in realizing the knowledge of self ft¥ or microcosm and the
supreme soul sr^F? or Macrocosm.
With these few introductory remarks we recommend the readers
of this spiritual Drama to study it very carefully, and calmly
ponder the subject treated therein, over and over again until he
solves for himself the problem of man's existence. This work it-
self may be fairly said to be an Introduction to the Yedantic
Philosophy ; there is, so far as we know, no easier and better ar-
ranged work in the whole of philosophic literature for those who have
had no previous training in the Hindu schools of philosophy. To
the intelligent, it should prove a key to the hidden chambers of
nature ; to the bigot, it will be but a clatter of words and a painting
of fancy.
TO SIR JAMES MACKINTOSH, KT.
fa fa. (j'C.
SIR,
IN January 1809, you mentioned to me, at Poona, in a
Conversation respecting the ancient Literature and Science of
the Hindus, that they had two systems of philosophy, which
seemed to be subjects of important and curious enquiry ; the
Vedanta, which was supposed to have some similarity to the
speculations of the ingenious and celebrated Bishop Berkeley;
and the Nyaya, which, in one of the Letters Edifiantes, is said
to resemble the Logical System of Aristotle. You conceived
that it was specially a matter of interest to investigate the
Hindu Logical System, that means might be furnished for a
comparison between it and that of the Grecian Philosopher* in
order to ascertain whether they were both original, or whether
the one had in any degree been borrowed from the other.
During my residence at Poona with the subsidiary force, I
had ^n opportunity of procuring a number of the most celebra-
ted books, which explain the principles of these two philoso*
phical sects, and it was my wish to investigate, in the first
place, the Logical System ; but in an attempt to translate a
small work, I found that I was still too young a Sanskrit
student to give such a faithful version as would render it use-
ful and valuable. On this account I determined to postpone
the execution of this design, and in the mean-time to examine
a little, the Vedauta System, which is more easily compre-
hended than the other, and not much inferior in point of
curiosity and interest.
For some months I was occupied in the perusal of books
which treat the subject in a dry didactic manner, and which, by
announcing the doctrines dogmatically, instead of unfolding
them in a connected series of reasoning and illustration, pre-
serve, in many places, a degree of obscurity which it is almost
impossible to remove. The experience of these difficulties
naturally induced me to enquire if there was any book which
*2
IV DEDICATION.
explained the system by a more easy method ; and having
heard from several Pandits that the Natak (Play ), called the
Prab6dha Chandrodaya, or the Rise of the Moon of Intellect,
was held in high estimation amongst them, and was written
to establish the V£danta doctrines, I determined to read it, in
hopes that the popular view it took of the subject would lead
to a general understanding of its doctrines, and of the princi-
pal technical terms.
On finishing the translation, it appeared to me that the Play
had some merit as a poetical composition ; and also that it
exhibited such a view of the singular opinions of the VManta
sect, as would perhaps be more pleasing and intelligible, at
present, to an English reader, than one more profound and
philosophical. These considerations induced me to submit it
to your perusal and examination. I regret that I can give no
historical account of the Play. The work itself mentions that
the author was named Krishnamishra,* but it unfortunately
does not notice the era in which he lived. • Mishra is an
appellative, which is taken from the country where he was
born. I have not ascertained its exact situation, but 'from
the inscriptions found at Monghir which mention persons
under the name of Mishra, and the information I have received,
that it joins Maithila or Tirhut, and contains a town called
Janakpur, I imagine that it is the country now named Mak-
wani, which is a small tract lying between Tirhut and the
chain of mountains which divide Hindustan from Nepal. This
account of its position is corroborated by the meaning of the
word, which is an union or mixture and probably arose from
the mixture of languages and the people in that border country.
As Tirhut has always contained a number of learned men,
Krishnamishra may be supposed to have had ample opportu-
nity of obtaining accurate information on the subject he
writes. In this country, too, the Jainas and Bauddhas were for-
merly numerous, which must have had some tendency to pre-
vent any gross misrepresentation of their tenets, as it would
[ * Colebrooke calls him Krishna Pandita,— "Essays, Vol. II. p. 103.]
DEDICATION. V
have been easy to expose the ignorance or disingenuousness
of the author. These circumstances may add some weight to
the authority of Krishnamishra's production.
Perhaps some conjecture may be formed concerning the age of
the Play, from the mention which is made of the king Shri Kirti
Varma, who is said to have attended its representation, along
with his court. My Pandita, indeed, says, that he is a personifi-
cation of the fame or glory of Gopala ; but I am more inclined
to think that he was a real personage, and that the poet, out of
compliment or flattery, represents Gopala or Krishna as fighting
his battles, and establishing him on the throne. If the Shri
Kirti Varma was a real being, he probably reigned over Magadha
or Behar, the sovereigns of which also extended their empire to
the provinces which lie northward of the Ganges ; for Varma, or
warrior, was a family name assumed by the Magadha kings, and
Shri was prefixed as a title, intimating success or prosperity. If
the conjecture be correct, it would lead us to ascribe a con-
siderable antiquity to the Play. I do not know the precise time
when the Magadha Kingdom of Behar was overturned, but it is
said that its empire over the other provinces ceased in the year
648. We also know, that in 1225 the Mahomedans had con-
quered Bengal and Behar, and placed governors over them ;
consequently, if the Play was acted in the presence of one of
the Magadha Kings, it probably was a considerable number of
years prior to this period.* I am also added, that the copy from
which the translation is made, was collected with one written 186
years ago [A. D. 1625] ; and as this old copy contained the com-
mentary, which is never composed till the oirginal has become
obscure, it affords decisive evidence that the Play itself is not of
modern date. The age of the Play, however, is a matter of com-
paratively little consequence, as far as it concerns the explana-
tion of the VManta doctrines, for these are illustrated by differ-
ent authors, from one age to another, with scarcely any other
variation than that of brevity or copiousness.
[ * Prof. H. H. Wilson classes the Prabodha Chandrodaya with "com-
positions of a period at least preceding the tenth century". — "Asiat,
Researches," Vol. XV, p. 17.]
VI DEDICATION.
The small treatise which accompanies the Play was written by
Shankaracharya, the celebrated restorer of the Vedanta opinions.
He was born at Shringagiri, in the Karnatak; but the Brah-
man s in that part of the country do not agree as to the exact
period of his birth. He is considered an incarnation of Shiva.
Some allege that he has appeared more than once on earth for
the establishment of the true doctrine ; and they say that his
first appearance was about 1500 years ago, and his last about 600
years. It is known that he lived before the age of Ramanuja
Acharya, whose birth is ascertained to have happened in 1009, so
that if we allow him about 900 years, perhaps we shall not be
far from the truth. At this period there were a number of here-
tical sects in India, the most remarkable of which were the
Jainas, Bauddhas and Charvakas ; and Shankara is believed to
have become incarnate to root out these sects. He seems also
to have wished to unite in one body, and under one discipline, all
those who acknowledge the authority of the VMas. In the first
part of his design he is reported to have been very successful.
Shankara wrote a large and celebrated work, called the Bhashya,
which is a commentary on the Vedas, but which I have not yet
been fortunate enough to procure. The treatise, however exhibits
an accurate, though concise, view of the doctrines he taught.
I have subjoined an Appendix, containing a few brief re-
marks, which are intended to give some assistance in the
perusal of the Play. The want of perspicuity, which may
sometimes be observed, will, I hope, be ascribed partly to the
necessity I was under, of writing hastily on a subject which is
so foreign to European opinions and manners. At a future
period, if it be in my power, I may send you a general view of
the Brahmanical Philosophical System, and especially of the
System of Nyaya, in regard to which I have already made some
progress. It would, however, be improper to make any specific
promise, considering the limited means I possess of conduct-
ing investigations of such difficulty and magnitude.
These papers, which I have now the pleasure to forward, I
commit to your entire care ant} disposal, and shall consider my-
DEDICATION. VII
self happy if they be honoured by your approbation, and be
thought to afford any elucidation of opinions, which may be
condemned as absurd and unworthy of regard, but which have
a powerful influence in forming the mind and character of
millions, who are now subject to the British Government.
Permit me, Sir, before closing this letter, to express my
grateful sense of the kindness and encouragement I have
experienced from you since my arrival in this country; and if
it could add any lustre to the high station you occupy in the
literary world, I should ascribe to you this slender effort, to
promote the knowledge of Hindu Literature and Philosophy.
I am, Sir,
Your faithful and most humble Servant,
J. TAYLOR.
Bombay, 5tk October, 1811.
r
<*n
\/
ipnwtfe Ittpurm
^fttf
ation,... )
The consort of the Male or First Being.
The son of Maya.
The two wives of Sense, but he is at-
Maya, .
Sense, .
Action,
Contemplation,... ) tacitea to tfiejormer.
£' >! -* ; " ^ Vt: ' f Two Kings and brothers, sons of Sense ;
jxeason, . °"f""J the former was born of Contempla- ±0-^4
Passion, OT..C7v.<U L f>^w, the latter of Action.
Revelation, tffif^The consort of Reason.
Intellect,^«v(^/:r^f A The children of Reason and Revela- =• ^^
Science, ^f^jr£. ) tion.
Retir emenj, , The son of Sense.
X&Qligion,.5AM&tt^The daughter of Virtuous Action.
Tranquillity, $>&wfiThe daughter of Religion.
Compassion, ;;..... ^ * The companion of Tranquillity.
Friendship, The companion of Religion.
Devotion, ,. The friend and deliverer of Religion. \^\^^
Spiritual Con- j
templation, Pa- (
tience, and ...... f Three °fficers °f Rea^n.
Contentment, ... * ~
Understanding,.^.. A friend of Reason.
TJie descendants of Sense and auxi-
liaries of Reason.
Quiet,
tion, Virtuous ]
Action,
Meditation,
Penance, Ordi-
nance, Divine..
Vision, &o J
[ All these Beings though related both to Reason and Passion
are attached to the former. ,]
f An arrogant presumptuous fellow who
Self-Sufficiency, s imagines that he exists distinct from
C*M 0t"~,'K^i *t L universal Being.
A ( Son of Self -Sufficiency, and an officer
Avance> 1 of Passion.
DRAMATIS
Insatiableness, ...... Wife of Avarice.
son °f Avarice and IrisatiablenesSj
The son of Hypocrisy.
Batu, ..................... A pupil of Hypocrisy.
LOVe,V.,K.6uvrt..^-<...4 A friend of Passion.
Enjoyment, /£/&*£_ Wife of lote ;-<&>*
Materialist, •:^.*y- j /
Digamber, ......... I *Fottr heretical Sectaries, the friends and
Mendicant, ..... .... [ auxiliaries of Passion
Kapalika, ........ J
Anger, ....* ............ - An officer of Passion.
Inj ury , . . &*\. iw. * /;. . T^7/b ^/* Anger.
T foi-5o.*/\ i -^^ Minister of Passion, Pride, Envy,
religion, ....... ,. j Haughtiness, the friends of Passion,
Beings are attached to Passion.]
/f/^Vv^iA/r f 2^0 »wr<? Intellect or Being by whom
' T ....... • ( all these Beings are upheld.
PBABODHA CHANDRODAYA;
OR,
RISE OF THE MOON OF INTELLECT.
PROLOGUE.
As the snn's meridian rays reflected from a sandy plain, pre-
sent the appearance of water,* so the ideas of ether, air, fire,
earth, which form the universe, proceed from ignorance ; but
wise men know that these elements are an illusion, as the neck-
lace is imagined to be a serpent* f I shall therefore celebrate
that resplendent Being, who is ineffably happy, pure, and who
comprehends his own essence. May that glorious Being grant
you his protection ; he whose forehead displays the radiance of
the moon ; who by painful exercise raises his soul above this
mortal framej ; who is tranquil ; from whom happiness is insep-
arable ; the Yogi ! he who becomes visible by the lustre of the
eye placed on his simple brow, and who pervades the world.
Tke MANAGER enters.
Manager5: Enough : we shall not delay longer. The glorious
Gopal§— -whose lotus foot is ornamented with the crests of tribu-
* Mragjal— 'Deer -water. As deer, from not knowing the nature of sun's
rays and of this reflection, suppose that it is water; so those who do not
Understand the nature of Spirit, conceive that the material universe has a
real permanent existence.
f This is a very frequent allusion, and arises from the figure of the neck-
lace rendering it liable to be mistaken for a serpent, especially, when it is
seen unawares, or by an obscure light.
J It is supposed that there are three great canals in the body, filled with
air, which take their rise from the cocoygis, and run to the head; one on the
right side, called ida, one on the left, called pingala, and one in the middle,
called Sushumna. By compressing one nostril, and continuing to inspire,
the breath is stopped in the middle Vein or canal, and the soul (which is air)
being prevented from descending to the lower part of the body, remain at
the crown of the head. Some other ceremonies are also required, such as a
particular posture; directing the eye steadily to one object, over the point of
the nose, &c. — This is the practice alluded to in the text.
§ Vishnu.
PROLOGUE.
tary Kings ; who, in the form of Nrisinha, opens a door through
the breasts of his enemies ; who, assuming the shape of a boar,
raises np the earth, when it has sunk in the Waters of destruc-
tion, poured down upon its sovereigns ;* whose fame fills every
region, as the locks of women are decked with flowers ; and
whose energy is like a flame kindled by the guardian elephant
flapping their enormous ears ; — has commanded me in these
words : "While the most excellent King Shri Kirti Varma
was employed in conquering the world, my spiritual devotion
was interrupted, and my days were spent amidst the pollution
of various sensual enjoyments ;f but now my purposes are
fulfilled :— The enemies of the King having been destroyed,
the administration of government is entrusted to his celebrated
minister. The earth, encompassed by the ocean, is subjected
to his authority, and he receives the homage of its Kings. I
have procured repose, and wish to be entertained with some-
thing regarding Spirit, blended with what is lively and agree-
able. Formerly, the respectable Krishna Mishra composed a
play, called the Prabodha Chandrodaya, which was delivered to
you : Produce it now, before the King Shri Kirti, who, with
his court, waits anxiously to see it performed ?"
[The Manager walks towards a room, and calls an Actress.]
It is time to begin, (Lifts up the curtain, and looks in.)-~
Madame, come forward.
An Actress enters.
Actress : I attend, in obedience to your commands. What
is the business to be done ?
Manager : You know very well, Here is Gopal, the bright
flame of whose powers blazed in the forest of his numerous and
powerful enemies, and spread throughout the three worlds :
Gopal, whose glory fills the universe, who, aided by his sword as
his friend, conquered the lords of men and has invested with the
sovereignty of the earth Kirti Varma, the chief of Princes. The
* When the earth is desolated in consequence of the crimes of its rulers.
f It should be recollected that these words do not intimate any vicious
indulgence, but merely signify that he was engaged in acts connected with
objects of sense.
PROLOGUE. 3
field of battle on which the spouses of demons* dance, still pro-
claims his renown, in sounds proceeding from the heads of the
slain, struck like cymbals in the nimble and beautiful hands of
young female Rakshasis,f and by the wind blowing through the
openings in the skulls of lofty elephants killed in fight. But
now he has entered the road of peace, and has commanded me
to act the Rise of the Moon of Intellect, which, in a pleasant,
sportive manner, displays the nature of Spirit. Tell the Actors
to finish their decorations.
An Actress enters smiling.
Actress : The king in battle has gained a brilliant victory
over the army of Passion, which resembled the ocean ; as
Krishna obtained the goddess Lakshmi by churning the sea
of milk, by the might of his arm he subdued the confiderate
Kings ; his dreadful bow, bent to its utmost stretch, showered
down arrows upon the horses which raged like waves of the sea ;
the proud elephants, wounded by thousands of sharp weapons,
fell in every direction, and appeared as the mountains of the
deep ; and the foot soldiers crushed beneath his arm sent forth
hollow groans, like the ooean when churned by the great moun-
tain Achala. How has this person, respected by the Munis,
and who performs such warlike deeds, obtained tranquillity ?
Manager : Gopal, who partakes of the divine purity, is
quiescent in his nature, and when from any cause a change is ex-
cited, it afterwards spontaneously ceases. His anger was roused
to re-establish the Sovereigns of the race of the Moon, who had
been dethroned by the Lord of Chedi the RudraJ and fire of de-
struction to the Kings of the Earth. Thus the great ocean,
which, when enraged by the wind at the end of time, overwhelms
the loftiest mountains, at present remains calm and does not
pass its boundaries. The beings who sprung from a portion of
* Pishacha — evil spirits, devils, ghosts.
f All kind of evil beings ; persons who eat flesh and drink wine, cannibals.
J A name of the destroying God Siva, to whom the Lord of Chedi is
compared.
4 PROLOGUE.
the divine Spirit, and who are clothed with power, after becom-
ing incarnate on earth, to promote the happiness of mortals,
again return to a state of rest. Thus also the illustrious Muni
Jamadagni quenched the flame of his wrath by devotion ; for
having extirpated the race of tyrants, he magnanimously re-
signed the empire of the world. Thrice seven times did he
exterminate the tyrants ; and he bathed himself in a river of
blood, whose stream was filled with the skin, flesh, bones, and
brains of innumerable Kings. His merciless battle-axe spared
neither woman, child, nor old age ; it cleft the broad shoulders
of the enemy, and its stroke was followed by a dreadful sound.
Thus Gopal, having finished his designs, is calm and tranquil ;
like Reason* he has conquered Passionf, and has caused
Intellect to spring up in Shri Kirti Varma.
[Behind the scenes.]
Thou meanest of actors, whilst I live how can my lord Pas-
sion be defeated by Reason ?
Manager : (Looking mirthfully.) Here comes that fellow
Love, with a shining countenance ; he who inflames the world,
and fascinates the soul : whose eyes are red with desire ; and
whose body is pressed by the full swelling breasts of Rati, who
encloses him in her arms, trembling with delight. He is offend-
ed at my words, and it behoves me to remove his displeasure.
[They go out.
* Vivek — Reflection, consideration.
f Moha, that which fascinates the mind and embarasses the faculties.
Act I.
LOVE* and ENJOYMENT! enter.
Love : ( Wratftfalli/.y^hou meanest of actors, whilst I live,
how can my lord Passion be defeated by Reason ? Reason,
who derives his origin from Shastras, exists in the minds
of learned men only until an arrow be shot from the eyebrow
of a beautiful woman. A delightful elegant house ; young girls
with bewitching eyes ; creeping plants, on which the bee makes
a buzzing noise ; the new blown malika ; zephyrs wafting per-
fume ; and moon-light nights, are my effective weapons which
conquer all ; — what then is the might of Reason or the birth
of Intellect }?
Enjoyment : Reason, the enemy of the great King Passion,
is a very sage person.
Love : My beloved, yours is the timid nature of a woman ;
why should you be afraid of Reason ? Though my bow and
arrows be formed of flowers, yet were the whole world, both
gods and demons, to rebel against me, their fortitude would not
endure a single hour. The lord of gods ( Indra ) committed
adultery with Ahalya ;§ the lord of beings (Bramha) was ena-
moured with his own daughters ; and the moon was captivated
by the wife of his Guru. Who is there that has not, through
my influence, trodden in a forbidden path ? Do not the wounds
inflicted by my arrows madden the world ?
Enjoyment : It may be so ; but he who is aided by many
of our powerful enemies ought to be feared.
Love : You look at Penance, and others the ministers of the
most mighty King Reason, but we shall accomplish their ruin
merely by mingling ourselves with them. Who will mildness
be before Anger; who is a Bramha-Chari || opposed to me ; who
* Kama. f Rati, the wife of Kama.
J Prabodha. § Gautama's wife, and the daughter of Brauiha Deva.
(| One who has suppressed the sexual passion.
6 PRABODHA CHANDRODAYA ; OR, [Act I.
are Integrity, Piety, and Disinterestedness, in opposition to
Avarice? Thus Penance*, Ordinance,! Postures, J Inspiration, §
Expiration, || Meditations,^ Divine Vision,** Ecstacy,ft who
proceed from composure and fixedness of mind, will speedily dis-
appear. Women can work their ruin, and Women are my ready
agents. Looks, language, romps, tender tales, and embraces,
and even the remembrance of women, are sufficient to disturb
the mind. Besides, these beings will unite with Irreligion, the
minister of our King, who is accompanied by his intimate
friends, Pride,}! Envy,§§ and Hypocrisy. || ||
Enjoyment : I have heard that you and Quiet,1f1T Mortifica-
tion,*** Reason, &c., were born at one place.
Love : Why do you talk about our being born at one place ?
We were born even of the same parents. By the union of
Mayaftt with the Supreme Spirit, Mind, their first born son, was
generated, who, after creating the three worlds, produced our
two ancestors, Passion and Reason. He had two wives named
ActionJJJ and Contemplation.§§§ Action was the mother of
Passion, the founder of one family ; and Contemplation brought
forth Reason, the founder of another family.
Enjoyment : If this be the case, what is the reason that you
two, who were begotten by the same father, have such enmity
against each other.
Love : Though we were begotten by one parent, yet it is
known throughout the world that an open feud exists between us ;
* Yama.
f Niyama, the performance of stated duties.
J Asana, a particular mode of sitting.
§ Pranayam, Inspiration being continued, confining the breath.
[] Pratyahar, Expiration long protracted / expelling the breath.
^ Dhyana. ** Dharana.
ft Samadhi, bringing the soul to the crown of the head. Ecstacy, trance.
H Mada. §§ Matsariyam. H|| Dambha. ff Shama. *** Dama.
Iff Delusion, evil principle matter, See Apendix.
%\% Pravratti, doing, acting, with a degree of intenseness.
§§§ Nivratti, laying aside action.
Act I.] RISE OF THE MOON OF INTELLECT. 7
as a dreadful war which involved the people in ruin, was
waged by Kurus and the Pandus for the dominion of the Earth.*
Our father framed the universe, and by his partial favour, it has
been drawn under my influence ; while he ( Reason ) wanders
almost in solitude. On this account he now wishes to root
out both our father and myself.
Enjoyment : May his sins be forgiven ! But what is
the nature of his crime ? Is he actuated purely by envy ; or
does he proceed on self-defence, or is he instigated by counsel ?
Love : There is a secret cause for his conduct.
Enjoyment : Why do you not reveal it to me ?
Love : Your female nature makes you timorous : I shall
not relate to you the frightful acts of those ill-disposed beings.
Enjoyment t (In/ear^) What kind of actions ?
Love : Well, then, my beloved, be not alarmed ; for -theirs
are the hopes only of persons in despair. It is reported that a
Rakshasi will be born in our family, named Science,! terrible
even as Kal Ratri.J
Enjoyment : (Fea? fully.) Horrible ! How, is a Rak-
shasi to be begotten in our family ? My heart is filled with terror!
Love t My beloved, fear not, fear not, fear not ; it is mere-
ly a rumour.
Enjoyment : What is this Rakshasi to do ?
Love : Saras wati,§ who dwells with the lord of all beings,
has declared that Maya, the consort of the Impassible || Male,
became pregnant without his embrace, and brought forth a son
called Mind, after whom all beings followed in succession ; and
* Related in the Mahabharata, of which the Bhagvat Gita is an episode.
f Vidya, Science, learning.
J A name of Bhavani, the goddess of destruction.
§ The consort of Bramha, and goddess of learning and eloquence!
1| Not affected by, or dependent upon, any being.
8 PRABODHA CHANDRODAYA; OR, [Act I.
from this son will descend a daughter called Science, who will
devour father, brothers, mother, and the whole race.*
Enjoyment: (Trembling with fear.) Defend me !( Sinks
into his arms.)
Love : ( Aside ; feeling the delightful impression.) How
ravishing is the embrace of a woman whose sprightly eyes dart
glances more rapid than the twinkling of the stars ; while the
bracelets on her arms, which encircle the body like creeping
plants, utter gentle pleasing sound ; it throws the soul into a
delirium of pleasure, and the whole frame quivers at the touch
of her prominent and palpitating breasts. ( Aloud t and embrac*
ing her ardently.) Be not afraid, be not afraid ; during our
existence how can Science be produced ?
Enjoyment : Do you, who are her enemy, believe that thig
Rakshasi will be born ?
Love : Certainly, I believe it ; she will be begotten, to-
gether with her brother Intellect, by Reason and the goddess
Revelation f ; and Quiet, Mortification and others will be taken
into their service.
Enjoyment : Why do these people^ rejoice at the birth of
Science, who is their own destroyer ?
Love : Do wicked men, who endeavour to annihilate the
world, make any reckoning of crimes ? Observe these tainted
natures ; these crooked dispositions become the cause of de-
struction to those who gave them birth, and then perish them-
selves. Thus whilst smoke rises to the clouds, the fire is ex-
tinguished, and afterwards the smoke itself disappears.
* Science or learning reveals the nature of God, and enables Mind to
perceive that it is not distinct from the Divinity ; that all things are com-
prehended in him ; and that the appearance of individual existences is an
illusion. Thus by destroying the notion of separate being, Science is said
to devour father, mother, relations, and whatever else exists.
f Upanishad, one of the Divisions of the Yajurveda, receives this name . It
signifies, revealing what had been hid. — I should have preferred another
term in the translation, had I known one which would have expressed the
meaning with distinctness and accuracy.
J Quiet, Mortification, 6cc.
