HANORODAYA, A; yim. og INTELLECT; ie d 1 hi ‘THE SHANSCRIT Axo Pusonrr, / td, J.-Taylor, M.D. (4) HANORODAYA, A; yim. og INTELLECT; ie d 1 hi ‘THE SHANSCRIT Axo Pusonrr, / td, J.-Taylor, M.D. (4) 6 Hindus, that 2hcy RRIEL seoREC IS UE ENG OIE curious enquiry; the Vedapta, which was ~ to have some similarity to the speculations’ jou celebrated Bishop Berkeley; and sh,in one of the Letters. Edifiantes; iv ible” the Logical System of Aristotle, “might be~ 01 etweel Ht and that of the Grecian Phiksophy, in order to ‘ascertain whether they were both: original, or whether “the one had. in amy degree -been borrowed from the bother.» nei, =24 ‘: “ ae a GO \at. Poona with the subsidiary _ I had.an. opportunity. of rocuring!/a_ number ot te mont ebrated books, whi explain the prin- we i two philoso: ical. sects, and it.was my ‘ , in the first place, the Logical On. this account I determined to tion of this design, and in the ine a little the Vedanta system, _ “comprehended than the other, © whic is more t: and not much. i of curiosity and interest...ad = i: oy 3 3 “es re : in and of the principal technical terms,. ishing the translation, it appeared to Ri ray the. ). some merit as“.a_poetical composition; and also Phases ti bated such a view Of the” si a opinions of the Vedanta sect, as would perhaps be more pleasing~-and intelligible, at pres aa, English ‘reader, than one _more ” nd; sophical, ‘These “considerations * in uced «1 mit it that<1 “give. no. bagtibe account: of the _. The work itself m the’ Krishna Mishra, bat . the era in -which hel i which is taken from Riigiee a I have not scettained its exact: » the°inseriptions {0a2" at “Mai DEDICATION, iii 5 of its position is corroborated by the the word, which is an union 6r mixture, bly arose from the mixture of languages ple in that border country, As Tirhtt has y contained a number of learned, men, Krishna hra may be supposed to have had ample opportu- "nity of obtaining accurate information on the: subject “he owrites, In this country, too, -theJainas. and Bandd’has were formerly numerous, which must have had some tendency to prevent any. gross misrepre- yf sentation of their tenets, as it -would have- been easy to expose the ignorance or” disingenuousness of the author. “These circumstances may ddd ‘some weight to the autlority of Krishna Mishra’s ptoduction, »: Perhaps some conjecture’ may be formed. concern- ing the-age of the: Play, from the mention which ig made ‘of the’ King Shn_ Kirti. Warm, who.is said to ¥ psays, that he is 4 fion 0} the fame or glory of Gopal; but F am. more inclined to» think that he was a realpersonage,.and that the poet out of compliment or flattery, represents Gopal or Krishna as fighting his battles, and establishing. 4 him’ ‘on the throne. If then Shri Kirti Wurm was a ae he probably reigned ‘over Magad’ha or Baharpithe sovereigns of which also extended their ; empife to the. provinces whiéh lie northward of the Ganges sfor Wurm, or Warrior, was a family name % assunied hy the Magdd’ha kings, and Shri- was pre- * fixed as a title, intimating success or prosperity. If the conjecturé be correct, it would,,rad us to ascribe a. considerable ‘antiquity to the Play. I do not know the precise time. when the Magad’ha kingdom of Ba- 2 hatewas overturned, but it is said that its empire over the other provinces ceased in the year 648. We also know, that in 1225 the Mahommedans had conquered Bengal and Bahar, and yNaced governors over them; consequently, if the Play, was acted in the. presence i iv DEDICATION:; i -: aoe. of one of the Magad’ha Kings, it probably was a cone ot siderable number of years prior to this period. I may ke i alfo add, that the copy from whith the translation is % made, was collated with. one written 186 years ago; * and as this old copy cantained~ the Commentary, |) which is never composed till the original has become. ) | obsoure,. it affords decisive evidence ‘that the- Play t itself is not.ofmodern date. The age of the Play, iy however,-is.a matter of comparatively little conse- || quenee, as far as it concerns the explanation of the | Vedanta doctrines,,.for these ‘are, illustrated by dif. } ferent authors,from-one, age to another, with s¢areely |” anyother variation than. that of brevity or gopious- k OBE had ASS CR i asta i 7 m The small treatise which accompanies the ywas || | written by Shankar Acharya, the celebrated restorer. | | of the Vedanda opinions, “He-was horn ‘at Sringagiri, in the Carnatic; but ‘the Brahmans in “that part of je),. the country do. not sagree as.to. the exaet periodof | his» birth. Hé. is ‘considered -an incarnation of ‘Siy. Some alledge: that. he has appeared more ‘than once on earth for the establishment of the true déctrine; ) and they say that his first appearance was a 1500 years ago, and his last about.600 years. Atis known 47 that he lived before the age of baat Antpa Acharya, *) whose, birth’ is ascertained to have happened: in 1009, 8o,that if we.allow: him” about 900 years, pérhaps we shall not. be far from the truth, At this period there wore a number of heretical sects in India, the most. remarkable of which were the Jainas,’ Baudd’has, 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 Veds. In the first part of his design he is re- ported to, have been very suc I Shankara wrote a large: and celebrated work, called the Bhashea, {7 which is a commentary on the Veds, but which I hava | cy \ _. pEpIoaTION, «= tit a F ie Spee yet ‘been fortunate enongbh to procure. The <i treatise, owever, exhibits an accurate, though con- _ eise, view of the doctrines he taught, P “subjoined an Appendix, containing @ few tks, which are intended'to give some assist- "in the ‘perusal of the Play. ie want of peér- ity, which may sometimes be observed, will, I 0 ascribed partly'to the necessity T°was under of writing hastily, on a subject, which is so foreign to "apie er betes and manners. At a future: period, f it bein my power, 1 may send you a géneral ‘view of the Brahminical Philosophical systems, and espe- ally of the System of Nyayai, in regard to which I have already made some progress. It would however be improper-to make any specific promise, consider- -/ ing the limitéd means I possess of oa inves- i on ag ie, ~~ 0 d c y; “4nd.shall consider myself 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 haves ig powerful influence in forming the mind and character ' of millions, who are now subject. to the British Go-. vernmient. ‘ <bean ee Permit me, Sir, before sion ihis letttr,-to. ex» press my grateful sense of the, ki dness and: encou- ” \s yagement I haye experienced from’ you since my! arrival in this country.; and #f4 ould add any lustre 40 the high station you the literary world, Tchould’ascribe to you this sle er-effort, to promote the knowledge of Hindu Literature and philosophy. . x el = ee 2 Sr, Your fai Bombay, Sth October 1811, and most humble Servant.. “>= J, TAYLOR.
EAE SORE Me sone eam “Ans PERSON. | arrogant. presumptuous fellow,; x “nagines. that he os dudaisop versal Being.
4 e Minister of. Passion, P § Haughtiness, the friends of Passion, me AD these Beinghtre attached to Passion The pure Intellect or Beit eee, ioe MAN, a, eee PROLOGUE.
oe as the. sun’s meridian © rays reflected from-a sandy plain, ‘present the appearance of water*, so 2 the ideas of ether, air, firé; earth, which form the universe, proceed from, ignorance; but? wise men know that. these. ments gape | —— ‘necklace is imagined #6 be a serpentt—TI sh the! fore celebrate that resplendent Being, who" is ‘nett whappy, pure, and who comprehends his own essence, May that glorions Being ‘grant»you his protection; The whose forehéad’ displays the radiance of the moon; ; who by: painful exercise raises, his soul above this > mortal framet; whois tranquil; from whom happi- "mess is inseparable: the! he who becomes: . * Mrigjul—Deer-water.—As deer,.from not knowing the nature of the sun's rays and of this reflection, suppose that itis water; so those who do not understand the nature of Spirit, conceive that the material universe has areal 4 permanent existence. © "= + This is a very frequent allusion, and arises from the figure of the necklace rendering it liable to be mistaken for a serpent, especially when it is seen unawares, or, by an obsoure light. af ‘S {¢ Itissupposed that: there are three great canals in the’ tp body, filled with air, ‘which—take thier rise from the os ecygis, and rau tothe head; one on the right side, called eda, one on the left, called pingala, and one io the. middle, called stishitmna. By compressing one nostril,. ‘and continuing’ to inspire, the, breath. is ‘topped’ in the «~ %,. middie vein or-canal, ‘and thegoul.( which is@ir ) being prevented from descending to the lower part of the body, - remains at the crown of the head, Some other ceremonies eG are alay required, such 3 a particular posture; directing" the eye steadily to one olféet, over the point of the nose, so is the practice alluded to inthe text.
