* Understanding might de jealous of the union of Maia with God, and it was the duty of Reason to dissolve it; as he had neglected to do this he was ashamed, and uuable to give an answer.
END OF THE FIRST ACT, ACT II.
HYPOCRISY enters.
“Hypocrisy, The great King Passion has thus comnianded me:— Reason and his ministers have sent Tranquillity, Mortification, &ce. to the various places of holy resort to raise up Intellect.—The de- struction of our race is at hand. You must exert yourself to prevent it. Go to the city Varanasi, the holy place in which beatitude is obtained, and inter- rupt the religious performances of those who are seck- ing deliverance from earthly affections." I have solemnly vowed to proceed io Varanasi, which must be subjected, and to execute the commands 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 moon-light 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 dwellings the Agni Hotr* has long been observed, and who com- prehend the Supreme Being —/ Looking. )—Who is that traveller who has crossed the Bhag’hirithi, 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 learningt 1— But T conjecture that he has come from the south country. I shall therefore hear intelligence of Self- sufficiency, ie An offering made by fire, which is presented twice daily. t Alluding to the proud hatgaty appearance of Seif- sufficiency.
RISE OF THE MOON OF INTELLECT. 11 Enter sBLF-SUFFICIENCY(a).
Self-suficiency. The world is filled with folly.— Brutish men, who do not hearken to the doctrines of the teacher(b); they do not.know the Tautanit Shas- ter(c); they do not understand the principles of Sha- ligir(d); why then mention the opinions of Vachas- pati(e). They have never studied the maxims of Mo- hodadi(f'); they have not seen the Mahavratti (g); they have not attended to the investigation of abstract ex- istence.—Why then do they indolently sit here?— { Looking round. J)—These persons do not compre- hend the meaning of what they read; they are satis- fied by chaunting the words, and they drown the Veds.—( Going towards some. )—These have as- sumed this profession of Sanyasi for the sake of beg- ging; they have shaved their heads, and believe themselves Pandits, but they talk of the Vedanta ina confused and unintelligible manner.—/ Laughing. ) —If doctrines, which are opposed to the evidence of sense, be taught in the Vedanta books, what error, iv. comparison with this, is advanced by the Baudd’ha— Talking to such persons is a deadly sin.—/( Going to (a) This is acompound word, signifying I do, act, &c. In philosophical language it denotes consciousness or indivi- duality, As the notion of individuality, according to Hin- doo metaphysics, proceeds from arrogance, &c. this word, in popular language, means pride or presumption.
(¥) ‘the teacher or director of Self-sufficiency.
(c) This is a Shaster composed by one named Kamapil Bhut.
(4) The doctrines of Prabhakar. Shamaril Bhutt, and Prab’hakar, were two disciples of Jaimim, the founder of Mimangs. (See Appendix. ) The brutish men are the followers of Vedanta, who do not admit the doctrines of this philosophical sect.
(e) Brihaspati, the teacher of the gods, who eomposed the Nyai Bhashea, 9 system of metaphysics., (f)-Also called Shesh » Rushee.
{g) A book of the SheivShaster.
others. )—These read the Sheiv Pashiipat(a), and la- bour hard to understand the opinions of Akshapad(5); they are brutes, infidels, and whoever converses with them falls into hell; the road even in which they are seen should be shunned.—(1 Going to others, )—These hypocrites carry off the wealth of the rich 3 they repair to the banks of the Ganges, and placing a stone amidst its cold waves, seat themselves proudly, hold- ing in their hands the sacred grass, with the Karandoj- wala(c) at their side, and they shew the suppleness of their fingers in twirling the Ridraksh beads of their rosary.—( Going to others )—These support them- selves by taking the disguise of Tridandi, and have departed both from the Dwyta and Adwyta paths(d).— (Goes to others, and looks at them. )—Whose hut is this which stands not far from the river of the gods? in the front 2 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 dra- shad and upal(e),-the charnas(f), the chakal(g), the dlickhal(t), and the mésal(i), and from it issue con- tinually the fumes of clarified butter used in sacrifice, which darken the air. This must be the dwelling of some one, Well, itis a holy place, and fit for staying in a few days.—(Enters the hut and looks round )— This fellow seems to be Hypocrisy himself, who marks with fuller's earth his forehead, arms, belly, breast, neck, lips, back, inside of lips, thighs, temples, and (4) Another bak, containing the opinions of the Sheivites. (4) One of the names of Kanad, the author of a physical system, (c) A wicker-basket, or box, in which the family God is kept. (4) The doctrines both of one Being, and of a plurality of beings. (e} Two stone vessels.