Act I.J RISE OF THE MOON OF INTELLECT. 9
[ Behind the Scenes. ]
Sinful and depraved soul, clost thou presume to call us evil
doers ? Thou complainest of our enmity ; but knowest thou not
that the learned in the Puranas command us to shun even a
teacher who is self-sufficient, who does not distinguish right
from wrong, and who walks in the road of pride. Under the in-
fluence of Self-sufficiency our father (Mind) Passion, and others,
have bound in chains the supreme Lord, and forcibly carried
him away.*
Love : (Addressing Enjoyment.) Here is Reason in company
with Understanding,! the goddess who was born in our family.
This ignoble, despised person, whose wealth consists in respect,
and whose body is meagre, shines in the light borrowed from
Understanding, who is herself obscured by Affection and others
who follow the impulse of their own desires, as the light of the
moon is bid by the thick vapour. It is not fit that we remain
longer in this place.
[ REASON, the king, and UNDERSTANDING enter. ]
Reason : (Musing.) Did you hear the proud swelling words
of that low, impious person, pronouncing us evil doer ?
Understanding : Do people attend to their own faults ?
Reason : Pride and others, who are full of self-sufficiency,
and whose souls are depraved, have entangled in a thousand nets
the Supreme Intelligence, the Happy, who is exempt from sor-.
row, the lord of the universe, and have retained him a long period
in a state of weakness and imperfection. These, however,
are the holy people, but we who wish to break off his chains
are sinners. The world is subdued by these impious beings.
Understanding : I have heard that the Supreme-Being, who
pervades the three regions of the universe, is essentially happy,
and forever radiant and glorious ; how then was he bound by
these polluted beings, and thrown into the sea of passion ?
* The meaning of this is given in the Appendix,
f Mati.
2
10 PRABODHA CHANDRODAYA; OR, [Act I.
Reason : As man when deceived by female arts forgets his
natural strength, so He, whose energy is mighty and imceasing,
who is tranquil, full of majesty, just, unchangeable, and 'of
perfect understanding, in consequence of being united to Maya
forgets his own nature.
Understanding" : Impossible ! When one dark line con^
ceals the sun with its thousand rays, then may Maya overcome
God who is an ocean of light and splendour.
P/eason : Maya is incomprehensible* ; she is like a courte-
zan ; she gives the appearance of reality to illusions, and thus
she deludes the great spirit. Behold the glorious God who is
unchangeable in his own nature^ is subjected to unspeakable
changes by this weak female Maya ; as crystal f transmits the
colour of the body applied to it ; but from this connection Maya
does not participate in one ray of light. She, however, most
eagerly wishes to deprive Him of his glorious power.
Understanding" : What are the means by which this
impure being deceives God, who is full of goodness ?
IReason : Maya acts without regarding either reason or
object J ; to deceive is the nature of women who are like demons.
— Behold, when a woman by deceitful glances penetrates the
tender heart of man, what power does she not possess I She
fascinates him, she sports with him, teases him, frowns on him,
fills him with eager desires, and mocks him. There is also
another case.
Understanding1 : What is it ?
Reason : That evil-working woman reflected thus :— • " My
youth is gone, I am advanced in years ; this man (Spirit)
also is old, and is naturally frigid ; I shall therefore put my
son in the place of the Supreme Lord." Mind,§ who knows the
* Something of which it cannot be affirmed that it is either true or false,
real or illusory. A fuller account of the doctrine connected with his subject
is given in the appendix.
t Lit. Topaz.
J Maya itself is an unintelligent principle, and moves just at it is directed.
§ This word I have elsewhere rendered Sense,
Act I.] RISE OF THE MOON OF INTELLECT. 11
designs of his mother, who is intimately united with her, and
partakes of her nature, formed bodies having nine apertures,*
and though one he divided himself into many, and inhabited
these bodies. f Maya then impressed him with her own active
principles, as crystal is coloured by the objects with which it
is in contact.J
Understanding* : The Offspring .'always resembles its
parents.
Reason : Influenced by Self-sufficiency his grand-son and
the eldest son of Mind, the Supreme Being said, " I am."
Thus the Lord having fallen into the sleep of Maya, forgot his
own nature, pursued the operations of mind, and beheld many
kinds of dreams ; such as, I am born, this is my father, my
mother, nay family, wife, tribe ; there are my children, friends,
enemies, goods, strength, science, relations, and brothers. §
Understanding : After this exceedingly long sleep, dur-
ing which the divine intellect has disappeared, how will this
intellect again arise || ?
( The King abashed hangs down his head, and remains silent. )
Understanding : Why are you so much abashed ; and
why do you hang down your head, and remain silent !
* Eyes, ears, nostrils, mouth, anus, and urethra.
f Commentary. — As the reflected object is contained in a mirror.
% The meaning of this sentence is, that the world originates in the desire
or volition of the Supreme Being ; but that its increase and the succession of
creatures proceed from Mind of Sense.
§ This is conformable to the opinion that the universe is One Eternal
Infinite Being, and that birth, death, relation, &c., and all the phenomena
with which we are acquainted are mere visions, beheld, not by individual
minds, but by the Supreme Being, under the influence of incomprehensible
Maya.
|| During this sleep, the Deity perceives a variety of phenomena, and is
tender the influence of passion, a state incompatible with pure intellect,
which, like crystal, is clear, without any diversity of appearance: hence, while
the world exists, God is in a state different from that of Simple Being or
Intellect, and the question is, How will he again return to this condition •?
12 PRABODHA CHANDRODAYA; OR, [Act I.
Reason : Women are prone to jealousy ; I have committed
an error, and therefore am embarrassed.*
Understanding i 1 asked you this question, not through
jealousy, but because strange women dissipate the thoughts of
excellent husbands who are devoted to the duties of religion.
Reason ; Intellect will arise when the goddess Kevelation,
who is offended and jealous on account of our long separation,
is united to me ; and this union will be accomplished when
tranquillity and others become obedient to my orders, and
when thou, forsaking objects of sense, shalt remain quiescent
for a space and be separated from the states of wakefulness,
dreaming and sleep.
Understanding' : Though the captives and adherents of
Self-sufficiency may be delivered from this mortal state, yet
Self-sufficiency being dependent on original Maya, is per^
manent, and must always exist. Thus it appears to me.
Reason : If this were true, it would be long ere my wishes
are fulfilled. But those who declare that He who is One, the
Creator of the world, the Lord, the Eternal, is divided into
many ; and who by confining him in bodies, attribute to him
a principle of corruption ; of them will I make an oblation
which will cease only with their lives ; and I will again esta-
blish the unity of Brahma.
* Understanding might be jealous of the union of Maya with God, and it
was the duty of Reason to dissolve it ; as he had neglected to do this he was
aihamed, and unable to give an answer.
END OF THE FIRST ACT.
Act II.
HYPOCRISY enters.
Hypocrisy :~ The great King Passion has thus commanded
me. " Reason aiid his Ministers have sent Tranquillity, Mortifi-
cation, &c., to the various places of holy resort to raise up
Intellect. The destruction of our race is at hand. You must
exert yourself to prevent it. Go to the city of Varanasi, the
holy place in which beatitude is obtained, and interrupt the
religious performances of those who are seeking deliverance from
earthly affections." I have solemnly vowed to proceed to
Yaranasi, which must be subjected, and to execute the com-
mands of my Lord; and that I and my associates, who are made
happy with wine perfumed by female lips> and who delight in
the pleasures of love, — should deceive the world. We shall
spend the moonlight nights in the houses of courtezans ; and in
the day we shall assume the characters of those who know all
things, who have performed a great sacrifice, in whose dwelling
the Agni Hotra* has long been observed, and who comprehend
the Supreme Being. (Looking.) Who is that traveller who
has crossed the Bhagirathi, and approaches towards us ? Will
his pride consume like fire ; will he devour the three worlds ;
will he scoff at the people, and deride them with his learning! ?
But I conjecture that he has come from the south country. I
shall therefore hear intelligence of Self-sufficiency*
Enter SELF-SUFFICIENCY^.
S elf-Sufficiency : The world is filled with folly. Brutish
men, who do not hearken to the doctrines of the teacher§ ; they
* An offering made by fire which is presented twice daily .
f Alluding to'the proud haughty appearance of Self -Sufficiency.
J This is a compound word, signifying. I do act, &c. In philosophicial
language, it denotes consciousness or individuality. As the notion of indi-
viduality, according to Hindu metaphysics, proceeds from arrogance, &c.»
this word, in popular language, means pride or presumption.
§ The teacher or director of Self-sufficiency.
1 4 PRABODHA CHANDRODAY A ; OR, [ Act IT.
do not know the Tautanita Shastra*; they do not understand
the principles of Shaligirf; why then mention the opinions of
Vachaspati.J They have never studied the maxims of Maho-
dadhi§; they have not seen the Mahavratti || ; they have not
attended to the investigation of abstract existences. Why then
do they indolently sit here ? (Looking around. ) These persons
do not comprehend the meaning of what they read; they are
satisfied by chailnting the words, and they drown the Vedas.
( Going towards some.) These have assumed this profession of
Sannyasi for the sake of begging ; they have shaved their heads,
and believe themselves Pandits, but they talk of the Vedanta
in a confused and unintelligible manner. ( Laughing ). If
doctrines, which are opposed to the evidence of sense, be
taught in the Vedanta books, what error, in comparison with
this, is advanced by the Bauddha — Talking to such persons
is a deadly sin. ( Going to others. ) These read the Shiva
Pashupata,1[ and labour hard to understand the opinions of
Akshapada;** they are brutes, infidels, and whoever converses
with them falls into hell ; the road even in which they are seen
should be shunned. (Going to others.) These hypocrites carry
off the wealth of the rich; they repair to the banks of the Ganges,
and placing a stone amidst^ its cold waves, seat themselves
proudly, holding in their hands the sacred grass, with the Ka-
randojwalaft at their side, and they show the suppleness of their
fingers in twirling the Rudraksha beads of their rosary. (Going
* This is a Shastra composed by one named Kamapila Bhatta.
f The doctrines of Prabhakara. Rumania Bhatta and Prabhakara
Were two disciples of Jaimini, the founder of Mimansa. (See Appendix.)
The brutish men are the followers of Vedanta, who do not admit the doc->
trines of this philosophical sect.
J Brihaspati, the teacher of the gods who composed the Nyaya Bhashya^
a system of metaphysics.
§ Also called Shesha, &. Rishi [ and a name of Indra. ]
|| A book of the Shaivashastra [ also a name of Shiva. ]
^ Another book, containing the opinions of the Shaivites.
** One of the names of Kanad, the author of a physical systems
ft A wicker basket, or box, in which the family God is kept.
Act II.] RISE OF THE MOON OP INTELLECT. 15
to others.} These support themselves by taking the disguise of
Tridandi, and have departed both from the Dvaita and Advaita
paths*. {Goes to others, and looks at them.) Whose hut is this
which stands not far from the River of the Gods ? In the front
a thousand little white flags, suspended on slender bamboos,
dance in the wind, and the ground is covered with deer skins ;
near it are seen the drishad and upala^ the chamas,\ the
chashal,\ the ulukhal,\\ and the musala^ and from it issue
continually the fumes of clarified butter used in sacrifice, which
darken the air. This must be the dwelling of some one. "Well,
it is a holy place, and fit for staying in a few days. (Enters the
hut and looks round.) This fellow seems to be Hypocrisy him-
self, who marks with fuller's earth his forehead, arms, belly,
breast, neck, lips, back, inside of lips, thighs, temples, and knees,
and who decorates his head, his ears, his loins, and his hands,
with small tufts of sacred grass. I shall go towards him.
Self-Sufficiency : Happiness attend you. [HYPOCRISY con-
temptuously makes a sign to him to go out while BATU** enters
with a smiling countenance. ~\
Batu : Brahman, remove a little way off". First wash your
feet, and then you may come in.
Self-Sufficiency : (In anger.) Sinful man, I have been at
the Turashkatt country, where the master of the house neither
washes the feet of the venerable Brahman and of the stranger
who come to his door, nor offers them a seat.
[HYPOCRISY makes a motion with his hand for him to remain.']
Batu : (Having respectfully saluted him.) My respectable
* The doctines both of one Being, and of a plurality of beings,
f Two stone vessels.
J Sacrificial vessel of an oval figure with a handle.
§ Also a sacrificial vessel of a square figure.
|| The mortar in which rice is beat. ^ The Pestle for beating it.
** A disciple or pupil of Hypocrisy.
ff I am told that this country is south-east of Poona; but I have not been
able to ascertain whether this be true, or what is its modern name. [Perhaps
Turan or Turkistan.j
16 PRABODHA CHANDRODAYA ; OR, [ Act II.
friend, you have come from a far country, and you have not yet
told me the name of your family, or what is your profession.
Self- Sufficiency : You may immediately judge of my family
and profession. — Hearken; in Gaud,* a country of unrivalled ex-
cellence, there is a city named Raclhapuri, which contains a cele-.
brated place called Bhuri Shreshthika ;t there my worthy father
dwells. Who has not heard of his noble and renowned sans ;
among whom I am distinguished for understanding, abilities,
knowledge, courage, mildness, and the performance of duties.
[HYPOCRISY looks at BATU.]
Batu : Venerable stranger, take that small copper pot, and
wash your feet.
Self-Sufficiency : (Aside. It is of little consequence; I shall
do it.) Well, after washing my feet, I shall depart.
Hypocrisy : (Biting his lips.) Stand fartheroff ; the wind
blows particles of your perspiration in my face,
Self-Sufficiency : This is strange kind of Brahmanism,
Batu : It is our Brahmanism. The kings of the earth, who
worship this holy saint, presume not to touch his feet ; but the
sparkling jewels which adorn their heads irradiate the space
before his seat.J
Self-Sufficiency : (Aside. This is the land of Hypocrisy.)
I shall, however, sit down upon this seat, for such is my incli-
nation.
Batu : The greatest men, after saluting my tutor, do not
touch a seat.
Self-Sufficiency : Shall I, whose holiness is celebrated in
the city Kara in the Dakshin, not be permitted to take hold of
this seat ? — Hear, you fool ; my mother was not of a noble family,
but I married the daughter of an Agni-Hotra Brahman ; and
* The country of Gaud is the modern Bengal,
f A renowned holy place.
% He was held in such profound respect, that they who came to risit him
prostrated themselves at a little distance from his feet.
Act II.] RlBE OP THE MOON OP INTELLECT. 17
therefore am above my father. The son of the maternal uncle
of the friend of my brother-in-law was only falsely accused;
but on account of her relation to this person, I put away my
dearly beloved wife.*
Hypocrisy : Brahman, this may be true ; but you are not
yet acquainted with our character. Formerly, when I went on
an occasion to the abode of the God who sprung from the lotus, f
all the great Munis rose up from their seats, and Brahma him-
self entreated me to remain ; and purifying his things with cow-
dung, he placed m<3 upon them.
Self-Sufficiecny : (Aside. This is the language of an hypo-
critical Brahman. Considers. — Perhaps it is Hypocrisy him-
self. Angrily.) Why should you be so proud ? Who is
VasavaJ ? Who is the God sprung from the lotus ? Of what
consequence is a Rishi birth § ? But before the energy of my
devotion hundreds of Purandaras|| , hundreds of Brahmans, apd
hundreds of Munis vanish away.
Hypocrisy : (Looking at him with delight.) — This is my
venerable grandfather. Respected Sir, I am Hypocrisy, the
offspring of AvariceH- I salute you.
Self-Sufficiency : My son, may you live many years. I saw
you tit the end of the Dvapara Yuga when you were a child ;
H long time has passed since we met ; I am now bowed down
with old age, and I do not readily distinguish persons.. Is
your son Falsehood** well ?
* This strongly expresses the high opinion he entertained of his .
purity, and describes admirably the overstrained scrupulosity, of one who
pretends to surpass all his fellow creatures in virtue. f Brahma.
} Indra, patronymic from Yasava, one of the celestial beings.
<§ That is, what honour does the friendship of these persons confer ? for
Indra was guilty of adultery ; Brahma wished to commit incest with his
own daughter ; and the mother of Vyasa, one of the greatest Rights, and the
.author of the Puranas, was a fisher woman.
|| A name of Indra — he who clipped the wings of the mountain*.
^| Lobha.
** Anrita.
3
18 PRABODHA CHANDRODAYA ; Olt, [Act II,
Hypocrisy : I cannot live without him a single hour.
Self-Sufficiency : What! is he here execnting commands
of Passion ? Are your mother and father, losatiableiiess* and
Avarice, well ?
Hypocrisy : They also are here, for I cannot remain a
moment without them. But, venerable and exalted Sire, to
what cause do we owe this favour?
Self-Suffi-ciency : My child, I hear that Passion is sorely
pressed by Reason, and I am come to learn the news,
Hypocrisy ; It is well you have arrived. I hear it reported
that the great King Passion is coming from the abode of Indra,
and he has commanded me to reside in the royal city Varanasi,
Self-Sufficiency : AVhy does Passion, who occupies every
Leart, stay at Varanasi ?
Hypocrisy : It is on account of Reason. Varanasi, the
indestrictible city of Brahma, is the birthplace of Science and
•Intellect ; hence Reason, who seeks to destroy our ra*ee, desires
to dwell there for ever.f
Self-Sufficiency : (Fearfully.} It is then impossible yon
should succeed ; for in this city the conqueror of Tripura,f who
is. compassionatey reveals Intellect to ignorant men at the end of
their days, who buoys them up amidst the fear of this moral
state.
Hypocrisy : This indeed is true ; but it is not so with those?
who are overcome by Love, Anger, § and other Passions* Holy
men declare, that he only whose hands and whose feet are
* Trishna.
f [Varanasi, the indestructible city of Salvation, is the native land of
Science and Intellect : hence, one desirous of observing the precepts lay
which a continnance of family is cut off (and final beatit»de obtained,) is-
solicitous to dwell there cotinually." — Colebrooke, Essays, vol. II., p. 104
Comp. Wilson Asiat. Researches, voL XVI. p. 7,. note.]
f Mahadeva, or Shiva, who conquered the Daitya
f Krodha.
Act II.] RISE OP THE MOON OF INTELLECT. 1$
employed in the service of God ; whose mind is fixed upon
Him ; who possesses knowledge, devotion, and fame (respect),
will enjoy the fruit of this place of pilgrimage.
[Behind the Scenes.]
Here you fellows, the great King Passion is arrived. Sprin-
kle the pavement of precious stones with water impregnated
with sandalwood ; open the fountains that their streams may
play around ; hang up festoons of large brilliant diamonds, and
let the flag which bears the bow of Indra wave on the top of
the royal residence.
Hypocrisy : The great King approaches ; you must shew
him respect, by advancing to meet him. •
Self-Sufficiency*. Let us do so. ( They go out.) [PASSIO
enters in a pompous manner along icith Ids attendants.]
Passion : (Smiling.) Uncivilized ignorant fools, who
imagine that spirit is something different from body, and reaps
the reward of actions in a futture state ; we might as well
expect to find excellent fruit drop from trees growing in the air.
But assuming the existence of what is the mere creature of their
own imagination, they deceive the people. They falsely affirm
the existence of that which does not exist*; and by their frequent
disputations endeavour to bring reproach upon the Nastikasf
who maintain the words of truth.J Who has seen the soul
existing in a state separate from the body? Does not life§
result from the ultimate configuration of matter ||? Consider
this attentively. They not only deceive themselves, but like-
* Commentary. — The existence of spirit, or a substanee different from
matter, an opinion which is not supported by the evidence of the senses.
f Commentary. — Who do not believe the Vedas. — They are Materialists
or Atheists. The word Nastika.means negative.
J That spirit is not a distinct substance.
§ This word also signifies sensation and intelligence.
II Commentary. — As a red colour is produced when betel-nut, betel-leaf,
and lime are masticated together, so life arises from a combination of the
elementary particles of matter.
20 PRABODHA CHANDRODAYA ; OR, [Act II.
wise deceive the world. On what grounds do they establish
distinctions* among' beings formed with bodies possessing th ^ .
same parts and organs, as a month, &c.? Why do they affirn | j
that this woman belongs to one person, and this thing to
another ; these are distinctions which I do not know. Those who
enquire whether slaying animals, indulgence at pleasure in the
tender passions, or taking what belongs to another, be lawful or
unlawful, do not act conformably to the principal end of life.f
(^feditaf'unj proudly.) The Siiastra whose doctrines are obvious
to all, and which is founded on the evidence of the senses ; which
admits only the elements of earth, water, fire, air,J which main-
tains that sustenance and love are the objects of human existence ;
which asserts that matter § possesses intelligence, || which denies
the existence of separate spirits, and affirms that death is
blessedness, was written by Vackaspati,1F a believer in this
system ; he delivered it to a Materialist, who taught it to his.
disciples, and these disciples instructed their followers. Thus it
lias become widely diffused in the world.
[ A MATERIALIST** and one of his pupils enter.']
Materialist : My son, you know that Legislationft is the
only Science, and that it comprises every thing else. The
threejf Vedas are a cheat. Behold if Heaven be obtained through
the officiating priest, sacrificial rites, and the destruction of the
substances employed, why is not abundance of excellent fruit
obtained from the ashes of a tree which has haen burnt up by
* Commec tary.— Of Brahman, JCshatriya, Vaishya, and Shudra.
f Commentary. — Sustenance and loye; not religiop an<i beatitude,
% They do not admit the existence of space, which is reckoned an element
by the orthodox. § Lit. The elements, |] Life, Sensation.
f An eminent teacher of the sect. In the Hemakosha it is written
Varhasptya. [See Colebrooke, Essays, vol. 1, p. 332.]
** Charyaka. — One believes in the existence of four elements only, fire
Water, earth, and air. The orthodox; say that they are Atheists, [ See
Colebrooke, Essays, vol. J. p. 402.]
ft The law of the punishment. — That is, we are influenced in onr conduct
by the fear of legal punishment for offences and not by the dread of futurity..
tJ This shews that sometimes three Yedas only are mentioned after the
fourth \yas written,
Act II.] EISE OP THE MOON OF INTELLECT. 21
the fire of forest.* If the victims slain in sacrifice ascend to
heaven,! why are not parents offered up in sacrifice by their
children ? If funeral oblations nourish the deceased, why is not
the flame of an extinguished taper renovated by pouring on oil ?
Pupil : Venerable tutor, if to gratify the appetites} be the
principal end of life, why do these men renounce sensual plea-
sures, and submit to pain arising from the severest mortifica-
tions ?§
Materialist : These fools are deceived by the lying Sliastras,
and are fed with the allurements || of hope. But can begging,
fasting, penance, exposure to the burning heat of the sun, which
emaciate the body, be compared with the ravishing embraces
of women with large eyes, whose prominent breasts are com-
pressed within one's arms.
• Pupil : Do these pilgrims indeed torture themselves in
order to remove the happiness which is mingled with this
miserable existence ?
Materialist : ( Smiling. ) You ignorant boy, such are the
fooleries of these unenlightened men. They conceive that you
ought to throw away the pleasures of life, because they are
mixed with pain ; but what prudent man will throw away 1111-
peeled rice which incloses excellent grain because it is covered
with the husk ?
Passion : Those opinions which are supposed to be verified
by futurity, merely gratify the ear. ( Looking ivith joy. }
Materialist, you are my beloved friend.
* This is ridiculing the opinion that benefit is derived from offering
oblations to the Deity ; for if recompense follow destruction in the case of
sacrifices, it is affirmed that it should do so in every other instance.
f Such is the belief of the Hindus, and they state this circumstance as an
excuse for the apparent cruelty of immolating animals.
J Literally, Eating and drinking.
§ Paraka, Santapana, Shushtkala, three kinds of severe penance or
atonement.
II Lit. Sweetmeats,
22 PRABODHA CHANDRODAYA ; OR, [Act II.
Materialist : ( Looks at the great King Passion and ad-
vances towards him.) May thoii be victorious. Materialist
salutes t/iee.
Passion : My friend, you are welcome, sit down here.
Materialist : ( Sitting down. ) Vice* prostrates himself
at your feet.
Passion : The felicity of Vice, I hope, is unimpaired.
Materialist : By your bounty all are happy. Having ac-
complished what he was ordered to perform, he now desires to
touch your feet ; for blessed is he, who after destroying the
enemies of his Lord, beholds his gracious face with exceeding
joy, and prostrates himself at his lotus foot.
Passion : What exploits have been performed by Vice ?
Materialist : He has caused the most virtuous men to forsake
the road commanded in the Vedas, and to follow their own in-
clinations. This achievement, however, belongs neither to Vice
nor myself; for it was your Majesty who inspired us with courage-
The people who are doomed to inferior duties, and who were
created last,t have renounced the three Vedas ; who then are
quiet, Mortification and others ? Besides those who read the
Vedas do it merely for the sake of subsistence. The teacher
BrihaspatiJ has declared that the performance of sacrifice, read-
ing the Vedas, penances, and rubbing the body with ashes,§ are
the means by which ignorant weak men contrive to support
themselves. Also in the cities || of the Kurus, Science and Intel-
* Kali, the name of the present or sinful age.
| The military, husbandry, and servile classes.
J The Guru or spiritual director of the Gods. It is a common name for
a person of that description. Here it means the spiritual teacher of the
Materialists.
§ The practice of a class of mendicants.
|| Hastinapur , Bhadrikedara, three places of pre-eminent sanctity. As
Science and Intellect had not appeared in them,*it is inferred that they did
not exist on earth.
II.] RISE OF THE MOON OF INTELLECT. 23
lect have not appeared even in a dream ; therefore, 0 mighty
King, be under no apprehensions.
Passion : By rendering these pilgrimages of no efficacy,
yon have done excellent service.
Materialist : Great King, I have another petition to
present.
Passion : What is it ?