k “PROLOGUE,” aN The MANAGER enters, e Manager. Enough: we shall not delay longer,» The glorious Gopal*,. whos’ lotos’ foot is: ornaniented witli the crests of tributary. Kings; “who, in the-form - of-Arisingh, opens a. door through the breasts of: his. enemies; who, assuthi tlie shape" of @ boar, raises: up the earthy: when it has. Suk it the waters of de» ction, poured down. u ‘Sovereignst; whose AY the locks “of / 5 ’ 35 an | chergy is like ‘a. fam e he guard! e Py . their enormous ‘ears j—has command aia words: “ While the “most excellent" King’ Shri Kirti ms Wurm was ‘employed in conquering the world. per ‘spiritual devotion was interrupted, and my days were ~ spent’ amidst ‘the pollution’ of ‘various sensual Jenjoy- ments{; “but now Ty purposes are “fulfilled=: Meso | “enemies “of the’ King having been destroyed, thead- ministration of government is intrusted’“to his le-: brated: ministers. The earth, encor d ye brane is-subjected to his -; se and he receivés +1 the homage. of its “Kings...] é “pro repose, =~ | and ial oho be. entértained with-someth ng regard: ing Spirit, blended with what _ is livel; agreeable, Formerly,” thé respectable Krishna “Mishra co: ‘a Play, called the “Prabodth eae ePoitays, wi delivered to you: Produte. it > before “wast at King * Shri. Kirti, who, with “his urt; waits anxiously to see” it performed 7” ory Cot ae 3 ee a 7 * Vishna. » Sees: “y + When the earth i esolated in consequence of the |. erimes of its rulers. Pa 3 a fit should be recollected that’these words do not in= timate any vicious indulgence, out merely signify that he was engaged in acts connected with objects of songs ais ‘ at ™ The: Manager walks towards a room, and calls ae eae. Actress, ): mM )—Madam, come forward.
eee Tt is time to begin, «+ ( Lifts up the curtain, adel Toots ee a oe An Actress. enters.
"Actress. I attend, in, obedience. to’ your *com- | “miands.—What is the business to be done?
- Manager. You”know very well_—Here is Gopaf, the'bright/flame of whose prowess blazed in the forest of his’ numerous and powerful enemies, and spread throughout the-three worlds; Gopal, whose glory fills {/ conquere d the lords of men, and has invested ‘with the “soy » Kirti the chief ity. of the earth Ki v fi don 0 Widaniee, Still proclaims his renown, in s proceeding from the heads of the ‘slain, struck like _ cymbals in the nimble and beautiful hands of youn, ” female Rakshasest,and by the wind blowing thror the® openings’ in the skulls of lofty elephants killed 4 im 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, finish their decorations.: © An Actress “enters smiling.
x: q * Pisah—evil spirits, devils, Fac aae Oe + All kind of evil beings; persons who eat flesh and _ drink wine; cannibals. - res aah n -f cee; te : “the universe, who, aided by his sword: as his friend,’ displays the nature of Spirit, -Tell the Actors te.