(f) A sacrificial vessel of an oval figure with a handle. ee Mee ee ae ee eee RISE OF THE MOON OF INTELLECT. 13 ‘knees, and who decorates his head, his ears, his loins, and his hands, with small tufts of sacred grass.— T shall go towards him. Self-suficiency. Happiness atterd you. [ HyPocRIsy contempluously 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-suficiency. (In anger. ) Sinful man, I have been at the Turashk+ country, where the master of the house neither washes the feet of the venerable Brabman and of the stranger who comes to his door, nor offers them a seat. [ wrpocrisy makes a motion with his hand for him to remain. | Baté. (having respectfully saluted him.) My respectable 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-suficiency. You may immediately judge of my family and profession.—Hearken; in Gaurt, a country of unrivalled excellence, there is a city named Rarapoor, which contains a celebrated place called. Bhurt Shreshtek™; there my worthy father dwells. Who has not heard of his noble and renowned sons; among whom T am distinguished for understanding, abilities, knowledge, courage, mildness, and the per- formance of my duties. { uxpocrisy looks at natu, | Baté. Venerable stranger, take that small cop- per pot, end wash your feet, * A discipte or pupil of Hypocrisy. +1 am told that this country lies south-east of Poona; but } have not been able to ascertain whether this be true, PR SO ly re eee ES ee It PRABOD'H CHANDRO'DAYA, OR, Self-sufficiency. (Aside. It és of little consec quence; I shall do it. )—Well, after washing my feet, J shall depart.
Hypocrisy. ( Biting his lips.) Stand farther off ‘ the wind blows the particles of your perspiration in my face.
Self-suficiency. This is strange kind of brah- manism.
Batu. It is our brahmanism.—The kings o the earth, who worship this holy saint, presume not to tpuch his feet; but the sparkling jewels which adorn their heads irradiate the space before his seat*, Self-suffciency. { Aside. This is the land ot Hypocrisy.) - I shall, however, sit down upon this seat, for such is my inclination, Batu. The greatest men, after saluting my tutor. do not touch a seat.
Self-suficiency. Shall TI, whose holiness is cele- brated in the city Rara in the Dakshin, not be permit- ted 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 Hotr Brahman 3 and therefore am above my father. The son of the maternal uncle of the friend of my brother-in law was only falsely ac- cused; but on account of her relation to this person, IT put away my dearly-beloved wifet.
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 lotos t, all the great Munis rose up from their seats, and Brimha himself intreated me * He was held in such profound respect, that they who came to visit tim prostrated themselves at a little distance from his feet. 4 This Strongly expresses the high RISE OF THE MOON OF INTELLECT. 1s toremain; and purifying his thighs with cow-dung, he placed me upon them.
Self-suficiency. (Aside, This is the language of an hypocritical Brahman.—Considers.—Perhaps it ishypocrisy himself. Angrily.) Why should you be so proud? who is Wasav*? who is the God sprung from the lotos? of what consequence is a Rishi birtht? But before the energy of my devotion hundreds of Pirandarst, hundreds of Brimhas, and hundreds of Minis vanish away, Hypocrisy, {Looking at him with delight. )—~ This is my venerable grandfather. Respected Sire, I am Hypoorisy, the offspring of Avarice™. I salute you.
Self-suficiency. My son, may you live many years. I saw you at the end of the Dwapar Yug when you were a child; a long time has passed since we met; Tam now bowed down with‘ old age, and I do not . baal distinguish persons.—Is your son Falsehood§ well 4 Hypocrisy. 1 cannot live without him a single hour.