Materialist: There is a person named Devotion*, of great
influence, who performs rigid austerities ; and though she now
occupies but few places, yet we have not the courage to look her
followers in the face. You must be on your guard against her*
Passion : [In fear, Aside. Alas! The mighty energy of this
Devotee is ivell known ; she is my natural enemy, to destroy her
ivill be a difficult icorkJ} But, my excellent friend, how can this
person appear while her enemies Auger and Love continue to
live?
Materialist .' It may be so, but one who expects victory
ought not to be remiss, though the enemy be weak. A feeble
enemy gives much trouble, and may even inflict a mortal
wound, as small thorn in the foot pains the whole body.
iPassion : {Looking behind the curtain.) Who is there?
A SERVANT enters.
Servant : Great Sir, what are your commands ?
Passion : Companion of the wicked f, go and tell Love,
Auger, Avarice, Self-sufficiency, Pride, Haughtiness, Envy, &c.,
that they must be on the watch against Devotion, and slay her.
Servant : I shall obey your orders* (Goes out.)
[ A man enters holding a letter in his hand. ]
Man : I come from the country of Utkal J, where a temple
called Purushottama stands on the seashore, from which I have
* Vishnu Bhakti, a worshipper of Vishnu.
f AsatBanga. % Orisa,
24 1PRABODHA CHANDRODAYA; Ot, [Act II.
been sent by the brave Pride and Haughtiness to the presence
tt£tke great King. (Looking.} This is Varanasi, in which the
King's family dwells. I shall enter it. (Enters the city.)
The Hero I perceive is deliberating with Materialist; I shall go
towards him. ( Goes to Jam. ) 0 King, may yon be victorious.
Read this letter which I was ordered to deliver to you.
Pa'ssion : (Taking the letter.) Where do you come from ?
Man * I come from Purushottama.
Passion : (Aside. This probably brings unpleasant netvs.)
Materialist, you must depart, be on the alert, and do whatever
is required.
Materialist : I only wait the commands of your Majesty.
(Goes out.)
[PASSION reads the letter.']
'" Pride and Haughtiness send their humble prostrations from
Purushottama to tfhe great Lord and King of Kings, residing at
the splendid city, Varanasi, and represent, that we are in good
health. The Goddess Tranquillity, and her mother Religion,*
=have entered into the service of Reason, and day and night
they are endeavouring to persuade Revelation to return to himf.
Virtuous Action J who formerly associated with Love, now
associates with Retirement§ and others ; and separating him-
•self from Love, he occasionally walks in secret places. What
Ve have written is sufficient to inform your Majesty."
Passion : (Having read the letter : Angrily.) Consummate
'fools to be afraid of Tranquillity-; how can she appear? — If
Brahma be unceasingly employed in the 'creation of worlds ;
if the eye of the God || who destroyed the sacrifice of Daksha,
burn with desire whilst he is infolded in the arms of Gauri If;
* Shraddha.
^ It will be recollected that they had been separated before.
J Dharma — virtue, justice, ritual observance.
§ Vairagya, forsaking the world •. here it signifies the renunciation of every
3dnd of action.
|| Shiva.
^| The wife of Shiva, she is usually called Parvati.
Act II.] RISE OP THE MOON OP INTELLECT. 25
if the breast of him* who is the enemy of Daityas,f and who
sleeps on the surface of the ocean, be imprinted with the
smooth locks of Kamalaf , how can Tranquillity be obtained by
inferior orders of being§ ? (To the man.) || Subtlety, go with
your utmost speed and deliver this my message to Love : —
" Virtuous Actions in my opinion is a base person ; you ought
not to trust him a single moment : bind him fast and secure
him."
Man : I will obey your Majesty's orders.
[Goes out*
Passion : ( Aside ; in a musing posture.} What device is
there against Tranquillity ? Well, it is sufficient ; no other as-
sistance is required, Anger and Avarice will do the business.
Hallo ! Is there any one there ?
A SERVANT enters.
Servant : What are the commands of your Majesty ?
Passion : Call Anger and Avarice here.
Servant : Your command shall be obeyed.
[He goes out.
ANGER and AVARICE enter.
Anger : I have heard that Tranquillity, Religion, and
Devotion are hostile to his Majesty. But while I am in exist-
ence their attempts will be vain. I will make the people
blind and deaf. I will over-power them with wrath, and suf-
focate them with rage, so that they shall not regard actions,
and even wise men shall neither hearken to what concerns
their own happiness, nor recollect what they had read in the
noly books.
Avarice : Those who are attached to me will never reach
the farther banks of the successive rivers of desire. Shall
Tranquillity then give us any uneasiness ? Look, my friend, I
* Vishnu. fTne kind of evil beings.
J Lakshmi, the wife of Vishnu.
§ Beings of the highest order agitated by their passsions or urged by the
active principles of their nature, do not enjoy rest or tranquillity ; how, then,
can this state be attained by weak mortals ? || Jalma.
4
26 PRABODHA CHANDRODAYA; OR, [Act II.
have elephants whose frontal protuberances are moistened with
the water of inebriation*, and horses swifter than the wind
which advance against the enemy ; but after men have ac-
quired these, they will desire something else, and having
obtained this, they will wish for more. How can Tranquillity
dwell among persons of such restless minds ?
Anger : Companion, do you know my prowess ? Instigat-
ed by me, the Lord of the firmament killed Vratra, the son of
Twaahtra ; the god whose forehead bears the semilunar lustre,
cut off the head of Brahma ; and Kaushika slew the sons of
Vasishtha t- In a moment I can root out every description
of men, whether they be learned, celebrated, attentive to duties^
charitable, or clothed in might.
Avarice : Insatiableness, come forward.
INSATIABLENESS enters..
Insatiableness : What are your commands ?
Avarice : I have heard that when thou art pleased with
mortals whose minds are bound with the cord of insatiable de*
sire, their bodies become swelled with fat, and after obtaining
fields, villages, forests, mountains, cities, towns, continents
and the earth itself, they are eager to acquire more, nor would
they be satisfied with one hundred thousand worlds ; how then
can they enjoy Tranquillity ?
Insatiajbleness : I am continually engaged in this busi*
ness. If you will now give me your commands, millions of
words will not suffice me*
Anger : Injury, come here.
* When elephants want the female, or are inflamed from any cause, it is
supposed that a certain liquid is secreted from two protuberances, situated
on the sides of the head.
f These relate to some mythological tales. The intention is to prove the
influence of Anger over the highest order of Beings.
Act II.] RISE OP THE MOON OP INTELLECT. 27
INJURY* enters.
Injury : I attend. What orders are you pleased to give ?
Anger : My dear, as thou art my spouse, the murder of
my father and mother is but a small matter. Who is that
demon my mother ? Who is my father ? My brothers are
like worms ; my relations are only fit to be slain ; and the
people of my caste resemble the embraces of a deceitful court-
ezan. {Rubbing kis hands}.) The sparks of the gleaming
fire of anger shall not be extinguished in my frame, until I
have massacred their whole race, even to the child in the
womb. ( Looking.) Here is our Lord, let us go to him.
( They all go.) Great King, may you be victorious ! may you
be victorious 1
Passion : Tranquillity, the daughter of Religion, is our
enemy ; she is one who must be punished.
Allurement : As you order. [ They go out.
Passion : By mentioning the daughter of Religion, an ex-
pedient has occurred to my mind. Religion, the mother of
Tranquillity, is under the influence of another. We must
endeavour to draw her away from Revelation, and to bind her
fast. In consequence of the distress arising from the separa-
tion, and of herj own tender disposition, Tranquillity will be-
come hopeless and dejected, and will perish. The female,
Delusion§, is an excellent person to seize upon Religion ; I
must employ her in this affair. ( Looking to one side.) Al-
lurement ||, call Delusion immediately.
[ ALLUREMENT enters along with DELUSION,]
Delusion : My dear, it is long since I visited the King ;
how shall I look him in the face, he will certainly not know
me ?
* Hinsa. To injure, hurt; in common language to murder.
f This is done when a person is much enraged.
J Kevelation, Religion, and tranquillity, lived together in one place:
consequently when Religion was separated from Revelation, Tranquillity
was also deprived of her company.
§ Mithya Dristi. II Vibhramavati.
28 PRABODHA CHANDRODAYA ; OR, [Act II.
Allurement : My dear, when the King sees yon he will
forget himself, how then should he recollect you 1
Delusion : You are inclined to be merry at my good
fortune.
Allurement : You will see presently how fortunate you
are.
Delusion : My companions are very drowsy, and must rub
np their eyes.
Allurement : Why are your companions so sleepy ?
Delusion : Why ? A woman with one husband only,
cannot get sleep ; how then should we sleep who have so many
husbands !
Allurement : Pray who are these husbands ?
Delusion : The great King Passion, Love, Anger, Avarice,
Self-sufficiency, and many others. 1 captivate all who are
born of that race, young and old, so that they do not separate
from me night or day.
Allurement : I have heard that Enjoyment is the beloved
wife of Love; Murder, of Anger; and Insatiableness, of Avarice.
If their husbands wanton with you, will they not become
jealous and hate you ?
Delusion : Why do you talk about their jealousy ? They
cannot do without me a single hour.
Allurement : On this account I said, that no woman in
the world is so highly favoured as you, since even women who
are neglected, desire to be on gracious terms with you. My
dear, you may be excessively sleepy, but when you approach
the King, and the rings on your toes^ make a jingling noise,
he will be somewhat afraid.
Delusion : Why should he be afraid, for he has ordered us
to put on these ornaments, and it is our practice. How should
men be alarmed at the sight of their mistresses ?
Passion : (Looking.) Ah! here is my dear Delusion. She
comes walking along majestically, and the loose bracelets
Act IL] RISE OP THE MOON OP INTELLECT. 29
tinkle on her arms ; she lifts up in play the garland of flowers,
loosened by the respectful officiousness of attendants, and thus
displays the form of fingers imprinted on her breasts, while her
large eyes, which are like the blue lotus, charm the heart.
Allurement : Let us approach the King.
[DELUSION advances and salutes the KING.]
Passion : Thou whose breasts bear the impressions of
fingers, sit down on my knee and embrace me ; thou stag-eyed
maid, imitate the playful mien of the daugher of Himashaila,
seated on the knee of Shankara*.
[DELUSION smiles and embraces him."]
Passion : (Having received her embrace.) This embrace
renews my youth ; the emotionsof love disturb my faculties ;
emotions which of old are known to arise from youthful toying,
which render the mind impetuous, and which, accompanied
with various delightful enjoyments cause in expressible pleasure,
and are eagerly indulged ; these emotions are again excited
by your embrace.
Delusion : Great King, I am at present young; but time
shall not remove from my heart the affection I bear you. Give
me your commands. What occasion has brought me to your
remembrance ?
Passion : We remember only such as are absent from the
mind ; but your picture is fixed on the wall of my heart.
Delusion : Great King, you are very gracious ; favour
me with your orders.
Passion : You will execute my orders as you walk openly
about. Religion, the daughter of a slave-woman, acts as a pro-
cur ess to bring together Reason and Revelation. She is adverse
to me ; she is of no family, and she is a sinner and a com-
panion of sinner f; seize her and deliver her over to Heresy J.
* A name of Shiva or Mahadeva.
f Comment. — She seeks to destroy my race and associates which my
enemies Quiet, Mortification, &c.
J Comment. — Pashanda. One >vho does not perform the ceremoaiea and
duties of the established faith.
30 PRABODHA CHANDRODAYA; OR, [Act II.
Delusion : This is enough, when Religion is made your
slave, she will do whatever you command. She will declare
that virtue, beatitude, the commandments of the Yedas, duties
which are impediments to pleasure, ordinances of the Shastras
and future rewards, are all false ; she will instantly renounce
the Vedas ; why then mention Revelation ? She will unveil
the error of affirming that blessedness consists in freedom
from sensual pleasure, and she will separate Revelation from
Reason.
Passion: My dear, you understand my object well.
[Embraces and kisses her.
Delusion : I am not ashamed, though my Lord has em-
braced me so publicly.
Passion : Let us retire to our several homes.
[ They all go out.
END OF THE SECOND ACT.
Act III.
TRANQUILLITY and COMPASSION enter.
Tranquillity : ( Weeping. ) My mother, where are you ?
0 grant me one beloved view. Alas ! she whose delight was to
sojourn in forests where the deer range without fear ; to wander
where the waters fall from the mountains, to frequent holy places
consecrated to God and the retreats of devout ascetics, is deliver-
ed into the hands of Heresy ; she is like a black cow* in the
hands of the butcher, how can she escape ? To talk of her
surviving is vain. Prevented from seeing me, unable to per-
form ablution, hungry and thirsty, and deprived of my society,
will Religion survive one hour, and separated from Religion,
Tranquillity will live despised by the people ? My dear Com-
passion, be not concerned about me, but I am resolved to ac-
company her when she is laid upon the funeral pile.
Compassion : ( Weeping^) My dear, these words are more
painful to my ear than the flame of a fierce fire is to the touch ;
you will kill me with grief. Preserve our life for a little space ;
I shall spread the melancholy tidings in the abodes of holy
men, in the assemblies of the Munis, and on the banks of
Bhagirathi ; perhaps she is lying concealed somewhere through
fear to Passion.
Tranquillity : I have sought for her on the banks of rivers
covered with wild grain, and inhabited by holy hermits ; I have
searched every house where oblations are made and sacrificial
utensils kept ; I have searched amongst the four classes of
men ; but I have not received the smallest intelligence of her.
Compassion : My dear, I must tell you that had Religion
possessed the principle of Truthf, we should not have found
* A cow of this colour is highly valued, and is the object of peculiar
veneration,
f Satva Guna,
32 PRABODHA CHANDRODAYA; OR, [Act III.
her in such difficulties ; those who are perfectly pure do not
experience such distress.
Tranquillity : When Fate is adverse, what may not be
experienced ? Alas ! the operations of Fate are perverse and
cruel. Lakshmi, the daughter of Janaka, lived in the house of
the ten-headed Ravana ; Danava carried down to hell the three
Vedas of God himself ; and the chief of the Daityas, Patala
Ketu, seized by a stratagem Madalasa, the daughter of a
Gandharva. Let us go to the dwelling of Heresy.
Compassion : Let us do so. [ They walk forward.
Compassion : ( Fearfully^ My dear, here is a Rakshasa
Tranquillity : Who is this Rakshasa ?
Compassion : Behold him I his disgustful form is be-
smeared with ordure, his hair is in wild disorder, his body is
naked and horrible to view, and he holds in his hands feathers
of the peacock's tail ; he comes this way.
Tranquollity : This is not a Rakshasa, for he has no
strength.
Compassion : He, however, may be one.
Tranquillity : I suspect that he is an evil spirit.
Compassion : Why do you talk of an evil spirit, when the
sun pouring forth streams of effulgent rays illumines the world.
Tranquillity : Perhaps he is come from the pit of hell.
[Looks and muses a little.~\ Ah ! now I know ; he is a Digam-
bara Siddhanta*, sent by the great King Passion, who ought
by all means to be kept at a distance, and we should turn our
backs to avoid the sight of him.
Compassion : My dear, wait here till I enquire after
Religion.
* The Digambara is one of the Jaina classes. The word signifies clothed
with the sky, that is, naked.
Act III. ] RISE OF THE MOON OF INTELLECT.
(They both stand and the DIGAMBARA enters.)
Digambara : Salutation, salutation to the Arhatas ! The
soul is like a taper* confined in a dwelling which has nine
openings. This is the doctrine of the most eminent Jains ; it
is the chief good, and imparts supreme felicity. (Aloud.)
Listen, my disciples, listen ! How can the body be pure which
is full of every kin(J of defilement ; but the soul is naturally
free from pollution ; this is learned by reverencing the Rishis,
as saluting them at a distance, respectfully giving them excel-
lent food, harbouring no malice against themr and honouring- M^
their wives. ( Looks behind the scene.) Religion ! Religion 1
come forward.
[TRANQUILLITY and COMPASSION look in that direction.']
RELIGION! (enters having the habit and appearance of
DIGAMBARA, her master.)
* Commentary. — The dimensions of the soul are small, so that it is con-
fined in an habitation : as a taper lightens only the inside of a vessel or
house, because its light is limited, so the soul which illumines only the body
is of small dimensions. We apprehend the meaning of these expressions to
be this, that the soul is a finite, material, subtle essence, which pervades
every part of the body, illuminating it as a lamp. This meaning is confirm-
ed by a passage in the Panchadashi. It is necessary, however, to premise that
three opinions had just been mentioned respecting the nature of the soul.
1st, that it is imperceptibly small ; 2nd, that it is of a middle or mean magni-
tude ; 3rd, that it is infinitely diffused like space, but without parts. The
passage containing the Digambara opinion is the following :— " The Digam-
bara sect, ( by which is denoted the Jamas,) maintain that the vital soul is of
a medium magnitude, and is diffused over the whole body from the head
to the foot ;" and the Vedas declare that the vital soul extends from the
eyes to the tips of the nails. Panchadashi Chitra Dipa, shloka 82. The .'
Vedanta sect maintain, on the contrary, that though the soul be confined at'
present in this body, yet it is naturally infinite, unbounded, and eternal ;
that by severe austerity it can even in this life pass the bounds by which
it seems circumscribed, and range through the infinite of worlds and space ;
that it is the supreme spirit which is under the evil influence of matter
and passion, and that when this malign influence is shaken off, and all
passions and desires are extinguished ; it rises from its degraded condition
to the state of the omniscient and omnipresent Being.
f The Eeligions which successively appear in this Act, are the different
heretical Religions of the parties who call them.
5
34 PBABODHA CHANDRODAYA ; OR, [ Act III.
Religion : Them, who art allied to the King, what are thy
commands ? ( Tranquil liij falls doum in a swoon.)
Digambara : You must not desert the Shravakas* one
instant.
Religion : As you order. [ Goes out.
Compassion : (To Tranquillity.) My dear, be comforted.
Let not the mere name alarm you. I have* heard that Heresy,
whose nature is that of errorf, and who proceeded from Slay-
not:!:, has a daughter named Eeligion. This must be the false
religion.
Tranquillity : ( Comforted.) It must be so, for I feel
reluctant to approach her who seems my mother ; also her
behaviour is both virtuous and vicious, and her appearance is
both lovely and hateful§. Let us, however, go and look for
Religion amongst the Saugatas. [ They walk forwards*
( A Bauddha || enters in the character of a MENDICANT, hold-
ing a book in his hand.)
Mendicant : 0 ye devout worshipperslf, our illuminated
understandings are now loosened from corporal ties**, because
our desires are extinguished, and we know that the visible,
transitory, and unintellectual objectsff, which seem to exist
externally, are only the ideas contained in our minds. (Advanc-
ing forward he adds proudly.) How excellent is the religion of
the Saugatas t J, which grants both sensual enjoyments and eter-
nal felicity; it permits us to inhabit elegant houses and to possess
* This is the name of the Jaina laity ; in Marathi they are called Shevari.
f Tama Guna, principle of evil or error.
} Ahinsa. — The Jaina religion forbids animals to be killed even in
sacrifice, hence it is said to have proceeded from Slay-not.
§ This alludes to the mixed character of the heretical religion.
|| Bauddhagama.
^f Comm. — Those who reason according to the book of the Nastikas.
** Unconnected with the various kinds of objects, as blue, yellow, <kc.
ft Comm. — Which are contained in the understanding, and which, though
they be internal, seem to have an external existence.
JJ Bauddhas. Those who walk in an excellent road or good men.
Act III.] RISE OF THE MOON OF INTELLECT. 35
women obedient to our wills ; it removes the restrictions as to
time of eating* ; it allows ns to recline on soft beds, and to%
pass the shining moon-light nights in amorous play with young
damsels who have sprinkled themselves with odoriferous
powders, and who respectfully serve us.
Compassion : Who is this that approaches, tall and straight
as the palm tree, his person emits a disagreable odour, he is
dressed in dusky garments, and the hair is pulled from his
head and body.
Tranquillity : My dear, this is a Bauddha.
Mendicant : Listen, 0 ye devotees and ye holy mendicant !
While I read the ambrosial words of Saugata the Lord. 0 ye
mendicants, I survey with the eye of Intellect both the evil and
the good. I cause the transitory appearances of existence ;
the soul itself is not permauentf ; therefore be not displeased
when mendicants desire to have your wives. (Looking behind
the scenes.*) — Religion, come forward.
* The orthodox Hindus are obliged to observe particular times for ablu-
tion and the performance of various acts and ceremonies, and also are con-
fined to certain kinds of food, and to eat only with people of their own caste.
These restrictions are often extremely irksome and inconvenient, hence
Mendicant reckons their removal amongst the advantages of his faith.
f Commentary.— It does not meet the reward of actions in another state ;
i. e. the soiil perishes at death. The following passage from Buchanan's
account of the Burmas will elucidate this expression: — The Burma writings
allege, that in death, whether of man, beasts or of any living being (for they
believe all living beings to possess souls,) the soul perishes with the body '
and they allege, that after this dissolution out of the same materials another
being arises, which according to the good or bad actions of the former life,
becomes either a man or an animal, or a nat, or a rupa, &c. And they
further allege, that beings are continually revolving in these changes, for the
duration of one or more worlds, until they have performed such actions as
entitle them to Nibban, the most perfect of all states, consisting in a kind of
annihilation, in which beings are free from change, misery, death, sickness,
or old age." From this extract it appears that the notions of the Bauddhas
(if the Burma opinions are allowed to be a fair representation of them,)
respecting the nature of the soul, are accurately stated in the text ; for
though they maintain the doctrine of tranasmigration, yet it is in language,
which is incompatible with the belief of the future existence of the same
soul which now animates the body.
r
86 PRABODHA CHANDRODAYA ; OR, [ Act III.
RELIGION* enters.
Religion : Let the kinsman of the King command.
Mendicant : Be favourable to the Upasakas and Mendi-
cants, and abide always with them.
Religion : I obey yonr orders. [ Goes out.
Tranquillity : This is a false Religion.
Compassion : It is so.
Digambara : (Seeing Mendicant, he calls out with a loud
voice.) Mendicant, I wish to ask you something immediately.
Mendicant : (Angrily) Thou sinner, thou infernal person,
what dost thou say ?
Rationalist : Do not be angry, for I am going to enquire
about the Shastras.
Mendicant : 0 Digambara, do you know anything con-
cerning the Shastras ? Well, I shall see. ( Goes near him.)
What is your question ?
Digambara : I say, who commanded the rites which are
thus observed by a momentary perishing being like you.f
Mendicant : Hearken, he who adopts our opinions and acts
according to them, and subdues his passions is emancipated.!
Digambara : Fool, supposing that in the revolution of ages
some one is in this manner emancipated, yet what recompense
can you promise for the actions of one who dies now.§ I also
ask who taught you this system of duties ?
* The religion of Bauddha.
t Commentary. — When the period of retribution arrives, you shall have
ceased to exist, and your actions will be fruitless. This is my opinion.
J From earthly passions and frailties, and arrives at the state of the
eternal.
§ It has been already stated that the Bauddhas affirm that the soul
perishes at death ; but that from the same materials a new being arises and
so on in succession until it reach a state of supreme bliss called Nibban, or
as it is pronounced in India Nirvana, and in Ceylon Nimban. Rationalists,
granting the supposition that this opinion may be correct, enquire what
reward of various actions can be bestowed on him who dies without obtain-
ing this high state of felicity ; for he infers that if the soul perishes at death
no retribution can be experienced by the former individual, though a new
being may spring from his ashes.
Act III. ] RISE OF THE MOON OF INTELLECT. 37
Mendicant : These duties were ordained by the powerful,
the omniscient Bauddha.
Digambara : How do you know that Bauddha is omnis-
cient ?
Mendicant : It is plainly declared in the holy book.
Digambara : If you believe in the omniscience of Bauddha
upon his own declaration, then I also am omniscient, for I
know that you and your father, grand-father and ancestors to
seven generations were my servants.
Mendicant : ( In anger.) You sinner, devil, and impure
fellow, am I your servant ?
Digambara : As one enamoured with a beautiful woman
forsakes his wife, so I would advise you to renounce the Baud-
dha doctrine, and having embraced the Arhata religion, prac-
tise the rites of the Digambara.
Mendicant : 0 reprobate, your own religion is subverted,
and you wish to subvert the religion of others. What person
will forsake the venerable religion of this country, and adopt
your despised devilish opinions ? Who is there that embraces
the doctrine of the Arhata ?
Digambara : The celestial signs, days, eclipses of the sun
and moon, the place of Jupiter, and the notes have been declar-
ed in the Shastras which contain divine knowledge ; and this
is the omniscience of Arhata.
Mendicant : ( Laughing.) The abstruse science of Astro-
nomy has existed from time immemorial, the discovery must
have given you immense trouble. But if the soul be com-
mensurate only with this body,* how can it declare what
relates to the three worlds, without being actually present in
them. Does a lamp when put under a cover shine upon the
furniture of the house ?t Therefore I conceive that the religion
of the Saugatas, which confers happiness and pleasure, is
preferable to the doctrine of the Arhata, which is condemned
both in heaven and on earth.
* Alluding to the opinion of Digambara.
f And so forth.
38 PRABODHA CHANDRODAYA ; OR, [ Act III.
Tranquillity : We must move to another place.
Compassion : Do so. ( They go to another part of the
stage.)
Tranquillity : ( Looking.) Here is Soma Sidhanta* be-
fore us. Let us go to him.