a. F -;. ” Actress. The ‘King in ‘battle has gained avbril-. . limnt victory over’ the army assion, which ‘rexii ei PROLOGUE. ‘ T sembled the ocean; as Krishna obtained. “he goddess Lakshmi-by churning. the: sea of milk, by the might* of his arm he subdued’ the confederate Kings; his dreadful bow, bent to its utmost. stretch, showered 3 down arrows: upon the horses which ragei ed like the - Waves of the sea; the proud Pipkanta“w 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 hol- low groans, like the ocean when’ churned ~ by. the . great mountain Achal. How has. this «person,.re- fpected by the Minis, and who like deeds, Sete st yt maaan =D rs a Gopal, “who = aig ee of “the divine; ity, | gu iescent in his nature, and whenfrom } any neously cease i é é the Sovereigns of the racé of the Moon, pint had een dethroned by the’ Lord of Chedithe Roodra® and. fire of destruction to the Kitigs of: the earth. oh i otean, which, when enraged ‘by the ‘at the end of time overwhelins the -loftiest | sonneains at present. remains calm and:does not pass * its boundaries. The bein who:sprung from a omer of the divine Spirit, and e clothed live: perc after becoming incarnate on to Q happiness of mortals, again return to a” state o! rest. Thus also the illustrious Mani Iamadagni quenched “the flame.of his wrath? by devotion; for having’ ex- tirpated the race of.tyrants, “he Magnanimor yy ey the empire of the world, « Thrice seven’ times» - did he exterminate thé tyrants; “and he bathed him- - self ina river of blood, whose stream was filled ‘with 4 { the skin, flesh, bones, and brains of intiumerable Kitigs. S| His merciless cc: 3 spared neither. women, f * A name of ‘the destroying god ‘Siv, to whom: the Lord of Chedi is compared. See foe PROLOGUE. ila 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 : Pagsiont and has caused Intellect to spring up in Shri Kirti Warm.; ed ” a 5 or: F Ba SKe Behind the’ scenes >) ~ Thou meanest of actors, whilst [live how can my . Jord Passion. be defeated by Reason? — * é 5 Manager. ( Looking mirthfully.) here comes dist. felgpw 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 en- closes, him inher arms, Eee swith “delight—He ng offended at m words,.an it behoves me to remove wit * Vivek— reflection, consideration.
the faculties, » Ping G ) “+ Moh, that which fascinates the mind and. embarrassew - THE PRABODH CHANDRO'DAYA, OB, RISE OF THE MOON OF INTELLECT.
ACT I.
LovE* and ENJOYMENTt enter, Love. (Wrathfully: ) ‘Thou meanest of actors, whilest 1. how at my lord Passion be defeated by Reason?—Reason who derives his origin from the Shasters, exists in the minds of learned men only until an arrow be shot from the eyebrow of a beau- tiful woman. A delightful elegant house; young girls with bewitching eyes; creeping plants, on which the bee makes a buzzing noise; the new-blown mallika; zephyrs wafting perfume; and moon-light nights, are my effective weapons which conquer all;— what then is the might of Reason or the birth of Intelllett?
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 res hel against me, their fortitude would not endure a single hour. The lord of gods (Indra ) committed adultery with Ahelya(«); the lord of beings (Brimha’ was enamoured with his own daughter; and the moon was captivated by the wifeof his Girt. Who is there that has not, through my influence, trodden in a for- hidden path? Do not the wounds inflicted by my arrows madden the world?
Enjoyment, It may be so; but he who is aided hy many of our powerful enemies ought to be feared.
Fove. You look at Penance, and others the ministers of the most mighty King Reason, but we shall accomplish their ruin merely by mingling our- selves with them.—Who will Mildness be before Anger; who is a Brimha Chari(s) opposed to me; who are Integrity, Ticty, and Disinterestedness, in opposition to Avarice? Thus Penance(c), Ordinance(d), Posture(e), Inspiration(), Expiration(g), Meditation(2), Divine Vision (#), Extacy ( 2), who proceed from com- posure and fixedness of mind, will speedily disap- pear. Women can work their ruin, and Worry are my ready agents, Looks, language, romps, tender tales, and embraccs, 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(k), Envy(1), and Hypocrisy (m), (a) Goutumi’s wife, and the daughter of Brimha Dev.
(4) One who has suppressed the sexual passion.
(c) Yam. (d) Maim, the performance of stated duties.
(ce) Asan, a particular mode of setting.
(f ) Pranayam, Inspiration being continued; confinig the breath. (9) Prutyahar, Expiration long protracted expelling the breath. (h) Dhyan. (2) Dharau ; (j) Sumadni, bringing the soul to the crown of the head. Extacy, trance. (&) Mad. (!) Matsary. (m) Damlh.: RISE OF THE MOON OF INTELLECT. 3 Enjoyment. I have heard that you and Quiet*, Mortificationt, Reason, &e. 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 Maia} 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 Action and Contemplation§. Action was the mother of Passion, the founder of one family; and Contemplation brought forth Reason, the founder of another family.