Self-suficiency. What! is he here executing the -commands of Passion.—Are your mother and father, Insatiableness|| and Avarice, well?
Hypocrisy, They also are here, for I cannot re- yain a moment without them. But, venerable and exalted Sire, to what cause do we owe this favour?
* Indra, a patronymic from Wasav, one of the celestial being. + That is, what honour does the friendship of these persons confer? for Indra was guilty of adultery; Brimha y Wished to commit incest with his own daughter; and the mother of Vyasa, one of the greatest Rushis, and the anithawe aft thin Daren. wae a hehoe: enmen.
Self-sufictency. 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 re- side in the royal city Varanasi.
Self-suficiency. Why does Passion, who occupies every heart, stay at Varanasi.
Hypocrisy. It is on account of Reason.—Vara- uasi, the indestructible city of Brimha, is the birth- place of Science and Intellect; hence Reason, who seeks to destroy our race, desires to dwell there for ever,: Self-suficiency. ( Fearfully.) It is then im- possible you should succeed; for in this city the con- queror of Tripir*, who is compassionate, reveals Intellect to ignorant men at the end of their days, who buoys them up amidst the fears of this mortal state, Hypocrisy. This indeed is true; but it is not so with those who are overcome by Love, Angert, and other Passions.—Holy men declare, that he only whose hands and whose feet are employed in the ser- vice 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. } Tlear, you fellows, the great King Passion is ar- rived. Sprinkle the pavement of precious stones with watcr impregnated with sandal wood; 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.
RISE OF THE MOON OF INTELLECT. 17 . Hypocrisy. The great King approaches; you must shew him respect, by advancing to mect him.
Self-suficiency. Let us do se. ( Phey go out.) PASSION enters in a pompous manner along with his attendants. | Passion. (Smiling. ) Uncivitized ignorant fools, who imagine that spirit is something different from body, and reaps the reward of actions in a future 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 Nastikst, who maintain the words of truth}. 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 likewise deceive the world. On what grounds do they establish distinctions|| among beings formed with bodies possessing the same parts and organs, as a mouth, dc.? Why do they affirm that this woman belongs to one person, and this thing to another; these are distinctions which I do not know.
* Commentary.— The existence of Spirit, or # substance different from matter, an opinion which is not supported by the evidence of the senses.
+ + Commentary.—Who do not helieve the Veds.—They “are Materialists or Atheists. The word Nastik meang ne- gative. + That Spirit is not a distinct substance.
J This word also signifies sensation and intelligence. § Commentary.—As a red colour is produced when ' beetle-nut, beetie-baf, and lime are masticated together, so life arises from a combination of the elementary parti- Those who enquire whether slaying animals, indulg- cuce 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(a). ( Medi- tating proudly.) The Shaster whose doctrines are obvious to all, and which is founded on the evidence of the senses; which admits only the elements of carth, water, fire, air(4), which maintains that susten- ance and love are the objects of human existence; ch asserts that matter(c) possesses intelligence(d), which denics the existence of separate spirits, and affirms that death is blessedness, was written by Va- chaspate(e), 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 has hecome widely diffused in the world.
fo mavertaList (£) and one of his pupils enter.
Materialist. My son, you know that Legislation(g) ix the only Science, and that it comprises every thing else, The three(h) Veds are a cheat. Behold ‘if Heu- ven be obtained through the officiating priest, sacri- ticial rites, and the destruction of the substances em- (a) Commentary.—Sustenance and Jove; not region and beatitude.
(>) They do not admit the existence of space, which is reckoned an element by the orthodox.
(c) Lit. The elements. ({@) Life, Sensation.
fe) Ao eminent teacher of the sect. in the Hema-~ chandra it is written Varhaspatya.
(f) Charvaka.—One who believes in the existence of four elements only, fire, water, earth, andair. Ihe ortho- dox say that they are Atheists.
(g) The law of punishment —That is, weare influenced in our conduct by the fear of legal punishment for offences and not by the dread of futurity.
(h) This shews that sumetimes three Veds only are mentioned after the fuurth was written.