[SOMA-SlDDHANTA enters aS a KAPALIKA.f]
Kapalika : ( Walking.) My necklace and ornaments are
of human bones ; I dwell among the ashes of the dead, and
eat my food in human skulls. I look with eyes brightened
with the antimony of Yoga, and believe that the parts of this
world are reciprocally different, but that the whole is not
different from God.t
Digambara : This man practises the rites of the Kapalikas;
I shall ask some questions respecting them. ( Goes near him.)
* A Rationalist of the sect of Shiva. The word Sidhanta signifies a
demonstrated truth ; what is proved by reasoning.
f The word signifies one who holds or carries a human skull ; which is
the practice of the class of devotees. I have retained the original word as I
do not know how it could well be expressed in English.^
% Dr. Mill's translation of this and following speeches (in the Jour.
Asiat. Soc. Beng. Vol. VI.) is as follows:—
To them enter Soma-Siddhanta in the guise of a Kapalika (or man of
skulls,) with a sword in his hand.
SOMA-SIDDHANTA. — (Walking about.)
With goodly necklace deck'd of bones of men,
Haunting the tombs, from cups of human skull,
Eating and quaffing, — ever, I behold.
With eyes that Meditation's slave hath clear'd,
The world of diverse jarring elements,
Composed, but still all one with the Supreme.
BUDDHIST. — This man professes the rule of a Kapalika. I will ask him
what it is. — ( Going up to him.) O, ho, ! you with the bone and skull neck-
lace, what are your notions of happiness and salvation ?
SOMA-SIDDHANTA. — Wretch of a Buddhist ! Well ; hear what is our re-
ligion : —
With flesh of men, with brain and fat well smear'd,
We make our grim burnt -offering, break our fast.
From cups of holy Brahman's skull, and ever,
With gurgling drops of blood that plenteous stream
Act III.] RISE OF THE MOON OF INTELLECT. 39
0 Kapalika ! what is the nature of your religious rites, and
what sort of beatitude do you hope to enjoy ?
Kapalika : 0 Digambara ! hearken to our rites : after
fasting we drink liquor out of the skulls of Brahmans ; our
sacrificial fires are fed with the brains and lungs of men mixed
up with their flesh, and human victims covered with the fresh
blood gushing from the dreadful wound in their throats, are
the offerings by which we appease the terrible God.*
Mendicant : ( Stopping his ears. ) Horrible ! irreligious
rites.
Digambara : 0 excellent man ! Some wicked person
has seduced you from the true religion.
Kapalika : ( In wrath. ) Thou unholy man, who art
lower than the heretics, thou who shavest thy head ; thou
From hard throats quickly cut, by us is worshipped
With human offerings meet, our God, dread Bhairava.
BRAHMAN MENDICANT. — (Stopping his ears.) Buddhist, Buddhist, what
think you of this ? O horrible discipline !
BUDDHIST.— Sacred Arhata ! Some awful sinner has surely deceived that
man.
SoMA-SiDDHANTA.-~(In a rage.) Apa ! — Sinner that thou art vilest of here-
tics, with thy shaven crown, drest like the lowest outcaste, uncombed one,
away with thee ! Is not the blessed husband of Bhavani the sole cause of
the creation, preservation, and destruction of the fourteen worlds, and his
power established by the fullest demonstration of the Vedanta ? Let us yet
shew even you the magnificence of this religion : —
I call at will the best of gods, great Hari,
And Hara's self, and Brahma,— I restrain
With my sole voice the course of stars that wander
In heavens's bright vault ; the earth, with all its load
Of mountains, fields, and cities, I at will
Reduce once more to water — and behold
I drink up.
* Maha Bhairava. The sanguinary tenets of this sect are contained in
the Kalika Purana.— See As. Res., vol. v., p. 371.
40 PRABODHA CHANDRODAYA, OR, [Act III.
chandal,* who pullest out the hairs of thy body; thou deceiver!
I contemplate the Lord of Bhavani, the powerful God who
creates, preserves, and destroys the fourteen worlds whose
glory is both revealed in the Vedas, and displayed in his
works. The might of our religion is such, that I control Hari,
Hara and the greatest and most ancient of the gods ; I stop
the course of the planets in the heavens ; 1. submerge the
earth in water, with its mountains and cities, and I again
drink up the waters in a moment.
Digambara : 0 Kapalika ! For this reason I say that
some juggler has deceived you by exhibiting illusory appear-
ances to your senses.
Kapalika : Profane man ! Dost thou denominate the
great God a juggler ? The wickedness of this fellow is not to
be endured. (Draws out his scimitar.) I will appease with
the blood springing from his divided veins and bubbling
through the wound, the consort of Bharga-and the assembly
of the demons summoned together by the sound of the
Daniaru.
(Raises his scimitar and advances towards DIGAMBARA.)
Digambara : (In fright.) Good Sir, to abstain from
murder is the highest virtue.
[Takes shelter near MENDICANT.]
Mendicant : (Keeping ^KAPALIKA.) 0 most excellent
Kapalika ! We are diverting ourselves with the play of verbal
* A pariah ; an outcaste.
BUDDHIST. — Alas! poor Kapalika, this is just what I said. You have
been deceived by some juggler, spreading out false images before you.
SOMA-SIDDHANTA. — What, again, thou sinner; Dost thou dare to call the
great Maheshvara a juggler ? This thy malignity must not be forgiven. Lo,
therefore,
"With foaming floods of gore that gush amain
From throat well severed with this sabre's edge,
I make my sacrifice to him that calls
With beat of drum the hosts of creatures after him,
Dread Shiva — and with these rich ruddy streams
Delight his consort well, Bhavani.
[DfcAWH HIS SWOBD.]
Act III.] RISK OF THE MOON OP INTELLECT. 41
disputation ; it is not right ia you to attempt the life of thia
devotee.
( KAPALIKA put up his stvord.)
Digambara : ( Recovering from his fright?) If you will
suppress your anger, I shall propose a few questions.
Kapalika : Say on,
Digumbara : I have heard your excellent rites, ( Ironi-
cally ) but what is the nature of your beatitude ?
Kapalika : Here ! the Lord of Mridani* declares that he
who resembles the gods, whose crest is the lunar orb, and who
with delight embraces women beautiful as Parvati, feels sup-
reme bliss. Who has enjoyed happiness independent of sensi-
ble objects ? The soul that lives without spiritual abstraction
is in a state of felicity. But why do you pray to become like
stones ?
Mendicant : It is irreligious to suppose that beatitude
may be attained without the extinction of our desires.
Digrambara : 0 Kapalika ! be not angry and I shall
speak. To affirm that a corporeal being whose passions have
not been subdued can enjoy beatitude, is inconsistent with the
declarations of the Vedas.t
Kapalika : ( Aside.) The intellects of these persons are
bewildered by impiety. Be it so. ( Aloud.) Religion, come
forward.
[RELIGION enters as a KAPALINI.}]
Compassion : My dear, look, here is Religion, who sprung
from the principle of error ; her eyes are restless and tremulous
as the water-lily ; human bones from her necklace, and other
ornaments ; she is oppressed with the weight of her teeming
breasts, and her playful mouth resembles the full moon.
* Shiva or Mahadeva ; Mridani is one of the names of Parvati, his wife,
•f The Jainas use the authority of the Vedas in arguing with those who
believe them.
J A female Kapalika.
6
42 PRABODHA CHANDRODAYA ; OR, [Act III.
Religion : ( Coming forward.) My Lord, what are your
commands ?
Kapalika : My dear, take this proud Mendicant into
your arms.
Mendicant : ( Embraced before the audience and thrilling
with pleasure.) Ah ! how delightful is the embrace of this
Kapalini! Often have I ardently embraced widows, and closely
pressed their big swelling receptacles of milk within my arms ;
this by Buddha I swear a hundred times. But such rapturous
emotions were never excited as by touching the rising bosom
of this Kapalini. Behold the pratices of the Kapalikas are ex-
cellent ! Reverence to the Soma-Siddhanta ! This is a wonder-
ful religion ! 0 renowned Kapalika ! I shall certainly forsake
the ordinances of Buddha, and adopt the rational faith of the
great Lord.* You are my teacher ; I am your disciple, in-
struct me in the religion of the great God.
Digambara : 0 Mendicant ! the touch of this Kapalini
has polluted you ; stand at a distance.
Mendicant : Fool, you envy me the heart-ravishing, trans-
porting embrace of Kapalini.
Kapalika : ( To KAPALINI.) My dear, take hold of
Digambara.
KAPALINI embraces DIGAMBARA.
Digambara : ( Trembling with delight.) 0 Arha ! sweet
is the embrace of this Kapalini ! beautiful maid, inclose me
again within thine arms. ( Aside.) My sensitive organ is
utterly ungovernable ; what remedy is there ? Well, this will
do. I shall conceal it underneath this bunch of peacock's
feathers. 0 Kapalini, thy breasts are large and firm ; thine
eyes are like the eyes of a timid antelope ; if thou wilt wanton
with me, who cares what the Digambaras can do ? Kapalika*
yours is the only religion, and it conducts to pleasure and be-
atitude. You are my master, I am your servant, instruct me
in the precepts of Bhairava.
* Mahadeva.
Act III.] RISE OP THE MOON OP INTELLECT. 43
Kapalika : Sit down.
(MENDICANT and DIGAMBARA sit down whilst KAPALIKA
takes up a vessel of liguor and extols its virtue.)
Religion : This vessel is filled with wine.
Kapalika : Looks and drinks; he then offers the remainder
to MENDICANT and DIGAMBARA.) This is pure nectar, the
medicine of life, which frees us from mortal cares ; drink it,
such is the command of Bhairava.
They consult together.
Digrambara : The ordinances of the Arha do not permit
us to drink wine.
Mendicant : How can we drink what has been left by
Kapalika ?
Kapalika : What do you hesitate about ? Religion, the
stupidity of these two fellows is not yet removed. They imagine
that because the wine has touched my lips it is impure. Well,
do you purify it by the fragrance of your lips and dispel their
folly; for it is said that the lips of a woman are always pure.
Religion : I obey. (Takes up the cup and after drinking
offers it to MENDICANT.)
Mendicant : This is a distinguished flavour. — (Takes the
cup and drinks.) Ah, how beautiful it is! I have often drunk
wine more fragrant than the Bakula flower*, and presented
from the beautiful lips of courtezans; but I know that the gods
desire in vain to taste wine which is impregnated with the
sweet odour of Kapalini's lips.
Digambara : Holloa Mendicant, do not drink the whole,
but give me some of that wine which has touched the lips of
Kapalini.
MENDICANT gives the cup to DIGAMBARA.
Digambara : (Drinks.) Ah, how delicious is this wine ?
how pleasant its taste, its smell, its flavour. I have long
* Mimusops.
44 PRABODHA CHANDRODAYA; OR, [Act III.
observedjthe precepts of the Arha, and been defrauded of this
excellent beverage. 0 Mendicant, my senses wander, I must
sleep.
Mendicant : Do so. He lies down.
Kapalika : (To Religion.) My love, I have made a cheap
purchase of these two slaves ; come, let us dance.
(They both dance.)
Digambara : Mendicant, this teacher is dancing merrily
with Kapalini; let us dance with them.
Mendicant : Let us do so. (They alternately dance and
fall down through intoxication)
Digambara : (Sings.) 0 Kapalini, thy breasts are large
and firm ; thine eyes are like the eyes of a timid antelope ! If
thou wilt wanton with me, who cares what the Digambara
can do ?
Mendicant : 0 teacher, this is a wonderful Shastra, in
which there is no trouble, and by which we immediately
obtain all our desires.
Kapalika : What do you see wonderful in this ? Without
renouncing the pleasures derived through the organs of sense,
the eight great Siddhis may be obtained, which impede the
austerities of devotees, who are endeavouring to break the chain
of worldly affections, and also the power of influencing, attract-
ing, alluring, pacifying, rendering insane, 'and causing a person
to remove to a distance, which are the inferior Siddhis*.
Digambara : 0 Kapalika ; (Thinks a little.) 0 teacher;
O spiritual director of the sect !
Mendicant : This devotee is drunk, and raves; you must
sober him.
* The name of a superior order of beings; a personification of the powers
and laws of nature. When they are subjected to the will by holiness and
austerities, whatever the fancy desires may be obtained; the laws of nature
are controlled ; the magnitude, weight or levity of the body is increased or
diminished to an indefinite degree, and it is transported in an instant to
any part of the universe.
Act III.] RISE OF THE MOON OP INTELLECT. 45
Kapalika : Very well. (Takes some chewed beetlenut, and
gives it to DIGAMBARA.)
Digambara : (Recovering from his intoxication.) 0 teacher,
permit me to ask you one question ; this wine subjects the
Siddhis to our will* : but do all who belong to the sect possess
such power ?
Kapalika : What a great affair is this you ask ?— Behold,
the influence of my art attracts whom I please amongst the
celestial female musicians, the consorts of the gods, the daughter
of the Yakshas, or those who inhabit the three worlds.
Digumbara : ( To MENDICANT.) I know by calculating the
stars, that we are the servants of Passion.
KAPALIKA assents to this declaration.
Digumbara : Let us consider what service we can render
the King.
Kapalika : What service ?
Digambara : We must subject to the King's authority
Religion, the daughter of Virtuous Action.
Kapalika : Tell me where she is, and by the power of my
art I shall quickly draw forth this daughter of a slave-woman.
DIGAMBARA takes up a pen and calculates.
Tranqillity : My dear, I hear some wicked people talking
about my mother ; be quiet and listen to what they say.
Compassion : Let us do so.
They both remain silent.
Digambara : She is not in the waters, she is not on the
mountains, she is not in the dominions of hell ; but she dwells
along with Devotion in the hearts of the eminently pious.
Compassion : (Joyfully.) My dear, by happy fortune,
Religion remains at the side of Devotion.
* This alludes to the exhilarating effects of wine.
46 PRABODHA CHANDRODAYA; OR, [Act III.
TRANQUILLITY dances ivith joy.
Kapalika : Where does Virtuous Action dwell, who haa
withdrawn himself from love ?
Digumbara : ( Calculating again.) " He is not in the
waters, he is not on the mountain, he is not in the dominions
of hell ; but he dwells along with Devotion in the hearts of
the eminently pious."
Kapalika : ( Sorrowfully.') Alas, a calamitous event has
happened to the King — Devotion, who raises up Intellect, has
been joined by Religion, who possesses the principle of truth,
and also by Virtuous Action, who has been delivered from the
hands of Love ; if this be the case, I believe the business of
Reason is accomplished. I shall, however, stand firm in the
service of my Lord, even unto death. But I must employ
Maha Bhairavi to seize Virtuous Action and Religion.
They go out.
Tranquillity : My dear, let us go and give information to
the goddess Devotion of these desperate persons' designs.
They go out.
END OF THE THIRD ACT.
Act IV.
FRIENDSHIP* enters.
Friendship : I heard in the company of Joyf that the
goddess Devotion has delivered Religion from the jaws of
Maha Bhairavi. — When shall I, with a palpitating heart, see
my beloved friend ? ( Walks about.)
RELIGION enters.
Religion : (In a frightened tone.) Alas, my heart trem-
bles like a plantain-leaf ; I still behold Maha Bhairavi before
me ; her aspect is horrible ; her ear-rings are human skulls ;
thunder-bolts are shot from her eyes ; her figure is deformed by
hair which is of the colour of the pale yellow flame ; and she
rolls her tongue between her tusksf, shining like the moon in
her phases.
Friendship : (Aside.) This is my dear friend Religion.
She shakes more violently than a plantain-leaf ; her mind is
disturbed with fear, and she is muttering something. Though
she be so near, she does observe me ; I shall, however, speak
to her (Aloud.) My dear, you must be greatly terrified that
you do not see me.
Religion : (Looks at her and sighs) My dear Friendship,
do I, who was held in the teeth of Kalaratri, again behold you
in this birth. — Come and embrace me.
Friendship : (Embracing her) My dear, how you still
tremble through fear of Maha Bhairavi, whose might is set at
naught by the goddess Devotion.
Religion : Alas, my heart trembles like a plantain-leaf; I
still behold, &c.
Friendship : (Resentingly.) After this desperate fright-
ful looking wretch came, what did she do ?
* Maitri. t Mudita.
% The figure of Bhairari ie painted with two large tusks,
48 PRABODHA CHANDRODATA ; OR, [Act IV.
Religion : As a hawk darts down upon his quarry, she
grasped me between her two legs, and seizing Virtuous Action
with her strong left hand, she instantly mounted up into the
air like a vulture, carrying in its curved claws two pieces of
meat.
Friendship : 0 dreadful, dreadful ! (Faints.)
Religion : My dear friend, be composed.
FRIENDSHIP recovers from her swoon.
Religion : The goddess Devotion hearing my dismal cries,
her heart was melted with compassion ; and glancing at her
in wrath with white-red eyes, and terrible eyebrows, she im-
mediately fell to the ground, and her head and bones were
shivered like a mountain-rock struck by the thunder-bolt of
Indra.
Friendship : You escaped by your good destiny, as an
antelope from, the mouth of a tiger. Well, what happened
then?
Religion : The goddess then declared, in a threatening
tone, " I will utterly exterminate that impious King Passion,
together with his whole race, who do not submit to my autho-
rity ". — Afterwards she thus addressed me : " Religion, go
and deliver this message to Reason, * Put forth your utmost
might to conquer Love, Anger, &c., that retirement may again
appear.' In the meantime, I shall instruct your army in the
necessary duties, and the goddesses Ritambar* and tranquil-
lity, &c., by appropriate expedients, will awaken Intellect in
the Supreme Spirit, who is united to Revelation. " I must
therefore go to Reason ; but in what manner will you occupy
yourself ?
Friendship : By the command of Devotion, we four
sistersf are to reside in the hearts of the pious that we may
accomplish the purposes of Reason. Good men will meditate
on me in prosperity ; they will meditate on Pity in adversity,
they will meditate on Joy in holiness, and they will meditate
on Grief in error ; then the mind which at present is defiled
* The goddess of Truth, f Friendship, Pity, Joy, Grief.
Act IV. ] RISK OF THE MOON OF INTELLECT. 49
with Anger, Avarice, &c., will attain a state of purity. Thus
we four sisters will spend our time in endeavours to call up
Reason, but where do you now expect to find him ?
Religion : The goddess thus spoke to me. " In the
country named Kara flows the holy Bhagirathi ; and on its
banks there stands a beautiful place of pilgrimage, where
Mimansa*, in company with Understanding, is performing
with a troubled mind, the severest austerities, in order to at-
tract Reason and Revelation,
Friendship : Then, my dear friend, you may depart, aud
I also shall employ myself in the duty assigned to me.
Religion : Do so!
They go out*
The KiNGf enters, attended by a CHAMBERLAIN.
King: : Sinful, ghostly Passion, you have everywhere
corrupted the most eminent men. Immersed in the peaceful,
pure, and divine sea of Amrita, which communicates in-
exhaustible strength and felicity, and whose surface is unruffl-
ed with waves, they refuse to take one drop ; — but with much
labour they drink the insipid waters of the sea of deception ;
they bathe in it, play in it, and repeatedly plunge into it.
Ignorance is the source of Passion who turns the wheel of this
mortal existence, but it is removed by a knowledge of the First
PrincipleJ ; and this knowledge springs from the seed of
worship and obedience, and it destroys and tears up the root
of ignorance, which is the tree of carnal affections. The gods
come down to aid the efforts of good men, or those who know
• Philosophical sect.
f Reason.
J TATVA. — This is a phrase frequently employed in their theological
writings, and its literal translation is " thou art he," which denotes. — Thou
art the Supreme Spirit. The comprehension and belief of this Sublime
doctrine, is considered the only means by which the soul breaks off in
material connections, and is elevated to an union with the Divinity. In
philosophical and popular language, it signifies an element, or principle.
7
50 PRABODHA CHANDRODAYA, OR; [ Act IV,
the First Principle bring them. Devotion also has given this
command "Exert yourselves to defeat Love, &c., 1 am your
ally ; Love, who is the principal enemy, must be subdued by
Spiritual Contemplation, and I command him to attack this
foe". (To the Chamberlain*.) Call Spiritual Contemplation"!".
Chamberlain : As my Lord commands.
Goes out and re-enters ivitk SPIRITUAL CONTEMPLATION*
Contemplation : Alas, this world is ruined by Love, who
increases the pride of thoughtless beauty, and by that sinful
King Passion. Influenced by passion, even wise men behold*
ing woman, who is the daughter of impurity, address her in
tender language ; — " 0 charmer, thy large eyes are like the
water-lily ; thy lips are full and round ; thy protuberant
breasts touch each other ; thy beautiful mouth resembles the
lotus, and elegant are thine eye-brows". — Viewing her in this
manner, their passions are inflamed, they are transported with
desire, and follow the dictates of lust. Those also who are
devoted to spiritual contemplation, and who possess a quick
understanding, are robbed of the fruit of retirement! by
women, who are a mass of flesh built up with bones, and
naturally ill-savoured and disagreeable to behold ; for decora-
tions give them a beauty which is merely adventitious ; their
pendent neck-laces, their numerous tinkling ornaments of gold
and precious stones, the saffron, with which they are sprinkled,
their garlands of variegated and sweetscented flowers, their
various dresses and shawls, are bestowed upon them by foolish
men. But those who examine the interior as well as the ex-
terior of objects consider women as accursed, and hence they
derive their name Mari§ (Aloud.) Thou wicked fellow, Love,
* He is named Vedvit ; one who knows the Vedas ; Theology.
f Vastu Tichara.
\ The presence or recollection of women, excites unholy ideas in the
minds of recluses, who have abandoned this world and devoted themselves
to spiritual exercises, and thus deprives them of the fruit of their austerity,
§ From a word which signifies hell,
Act IV. ] R&E OF THE MOON OF INTELLECT. 51
thou Chandal. Thou presentest thyself unsought, and dis-
orderest the mind, insomuch that one imagines, this young
woman loves me : this moon-faced damsel looks at me : this
girl, with eyes like the blue water-lily, desires to press me in
her ample bosom. — Fools ! who desires or beholds ? Know you
not that woman is formed of flesh and bones, and that it is the
invisible spirit which beholds ?
Chamberlain : Holy man, this is the way.
They both walk forward.
Chamberlain : This is the king, who is sitting. Ap-
proach him.
Contemplation: (Going to him.) Great King, may you
be victorious. — Contemplation salutes you.
King1 : Sit down here.
Contemplation : Most illustrious King, your servant
attends ; favour him with your commands.
King1: Passion ; is preparing; to engage us in battle ; his
chief here is Love ; and we have appointed you to oppose him.
Contemplation : I am happy in being thus honoured by
my Lord.
King : With what weapons will you combat Love ?
Contemplation : I must employ some weapons to con-
quer Love, who carries a flowery bow, equipped with five
arrows* First, I shall closely shut up the avenues of Sense,
and consider hourly that the remembrance or image of woman
disturbs the mind ; that lust terminates in lassitude ; and that
women are not naturally attractive. Thus I shall extirpate Love.
King : Well.
Contemplation: Again I shall retire to the spacious
banks of rivers ; to mountains, whose rocks are smoothed by
* Mohana, Stambhana, Unmadana, Shoshana, ;ind Tapana; or, Fasci-
nation, arresting, maddening, attraction, inflaming.
52 PRABODHA CHANDRODAYA; OR, [Act IV.
rising streams ; and to forests crowded with trees ; seated
there in company with the tranquilizing words of Vyasa, and
attended by learned men, who will be mine ; subduing Love,
or women formed of flesh and nerves. Love's principal weapon
is named woman, and if this be destroyed, all the auxiliary
weapons will become ineffective. Nights illuminated by the
moon's beams, powdered sandal-wood, female decorations, the
spring opening upon woods which are cheered with the
Bliramaras* humming noise ; the season when thunder-bearing
clouds begin to collect, and the breeze blows gently through the
sweet-scented Kadamba — are the tried friends of Love ; when
woman, however, is vanquished, they are all defeated. But
enough ; let my Lord now command. I will destroy with the
sharp arrows of reason, the enemy's army, and then cut off
their King ; as Arjuna first destroyed the army of the Kurus,
and afterwards killed Sindhu Raja.
King: : Be assured of my favour, and prepare to engage
the enemy.
Contemplation : Your orders shall be Obeyed.
Salutes him and goes out.
King : (To Theology, the CHAMBERLAIN.) Call Patiencet,
that he may overcome Auger.
Chamberlain : As you order.
Goes out, and returns along with PATIENCE.
Patience : The equanimity of rational men, is steady as
the clear unruffled ocean, so that thay bear with reproach from
persons whose eyebrows gathered up in black anger, present
a fearful appearance, and whose eyes are red as the setting
sun, {Confidently.) I alone can overcome Auger ; I shall not
fatigue myself with words ; my head shall not ache, nor shall
my mind be heated, my body shall not be jostled, and there
shall be no shedding of blood, or foolish war.
* A large black bee. f Kshama.
Act IV. ] RISE OF THE MOON OF INTELLECT. 53
They both icalk forward.
Chamberlain : This is the King ; go to him.
Patience : ( Goes to him.) Great King, may yon be victo-
rious.— Patience, your slave prostrates himself at your feet.
King: : Patience, sit down here.
Patience : 0, great King, what are your commands ?
On what account lias your slave been called ?
King : In this conflict, you must conquer that wicked
spirit Anger.