Enjoyment. Vf this be the case, what is the yeason 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 fend exists between.us; 6a dreadful war which involved the people in ruin, was waged by the Kirts and the Pandis 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 docs he proceed on self-defence; ‘ or is he instigated by counsel?
Love. There is a secret cause for his conduct.
Finjoyment. Why do you not reveal it to me ¢ Love. Your female nature makes you timorous; T shall not relate to you the frightful acts of those’ ill disposed beings, * Sham. + Dam. t Delusion, evi -inciple, rviatter, See Appendix. I Pravatti; dog, acting, with a degree cf intensemiesg. § Nivratti; laying aside action. || Relate@in the Mahabarat, of which tue Bhagvat Geeta is an episede.
Enjoyment. ( In fear. ) 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*, tirrible even as Kal Ratrit, Enjoyment. ( Fearfully. ) Worrible! How, is 2 Rakshasi to be begotten in our family? my heart is filled with terror.
Love. My deloved, fear not, fear not, fear not 3 it iz merely @ rumour.
Enjoyment. What is this Rakshasi to do?.
“Love. Saraswattit, who dwells with the lord of all beings, has declared, that Maia, the consort of the ‘Impassiblef Male, became pregnant without his em- brace, and brought forth a son called Mind, after whom all beings followed in succession; and from this son will descend 2 daughter called Science, who will devour father, brothers, mother, and the whole race. - Engoyment. ( Trembling with fear.) Defend me! (Stinks into his arms. } tee ete Love. (Aside; feeling the delightful tmpees- sien.) How ravishing is the embrace of 2 woinan whose sprightly eyes dart glances more rapid than ~ the twinkling of the stars; while the brreelets on her arms, which encircle the body like creeping plants, -utter a gentle pleasing sound; it throws the soul into * Viddyu, Science. learning.
+ A name of Bhavani, the goddess of destruction.
} The cousort of Brimha, and goddess of fearning and eloquence.
Si Not affected by, or dependent upon any being, § Science or learning reveals the nature uf God, and en- ables Mind to perceive that it is not distinct from the Divini- ty; that all things are comprehended in him; and that the »ppearance of individual existences is an illusion.—Thus by destroying the notion of separate beings, Science is said to devour father, mother, relations, and whatever else existe, RISE OF THE MOON OF INTELLECT. 35 asdelirium of pleasure, and the whole frame quivers atthe touch of her prominent and palpitating breasts. ( Aloud, and embracing 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 this Rakshasi will be born?
Love. Certainly, I believe it; she will be be- gotten, together with her brother Intellect, by Reason and the goddess Revelation*; and Quiet, Mortifica- tion and others, will be taken into their service.
Enjoyment. Why do these peoplet rejoice at the birth of Science, who is their own destroyer?
Love, Do wicked men, who endeavour to anni- hilate the world, make any reckoning of crimes?—- Observe these tainted natures; (these crooked dispo- gitions become the cause of destruction to those who gave them birth, and then. perish themselves. Thus whilst emmoke tises to the clouds, the fire is extinguished, and afterwards the smoke itself disap) ears.)
[ Behind the Scenes.
Sinful and depraved soul, dost 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-suffici- ent, who does not distinguish right from wrong, and who walks in the road of pride. Under the influence of Self-sufficiency our father ( Mind ) Passion, and. others, have bound in chains the supreme Jord, and forcibly carried him away }.
Love. (Addressing Enjoyment. ) Here is Reason * Upanishnd, one of the Divisions of the Yejuwed re- ceives this name: It signifies, revealing what had been hid. —1 should have preferred another term in the transtation, had 1 known one which-would have expressed the meaning with distinctness and accuracy. + Quiet, Mortifica~ tion, &c. t The meaning of this is given in the Ap~ pendix. ae, 6 PRABOD'H CHANDRODAYA, OR, in company with Understanding *, the goddess who was born in our family.—This ignoble, despised per- son, whose wealth consists in respect, and whose body is meagre, shines in the light borrowed from Under- standing, who is herself obscured by Affection and others who follow the “impulse of their own desires, as the light of the moon is hid by thick vapour. It is not fit that we remain longer in thia place.
(REASON, the King, and UNDERSTANDING exter.)