RISE OF THE MOON OF INTELLECT. 19 ployed, why is not abundance of excellent fruit obtained from the ashes of a tree which has been burnt up by the fire of the forest*, If the victims slain in sacrifice ascend to heavent, why are not pa- rents offered up in sacrifice by their children?—If funeral oblations nourish sthe deceased, why is not the flame of an extinguished taper renovated by pour- ing on oil?
Pupil. Venerable tutor, if to gratify the appe- titest be the principal end of life, why do these men renounce sensual pleasures, and submit to pain arising from the severest mortifications™.
Materialist, These fools are deceived by the lying Shasters, 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 compressed within one’éArms”; Pupil. Do these pilgrims indeed torture them- selves in order to remove the happiness which is mingled with this miscrable 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 unpeeled rice which * This is ridiculiag the opinion that benefit is deriacd from cffering cblations to the Deity; for if recompense flow destruction in the case of sacrifices, itis affirmed that i(stouid do go in every other instance.
t+ Such is the belief of the Hindoos, and they state this circumstance as an excuse for the apparent cruelty of im- molating animals.
+ Lit. Eating and drinking.
@ Parak, Santapan, Shushtkal. three kinds of savera incloses excellent grain because it is covered with the husk.
Passion, These opinions which are supposed to be verified by futurity, merely gratify the ear, ( look- ing with joy ) Materialist you are my beloved friend.
Materialist. (Looks ct the great King Passion and advances towards him) May thou be victorious, —Materialist salutes thee.
Passsion. 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 unim- paired, Materialist. By your bounty all are happy.—- Having accomplished 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. af his lotos foot.
Passion, What exploits have been performed by Vice?
Materialist. He has caused the most’ virtuous men to forsake the road commanded in the Veds, and to follow their own inclinations. 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 lastt, have renounced the three Veds; who then are Quiet, Mortification and others? Besides those who read the Veds do it merely for the sake of subsistence. The teacher Brishapatit has declared that the performance of sacrifice, reading the Veds, * Kali, the name of the present or sinful age.
+ ‘he military, husbandry, and servile classes.
+ The Guru or spiritual director of the gods. Itisa common name fora person of that description, Here it means the spiritual teacher of fhe Materialists.
RISE OF THE MOON OF INTELLECT. 21 penances, and rubbing the body with ashes*, are the means by which ignorant weak men contrive to support themselves. Also in the citiest of the Kurus, Science and Intellect have not appeared even in a dream; therefore, O mighty King, he under no apprehensions.
Passion. By rendering these pilgrimages of no efficacy, you have done excellent service.
Materialist. Great King, I have another petition to present, Passion. What is it?
Materialist. There is a person named Devotiont, 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 the devoteeis well known; she is. my na- tural enemy, to destroy her will be a dificult work. ) But, my excellent friend, how can this person appear while her enemies Anger 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 a small thorn in the foot pains the whole body.
Passion. ( Looking behind the curtain.) Who is there?
A SERVANT enters.
Servant. Great Sir, what are your commands? Passion. Companion of the wicked™, go and * The practice of a class of mendicants.
+ Hastanapoor, Maiapoor, Bhadrikedar; 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. 5 + Vishnu Bukti, a worshipper of Vishnu.
] Asatsang.
© tell Love, Anger, 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, Icome from the country of Utkal*, where a temple called Purushottam stands on the sea shore, from which IT have been sent hy the brave Pride and Haughtiness to the presence of the great King. ( Looking ) This is Varanasi, in which the King’s fa- mily dwells. I shall enter it. ( Enters the city.) The Hero I perceive is deliberating with Materialist; I shall go towards him. (Goes to him.) O King, may you be victorious.—Read this letter which I was or- dered to deliver to you.
Passion. ( Taking the letter.) Where do you come from?
Man, I come from Purushottam, Passion. ( Aside. This probably brings unpleasant news. ) Materialist, you must depart, be on the alert and do whatever is required.
Materialist. I only wait the commands of your Majesty, [ Goes out.