Patience : Through your divine favour, I can conquer
Passion ; it will therefore be easy to subdue, Anger, who is
only one of his followers. As Katyayani slew the demon
Mahesha, so will I slay Anger, who is the author of crimes,
whose eyes dart forth fire, and who causelessly obstructs devo-
tion and duties, the reading of the Vedas, and the offering of
oblations to the gods, and the progenitors of men.
King : I wish to hear in what manner yon will overcome
Anger.
Patience : How can he feel Anger whose heart is softened
by the water of pity ? Unhappy is he, who, impelled by fate
has not his passions under restraint ; he endures misery most
difficult to be removed : wherefore let him regard an angry
man with a smiling countenance, speak benignly to one who
is much enraged, consider reviling as a blessing, and submit
to injuries as a punishment for his sins.
King : Extremely well !
Patience : My Lord, when Anger is subdued, the defeat
of Murder, Contumely, Pride, and Envy, will naturally follow.
King : You will make ready for the battle.
Patience : As my Lord commands.
Goes out.
54 PRABODHA CHANDRODAYA, OR, [ Act IV.
King : ( To the CHAMBERLAIN.) Call Contentment*, the
conqueror of Avarice.
Chamberlain : I obey. {Goes out, and returns with
CONTENTMENT.)
Contentment : {Meditating compassionately.) Forests
spontaneously yield their productions, which may be gathered
whenever we desire ; holy rivers furnish cool refreshing water;
the plants bear young leaves, with which soft beds may be
made : why, then, do people suffer distress at rich men's doors ?
(Aloud) Fools and avaricious, ye are unable to throw off your
delusion. Thoughtless men ! how often have not your hopes
been disappointed ? And yet ye continue to drink the waters
of this insignificant, deceitful sea of wealth, by which ye are
never satisfied. Surely your hearts must have burst an
hundred times, had they not been formed of the hardest stone;
but such is the operation of blind avarice, which produces
strange effects on the mind. Stupid people, ye accumulate
gain upon gain in endless succession, and thus ye are everlast-
ingly grasping at riches. Ye, who are enveloped in the dark-
ness of Avarice, know ye not that the demon Hopef will some-
time urge you on the instant destruction ? Besides, after
wealth has by some means been acquired, it is either lost
suddenly, or gradually spent ; for in one of these two ways it
certainly disappears. — Say, then, is it better that wealth should
not be acquired, or that after it is acquired it should be lost ?
But the loss of wealth grieves the mind, and the want of it
does not. Death, likewise, sits continually upon your head,
rejoicing ; old age, like frightful serpent, swallows you alive ;
and the world is devoured by wives, children, &c., who resem-
ble a collection of vultures. Wash off, therefore, with the
water of Knowledge, the impurities which arise from avarice"
and ignorance ; bathe yourselves one moment only in the
ambrosial sea of Content, and you will experience bliss.
* Santoaha.
\ Hope, or the expectation of wealth, will lead you to some enterprise in
which you will perish.
Act IV.] BISK OP THE MOON OF INTELLECT, 55
Chamberlain : This is our Lord ; 0 holy man, approach
him.
Contentment : (Approaches him.) My Lord, may you bo
victorious ; Contentment salutes you.
King1 : Sit down here. (Places CONTENTMENT beside him.)
Contentment : (Sitting down humbly beside him.) Let
my Lord command his servant.
King* : You are acqauinted with the news : but enough ; do
you speedily repair to the city Varanasi, and defeat Avarice.
Contentment : I am ready to obey your orders. Having
routed Avarice, who rules the inhabitants of the three regions
of the universe, and who has become old in murdering gods
and Brahmans, and in binding them with the fetters of pas-
sion ; I will afterwards grind him to powder, as Dasharatha
did the prince of Rakshasas. (Goes out.
A MAN enters in an humble manner.
Man : The auspicious rites have been performed, to ensure
victory ; and the moment fixed on by the astrologers for your
departure is arrived.
King* : Then let the generals order the army to march.
Man : As your Majesty commands. (Goes out.
Behind the scenes.
Prepare the elephants, whose moistened foreheads are suck-
ed by the Bhramara ; harness to the chariots horses whose
speed far outstrips the wind ; let the cavalry advance with
their swords in their hands, and let the foot soldiers march,
raising their scimitars, and cover the face of the country like
water lilies.
King : Well, as every thing is prepared, I shall begin the
march. (To his attendance.) Order the charioteer to make
ready war-chariot, and bring it.
Attendants : Your orders shall be obeyed.
(They go out.
56 PRABODHA CHANDRODAYA, OH, [Act IV.
[The CHARIOTEER brings the chariot*]
Charioteer : Great King, the chariot is ready ; be pleased
to ascend.
[The KING after performing auspicious rites, ascends the
chariot."]
Charioteer : (Boasting of the rapid motion of his chariot.)
Behold, greater King, how the horses carry the chariot to the
borders of the sky ; our course is traced from the cloud of dust
raised by their feet, which kiss the ground ; and the noise of
the chariot bounding along resembles the churning of the
ocean. The distance does not seem great to the city Varanasi,
which purifies the three worlds. Behold the tops of its lofty
buildings, resplendent as the moon ; the fountains of water
are playing with a bubbling noise, and numberless flags, of
various colours, swim in the air like steams of lightening
issuing from the clouds at the end of the rains. Not far off,
and surrounding the city are gardens perfumed with fragrant
plants, in which the thick green foliage of trees affords a cool
shade, and in which the bee sipping honey from the flowers,
expands their petals by its buzzing wings, and the pollen
dispersed by the wind resembles mist. The wind, loaded with
dust, is an emblem of a devotee of Shiva* ; the waving ten-
drils seem to be the motion of its arms ; it is moistened with
the waters of the Ganges, and is impregnated with pollen ; it
worships Shiva by scattering the flowersf and sings his
praises in the Bhramara's song.
King: (Looking with joy.) This city, the abode of him
who bears the crescent, has an attractive power ; it is equal to
divine knowlege for the removal of ignorance ; it fills the
mind with joy, and releases the soul from corporeal confiue-
* Who covers his body with ashes.
f By blowing the flowers towards the image, the wind is represented as
performing an act of worship; because the images of the gods are worshipped
by sprinkling them with flowers.
Act IV.] RISE OF THE MOON OF INTELLECT. 57
ment. Here also the Ganges winds its wreath-like course, and
with its banks whitened by circles of foam, laughs at the
phases of the moon.
Charioteer : (Driving on.) Renowned King, behold this
temple of the eternal Vishnu, which decorates the banks of
the river of the Gods.
King" : (Joyfully?) This is the God who is denominated
the soul of this place of pilgrimage by those who know its
virtues ; here devout men lay aside the body, and are absorbed /
in the universal spirit.
Charioteer : Behold, renowned King, how Love, Anger,
Avarice, &c., at the mere sight of us withdraw themselves from
the country.
King" : It is so. (Entering the City?) 0 Lord, mayest
thou be victorious : I supplicate thee that my happiness may
be perfected. (Descending from the chariot, he enters the city^
and looks round.) Victory, 0 Lord ; 0 thou whose lotus feet
are irradiated by beams reflected from the crests of the assembled
Gods and their armies, and whose bright nails, shining like
a fire-fly, throw a variegated lustre on thy throne of gold ; 0
thou, who alone canst break the sleep of mortal existence,
daring which good men are disturbed by a succession of illusive
objects. 0 Thou, upon whose tusks was beheld the mass of
mountains : when those raised up the earth, and its hills were
confounded together ; thou who at three strides didst encom-
pass the three regions of the universe ; who with thy powerful
arm, didst uphold the mountain Govardhana, which, as an
umbrella, received the deluge of rain poured down from the
cloud sent by Indra, when the destruction of the world was
not nigh, and who, by thus saving the terrified shepherds, didst
amaze the universe : 0 thou who art renowned by washing off
the Sindur*, red as the setting sun, which adorns the brows
of the consorts of those who are enemies to the Gods-; thou
* Minium, or red lead. — When a man dies, his widow lays aside her
ornaments, and ceases to mark her forehead with this substance ; accordingly
the meaning is, that he destroyed the enemies of the gods.
8
58 PRABODHA CHANDRODAYA ; OR, [Act IV
whose bright sharp nails tore open the breast of the Chief of
the affrighted Baity as from which there flowed a sea of blood ;
thou, who holdest the discus which was furnished by dividing
the large bones of Kaitablm, the enemy of the three words ;
thou who art beloved by the god whose eye reflects the lunar
rays ; thou whose bosom bears the marks of small leaves*,
impressed by the swelling breast of Lakshmi, who sprung from
the sea of milk, when it was churned with the mountain
Achala, whirled by thy mighty arm ; thou who art decorated
with a necklace of large, beautiful pearls ; 0, Vaikuntha, I
adore thee. — -Grant me that intellect which bursts- asunder the
chains of carnal affections. (Makes a sign to proceed, and
looks round.) This is a delightful country. — I shall remain
here, and encamp my army.
[ They go out.
* Hindu Women sometimes decorate their breasts with small leaves
which are made to adhere by an odoriferous cement : hence the above
allusion.
END OF THE FOURTH ACT.
Act V.
RELIGION enters.
Religion : ( Thoughtfully.) It is a fact universally known
that the anger which is excited by hatred amongst kinsmen .
consumes the whole family, as a violent wind causing friction
amongst the trees, kindles a fire which burns up the forest.
(Weeping^) Alas, to suppress the fire of grief caused by death
of brothers, is impossible ; the water of one hundred clouds of
reason cannot quench it. — We may reason thus ; the seas,
earth, mountains, rivers, will certainly perish ; what then, is
the death of insignificant animals who are like mowed-down
grass ? But reason is overwhelmed in the depths of distress,
and the fire of grief consumes the heart. Thus it has happened
to me on the death of my relations Love, Anger &c., who were
of a fierce disposition* ; the flame of grief divides my mortal
parts, it withers up my frame, and burns my inmost soul.
[Musing.] The goddess Devotion commanded me, saying,
" My child Religion, I abhor the sight of murderous battles ; I
shall depart from Varanasi, and go to Shalagrama,t the abode
of God, where I shall remain a short time, and do you come
and inform me what is done." I shall therefore proceed to the
goddess, and give her an account of the battle. (Departs and
looks round.) This is the Chakra TirtliaJ ; here Hari himself
dwells, the pilot who guides the bark in which we are carried
over the sea of life. (Prostrating herself.) This is the god-
dess Devotion, who is reverenced by the Munis. — Tranquillity
is conversing with her ; I shall go to them. [ Goes to them.
DEVOTION and TRANQUILLITY enter.
Tranquillity : 0 goddess deep thought seems to occupy
your mind.
Devotion : My child, during this terrible war, I have heard
no tidings of my son Reason, who is opposed to that mighty
warrior Passion : on this account my heart is troubled.
* Alluding to the relationship between the family of Keason and that of
Passion. -j- A place of pilgrimage near Benares.
J A circular reservoir of water, in the middle of which is placed the
image of some divinity.
60 PRABODHA CHANDRODAYA; OR, [Act V.
Tranquillity : Why should you be uneasy ? If you vouch-
safe your favour, victory will assuredly attend Reason.
Devotion : My child, I feel confident of victory ; but it
-is natural to be anxious about a friend ; and I am the more
apprehensive as Religion has not yet arrived.
RELIGION comes forward and salutes them.
Devotion : Religion, are you safely arrived.
Religion : By your favour.
Tranquillity : My mother, I greet thee !
Religion : Embrace me, my daughter.
They embrace.
Religion : My child, by the kind regard of the goddess,
Devotion, may you occupy a place in the hearts of Munis.
Devotion : What are the news from the field of battle ?
Religion : Correspondent to the demerits of thine enemies.
Devotion : Relate the particulars.
Religion : Listen ; after you retired from the abode of
Keshava and the sun laying aside his purple, began to appear
in white, our army drew up in array ; the four quarters of the
world were deafened by the lion-like shouts of heroes, who were
summoned together by the sound of victory ; the sun was obscur-
ed with the dust raised by the horse's feet, and chariots pound-
ing the ground ; the ten divisions of the earth were darkened by
the sindur brushed off from the elephants' foreheads by the
flapping of their huge ears ; and the army was terrible as thun-
der bursting from the clouds amidst the universal ruin. Then
the King Reason sent Logic to Passion with this message :
" Depart from the abodes of Vishnu, from the banks of holy
rivers, from consecrated spots in the forests, and from the hearts
of holy men, and retire along with your companions into the
country of the Mlechhas. If you do not, you shall be hewn
Act V.] RISE OP THE MOON OF INTELLECT. 61
down by the sword, and the blood flowing from your mangled
corpse will redden the mouth of the howling jackal."
Devotion : Well.
Religion : Then, 0 goddess, the King Passion contracting
the eye-brows upon his broad forehead, replied in wrath, "May
Keason reap the reward of his iniquitous act." Saying this,
he advanced to battle at the head of the Heretical Theologies*,
and the Heretical Metaphysicians. Meanwhile there suddenly
appeared over the head of our army Saraswatif who is in-
timately acquainted with the Vedas, the Upavedas, Puranas,
Dharma Shastra, and the Itihasas, holding in her hand a
waterlily, and shining like the moon.
Devotion : Well.
Religion : Then the worshippers of Vishnu, of Shiva and
of the Sun, assembled around the goddess,,
Devotion : Go on.
Religion : Mimansa then presented himself eager for the
fight, and accompanied with Sankhya, Nyaya, and the Maha-
bhashya of KanadaJ . Logic was the thousand hands of the
goddess with which she threw light over the world ; religious
duties were her lips, the three Vedas were her eyes, and she
seemed another Parvati.
Tranquillity : But how came such an union to be effect-
ed with the Logical Shastras, which maintain the doctrine of
different beings and substances §.
Religion : My daughter, when a common enemy attacks
the Shastras, which though descended from the same source,
are at mutual variance, they form an auspicious coalescence ;
* A gam a.
f The goddess of learning and eloquence.
J See the appendix, in which some account is given of these philoso-
phical sects.
§ The Logicians maintain that matter and spirit are two distinct and
eternal substances, and also that the vital soul has a separate, individual,
though dependent existence.
62 PRABODHA CHANDRODAYA ; OR, [Act V.
and thus notwithstanding the internal disagreement of the
Shastras, which proceeded from the Vedas, they all unite in
defending the Vedas and in repelling the Materialists. Be-
sides, those who know the First Principle perceive that there
is no contrariety among the Shastras ; but that they celebrate
by various epithets one glorious, tranquil, eternal, indivisible,
uncreated Being, according to the attributes under which he is
announced ; hence he is named Brahma*, Achyutaf, and
UmapatiJ. Thus the Supreme Lord is revealed in the diversi-
fied descriptions of the Shastras, as the ocean is known by the
conflux of waters.
Devotion : Proceed in your account of the battle.
Religion : A dreadful engagement took place between the
two armies, in which were mutually opposed elephants, horses,
chariots, and footmen. Thick showers of arrows darkened the
air ; the blood flowed like a lake, the mud of which were the
carcases of the slain, the wounded elephants resembled rocks,
and the fragments of painted umbrellas floated like hansa birds.§
When the fight had become terrible by their contending rage,
the Heretics placed the Materialists in the front, and they
perished in the conflict. After this defeat the Heretical books
were carried off by the flow of the sea of orthodoxy. The
Saugatas fled into Sindhu, Gandhara, Magadha, Audhra, -Huua,
Vanga, Kalinga, &c., the countries of the Mlechhas ; and the
Heretics Digambaras, Kapalikas, &c., concealed themselves
among the most abject men in the countries of Panchala,
Malava, Abhira, and Avarta, which lie near the sea. The
Mirnansa supported by the Logicians, completely routed the
Materialists, who after their defeat retreated to their own
country.
Devotion : Proceed.
Religion : Love was slain by Spiritual Contemplation ;
Patience slew Anger, Contumely, and Injury ; Contentment
* He who proceeded from the navel.
f The eternal, nnchangeable.
J The lord of energy, or of Uma, a name of Parvati, § Geese.
Act V.] RISE OP THE MOON OF INTELLECT. 63
destroyed Avarice, Insatiableness, Misery*, Falsehood, Slander,
Theft, and Violence ; Candourf slew Envy ; Magnanimity t
conquered Haughtiness ; and Glory § subdued Pride.
Devotion : (Joyfully^) Well and bravely done. What
has become of Passion.
Religion : Passion has concealed himself along with the
enemy of Joy, though I do not know where.
Devotion : If so the principal thing is left undone, he
must be slain ; for a wise man who is solicitous about his
property, will not suffer to exist any remnant of fire, of debt
or of an enemy. But what are the news respecting Mind ?
Religion : 0 goddess ! overcome with grief for the loss of
his children and grand-children, he has resolved to abandon
life.
Devotion : (Smiling.) Our work is then accomplished,
and spirits will be delivered from this mansion of desires ||,
but can he abandon life ?
Religion : The goddess Revelation having resolved that
Intellect shall shine forth in him, Mind will not forsake his
corporeal dwelling, but will devote himself to Retirement.
Devotion : Well, I must send Vayasaki Saraswati to in-
duce him to renounce carnal affections.
[ They go out.
SENSED and VOLITION** enter.
Sense : ( Weeping.) Alas ! my sons,' where have you gone ;
let me look on your beloved countenance. Embrace me, 0 my
* From Miser. f Anasuya.
t Purotkarsha Sambhavana. § Paragunadhiki.
|| If Mind, which is the seat of Passion, Perish, our Passions will con-
sequently cease.
«([ Manas. This word is generally translated Mind, but it properly
denotes the seat of affection. As the word Sense includes both the intellec-
tual faculties, and the principles of feeling and passion I have adopted it as
the one which most nearly expresses the meaning of the original.
** Sankalpa : a resolve or determination.
64 PRABODHA CHANDRODAYA; OR, [Act V.
children Anger, Enmity, Hangtiness, Pride, and Envy ; — my
members are full of pain ; I am old and destitute and no one
helps me. — Where are my daughters Malice, &c ; where my
daughters-in-law Desire, Injury, and Insatiableness. How
have they been slain in a moment through the evil stars of
wretched me ! — The fever of grief like a fiery poison runs in
my veins, it burns my mortal parts, and consumes me with
universal pain ; it wounds my already wounded frame, it
deprives me of reason, disorders my mind, and devours my
whole body. (Falls down in a swoon.)
Volition : 0 king, be comforted.
Sense : (Recovering.) Why does not my consort Action*
aid me in this forlorn condition ?
Volition : ( Weeping.) Alas ! my Lord, where is Action !
— She heard the destruction of her children, and the fire of
grief rose in her heart, and consumed it to ashes.
Sense : 0 my beloved, console me with one kind word.
Absent from me, you can neither enjoy happiness nor repose
even in a dream ; and separated from you I am as a lifeless
corpse ; but though parted from you by inauspicious destiny,
know that I still continue to live, for life refuses to depart.
He again faints.
Volition : 0 King, be comforted, be comforted.
Sense : (Recovering.) I have already lived long enough.
Volition : Be not troubled, for the fire of grief will be
extinguished when you ascend the funeral pilef.
VAYASAKI SARASWATI enters.
Saraswati : The goddess Devotion commanded me in
these words : " My dear Saraswati, proceed to the dwelling of
Sense, who mourns the death of his children, and raise in him
the light of Intellect, and use such persuasion as may incline
* And so on.
f In this manner it is said the Hindus console a person in distress.
Act V.] RISE OP THE MOON OP INTELLECT. 65
him to forsake this world."— Well, I shall go to him. ( Goes
towards him.) My child, why are you so afflicted ; did you not
formerly know that this is a transitory state ? You have read
the Itihasas and the legends. Brahma, Indra, gods, demons,
Manus, and sages ; the earth, seas, and millions besides whose
ages are 100 kalpas do all cease to exist. It is not strange
then that affection should cause people to mourn the death of
friends, whose being is like a bubble of water, and whose
bodies are formed of perishable materials ? — Reflect often on
the instability of this world. He who meditates on what is
eternal*, and on what is perishable f does not experience
sorrow. — How can he be subject to passion or grief, who
believes that there is but one Being, eternal Brahma, and who
beholds no other existence,
Sense > 0 goddess, reason cannot find space in my heart,
which is filled with insupportable grief?
Saraswati : This is the fault of affection \ which, it is
well known, upholds this state of vanity. Man plants the
poisonous seed of sorrow under the name of love, from which
there quickly spring up shoots of affection, which contain a
fire dangerous as lightning and from these shoots grow trees
of sorrow with innumerable branches, which burning like a
heap of covered straw, slowly consume the body.
Sense : This may be true ; but it is impossible that I
should live who am consumed with the fire of affliction. 0
Saraswati, I am fortunate to behold you at the moment of death.
Saraswati : To attempt self-murder is a dreadful crime
— Besides, why should such respect be paid to those who are
a source of misery ? Can wives, children or relations confer
happiness ? Has it ever happened in times past, or will it in
ages to come, that they relieve a person in distress ? But
when absent, they often wound you in the tenderest part ;
indeed astonishing. Of how many difficulties and troubles
* God, the universal being.
t The world every thing besides God.
I iSneha,
66 PRABODHA CHANDRODAYA; OR, [Act V.
are they the canse ? To support them how many rivers are
crossed, how many dangerous forests are traversed, and how
many people are beheld with countenances pale through
disappointment.
Sense : 0 goddess, it may be so ; but to be deprived of those
whom we begat, whom we long tenderly cherished as life itself,
and who fill the heart, gives greater agony than a mortal wound.
Saraswati : My child, this delusion proceeds from affec-
tion, it is a common observation that a person is distressed if
the cat eats his domestic fowl ; but when his affections are not
interested, as if the cat eats a sparrow or a mouse, he expres-
ses no degree of sorrow; you must therefore root out affection,
which is the cause of vain attachments. The body generates
numerous animals which people are anxious to remove, but to
one description they give the name of children for which their
lives are wasted away ; such is the delusion of the world.
Sense : What you say is true ; but it is difficult to untie
the knot of affection. Do you know any means by which one
may disentangle himself from the net of affection, which,
strengthened by long indulgence, has entwined its threads
around his heart.
Saraswati : My child, the principal means is to consider
that this is a fleeting existence. In this wide world, how
many millions of parents, wives, children, uncles, and grand-
fathers have passed away. You should consider the society
of friends as a momentary flash of lightning, and revolving
this often in your mind, enjoy felicity.
Sense : 0 goddess, you have dispelled the illusion, but the
waves of affection again defile my heart after it is cleansed by
the nectareous instruction flowing from your lips beautiful as
the moon therefore, 0 celestial goddess, command some me-
dicine for these fresh wounds of grief.
Saraswati : My child, the sages have said, that oblivion
is the only medicine for those severe strokes of grief, which
wound unseen, the mortal parts.
Act V.] RISE OP THE MOON OF INTELLECT. 67
Sense : True ; but it is difficult to suppress thought,
after it is once suppressed, a new succession of thoughts arises
which overpowers the mind as the moon's rays are intercepted
every moment by broken clouds.
Saraswati : My child, this is the unsteadiness of thought,
but you ought to fix it on some tranquil object.*
Sense : Be gracious, and inform me what is this tranquil
object.
Saraswati : It is a mystery, I may, however, reveal it to
the distressed. Enter into the ever-blessed Brahma, f and
collect thy thoughts in spirit ; as a person cools himself by
going into a pool of water in the hot season. Meditate con-
tinually on Hari, who is of azure hue, and who wears an
invaluable necklace, and is adorned with ornaments on his
arms, in his ears, and on his head.
Sense : {Thoughtfully and sighing.) 0 my preserver ; I
prostrate myself at thy feet.
Saraswati : My child, you have a docile disposition, for
which reason I shall unfold to you still more. Those who are
void of understanding are exceedingly grieved by the death of
parents, children, and relations, and beat their breasts ; but
this event secures to the wise a happy repose, and induces
them to seize more ardently on retirement from this miserable
world, whose end is without fruit.
' RETIREMENT enters.
Retirement : (Meditating.) The Lord of Beings does not
renewj this body, which is formed of flesh surrounded with skin,
and is tender as the leaves of the purple lotus. He drives
away vultures, crows, wolves, dogs, or- curlews, from carcases
* What is free from sorrow, Passion &c.
f Embrace the doctrine of one Being and thou shalt consider thyself
one with God.
% The meaning, I understand, is this : that the human form is obtained
only after the soul has gone through 8,400,000 births in inferior animals, and
that it is not bestowed in successive times of the same individual.
68 PRABODHA CHANDRODAYA ; OR, [Act V.
on which they seize and devour the flesh mixed with blood. The
pleasures arising from external objects, which are changeable
as the fluctuations of fortune, terminate in vanity ; the
body is an abode of trouble ; much wealth endangers the life of
the possessor, sorrow springs from every connection, and women
are a perpetual source of vexation ; but, alas ! people prefer
this path of misery to that which leads to spiritual enjoyment.
Saraswati : (To mind.) Retirement has come to see you;
do you receive him ?
Sense : My son, where are you ?
Retirement : (Going to him.) I am here and desire to
salute you.
Sense : Embrace me, my son ; though I forsook you at
the very moment of your birth ( RETIREMENT embraces him.),
your presence has appeased the violence of my grief.
Retirement : My father, what violent grief oppresses you ?
It is a matter of daily occurrence for parents, brothers, children,
relations, friends, to meet and separate again ; why should a
wise man grieve at this ? It is like the meeting and separation
of travellers on the road, of two trees in a river, of clouds in
the sky, and of passengers in a ship.