Reason. ( Musing. ) Did you hear the proud swelling words of that low, impious person, pronoun- cing us evil doers 4 Understanding. Do people attend to their owe foulte 4. F Reason. Pride, and others who are full of Self sufficiency, and whose souls are depraved,: have en-i tangletl in a thousand nets the Supreme Intelligence; the Happy, who is exempt from sorrow, the lord of the universe, and have retained him a long period ix astate of weakness and imperfection. These, how- ever, are the holy people, but we who wish to break off his chains are sinners, The world is subdued by these impious beings.
Understanding. Thaveheard that the Supreme Being, who pervades the three regions of the universe, is essentially happy, and for ever radiant and glorious: how then was he bound by these polluted beings, and + thrown into the seaof passion! 2 Reason. As man when deceived by female ari# forgets his natural strength, so He, whose energy is mighty and unceasing, who is tranquil, full of majesty, just, unchangeable, and of perfect understanding, in consequence of being united to Maia forgets his own nature.
Understanding. Impossible! When one dark line conceals the sun with its thousand rays, then * Mati.
RISE OF THE MOON OF INTELLECT. < may Maia overcome God who is an ocean of light and splendor.
Reason. Maia is incomprehensible*; she is like acourtezan; she gives the appearance of reality to illusions, and thus she delwdes the great spirit” \Be- hold the glorious God who is unchangeable in his own nature, is subjected to unspeakable changes by this weak female Maia; as crystalt transmits the colour of the body applied to it; but from this con- nection Maia does not participate in one ray of light. She, however, most eagerly wishes to deprive Him of his glorious power.} Understanding. Whatare the means by which this impure being deceives God, who is full of goodness } Reason. Maia acts without regarding either reason or objectt; 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! She fascinates him, she sports with him, teases him, frowns on him, fills him with eager desires, and mocks him. There is also another cause, Understanding. What is it?
Reason. That evil-working woman _ reflected thus:—“My yowth is gone, and 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 designs of his mother, whois intimately united with her, and partakes of her nature, formed bodies having nine * 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 this subject is given in the Appendix. + Lit. Topaz. t Maia itself is an* uvintelligent principle, ae moves just as it is directed, { ‘This word I have elsewhere rendered Sense.
apertures*, and though one he divided himself ints many, and inhabited these bodiest. Maia then im- pressed him with her own active principles, as crystal 1s coloured by the objects with which it is in contact.
Caderstanding. The offspring always resembles its parents.
Reason. Influenced by Self-sufficiency his’ grand- son, and the eldest son of Mind, the Supreme Being said “Tam.” Thus the Lord having fallen into the sleep of Maia, 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, my family, wife, tribe; these are my children, friends, ene- mies, goods, strength, science, relations, and brothers. 7 Understanding. After this exceedingly long sleep, during which the divine Intellect has disappeared, how will this Intellect again arises?
[ The King obashed hangs down his head, and remains silent. } Understanding. Why are you so much abashed 3 and + Eyes, ears, nostrils, mouth, anus, and urethte..” oa + 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 or Sense.
.1_ This is conformable to the opinion, that the universe is One Eternal Infinite Being, and that birth, death, relations, &c. and all the phenomena with which we are acquainted are mere visions, beheld not hy individual minds, bat by the Supreme Being, under the influence of incomprehensible Maia.
§ During this sleep, the Deity perceives a variety of phenomena, and is under the influence of passion, a state incompatible with pure intellect, which, like crystal, ig clear, and without any diversity of appearance: henoe, while the worid exists, God is in a state different from that of Simple heing or Intellect, ord the question is,-How will be again return to this condition?
RISE OF THE MOON OF INTELLECT. ss) “why do you hang down your head, and remain silent?
Reason. Women are prone to jealously; I have committed an error, and therefore am embarrassed’.
Understanding. 1 asked you this question, not through jealously, 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 Revelation, 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 queiscent for a space, and be separated from the states of wake- fulness, dreaming, and sleep.
Understanding. Though the captives and adhe- rents of Self-sufficiency may be delivered from this mortal state, yet Self-sufficiency being dependent on original Maia, is permanent, 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 F¥e who is One, the Creator of the world, the Lord, the Eternal, is divided into many; and who by con- fining him in bodies, attribute to him a principal of curruption; of them will I make an oblation which will cease only with their lives; and I will again establish the unity of Brimh.