[ Passton reads this letter. | “ Pride and Haughtiness send their hum- ble prostrations from Purushottam to the 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 Religiont, have entered into the service of Reason, and day and night they are endeavouring to persuade Revelation to return to him$. Virtuous Action who formerly as- + Orissa. + Shradd’ha. t it will te re- collected that they had been sepatated before. {1 Dharm, virtue, justice, ritual ubservance.
RISE OF THE MOON OF INTELLECT. 25 sociated with Love, now associates with Retirement(«) and others; and separating himself from Love, he occasionally walks in secret places—What we 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 Brimha be unceasingly employed in the creation of worlds; if the cyes of the god(b) who destroyed the sacrifice of Daksh, burn with desire whilst he is infolded in the arms of Gauri(c); if the ~ ‘breast of him who isthe enemy of Deity, As(d), and who sleeps on the surface of the ocean(e), be imprinted with the smooth locks of Kamala(f), how can Tran- quillity be obtained by inferior orders of being(y) ¢ (Lo the man.) Subtlety(), go with your utmost speed and deliver this my message to Love;—“Vir- tuous, Action in my opinion is a base person; you ought not to trust him a single moment: bind him fast and secure him.”
Man. Iwill obey your Majesty's orders. [ Goes owt Passion. (Aside; ina musing posture.) What device is there against Tranquillity? Well, it is sut- ficient; no other assistance is required, Anger and ‘Avarice will do the business: Hollo! is there any one there?
(a) Veiragya, forsaking the world: here it signifies the renunciation of every kind of action.
(b) Siv.
(c) The wife of Siv, she is usually ca'led Parvat.
(2) A kind of evil being.
(e) Vishnu.
(f ) Lakshmi. the wife of Vishnu.
(g) Beings of the highest order, agitated by their pas- sions, or urged by the active principles of their nature, do not enjoy rest or trangdillity; how then can this state _ be attained by weak mortals? (hk) Jalma.
Call, Anger, and Avariee here. Your command shall be obeyed.
:; _ [He goes out, _ > Saarr and avanton enter, Anger. have heard that T; illity, Religio: ath and Devotion, are hostile to his 3 ~ But while Tam in exis pater * rere I will make the: d deaf, I will h and even wise men met T neti shall neither hearken to what concerns their own tg nor recollect what they had read in the holy 8, Avarice. Those who. are attached to me. will never reach the f banks of the successive rivers of. desire.” Shall illity then give us-any un- easiness? Look, my. friend,=E have elephants ‘whose frontal protuberances ‘are moistened ‘with the water of inebriation*, and horses orien the wind which advance against the enemy; but. ‘Ten have ac- juired: these, they will desire something else, and ha ing obtained they will wish for more. How _¢. ean Tranquillity dwell among. persons of such restless otaar Eee } » <Vratra the son of Twashtra pythe whose forehead rs f eu ¢ of th ©, Anger. Companion, do you know my prowess? Tnitigated by me, the Lord of the firmament. killed Dears the semi-lunar lustre, e head of Brim- When elephgnts want the frusisle; or are inflamed from any canse, it is Supposed that a certain liquid is prabe g “two protuberaices situated on the s.des of the head. Belt.
MOON OP ANTBLLECT. 26 RI ha; and ka slew “the sons of. Vasheestua*. In fam root out evety description of men; whether they be le celebrated, attentive to cube, > charitable, or cl ‘might,: Avarice. Tnsatiableness, come forward. ” INSATIABLENESS enters.
Insatiableness: “What are. 4...Avarice. Sxséhbned Sabaoe tet leas- ed with mortals whose minds are bound with the Seord of insatiable desire, their bodies become cawelledl 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 rrr a 3 how then-can they enjoy Tranquillity sbusiness.—If you will now give me your co! Sy millions of worlds will not suffice me. Anger. Injury, come here. InsuRyt enters. Injury. Vattend. What orders are you pleased to give 4 Anger. as -thou art my spouse, the 4 murder of my hee ioe 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 cast re- eel ‘the embraces of a deceitful courtezan. ( rubbing {.) The sparks of the gleaming fire of anger z be extinguished in my frame, until I have cred their whole race, even to the child in the a a TES us +, These relate l-tales. The inten. a isto provethe snl Anger over the highest "Hogs ‘0 ys hur * in common, Janguage, to bs $ This is done when a person ie much ehraged.
womb. ( Looking.) Here is our Lord, let us goto, him. (They all go.) Great King, may you be vic- torious! may you be victorious!