Sense ; (To SARASWATI with joy.) 0 Goddess ! what my
son says is true, But after Reason has dispersed the darkness
of the illusions of sense which covers the mind, it still returns
to those things which are deceitful, as the. appearance of water
on sandy deserts ; to young women, plants spotted with bees,
gentle breezes, and spread Mallikas shedding perfume.
Saraswati : A person* however, ought not to be one hour
without what is requisite in the performance of his duties f,
and henceforth Contemplation will be your pious consort.
* Literally — An Householder.
f In every religious Ceremony of importance, a married man must he
assisted by his wife. Accordingly, Sense being married to Contemplation
whom he had forsaken, Saraswati advises him to be reconciled to her that,
as an householder he may perform all the duties of religion agreeably to the
prescribed rule,
Act. V.] RISE OP THE MOON OP INTELLECT. 69
Sense : (Bashfully.) As the Goddess recommends. —
Saraswati : Let Quiet, Mortification, and Contentment,
your sons, abide with you ; and also your ministers Penance,
Prayer, &c. : and be pleased to appoint Reason, and the god-
dess Revelation, the heirs apparent to your throne. Receive
also, with favour and respect, the four sisters, Friendship,
Pity, Joy, and Grief, who have been ordered to attend you by
the goddess Devotion, and to solicit your grace.
Sense : You shall be obeyed ; I have placed your commands
on my head. (Prostrates himself at her feet.)
Saraswati : Regard Penance, Prayer, Posture, and Inspi-
ration, with reverence; and assisted by them, conduct the
Government of your Kingdom. — Having thus attained a state
of repose, the soul will discern its own spiritual nature* united
to thee, the Eternal is subjected to birth and decay! and though
he is one, yet to our understanding he seems to be many, as
many suns are reflected by the waves of the sea. But, my
child when your thoughts, which are now dispersed, shall be
collected together, and you shall remain in a state of repose,
then the eternally happy spirit will shine forth as the sun is
beheld in a clear surface of water. Well, let us now proceed to
the river, and pour forth liberations to our deceased kinsmen.
AIL As you command.
[ They all go out.
* This implies, that he will perceive himself to be pure Spirit, or the
Supreme Being.
END OF THE FIFTH ACT.
Act VI.
TRANQUILLITY enters.
Tranquillity : The great King Reason thus addressed
me : — " My child thou knowest what has happened. The
children of Mind having perished, and Passion being subdued,
Mind has associated himself with Retirement, and become
tranquil. The five troubles* have simultaneously ceased, and
Man encircled with the knowledge of the First Principle. Go
quickly, therefore, and bring the goddess, Revelation, with
proper respect. {Looking.} Here is my glad Mother ; she is
speaking to herself, and comes this way.
RELIGION enters.
Religion : To-day mine eyes have been satisfied with the
nectar of beholding the King's family delivered from trouble.
The wicked now are restrained, the good are revered, and the
supreme Lord is worshipped by all his creatures, with joyful
minds.
Tranquillity: (Going to her.) Mother, what were you
musing on as you approached ?
Religion ; 1 was saying, "to-day mine eyes" &c.
Tranquillity: In what manner does Manf restrain
Mind?
* Avidya, ignerance, error — Asmita, conceiving Understanding and Spirit
to be one which I suppose means the conception that the active and sensitive
principles are inherent in Spirit or Being. — Raga, mental passions and affec-
tions.— Dwesha, envy or hatred; and Abhinivesha, fear of death.
f Purusha. — Considered as a pure, spiritual, or intellectual being, divest-
ed of passions and desires. The same word is often used to denote the
Supreme Soul as the source of universe.
Act VL] RISE OP THE MOON OF INTELLECT. 71
Religion : As he would the most dangerous person.
Tranquillity : Then the Lord* himself will assume the
sovereignty.
Religion : He will : for whoever withdraws his soul from
external existence, he is God ; he is all things ; and he is the
supreme intelligence.
Tranquillity : Why does God cherish Maya ?
Religion : Repress her, you should have said ; how can
you talk of cherishing her ! God considers her as the origin of
evil, who must, above all things, be repressed.
Tranquillity : In this case, how will the King'st affairs
be conducted^ ?
Religion : Hearken ; he will meditate with delight on
what is temporal and what is eternal ; Retirement will be his
Companion, his friends will be Penance and Prayer ; Quiet
and Mortification will be his faithful auxiliaries, his female
attendants, Friendship, Pity, &c. ; and his associate will be
Desire of beatitude ; and by his might he will cut off his
enemies, Passion, Affection, Volition, Relation, &c.
Tranquillity : How stands the disposition of our Lord in
regard to Virtuous Action § ?
Religion : My daughter, since he has associated with Re-
tirement, he is totally disregardful of fruition either in this state
or in another. He dreads the reward of good which is of a
perishable nature, as he does the punishment of evil. He does
not perform even those holy actions which are unaccompanied
with desire of reward ; but believing that he is one with
God, and has attained perfection, he remains in a quiescent
state.
* Man. f Reason. J As the operations of reason are
grounded on the belief of external existences, how can they be carried on
\vhen this belief has ceased ? § Religions duties, charity.
?2 PRABODHA CHANDRODAYA; on, [Act VI*
Tranquillity : What has become of those allurements
which Passion carried away when he concealed himself ?
Religion : That evil being, Passion sent the Science called
Madhumati, together with these allurements, to delude the
King with this hope, that if Reason be insnared by them, he
will not think of Revelation.
Tranquillity : And what then ?
Religion : They accordingly went to the King, and exhibit-
ed before him that science which deludes the senses, "Here is
a person, said they, "who hears at the distance of 100 Yojans;"
and, without having studied, they pretended to teach the
Vedas, Puranas, Bharata, and Metaphysics, which consist in
disputation. According to their will they produced Shastras
and Purans, composed in elegant language ; they traversed
the three regions of universe and beheld the mountain Meru
sparkling with gems. By the science of illusion they raised a
spot, and boasting that it was sanctified by the presence of
divinities, they deceived the King, saying, " sit down, here
there is neither birth nor death ; the country is naturally de-
lightful ; here are beautiful celestial singers of playful mien
whose hands administer delights, and who know how to
charm the heart ; here are rivers whose sand is gold ; damsels
with slender waists and round hips, whose faces resemble
water-lilies ; and here are gardens producing trees whose
fruits are rubies : — enjoy all these as the recompense of your
holy deeds."
Tranquillity : Go on.
Religion : Influenced by Maya, Reason said. " These
are excellent !" he believed in his mind that they were reali-
ties and determined to enjoy them ; and thus he fell into the
path of credulity.
Tranquillity : Our Lord is then again insuared in the
net cf worldly affections.
Act VI.] RISE OP THE MOON OF INTELLECT. 73
Religion : No, no.
Tranquillity : What then ?
Religion : A Logician, who was standing near, fixing his
eyes red with anger on these impostors, thns spoke to our
Lord : — " My Lord, what are you doing ? Do you not know
that these persons who eagerly devour sensual pleasures, and
delude the people, will precipitate you again into the fierce
fire of external things. Did you not embark in the vessel of
divine meditation to be carried over the gulf of passion ; will
you now proudly leave it, and perish in a river of fire ? "
Tranquillity: Well.
Religion : Hearing these words, the King said. " Such
external objects, to be sure very fine*," and then he began to
revile this deceitful science*
Tranquillity : Bravo I bravo f But where are you going ?
Religion : At the Command of Lord I am going to meet
Reason. I must therefore proceed quickly, and direct my
steps towards the King.
Tranquillity ; And the great King has ordered me to
bring Revelation ; Well : I shall go.
MAN enters.
Man : (Musing with joy.) Hear the wonderful acts of the
Goddess ! Devotion ! Aided by her, I hstve successfully buffet-
ed the waves of trouble ; I have risen from the fearful whirlpool
of affection ; I am tranquil, having escaped from the crocodile
jaws of friends, family, and relations. I have extinguished the
internal firef of Anger, and burst the cords which formed the
net work of Insatiableness. Thus have I crossed the sea of
Passion, and safely reached the opposite shore.
* This is spoken ironically, and alludes to the appearances raised by the
jugglers. The appearances are whatever we perceive in this world, and
jugglers are our senses.
f Vadvanala. — A submarine fire, which is supposed to consume 12 yojans
of water daily.
10
74 PRABODHA CHANDRODAYA ; OR, [Act VI.
REVELATION and TRANQUILLITY enter.
Revelation : My dear, how can I endure the face of cruel
Reason, who for a long time neglected me, as if I had beeq
the wife of another.
Tranquillity : 0 Goddess ! why do you return to him
who behaved so cruelly ?
Revelation : Did you not see my distress, and do you
talk in this manner ? — While Reason was absent, what wicked
unprincipled fellow did not desire to have unhappy me for
his hand-maid? The bracelets were taken from my arm and
broken, and my hair was dishevelled by their eagerness to .get
the precious stone with which it was fastened, -„
Tranquillity : These were the evil doings of Passion ; no,
fault can be imputed to Reason, It was Passion, who, by
means of Iiove and others, caused Reason, the instructor of
Mind, to separate from you. But the natural disposition of a
respectable woman is to wait till her husband be rescued from
the trouble into which he has fallen : you must therefore, meet
the King with kind looks and endearing words ; for now your
enemies are destroyed and all your desires are fulfilled.
Revelation : My dear, I am coming along with my
daughter Gita, and shall meet him in secret ; but you will re^
spectfully answer whatever question is asked by my husband
(Reason) or by Man, and thus intellect will rise ; for how can
I speak with confidence before the Gurus.
Tranquillity : This subject*, however, need not be discus-
sed by means of Gita, for it has been already declared to him by
the Goddess Devotion.— Walk on, and shew respect to pristine
Man, and to your husband, by appearing in their presence.
Revelation ? As you desire.
[ They walk forward*
* Jbe Rise of Intellect.
Act VI. ] RISE OP THE MOON OF INTELLECT. 75
The KING* and RELIGION enter.
King : Will Tranquillity find my beloved Revelation ?
Religion : She has departed to execute your orders. — Why
should she not find her ?
King- : How ?
Religion: The Goddess Devotion has already told you
that Revelation, through fear of Logic, has taken refuge with
Gita in the temple of Vishnu, on the mountain Mandara.
King : Why is she afraid of Logic?
Religion : This will be explained to you. Let us proceed*
Here is Man sitting alone, and is waiting to see you*
King : (Going towards him.) Venerable Sire, I greet thee*
Man : Learning reverses the order of Nature* Your great
learning has enabled you to instruct me, which gives you the
authority of a Father. Thus when the Rishi had lost the road
of virtue, he asked directions from his son ; and after being
well instructed, he said to him, " Hearken ; you must act
towards me as a father — this is your duty*"
Tranquillity t 0 Goddess I The Lord is sitting in com-
pany with Reason ; let us go to them* ( Going to them. ) 0
Lord, the Goddess Revelation has come to prostrate herself at
your feet.
Man : No,. no, she is my mother, by whom I was instructed
respecting the First Principle, and it becomes me to reverence
her. There is, however, a great difference between the God-
dess and a mother, in regard to instruction. Our mother
binds the knot of worldly affections, the Goddess cuts it
asunder.— (REVELATION seeing REASON, salutes him, and sits
down at a distance.)
Man : My mother, tell me where have you lived this
long time ?
* Reason*
76 PRABODHA CHANDBODAYA; OB, [Act VI.
Revelation : I have spent the time at Matas*, in public
placesf; and in temples which contain no image of GodJ,
hearing the discourse of foolish people.
Man: Did they understand any thing respecting your
opinion ?
Revelation : No ; they merely expressed whatever came
into their own imagination, without understanding my words,
like a chattering of Dravid woman §. They spoke for the
sake of gain, and not to get a knowledge of my doctrines.
Man : Say on.
Revelation: Departing thence, I met sacrifice || on the
road surrounded with deer-skins, fire-wood, clarified butter,
and sacrificial vessels, along with Inthi, Pashu, and Somali,
and whose rites are described in the Puranas, in the Sections
on Duties,
Man: Well.
Revelation : I thought that she who is named the Bearer
of Books**, must have some Knowledge of my principles and
therefore I resolved to pass a few days with her.
Man : Proceed.
Revelation : On approaching, she received me courteous-
ly, and asked what were my desires ? I answered, having no
protector, I desire permission to abide with you.
Man : Go on.
* The retreat of Sanyasis, Gosanvis, Digambaras, &c. Jain colleges are also
named Maths.
f A square in which people meet ; any public place.
J I have not been able to ascertain the Sect to which these temples be-
longed ; it is evident, however, that they belonged to some Hindu Sectaries.
§ It is said that Dravid women cannot pronounce distinctly.
|| Tajna-vidya.
f Different kinds of Sacrifices.
** Alluding to the number of books in which sacrificial rites and ceremonies
are described.
Act VI.] RISE OF THE MOON OF INTELLECT. 77
Revelation : She then inquired respecting the nature of
my worship.
Man: Well.
Revelation : I replied, I worship him by whom the world
was created, in whom it moves, to whom it shall return, and
in whose light it shines ; the Lord, whose glory is eternal and
unspeakable, who is without change, everlasting, quiescent,
and to whom holy men proceed who have dispelled the dark-
ness of error*. She said, " How can He be God who is with-
out action ? It is actiont which dissolves sensual connections,
and not spiritual contemplation ; on this account, those who
perform actions to deliver themselves from worldly passions,
and whose minds are tranquil desire to live one hundred years.
Your presence is not required, unless you worship Him who
acts and enjoys ; — how long must I abide in spiritual Con-
templation, and what is there objectionable in my doctrines ?"
King : (In derision.) The understanding of Sacrifice is
corrupt ; her vision is obstructed by smoke, and she is bewild-
ered by false Logic. The Almighty Lord commands Maya by
a nod, who then spreads out the universe : thus iron, though
motionless itself, is moved by the presence of the magnetf.
Such, however, is his state of vision who is under the influence
of error. Sacrifice pretends to remove by action this sensual
state, which proceeds from ignorance : this is like employing
darkness to cure a person whose want of sight proceeds from
darkness. But the enlightened man is absorbed in him who
creates the seven perishable delusive worlds ; and in no other
way can deliverance be obtained from mortal births.
Man : Go on.
Revelation : Sacrifice, after some reflection, said, " My
friend, if you stay here, my disciples, who are immersed in evil
desires, will despise their duties ; be gracious, then, and if it
please you, depart to some other place."
* The error of duality, or of believing more existences than one.
f Keligious rites and duties.
J Maya is not itself active, but moves and acts as directed by the living
spirit.
78 PRABODHA CHANDRODAYA ; OR, [ Act VI.
Man : Proceed.
Revelation : I then left her, and went on.
Man : Well.
Revelation : Afterwards I saw Mimansa, attended with
Karma Kanda*; she who subdivides duties which are accom-
panied with reward, and performs them by means of her
assistants! who are publicly known ; she who has reciprocally
connected the various duties together, and who is supported
by the authority of the Tedas f .
Man : Well.
Revelation : As in the former instance, I requested
permission to remain with her a short time, she said, "Remain;"
and then asked about my worship. I repeated the words—-" I
worship him," &c.
Revelation : Upon this* she looked at those who were
standing beside her, and said, " she cannot assist us, because
she does not admit that men go to another world, where the
reward of virtue is enjoyed§ ; she ought to be instructed how
to perform the requisite duties." One of her disciples answer-
ed, " this is extremely proper, " another, named Kumarila
Swami, || who is greatly celebrated, and knows her sentiments
intimately, said, " 0 Goddess, she will not unite herself to
man who acts, but she will adhere to the Lord, who neither
acts nor enjoys, and with whom actions are not required."
Another said, " What ! is there any other ,b(3ing besides those
visible beings whom we behold ?" Kumarila Swami smiled,
* A division of the system which treats of the different rites and duties.
[See Colebrooke's Essays, Vol. I. p. 296.] f Anga.
J This passage is too elliptical to be perfectly understood, but it will
receive some illustration from what is said of the Mimansa tenets, in the
Appendix.
§ She believes that the soul should desire the state of the eternal one, all
pervading Being, and not the reward of actions in a separate state of bles-
sedness.
|| An eminent disciple of Jaimini, the founder of the Mimansa philosophy.
[See Colebrooke's Essays, Vol. I. pp. 297, 298, 312.]
Act VI.] RISE OF THE MOON OF INTELLECT. 79
and said, " Yes there is ; there is one who beholds the actions
of all, and there is one whose intellect is darkened by passion ;
there is one who seeks the rewards of actions, and there is one
who confers the rewards ; there is one who performs duties,
and there is one who dispenses retribution. Why, then, should
action be ascribed to the Supreme impassible Lord ?"
King ' Well said! Kumarila Swami, your understanding
is excellent; may you be renowned*! "Two birds, who
always accompanied each other, and mutual friends, perched
upon one treef: one of them ate the ripe fruit ; the other
refrained from eating, but merely sat and looked at it. "
Man: Well.
Revelation : I then took leave of Mimansa, and departed,
Man: Well
Revelation : Proceeding onwards, I beheld Metaphysics,
attended by a number of pupils, such as those f who affirm
that there is a being distinct from the universe, ; those § who
deal in syllogisms and talk about principles and elements :
who delight in sophistry, and in puzzling people's under-
standings ; who dispute for victory, and in order to fix the
imputation of error on other persons' opinions ; those || who
maintain that God and nature are separate beings, and are
perpetually enumerating the twenty-five elements, saying, that
consciousness arose from magmtudelf &c., and so on in succes-
sive progression.
* This is cited from one of the Vedas; the bird which ate of the fruit is
the sentient soul, the other is pure spirit. The example of a bird is used be-
cause it flies freely through the air ; denoting that these two were free agents.
f Body, Matter, or Maya. J Com. — Patanjalists.
§ Com. — Naiyayikas or Logicians. [Colebrooke's Essays, V. I. p. 261.]
|J Com. — The Sankhyas, who maintain that nature, in which the three
qualities reside, is the origin of all things. — The Three qualities are Satva,
Raja, Tama, or truth, passion, and darkness. [Colebr.'s Ess. V. I. p. 249.]
«[[ Primary matter; the principle of magnitude; it does not possess figure
Of Visibility itself, but is the origin of all visible and figured things.
80 PRABODHA CHANDRODAYA ; OR, [Act VI.
Man: Well.
Revelation : I went to them, and the same introductory
conversation passed between us as with the other. They then
began to talk derisively ; one said, " 0 Revelation, the world
arose from atoms* ; another said, " Why do you ascribe change
to God, and depend on virtues which are of a perishable
nature ?" and a third affirmed that the world was produced by
nature.
King : Erroneous sentiments I These persons do not
even understand logical reasoning. Every thing finite or
visible, is created because it is an effect ; as a goblet, &c. atoms
(finitude) therefore must be admitted ; but this world being an
effect, is not realf, is finite, and is destroyed and renewed ;
it is like the moon which is seen in water, the appearance of
cities in the air, dreams, and the object exhibited by leger-
demain ; it seems to exist only while the soul is not perceived
to be comprehended in Hara ; but when the knowledge of the
first principle is obtained, it vanishes away : thus the pearl-
oyster presents the appearance of silver, and a cord that of a
serpentj. The objection which charges us with attributing
change to God is fit only for children. How can this Supreme
Spirit, who is unchangeable, without parts, perfect without'
beginning or end, and whose glory is eternal, suffer change in
the work of creation ? Does the appearance of cloud cause a
change in the aether.
Man : Well said : this discourse delights my soul; it is the
reasoning of a wise man, ( To REVELATION. ) Proceeds. —
Revelation : Then they all said, " this person maintains,
that the soul is released from confinement when all things are
annihilated ; she walks in the road of the Nastikas ; do not
* What is measurable, finitude.
f Non ens ; it has no real permanent existence, being dependent on what
is ens, or Spirit.
J Whilst the real nature of the Oyster and the cord are not known.
Act VI.] RISE OF THE MOON OF INTELLECT. 81
permit her to escape." On this they all attempted in a tum-
ultuous manner, to seize me.
Man : Very bad.
Revelation : I fled with the utmost speed, and entered
the country of Dandakaranya, where, not far from a temple of
Vishnu, which stands on the mountain Mandara*, they broke
off the bracelets from my arms and wrists, and stole the orna-
ment which bound up my hair.
Man : Well.
Revelation : Meantime some men rushed out of the
temple armed with clubs, and beat them so severely that they
all fled from the country.
King : ( With joy. ) How could the divine Lord endure
those who sought your ruins ?
Man: Well.
Revelation : My necklace broken, my clothes carried
away, the ornaments dropped from my feet, and full of terror,
I sought refuge in the house of Gita. My daughter Gita,
seeing me come, was overwhelmed with joy, and calling out,
"mother, mother," she embraced me, and caused me to sit
down. After hearing what had happened, she said, " my
mother, be not distressed ; these demoniacal minded persons
deny your credibility, and walk according to their own imagi-
nations ; but God will punish them : he has declared concern-
ing them, I will cast down these malicious, cruel, abject,
wretches into an abode of misery and the womb evil spirit."
Man : ( With wonder.) 0 goddess, I wish to be informed
by your favour, what is the name of God ?
Revelation : {Angrily.) How can an answer be given to
him who does not comprehend his own spirit, any more than
it is possible to inform a blind man respecting the figure of
his body ?
Man : ( With delight.) How can I, who am spirit, be the
Supreme Lord ?
* [In Bhagalpur— See Franklin's Site of Palibothra, Pt. II. p. 14.]
11
82 PRABODHA CHANDRODAYA ; OR, [ Act VI.
Revelation : The eternal God is not distinct from thee ;
and thou art not distinct from God, the greatest of beings : but
thou appearest to be a separate being in consequence of Maya,
like an image of the sun reflected in water.
Man : ( To REASON.) I do not fully comprehend what the
goddess has said ; for she affirms that I, who am united to
body, who am a separate individual, and subject to birth and
death, — am the immutable, happy, and living spirit.
Reason : Being ignorant of the thing, you do not under-
stand her words ; your acknowledgment is true.
Man : Inform me by what means I may understand their
meaning.
Reason : When thou shalt know that the soul is compre-
hended in living spirit ; when thou shalt meditate on the first
principle, when thy mind and consciousness shall be destroyed,
and when every thing around thee shall disappear, then the
glorious God, who removes mental error, who is unchangeable,
eternal, and happy, will become manifest.
( MAN reflects with joy on what he has heard.)
MEDITATION enters.
Meditation : I have been commissioned by Devotion, to
reveal her secret thoughts to Revelation and Reason and she
has also commanded me to abide with Man. {Looking.) Here
is the goddess, not far off from Reason and Man. I shall ap-
proach her. ( Approaches, and addresses her. ) The god
Devotion thus spoke to me in the assembly, " The gods are
merely ideas of the understanding ; this I know by divine
vision. Thou 0 goddess, art pregnant, and in thy womb are
twins — Science and Intellect ; and this Science and the Science
of Devotion* shall meet together in thy mind."
Revelation : May it be as the goddess has said.
(Goes out along with REASON.
* Sankarshana Vidya ; that knowledge which is acquired by Yoga devo-
tion, or ecstatic vision.
Act VI.] EISE OP THE MOON OP INTELLECT. 83
MEDITATION enters into MAN.
Man : (Reflecting on what has happened behind the scene.)
Wonderful I Wonderful ! she* who sprung from the decided
breast of Mind, has suddenly vanished ; as a bright stream of
lightning rending the clouds illumines the world and rn a
moment disappears, she engulphed Passion and his adherents^
and glorious being Intellect has arisen in Man.
INTELLECT enters.
Intellect : I am intellect, before whose splendour the three
worlds pass away, and metaphysical errors cease respecting
pervading, removing, carrying, destroying, polishing, and
ornamenting, for there is nothing. This is man : I shall go
to him. (Goes to him.) 0 Man, Intellect salutes thee !
Man : ( With delight.) My child, come and embrace me.
(They embrace.
Man : (Joyfully.) Thy shades of darkness are dispersed,
and the morning appears for the blackness of passion is
removed, and my sleep is broken ; the cool-beams of intellect
shine upon me : Religion, Reason, Understanding, Tranquil-
lity, Penance, &c., the whole world seem to be Vishnu. Through
the favour of Vishnu I am become perfect. Now I have no
consciousness of existence ; I speak to none, it is indifferent
where I go, .or what befalls me : I am tranquil, carnal ties,
fear, sorrow, the influence of former actions, and passion, have
come to an end. I have reached the state of annihilation, and
immediately I shall assume the condition of a Muni.
DEVOTION enters.
Devotion : ( Walking joyfully?) All my wishes have been
speedily accomplished. I now behold you delivered from all
your enemies.
Man : 0 Devotion, when you are propitious, how can there
be distress ! I prostrate myself at your feet.
Devotion : (Raising him up.) Rise up, my son ; have
you any other request to make?
* Science.
84 PRABODHA CHANDRODAYA; OR, [Act VI.
Man : What can I desire ? Reason having conquered the
enemy, his purposes are finished. 0 lotus-eyed damsel, I am
now seated at the feet of the Supreme Lord.
May plentiful rain water the earth ; may prosperous kings
govern the world; may holy men, who remove ignorance by the
light of the first principle, safely cross the sea of passion, the
bottom of which are sensible objects and affection.
[ They all go out.
END OF THE PRABODHA CHANDRODAYA NATAK.
ATMA BODHA,
OR
THE KNOWLEDGE OF SELF.
ATMA BODHA,
OB
THE KNOWLEDGE OF SELF.
1. This Treatise on the knowledge of Self, is designed for
those who are seeking deliverance from mortal births, who ex-
piate their sins by rigid austerities, who are tranquil, and in
whom all passions and desires are subdued.
2. Besides knowledge* there is no other meansf ; it is mani-
festly the only instrument which loosens the bands of passion;
as fire is indispensably requisite in cooking, without knowledge,
beatitude cannot be obtained.
3. Action J not being opposed to ignorance cannot remove it ;
but knowledge dispels ignorance, as the light dispels darkness.
4. When the ignorance which arises from earthly affec-
tions is removed, Spirit, by its own splendour, shines forth in
an undivided state, as the sun spreads its effulgence when the
cloud is dispersed.
5. The soul which is covered with the rust of ignorance
being purified by the exercise of reason, knowledge itself also
disappears§ as the Katak seed purifies turbid water, and after-
wards disappears combining with it.
* In this tract, Knowledge, by way of eminence, signifies the perception
of the universe as one simple being.
f Com. — Austerities, devotion, praise, sacrifice, &c., are merely sub-
servient to knowledge in obtaining beatitude.
J Action in general is opposed to that quiescent state in which extatic
vision is enjoyed, and the soul conceives itself to be one with God ; it here
more particularly denotes religious rites, ceremonies, and duties or whatever
action is performed in order to obtain supreme felicity.
§ Com. — Knowledge is then Reflected in Spirit, exists in it, and is the
same with it and thus Spirit shines forth as one.
88
ATMA BODHA, OB
6. Life is like a dream, in which various passions, <fec., are
experienced ; during their existence they appear to be real,
but when the person lawakes, it is discovered that they were
an illusion.
7. The world seems real until Brahma be comprehended,
who dwells in all things undivided, as the pearl-oyster appears
to be silver*.
8. All the variety of beings hangf on the true living Spirit,
and are comprehended in the eternal all-pervading Being, as
the different kinds of ornaments are comprehended in gold.
9. The Ruler of the organs of sense, the Self-existent, is,
like the firmament subjected to different accidents, and from
their distinctions he displays distinct existences ; but when
these accidents are destroyed, he remains the One BeingJ.
10. In consequence of these accidents different species,
names, and characters are attributed to Spirit, as different
tastes and colours are ascribed to water §.
11. The body is composed of the gross parts of the five
elements ; it is under the influence of destiny, and is the habita-
tion of pleasure and of pain || .
* Com. — As long as the dark shell and the triangular figures of the
oyster are not perceived.
f Lit. — Are strung on him as beads on a thread.
J Com. — The Lord, who restrains the senses, who is diffused through
all, when reflected in the various beings which were formed by Maya, ap-
pears to be many ; but after these illusory corporeal appearances vanish, the
idea of many ceases, and the Divine unity is apprehended.
§ Com. — As water, which itself is insipid, imbibes a bitter, pungent,
sweet, or sour taste, and exhibits a red, yellow, &c. colour, according to the
substances with which it is combined, so, in consequence of different accidents,
different species, names, and characters are attributed to Spirit, though they
do not naturally belong to it.
|| Com. — Three accidents for the human frame, which is supposed to
include three different parts or bodies, are by ignorance ascribed to God, the
first of which is named Sthul or large. It is formed by dividing each of the
five elements, and after separating the finer parts, the gross parts are mixed
together.
THE KNOWLEDGE OP SELF. 89
12. The subtle* body is not formed of these gross materials,
but is united with the spirits of lifef, with Mind, Understand-
ing, and the ten organs, and it is the instrument of sensation.
13. That unintelligent principle which is from the begin-
ning, and is indescribable, is called the original accidents ;
what is different from these three accidents is denominated
Spiritf.
14. Occupying the five places of life and passion, pure
Spirit assumes their nature, as crystal exhibits the colours of
the objects applied to it§.
15. After mortifying the body, which contains these five
places, pure spirit is discerned by reason, as rice is separated
from the husk by beating it.
16. The eternal and omnipresent Spirit does not manifest
himself in every place ; he is beheld in the understanding, and
not in material objects as an image is reflected in a mirror.
17. Spirit is distinguished from the body, organs of sense,
mind, and understanding, by the operations they perform.
Spirit is that which beholds the actions of all, as a king be-
holds the action of his subjects ||.
18. Ignorant men imagine that Spirit is the agent in the
operations of the organs of sense, &c., as the moon has the ap-
pearance of motion when the clouds are passing over it.
* Sukshma. It is also called Liugadeha, sensitive principle or body.
f The five spirits of life are the five divisions or operations of Mahaprana ;
they are named Prana, Apa"na, Vydna, Uddna, Samana, and reside
respectively in the heart, the bowels, the whole body, the throat, and the
navel.
J Com. — The Indescribable, is that which cannot be affirmed to be either
true or false. See Appendix.
§ Com.— The five places are those of digestion, life, passion, consciousness,
and happiness. Pure Spirit, by an illusory connection with these places,
exhibits their nature, but it is not affected by them. We have mentioned
these accidents in order to show the nature of Spirit, or essence ; but it is
not necessary to advert to them after a knowledge of the first principle has
been obtained.
(] But does not engage in them. ,
12
90 ATMABODHA, OR
19. The body, organs of sense, mind, and understanding,
sustained by the Living Spirit, perform their several func-
tions, as the people conduct their affairs, by the light of the
sun*.
20. The properties of body, organs of sense, and mind, are
conceived to exist in the true living spirit, as the moon seems
to move when it is reflected in running water.
21. Action, &c., which are the accidents of minds, are
through ignorance attributed to spirit ; in the same manner as
from ignorance a blue colour is attributed to the sky.
22. Affection, desire, pleasure, pain, &c., exist in the under-
standingt; in profound sleep, when it ceases, they are not ex-
perienced : consequently they exist in the understanding, and
not in spirit}:.
23. As the sun is naturally resplendent, water cold, and
fire warm ; so spirit is in its own essence true, happy, eternal
and without pollution.
24. Having through ignorance ascribed both intellect and
understanding to spirit, people begin to say, I am, I know, &c.
25. As spirit is incapable of change, and intellect is not
* Com. — The body, organs of sense, mind, and understanding possess life —
why, then, do you affirm that Spirit is the only lining being. We answer,
That body, &c , upheld by the eternal, living Spirit, perform their functions,
as men perform the acts of life, by the light of the sun ; but Spirit alone is
life, and the body, organs of sense, &c., are inert and motionless.
f Here it perhaps signifies consciousness, or the mental faculties in
general.
J Com. — The Vaisheshikas (followers of Kanada) maintain that affection,
desire, pleasure, and pain, are properties of Spirit ; but this is an erroneous
opinion.— They belong to the understanding ; for they are felt in the states
waking and dreaming, whilst the understanding exists ; but when it ceases
(lit. resides into the original accidents) in profound sleep they are not felt ;
hence they are illusions which exist in the understanding and not in Spirit.
THE KNOWLEDGE OP SELF. 91
comprehended in understanding, the soul, being conversant with
impure principles, ignorantly says, I am, and is thus delulded*.
26. Conceiving that he is soul, man becomes afraid, like a
person who mistakes a piece of cord for a serpent ; but his
fear is removed by the perception that he is not soul, but the
universal spirit f.
27. Spirit causes the understanding, organs of sense, &c.
to appear, as a lamp renders objects visible ; but spirit is not
made manifest by these gross natures.
28. Spirit, which is itself life, requires no other living
being, but is manifested by its own animate nature ; as one
lamp does not require another to make it visible^.
* I almost despair of rendering this passage perfectly intelligible but
the following appears to be its meaning : — Spirit is incapable of change or
mutation, and pure intellect does not, like understanding, display active
qualities ; accordingly, the vital soul being acquainted with perceptions only
which arise from the active principles of things, and not discerning the
nature of Spirit in its original, quiescent state, — conceives that itself acts
and exists as a separate individual ; and from this ignorance proceeds the
illusion of external beings. The active principles of nature are called
impure, because action is supposed to be the cause of those passions and
affections which defile the soul.
f Com. — Man attributes to himself the nature of soul, and thus believing
in the existence of another being, he is filled with fear ; but when he is
instructed in the doctrines of the Shastras by his teacher, and beholds by
the eye of reason, that he is not soul, but the indivisible, living, happy, one
Spirit, his fear is removed ; he is delivered from pain, and enjoys supreme
bliss. ..It may be proper to remark, that Atma or Spirit, primarily signifies
Being, which, according to this system, is without qualities : Jiva or Soul,
is Being in a sentient state ; that which feels, acts, and enjoys. Perhaps it
would have been more correct to have translated Atma, Being ; and Jiva,
Sensation. See Appendix.
J The knowledge of the existence of inanimate matter, depends on a
percipient being ; whereas, the knowledge of spirit, which is itself lif e»
depends not on another percipient, but Spirit discerns and comprehends its
own existence. ..Perhaps it was intended to intimate that the essence of
existence consists either in a consciousness in the thing itself or in its being
discerned by a percipient, for it is impossible to conceive of existence alto-
gether independent of consciousness or perception ; hence, if the knowledge
of an object's existence results not from its own consciousness, but from the
perception of it by another, it can be said to exist only as long as it is perceived.
92 ATMABODHA, OR
29. Having by the declaration, It is not, It is not*, removed
all the accidents which constitute the world — the soul and
the universal spirit are, by means of the celebrated words,
discerned to be Onef.
H*0. The unintelligent objects, as body, &c., are of a fleet-
ing, visible nature, and resemble bubbles on the surface of
water ; but it is required to believe that I am the unpolluted
Brahma, whose nature is unlike to them}.
31. I, who am different from the body, experience neither
birth, growth, decay, nor death ; and being devoid of organs
of sense, I am independent of their objects as sound, &c. §
32. Not having mind (sense) I do not feel pain, desire,
envy, nor fear ; instructed by the Vedas, I know that I have
neither life nor mind, but am a clear, transparent being.
33. By Brahma were produced life, mind, the organs of
sensation, action, the ether, air, fire, iwater, earth, which com-
pose the universe || .
34. I am without quality or action ; everlasting without
volition, happy, unchangeable, without figure ; eternally free,
and unpolluted.
35. I am like ether, which is universally diffused, and per-
* This alludes to the denial of the material world, and of all individual
beings and faculties, passions, &c.
f Com.— The celebrated words. " Thou art he; this Spirit (of mine) is
Brahma ; I am he."
J It is asked, may we not possess the knowledge of Spirit without
denying the existence of other objects. We reply, that without the belief of
the non-existence of other objects, the knowledge of Spirit cannot be obtain-
ed.— Thus until a person perceives that this is not a serpent he cannot know
that it is a piece of cord.
§ Com. — The five following Shlokas describe our nature as discovered by
abstraction and intellectual experience.
H This Skloka is taken from one of the Vedas, and explains the produc-
tion of life, mind, &c.
THE KNOWLEDGE OF SELF. 93
vades both the exterior and interior of things ; I am incorrupti-
ble, everlasting ; I am the same in all things, pure, impassible,
unpolluted, immoveable.
36. " I am the great Brahma, who is eternal, pure, free,
one, uninterruptedly happy, not two, existent, percipient, and
without end*."
37. The perpetual conception that I am Brahma himself
removes the confusion arising from ignorance, in the same
manner as disease is removed by medicine.
38. He whose mind does not contemplate another, who re-
tires to an uninhabited place, whose desires are annihilated, and
whose passions are subdued, perceives that spirit is one and
eternal.
39. A man of good understanding, does, without doubt,
annihilate all sensible objects in spirit, and contemplates
always one spirit, which resembles pure space.
40. He who comprehends invisible essence, having rejected
the idea of forms and distinctions, exists in the universal,
living, happy being.
41. In the great Spirit, he does not observe the distinction,
of percipient, perception and objects perceived ; he beholds
one infinite, happy existence, -which is manifested by its own
nature.
42. Thus as fire is caused by the friction of two pieces of
wood, so by the continual contemplation of spirit, a flame of
knowledge is kindled, which burns up the stubble of ignorance.
43. The darkness is first dispersed by the dawn of know-
ledge, and then spirit shines forth, as the rising of the sun fol-
lows the dawn of day.
44. Spirit exists always, but in consequence of ignorance
its existence is not perceived ; but when this ignorance ceases,
* This is cited from one of the Vedas. — Percipient signifies merely the
abstract nature, and not the active quality of perception.
94 ATMABODHA, O$
Spirit is discerned ; as an ornament which had been hitf be-
hind a person.
45. As from indistinct vision, a post is sometimes supposed
to be a man, so the nature of Jiva, or Soul, is attributed to be-
ing ; but when the principle is apprehended, this error dis-
appears.
46. When knowledge arises from the perception of the
first principle, it dispeli that ignorance which says, I am, this
is mine ; as uncertainty respecting the road is removed by the
rising of the sun.
47. The Yogi, whose intellect is perfect, beholds all things
dwelling in himself, and thus by the eye of knowledge, he
perceives that every thing is Spirit.
48. He knows that all this frame of things is Spirit, and
that besides Spirit there is nothing ; as the various kinds of
goblets, &c. are earth ; and thus he perceives that he himself
is all things*.
49. She emancipated soul is that illuminated person who
throws off his former accidents and qualities, and becomes one
with the true, living, happy Being ; in like manner as the
chrysalis becomes a bee.
50. The Yogi having crossed the sea of passion, and slain
the evil spirits Love, Hatred, &c., is joined to tranquillity and
rejoices in Spirit.
51. Having renounced that pleasure which arises from ex-
ternal perishable objects, and enjoying spiritual delight, he is
serene as the taper under a cover, and rejoices in his own
essence.
* Com. — All sensible objects are beheld to exist in Spirit, without any
distinction "they differ merely in designation, accident, and name as earthen
utensils receive different names, though they be only different forms of
earth," Vedas,
THE KNOWLEDGE OP SELF. 95
52. The Muni, during his residence in the body, is not
affected by its properties : as the firmament is not affected by
what floats in it ; knowing all things, he remains unconcerned*
and moves free as the wind f.
53. When the accidents J are destroyed, the Muni, and all
beings enter into the all pervading Essence, as water mixes
with water, ether with ether, fire with fire, &c.
54. He is Brahma, after possessing whom, there is nothing
to be possessed ; after enjoying whose happiness, there is not
happiness to be desired ; and after attaining the knowledge of
whom, there is no knowledge to be attained.
55. He is Brahma, whom having seen, no other object is
beheld ; after becoming whom, no birth is experienced ; after
the perception of whom, there is nothing to be perceived.
56. He is Brahma, who is diffused through all ; in the
middle space, in what is above and what is beneath, thus, the
living, the happy, without duality, indivisible, eternal, and one.
57. Again ; he is Brahma who is described in the Vedanta
as the being who is distinct from what he pervades, who is in-
corruptible, unceasingly happy, and one.
58. Upheld by a portion of happiness of the eternally happy
Being, Brahma and the other gods may by inference be called
happy beings.
59. All things are united to him, all acts depend on him ;
therefore Brahma is diffused through all, as the butter is
diffused through milk.
60. He is denominated Brahma who is without magnitude,
* Lit. — Like an idiot ; one who is stupid and unaffected by any thing
around him.
f His movements are not impeded or arrested by passion, affection &c.
The Sthual and Sukshama bodies.
96 ATMABODHA, OR
unexfcended, uncreated, uncorruptible, without figure, qualities
or character.
61. He is Brahma by whom all things are illuminated, whose
light causes the sun and all luminous bodies to shine, but who
is not made manifest by their light*.
62. He himself pervades his own eternal essence, and con-
templates the whole world appearing Brahma, as fire pervades
an ignited ball of iron, and also displays itself externally.
63. Brahma is dissimilar to the world, and besides Brahma
there is nothing ; whatever seems to exist besides him is an
illusion, like the appearance of water in the desert of Maru.
64. Whatever is seen, whatever is heard, nothing exists
besides Brahma, and by the knowledge of the principle Brahma
is beheld as the true, living, happy being, without duality.
65. The eye of knowledge beholds the true, living, happy,
all-pervading being ; but the eye of ignorance does not behold
him ; as a blind man does not see the light.
66. The soul being enlightened by hearing Meditation,
&c., and burning with the fire of knowledge, is delivered
from all its impurities, and shines in its own splendour, as
gold which is purified in the fire.
67. When the sun of spiritual knowledge arises in the sky
of the heart, it dispels the darkness, it pervades all, compre-
hends all, and illumines all.
68. He who has made the pilgrimage of his own Spirit, a
pilgrimage in which there is no concern respecting situation,
place, or time, which is everywhere ; in which neither cold nor
heat is experienced, which bestows perpetual happiness, and
freedom from sorrow ; he is without action, knows all things,
pervades all things, and obtains eternal beatitude.
* " In his presence the sun shines not, neither the moon, nor the stars ;
the lightning itself is not seen : what then is lire."? Veda,
END OF THE ATMABODHA.
APPENDIX
APPENDIX.
THE Theological and Philosopical opinions advanced or alluded
to in the preceding pages being involved in considerable obscurity,
an attempt at a short illustration of them may not be deemed
superfluous. A full history and explanation of them would far
exceed the limits of an appendix, and also require a more extensive
acquaintance than at present I possess of the writings in which they
are contained. Some indulgence must be requested even for the
few observations I have ventured to make ; they are brief and super-
ficial, and confined chiefly to those parts of each system which are
noticed in the translations.
In the Rise of the Moon of Intellect eight remarkable systems are
mentioned, some of them indeed in a very cursory manner, but so
as to exhibit their leading and distinguishing features ; they are
named Vedanta, Nyaya, Sankhya, Mirnfmsa, Patanjala, Charvaka,
Jaina, and Buddha: The object both of Shankaracharya, and
Krishnainishra, was to establish the principles of Vedanta, and they
bring forward the other doctrines only to expose their errors and
absurdities ; it will seldom however be found that they are guilty of
misrepresentation.
It is necessary to keep in mind that the Vedanta, Nyaya, Sankhya,
Mimansa, and Patanjala are philosophical and not religious systems,
and also that the authors of the Play and the Treatise confine them-
selves almost entirely to the philosophy of the heterodox religious
sects. A difference of philosophical opinion connected with the
systems which admit the authority of the Vedas, is not incompati-
ble with the worship of the same divinity, and the observance of the
same religious rites and practices. The religious distinctions ob-
served amongst the Hindus result from the peculiar or exclusive
veneration paid to a particular deity, and the adoption of those
books which celebrate him as the greatest of beings. The Vaishna-
vas maintain " that Vishnu is the First of Beings, because Brahma
APPENDIX,
sprang from his navel ; the worshippers of Shiva assert his supre-
macy, because Vishnu is unable to discover his feet, and the follow-
ers of Ganesha believe that he is the supreme Lord, because Maha-
deva or Shiva before slaying the demon Puratraya, paid adoration
to him who controls all events." And thus, as is remarked by the
author of the Panchdashi, " the worshippers of other gods affirm
that they are above all, each individual conceiving the being whom
he adores as the Supreme Lord." These sectaries support their res-
pective tenets and beliefs by the Sutras, Mantras, Puranas, &c.,
which declare the object of their veneration to be the First Being in
the universe, and they are distinguished by the peculiar rites, obser-
vances, marks, and dress enjoined in these sacred books. The follow-
ers, however, of the Brahmanical systems of philosophy, may be-
long indiscriminately to any of these religious sects ; and accordingly
we find that the Vedanta philosophy is professed by numbers in
Bengal who are chiefly Vaishnavas, whilst it is also the system most
generally received on the western side of India, where the great
majority are either pure Shaivas or of the Srnartha sect, which
ordains equal adoration to Mahadeva and Vishnu.
The eight sects which have been enumerated, may be divided into
two classes ; those who admit the Vedas, and those who reject them.
The first class includes the Vedanta, Nyaya, Mimansa, Patanjala,
and Sankhya ; the second class embraces the Jainas, Buddhas, and
Charvakas. In the following remarks I shall consider chiefly the
Vedanta system.
The name Vedanta, which signifies what is contained in the VMas
was probably given to this sect or assumed by it, because its doc-
trines are derived entirely from the text of the V^das, according
to the most literal interpretation ; whereas the other sects, besides
supporting their opinions by that sacred authority, employ logical
reasonings in their investigations.
The fundamental principle of the Vedanta* philosophy is, that
the universe is one simple, unextended, indivisible Being, who is
denominated the true, the living, the happy, to distinguish him from
illusory, inanimate, visible appearance. It is evident that no des-
[ * Conf . Colebrooke's, Essays, Vol. I. pp. 325-377, or Transactions of the
Royal Asiatic Society Vol. II. pp, 1-39. ]
APPENDIX, 40t
cription can be given of this Being ; hence in answering enquiries the
VMantas sometimes say that He is nothing, which must be under-
stood merely to intimate a negation of sensible qualities, figure,
extension, &c., and also of the mental affections, passion &c.
Whilst this Being remains in a state of rest there is no visible
world or sensitive existences ; but when at the impulse of desire
motion is excited in him, all the variety of appearances and
sensations which form the universe are displayed. The first condi-
tion of this Being is called Nirgiina, without quality ; the second
condition is that of Saguna, with quality. The question, how does
desire or volition arise in this simple Being, forms the subject of
many disputes ; and I believe that even the subtlety of Hindu
metaphysics has not yet furnished a satisfactory reply.
The motion which results from this desire is denominated Maya
which signifies false, illusory, what has no real existence *. In
popular language it denotes nature, or the principle from which
sensible things proceed ; and in Mythology it is known under
the names Saras wati, Parvati, &c., the consorts of Brahma, Shiva
&c., and who are also considered the Shaktis or powers of their res-
pective Lords. The motion which is thus excited is the immediate
cause of creation. It is declared in the VMa, " that God as Maya
creates the world," and in the Rise of the Moon of Intellect it is
said, that Maya or motion produce Mind or Sense, from which
again proceed all the active and moral powers of sensitive beings.
But Maya, or motion personified, is not supposed to possess
inherent activity, its action depends on Being, and hence it is
said in the Play that God commands Maya by a nod, who
then spreads out the universe. In one of the VMas it is called
jddd, gross or sluggish, and that which deludes the spirit ; and gross
or sluggish, it is added, means " inanimate things, as a goblet, &c.
and delusion signifies an abstracting or entangling of the intellect."
On this account it is said to possess the principle of darkness and
error, for it is the gross nature of Maya which prevents the per-
ception of Being, and in consequence of this it causes the erroneous
idea of various existences ; it is also denominated false or illusory,
as it prevents the appearance of activity and real being, whereas it
* I am not quite certain as to the etymology of this word, but I am
told that it has two meanings— negation and falsehood,
102 APPENDIX.
is merely an accident of being, and moves at the will or desire of
the essence to which it belongs. It is sometimes however represent-
ed as h aving a real existence, but this means only that it exists as
motion or energy, and not as Being. This will explain the ambi-
guous terms by which it is expressed in several parts of the trans-
lations, as where it is affirmed that Maya is neither true nor false. It
(s not true because it has no essence ; and it is not false because it
exists as the power of the universal Being. But in general M^ya is
called an illusion ; it is compared to the visions of sleep, to the phan-
toms which appear in the sky, to the deceptions, tricks of legerde-
main. " It is impossible to describe Maya, it presents itself to
the senses, it is understood by considering it to be like the deceit'
ful forms raised by legerdemain, and the illusory appearances which
are beheld in the firmament." Panchadashi*, Chitradipashloka, 141.
In consequence of Maya or motion, Being displays itself under
various modifications. In the Vddanta books four modifications
of Being are enumerated ; " 1. Brahma ; 2. Kutastha ; 3. Jiva ;
4. Isha ;" and they are compared to four modes of existence of the
sky or ether ; 1. As it appears clear and limpid in the vault of
heaven ; 2. As it is confined in a vessel, &c.; 3. As it is reflected
with its starry furniture in water ; 4. As it is obscured by watery
clouds ; — shloka 18 and commentary. But as these different states
or modifications under which the firmament of ether is beheld, does
not change its nature, and as it would be erroneous to ascribe to
each of them a distinct essence and separate being, so it is equally
erroneous to imagine that the various modifications by which the
all-prevading Being exists or displays its power, are real and indi-
vidual existences. In conformity to this, creation is not considered
the production of forms or beings, but only the manifestation of
that which exists eternally in the one universal Being. " Creation
signifies displaying; destruction denotes concealment. By sensa-
tion, action, &c., the whole world which is hid in Himself is displayed
* This is a work which, on this side of India, is universally esteemed
and admired, as giving an excellent account of the Vedanta tenets ; this
exhibits a view of them more succinct than is given in the large work of
Shankaracharya, called the Ehftshya, whilst it is supposed to be not inferior
in clearness and accuracy. I intended also to have given some extracts from
the Yoga Vdsishtha, a voluminous philosophical poem, but to do this
requires more leisure than I have at present.
APPENDIX, 103
as the unfolding of a picture displays ; the figures it contains; by
the destruction of sensation and action, the whole world is concealed
in Himself, as the figures are concealed by foldingup the picture.
Dissolution and creation are like night and day, sleeping and wak-
ing, shutting and opening the eyes, or like the fleeting ideas which
arise in the mind and then vanish away." Chitra-dipa-shloka,
182, 3, 4, 5.