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 expedient 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 separation, and of her* own tender disposition, Tranquillity will become hopelss and dejected. and will perish. The female Delusiont, is an excellent person to seize upon Reli- gion; I must employ her in this affair. ( Looking to’ one side. ) Allurementt, call Delusion immediately, ( ALLUREMEN? enters along with DELUSION. ) Delusion. My dear, it is long since 1 visitedthe King; how shall Took him in the face, he will certain. Jy not know me?
Allurement. My dear, when the king sees you he will forget himself, how then should he recollect you?
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 up their eyes. - = = Agia areas: * Revelation, Religion, and ‘Trarquillity, lived together in one place: consequently’ then Religion was separated trom Revelation, Tranquillity was also deprived. of her company, t Mitea Drishti. ¢ Vibbramavati- RISE OF THE MOON OF INTELLECT. 27 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? 7 Allurement. Pray who are these husbands?
Delusion. The great King Vassion, Love, Anger, *Avarice, Self-sufliciency, and many others. I cap- tivate all who are born of that race, young and olf, so that they do not separate from me night or day.
Allurement. have heard that Fnjoyment is the heloved wife of Love, Murder of Anger, and Insa- tiableness of Avarice. If their husbands wanton with you, will they not become jealous and hate you?
Delusion, Why do you talk about their jealousy? tKey cannot do without me a single hour.
Allurement. On this account I said, that no wo- ian in the world is so highly favoured as you, since even wownen who are neglected, desire to be on gra- cious terms with you. My dear, you may be ex- cexsively sleeply, but when you approach the King, and the rings on your toes make a jingling noise, he will ‘oe somewhat afraid.
Delusion, Why should he be afraid, for he has ordered us to put on these ornaments, and it is our ‘practice. Lfow should men be alarmed at the sight of .thetr mistresses?
Passion. ( Looking.) Ah! here is my dear Delusion. She comes walking along majestically, and the loose bracelets tinkle on her arms; she lifts up “* ‘lay the garland of flowers, loosened by the res- pectful officiousness of attendants, and thus displays the form of fingers imprinted jon her breasts, while her large eyes, which are like the bluc lotos, charm fhe heart, 28 PRABOD'H CHANDRODAYA, OR, Allurement. Let us approach the King. ( Delusion advances and salutes the King”) Passion. Thou whose breasts bear the impres- sions of fingers, sit down on my knee and embrace me; thou stag-eyed “maid, imitate the playful mien of the daughter of Ileem, seated on the knee of bhankar*, s (Delusion smiles and embraces him.) Passion. ( Having received her embrace.) This embrace renews my youth; the emotions of 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 inexpressible 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 affect?on Ibear you. Give me your commands. What occasion has brought me to your remembrance? * Passion. We remember only such as ere_ 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 2 procuress to bring together Reaton, and Revelation, She is adverse to me; she is of no, family, and she is a sinner and a companion of sinnerst: seize her and deliver her over to Heresy{.
* A name of Siv or Mahadu.
+ Comment. She seeks to destroy my race and associ- ates with my enemies Quiet, Mortification, &c.
} Pak’haud. Comment.—One who does not perform the ceremonies aud duties of the established faith.
=, RISE OF THE MOON OF INTELLECT. 29 Delusion. This is enough, when Religion is made your slave, she will do whatever you command. She will declare that virtue, beatitude, the command- ments of the Veds, duties which are impediments to pleasure, ordinances of the Shasters and future rewards, are all false; she will instantly renounce the Veds; 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. Iam not ashamed, though my Lord jhas embraced me so publicly.
Passion..et us retire to our several homes.
( They all go out.
THE END OF THE SECOND ACT Bie) TRABOD’H CHANDRO'DAYA, OR, ACT III.
TRANQUILLITY and COMPASSION enter.