That modification of Being named Isha, causes the ideas of sen-
sible objects and that modification of it called Jiva or Soul causes
Ahankara, or consciousness ; in consequence of which there arises
in Being the conception of different individual existences which
separately think, act, and enjoy ; but as these distinctions result
entirely from sensation, which is not essence, but accident proceed-
ing from motion in Being, it follows that to attribute to such dis-
tinctions a separate individual being is false and illusory, as it is
ascribing being to what are only accidents. But if there exist in
the universe only simple indivisible being and accidents, then there
cannot be many individual beings, and all accidents must be refer-
red to the simple undivided Essence. Accordingly it is never
thought in the Vedanta books, that these accidents exist in distinct
individual beings, but it is affirmed that the great Being is sub-
jected to them, and that under their influence there arise in Him
the illusions of number and individuality ; but when the accidents
disappear, and these illusions are dispersed by Being ceasing to
move the modification called Jiva, or the soul, and the conception
of individual existences no longer continue, there remains only
one all-pervading nature. Hence we find this declaration in the
Rise of the Moon of Intellect, " that directed by Self-sufficiency or
Individuality, Mind, Passion, and others, have bound in chains the
Supreme Lord and forcibly carried him away ;" which means that
the motion of Being, having produced Mind or Sense which is the
source, of consciousness, passion, &c., there necessarily proceeds the
idea of plurality of beings, and Jpy the power of this illusion the
Great Being is held in the confinement of Passion and Affection, and
says I am ; this is mine, &c. This opinion is clearly and strongly
expressed in another part of the Play, in which the Universal
Being is represented as falling into the sleep of Maya, or the delu-
sion of motion, and beholding various kinds of dreams, such as
I was born ; this is my father, mother, &c. See page 15. Agree-
104 APPENDIX
ably bo this explanation, the Omnipresent Being declares in one of
the Vedas, " I am myself in many ; by my desire I become the peo-
ple ; by meditation I create the whole world." And it is added
in the Sama Veda. " In the beginning there was only reality,
(Essence and not accident,) but when the glorious Being began
to contemplate numbers, then were resplendent beings produced,
and beings from seed. " Panchdashi Advaitya-dipa-shlokas 5, 6.
As a natural consequence of this doctrine, the Vedantas believe
that the external world, and also the phenomena of mind, per-
ception, judgment, and passion, are merely the diversified energy or
motion of undivided Being in consequence of which it exists in
different states or under various modifications. " The whole world
is a dream in the undivided, one Brahma, the principle ; and the
division into animate and inanimate things arises from the distinc-
tion of the divine Spirit and the vital soul.
From the preserver of all (Brahma) down to inanimate objects,
all are parts of the Infinite Being. Isha, Sutra, Virat, Brahma,
Vishnu, Shiva, Indra, Fire, Ganpati, Bhairava, Mairala, Marika,
Yaksha, Rakshasa, Brahmans, Kshatriyas, Vaishyas, Shudras, cows,
horses, deer, birds, pimpal trees, vadh trees, mango trees, &c.,
barley, rice, grass &c., water, stones, earth, wood, metals : — all
are God, and through them he is worshipped, who is the dispenser
of rewards. " Chitra-dipa, 211, 205, 6, 7, 8.
To prevent it however from being supposed that these distinc-
tions in the visible and animated world are real, and that they
have a true separate detached existence, though parts of the
Infinite Being, it is declared that their appearance rests on an
illusion, and are beheld only by such as are ignorant of Being.
" Those who are ignorant of the undivided being, Brahma, the
principle, the impossible one, dispute concerning Jiva and Isha
( the soul and divine Spirit ) who are the effects of Maya " (shloka^
214:.) But when this delusion is dispersed, all these appearances
and distinctions Vanish away, and there exists only one infinite
quiescent Being. To dispel this delusion, therefore, is the only
means of obtaining deliverance from sense, passion, and affection,
and attaining the condition of the eternal. " He who desires release
APPENDIX, 105
from the confinement (of pas8ion> &c»,) must cease to conceive of
a distinction between the Soul and the Infinite Spirit, and musb
reflect that Brahma is the Principle, or that thou and Brahma art
one."— Shloka, 219.
From this brief statement of the fundamental doctrine main-
tained by the followers of Vedanta, I think we may infer that their
philosophy is founded on the contemplation of one infinite Being
existing under two states or modifications. The first state is that
of a pure, simple abstract essence, inimoveable and quiescent ; the
second state is that of Being displaying motion or active qualities.
Under the first modification he is named Brahma, or the Great
Being ; and Kutastha or he who sitteth on high ; under the second
he is named Isha, the Lord, and Jiva, the soul ; or, to adapt this
explanation to the division already given of these modifications and
to the example by which they were illustrated, we should say that.
Brahma is Being in its state of simple essence ; Isha is Being exert-
ing energy and causing the phenomena of the material universe ;
Kutastha is Being existing in sensitive creatures in its pure, simple
state ; and Jiva is Being in a sentient active state. But perhaps it
would be more agreeable to the etymology of the words to call
Isha the principle of energy or power, and Jiva the principle of
sensation. Every thing rests on Brahma or Being ; but to him is
more immediately referred Isha or power ; and to Kutastha is re-
ferred Jiva or sensation. In common books and language these
terms denote separate individual being ; and also in some philoso-
phical system Brahma or Being and Jiva, that which feels are con-
sidered distinct and different beings ; but the Vedantas deny a
plurality of beings, and assert that the visible phenomena and sen-
sation, are only accidents of one Infinite Being, though in order to
be understood they speak of them as distinct existences ; hence,
then it appears that the VSdanta philosophy is distinguished from
all the other S7stems, by teaching that the universe consists of the
undivided indivisible Being and motion. Motion includes energy
and sensation ; energy includes the material world ; and sensation,
includes the active and moral faculties, and corporeal feelings, as
pleasure and pain. This explanation of the distinctions which are
constantly recurring in the Vedanta books, and on which the system
is grounded, receives no inconsiderable degree of support from the
14
106 APPENDIX.
following passage in the Panchadashi. " Ishvara or the Lord is the
principle of Happiness, Jiva or the vital soul is the principle of con-
sciousness ; this distinction is caused by Maya, and these two modes
of Spirit comprehend the universe. The creation from the begin-
ning to the consummation of all things proceeds from Isha or the
Lord life,* from the time of awaking until it ceases in the infinite
Being, proceeds from Jiva or the soul. — shlolcas, 212-13,
The reason assigned for attending to these distinctions, also corro-
borates the explanation I have offered. It is not to point oufc
different substances or beings, but to conduct the mind to the
knowledge of that one and all pervading Essence, in which the mo-
difications exist from which result the distinctions we observe. Un-
less the nature of these distinctions were understood, the soul must
remain ignorant of its own nature, and continue for ever under the
delusion that it is sensitive, finite individual being ; but when by
investigating these distinctions, it comprehends the modifications
from which they arise, the delusion is dispelled, and it knows itself
to be one, Infinite and Eternal. " Though it was necessary to treat
of Jiva as a preliminary step to enable us to understand what is
Jiva or the soul, yet a person ought not to be immersed in this
notion, but he should immerse himself in Brahma," Shloka 220. I
shall also quote a passage to shew that I have given a correct view
of the distinction between Brahma and Kutasthas : " Kutasthas and
Brahma are different only in name ; as the sky reflected in a vessel
of water seems to differ from that reflected in the firmament ; but
besides this, there is no other distinction," — Shloka 237.
It must have been observed in reading the Play, and the treatise
of Shankaracharya, that there are no attempts to establish the Ve-
danta doctrines by any process of reasoning. The authors announce
the Principles of their sect in a dogmatical authoritative style, a» in-
dubitable truths, or establish their assertions by the authority of
the sacred text alone, and attribute the disbelief of them to passion
and ignorance. It is in this manner that the Vedanta doctrines are
generally taught, but sometimes we find an appearance of reasoning
and argument. The following quotation hints at a philosophical
*• More properly the sensations and actions in which sensitive existence
consists.
APPENDIX. 107
argument of some weight in support of their denial of a material
world. "The world is visible, but it cannot be explained ; the world
is Maya, and therefore no hypothesis should be formed respecting it.
If the Pandits were to attempt an explanation of the world, any
one by taking up the opposite argument might expose their igno-
rance. How are the body and organs of sense produced by virtue
of the seminal matter ? Or supposing this could be answered, how
can you account for the production of life ? If you say that it
results from the constitution of seminal matter ; the instances of
unproductive semen will reduce you to the absurdity of admitting
that the same proposition may be both negative and affirmative. If
you say I do not know how the world arose, and therefore request
you to inform me, I reply that according to the opinion of the most
learned men the world is merely an illusion of the senses ; for what
is there in man that surpasses the illusions of sense ? He lies in
the womb, he is vivified, he acquires hands, head, feet and different
other members, and afterwards this organised being passes through
the states of childhood, youth, and old age; it takes various
characters, it sees, hears, smells, adores, and as it came into the
world so it goes out of it. The seed of the Bad tree (ficus ladica)
bears an analogy to the body, and considering the smallness of the
seed and the largeness of the tree, it is evident that this can proceed
only from Maya or delusion. The Logicians proudly suppose that
they can remove these difficulties, but their opinions are completely
refuted by Harsha Misra," Slokas 142-8 and Commentary.
The argument appears to rest on two circumstances, first, that
the generation of animals cannot be accounted for by its apparent
cause ; second, that even this apparent cause sometimes fails in pro-
ducing the effect, as in the case of sterile females. Hence it is
concluded that animals and the visible world are not real existences
but mere illusions. The author has not stated his argument in a
precise manner, but he seems to assume that matter is itself inert
and lifeless, and consequently incapable of producing life and mo-
tion ; hence it must be admitted that there is a living Being who
is different from what is called matter, and that this Being is the
cause of sensible objects, and of life and perception. Of what use
then is the supposition of inert matter? If all effects proceed
from the unceasing energy of the Infinite Being, is it not more
108 APPENDIX.
rational to affirm that he is the immediate cause, than that he
operates circuitoualy and by an intermediate substance.
The Vddanta philosophy does not correspond with any system
which has been published in the Western world. It does not
teach that the Supreme Being is the soul of the universe ; that
animate beings are separate detached portions of his essence, or
that visible extended material frame of things is God ; but it
affirms that the world is one, living, unextended, indivisible Being,
who puts forth his energy, and excites in himself the phenomena
of sensible things as well as of sensation, passion, &c. In explain-
ing this system, however, the writers frequently make use of
such figures as may mislead a person who has only read detached
passages of their books, or who has not closely examined the
nature of their doctrines. In consequence of this the VSdantas
have been supposed to teach the doctrine of emanations • and a
passage occurs in the Atharvana Ye1 da, which appears to counte-
nance this opinion. " As the sparks proceed from fire, so various
kinds of animate and inanimate being proceed from the in-
corruptible Being.*' But the best commentators say that these
expressions do not mean that there are separate individual beings,
but only that whatever is beheld is the Divine essence. The
Vedanta opinions cannot be accurately represented by any figure ;
they must be deduced from plain and simple declarations.
The Vedanta philosophy has been supposed to agree with the
system of the celebrated Bishop Berkley, and ife certainly does so
in denying a material world, and in referring sensible things to the
energy of living Being ; but here the agreement ends. The
Berkleyan hypothesis is completely opposed to the Vedanta doctrine
by maintaining the existence of separate beings, upon whom this
energy operates, and excites in their minds the ideas of external
things.
After this slight sketch of the philosophy of Vedanta, the
practical maxims of the sect will be easily understood. They teach
that perfection consists in rest, and that motion or action is the
origin of the moral distinctions of good and evil, both of which
must be renounced, aa they involve and imply each other. It is
APPENDIX. 109
required in order to the attainment of this sublime state, that the
active faculties be annihilated, the passion and affections subdued,
and that the individual be totally indifferent to external things,
animate and inanimate, to parents, wives, children, relations, goods,
or to whatever causes pleasure, pain &c., and this furnishes us with
a reason for the disrespectful language made use of in the Play
towards these relations and friends. When by the practice of rigid
austreity, retirement from the world, and contemplation, this
quiescent state is attained, the soul perceives that it is Being, and
that Being is all things, and thus it becomes the one Infinite
Essence. Action or religious performances do not conduct the soul
to the state of the Eternal, but to a place called Swarga, where it
continues until the holiness it had accumulated be nearly expended
by the enjoyment of happiness, after which it returns to earth, and
takes a body corresponding to the remnant of virtue it brings along
with it. Agreeably to this notion the Yedantas condemn the
performance of action as it retains the soul in the prison of passion
and affection ; but whilst a person continues to perform the common
acts of life, it is incumbent on him to attend to religious duties and
rites. It also has been found expedient to modify the doctrine
in such a manner, as to reconcile it with the occupations and acts
on which the existence of society depends. Accordingly they say
that renunciation of the world does not require that a person
cease from the acts and duties of life, but only that he preserve
his mind in a state of perfect indifference and tranquillity. "If
it be alleged that the Puranas declare Bharata and others did
not perform the acts of life; we would ask, why do you not
listen to the Vedas, which declare that wise men eat, act, and
procreate."— 271.
Having given this short sketch of the Yedanta principles, I
shall now notice in a very cursory manner, the other four Brahina-
nical systems which are mentioned in the translations.
The Nyaya is a system of Logic and Metaphysics. It contains
two sects which were founded by the two celebrated teachers Gau-
tama and Kanada. The sect of Gautama is the most ancient,
and those who adhere to it are by way of eminence named Naiya-
yikas, and their philosophy is called Nyaya ; the followers of Kanada
are frequently named Vaisheshika,) and their system, Tarkika.
110 APPENDIX.
Gautina is a celebrated character, uot only in India, but in the coun-
tries to the eastward of the Ganges, where he has been raised to
the rank of a divinity, and is worshipped under a variety of names,
which, however, are all easily traced to the primitive word. There
is little distinction, if indeed any, between the systems of Gaut-
ama and Kanada, except in the number of orders into which they
have divided the different classes of Being. Gautama divided them
into fceweny-three classes, which Kanada has reduced to seven ;
but to understand the opinions alluded to in the Play, it is not
requisite to name the different classes of Being, to enumerate the
accidents and logical divisions of the system, or to notice the ar-
rangement of syllogisms, which perhaps is not less perfect than that
of the Greek Logician.
The Naiyayikas* (under which term I include the followers both
of Gautama and Kanada) believe that there are two eternal substan-
ces, spirit and matter ; the one distinguished by life and thought,
the other by being inert, lifeless, and moving only as it is impelled
by Spirit. They do not, however, suppose that the world in its
present form has existed from eternity, but only the primary
matter from which it springs when operated on by the Almighty
hand of God. Matter in its primary state is an invisible figureless
substance. It is very common to express this primary condition of
matter, by the word Uja which signifies seed ; from this seed
or germ the world is called forth by the Intelligent Living being ;
and at its final dissolution all things return to a seminal state, in
which they remain until again spread out by creative energy. In
the process of creation, the first form of material substance is
called anu, two anus make a dwenuJc, three a trenulc and so forth ; and
on arriving at the bulk of a trenuk, matter assumes figure and
becomes visible. In the first or invisible atomical condition, matter
is eternal ; in the second or figured state it is perishable. Hence
in the Naiyayika system the elements, water, earth, fire &c., are
always divided into what is temporary, and what is eternal ; the
visible state of water, for example, is temporary, its primary state
or essence is eternal.
[ * Sec Colebrooke's Essays, Vol. I. pp. 261-294, or Trans Royal Asiat,
Soc. Vol. pp, 92-118.]
APPENDIX. Ill
The combinations or aggregations which; compose the material
universe are produced by the energy of an Almighty and Intelligent
•cause, who is considered the Supreme Being. Matter is incapable
of action, whence it is evident that the motions of material objects
are caused by a being different from these objects, and in this
manner they prove the existence of God. Thus the author of the
Muktavali, in delivering the opinions of the Naiyayikas, says,
" though we have in ourselves the consciousness that I am, I feel
pleasure &c., yet we have no evident knowledge that spirit and
matter are different ; but this is proved by the following
argument : — An instrument requires an operator ; thus without
an operator, no effect could result from cutting instruments, as
an axe &c., in like manner, without an operator, no effect would
result from the eyes &c., which are the instruments of vision &e.7
hence we infer the existence of an operative Being. Should
it be said that operation belongs to matter, we reply that matter
does not possess life, as is evident in the case of an inanimate
body. It may, however, be urged that life, as consisting in per-
ception, sensation &c. , does not belong to a dead body, just as it
cannot be ascribed to the individual, who, according to your
opinion, is united to the Supreme Being. We reply, if life or sensa-
tion be a property of matter, how can the events of youth be
remembered in old age, since the body is subject to growth and
decay." Atma PraJcarn.
The Naiyayikas conceive that Spirit is a figured substance, which
means that it possesses magnitude, but this magnitude is indivisible.
According to Hindu Metaphysics, whatever is the subject of active
and moral qualities must have magnitude, for these qualities imply
action and change ; but what is absolutely without magnitude and
figure must be impossible and unchangeable ; hence as the
Naiyayikas maintain that the supreme Being is the immediate and
active agent in the creation of the world, and that preception, desire
and action, are in him permanent qualities, they ascribe to him a
principle of invisible magnitude. This magnitude is so small, that
it moves in the smallest nerves which are the one thousandth part
of the diameter of a hair ; and this opinion is supported by the Vedas,
''Spirit is more minute than the minutest atom, and more subtle
than the subtlest thing,17 But it must not be inferred from this
112 APPENDIX.
that they are materialists ; for they maintain an essential distinction
between the phenomena of matter and Spirit.
They believe that the soul is a portion of the Supreme Being,
and has a separate individual existence. It is distinguished from
the Creator by not possessing essentially and permanently the
qualities of preception, desire, and action, and it is also subject to
ignorance and sorrow ; but the Supreme Spirit is perfect and
eternally blessed. — "Truth and intelligence are the attributes of
God, and are not to be ascribed to the soul, which is the subject
both of knowledge and ignorance, pleasure and pain, by which it
is distinguished from the Supreme Spirit ; therefore God and the
soul are entirely distinct beings ; if you deny this, how can you
account for the being confined to material habitations, and again
released from them ?"
While embodied in matter, the soul is in a state of imprisonment;
and is under the influence of evil passions but having by intense
study arrived at the knowledge of the natural elements and prin-
ciples, it attains the place of the Eternal. In this state of Supreme
bliss, however, its individuality does not cease but on this point they
express themselves very obscurely. They admit that the soul is
united to the Supreme Being, but conceive that it still retains the
abstract nature of definite or visible existence.
The dissolution of the world proceeds from the destruction of the
visible forms and qualities of things, but their material essence
remains, and from it new worlds are formed by the creative energy
of God ; and thus the universe is dissolved and renewed in endless
succession.
The SANKHYA sect was founded by a philosopher named Kapila.*
It has been noticed by some English writers as advancing the
doctrine of materialism : but the Sankhyas believe in the existence
of two eternal substances or Beings, the one named Purusha or
Male, the other Prakriti t or nature. They conceive that Purusha, J
[*Conf. Colebrooke Essays, Vol. I. pp. 227-260. or Trans R. Asiatic,
Soc. Vol. I. pp. 19-43.]
[f Conf. Colebrooke, Essays. Vol. 1 . pp. 242, 265, 338, 349, 407, 412, 413.]
[t Conf. Colebrooke, U, S. pp, 48, 89, 244, 344,N4ll.]
APPENDIX. 113
or the Male, exists in an eternal state of rest, impassible, and a mere
spectator of the motions of the universe. This state of the Supreme
they illustrate by saying that He resembles the water-lily, which
after the water passes over it, is left in its original condition. The
motions of the material world, and also sentient beings, proceed from
Prakriti or nature. The argument by which this opinion is support-
ed is not very clear, or perhaps I have not been able to comprehend
it. " Spirit is life ; effect and cause are inseparably united; con-
sequently, when the effect ceases, the cause must also cease; there-
fore agency cannot be attributed fco the Supreme Being, and the
idea that He acts arises from the union of life and Understanding/'
MulctawaU, Atma PraJcarna. This passage, however, will receive
some elucidation by remarking that life here denotes its simple
abstract nature divested of the qualities of thought, feeling, action &c-
This simple abstract Life is the Supreme Being: Understanding
(which denotes the active and sensitive principles of beings) arises
from the operation of nature ; and the union of understanding or the
active faculties with life, which is the Supreme Being, produces the
idea that he is the Agent in the motions of the universe.
The Yedanta sect affirm that understanding is the termination or
completion of the One Being ; the Sankhyas, on the contrary, assert
that it is the completion of nature.
Nature is eternal, but it is upheld by Life, the Supreme Being.
When the universe disappears, nature remains in an invisible
seminal state ; but at the de&ire of the Supreme it assumes a visible
form and becomes the Creator of the world.
The soul, or sensitive part of living beings, arises from- the
organization of nature, but is formed of its more refined parts. It
is probably this opinion concerning the soul, which had led to the
supposition that the Sankhyas are Materialists. By the efficacy
of virtuous action, however, men are delivered from passion, and
united to the Supreme Spiritual Essence.
The MIMANSA* was originally taught by Jaimini. Kuniarila
Bhat and Prabhakar, who are mentioned in the Play, were t wo of
[ * Conf. Colebrooke, Essays, Vol. I. pp. 39 Seqq. and 295-324, or
Trans. R. As. Soe. Vol. I. pp. 493- 491.]
15
114 APPENDIX.
his most eminent disciples. There are two divisions of this sect ;
one named Piirva or former, the other named Uttara or latter
Mimansa. The Purva Mimansas say that motion is the only Being,
and that it has existed from eternity, and will exist for ever, produc-
ing and maintaining all the phenomena which compose the universe.
There is neither creation nor dissolution, the world has existed
always in the same visible form which it now exhibits. Jaimini
seemed to deny the existence of Paramatma or Supreme Soul, and to
admit only that of Jivatina or Yital Soul ; for which reason he was
charged with Atheism, and in the play we find one of his pupils
asking if there be any other Being besides those visible beings whom
we behold. This tenet, however, was rejected by others of the
Sect, and accordingly, Kumarila, in reply to the above question says,
that there is a Being, distinct from the universe, who is the judge
of actions, and the dispenser of rewards and punishments.
In asserting that motion is the only being, the Mimansa is
directly opposed to the Vedanta System ; and the Play exhibits a
controversial conversation between Religion and Mimansa, respect-
ing the nature of the Supreme Lord, and the means of obtaining
deliverance from this state of mortality, in which Mimansa maintains
the necessity of action, or religious performances in order to obtain
beatitude, because the Supreme Lord is himself an active Being.
The doctrine of Patanjala agrees with Sankhya philosophy in the
belief of an infinite Being or Man, who is impassible and unaffected
by nature. But from the following passage it appears that the
Patanjalists conceive the soul to be of the same nature with Purush
or the Infinite Being, and not an effect of the organization of matter.
" The Lord is a Great Being ( Man ) who is free from pain or the
influence of action, and is impassible like soul." Chitra Dipa
shloka 105.
T" 3 three remaining sects are those which deny the authority of
the Yeas.
JAIXAS* are found in conisderable numbers in different parts
of India, especially in Maisur, Kanara, and Gujrat. In their phi-
[ * Conf. Celebroke, Essays, Vol. I. pp. 378-390, and Vol. II. pp.
191-234 : or Trans, K. As. Sec, Vol. I. pp. 549 Seqq. and Asiat, Res. Yol. IX,
pp, 287-322.]
APPENDIX. 115
losophical opinion they have been supposed to resemble the S&n-
khyas, but their tenets exhibit rather a mixture of the Sankhya
and Mimansa doctrines than an exclusive adoption of either* Like
the Mimansa they believe that the Supreme Being is motion, and
that he is without figure, impassible, and all-pervading ; and like
the Sankhyas they believe in the enternity of the world, and conceive
that the soul is only a refined species of matter, which possesses
thought and understanding, and which pervading the whole body
illuminates it as a lamp does the apartment in which it is kept. Wher-
ever there is blood, say they, there is soul. As the Infinite Being is
indescribable and incomprehensible, they direct their worship ta
Tirthankaras or deified men. The Great Being is omniscient, but
the soul possesses only finite knowledge. Man is elevated to the
state of Infinite Being by renouncing secular concerns and devoting
himself to contemplation and divine worship ; but like the Mimansa
they conceive that holy actions are required to secure eternal
beatitude.
The BAUDDHA religion is now almost extinct in India, I have
never seen any who professed it, though Mr. Moor in his Hindu
Infanticide says that some may be met with in Gujarat.* I do not
know whether an account has yet been given, of their philosophical
opinions drawn from original authentic sources ; but from the
declarations of Mendicant in the play, I should conceive that they
profess a system of idealism excluding the existence both of matter
and Spirit, and admitting only that of sensations.
It is generally alleged by the Brahinans, that the
are Atheists, but perhaps they are only Materialists, and maintain an
hypothesis similar to the one advanced in Europe by Spinoza. This
conjecture corresponds with the account given of them by Passion,
in which it is said, that they believe only what is proved by the
evidence of the internal or eternal senses. The ai gumenb they
employ is stated in more precise terms in a Logical book called
Dinkari ; There is no evidence that a Being ( different from the
[ * Moor evidently refers to the Jains, Conf. Colebrooke. Essays,
Vol. I. pp. 390-402.]
[ f Conf. Colebrook. Essays, Vol. I. pp. 402-435. ]
116 APPENDIX.
universe ) exists, for, as he is without figure and quality, he cannot
be discerned by the external senses, and there cannot be the
evidence of mental perception, for the mental perception of one
person cannot discover the existence of another Spirit."
In pursuing the sketch which I have thus given of the philoso-
phical opinion noticed in the translations, it has perhaps occurred to
the reader, that a more detailed account of them would throw
much light on the ancient system taught in Europe, and would be
a valuable addition to the History of philosophy and of the huma.a
Mind.
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