Tranquillity. (eWeeping.) My mother, where are you? O 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 con- seerated to God and the retreats of devout ascetics; is delivered into the hands of Heresy; she is likes, black cow* in the hands of the butcher, how can she escape? To talk of her surviving is vain. Pras vented from seeing me, unable to perform ablution, hungry and thirsty, and deprived of my society, will Religion survive one hour, and separated from Reli- gion, Tranquillity will live despised by the people. My dear Compassion, be not concerned about me, byt 1am resolved to accompany her when she is laid upon the funeral pile.: ‘ Compassion. { Weeping.) My dear, these words are more painful to my ear than thefia’ wf.a fierce fire is to the touch; you will kill me with grief. Preserve your life for a little space; I shall spread the melancholy tidings in the abodes of holy men, in the assemblies of the Minis, and on the banks of Bhaghirit’hi; perhaps she is lying concealed somé- where through fear of Passion.
Tranquillity. 1 have sought for her on the banks of rivers covered with wild grain, andinhabited by holy hermits; I have searched every house where ob- lations are made and sacrificial utensils kept; I have searched amongest the four classes of men; but I have not received the smallest intelligence of mer.
* A cow of this colour is highly valued, and is the object of peculiar veneration..: © RISE OF THE MOON OF INTELLECT. 3] Compassion, My dear, I raust tell you that had Religion possessed the principle -of Truth*, we should , not have found 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 Ravan; Danav carried down to hell the three Veds of God himself; and the Chief of the Dutyas, Patal Ketei, seized by a stratagem Madalasa, the daughter of a _Gandarva. 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! his disgustful form is besmeared. with ordure, his hair is in wild disorder, this body is naked and horrible to view, and he holds in his hands feathers of the peacock’s tail; he comes this way. Tranquillity. This is nota 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 tof hell, (Looks and muses a littl.) Ah! now I know; he is a Digambar Sidd’hantt, 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.
* Satwa Goon. ft The Digambar is one of the Jain classes, ‘the word *ignifiés clothed with the sky; that is, naked, Compassion. My dear, wait here till I enquire after Religion. ( They both stand and Digambar enters. Mus Digambar. Salutation, salutation to the Arha- tas! The soul is like a taper* confined in a dwelling ~ which has nine openings, This is the doctrine of the most eminent Jainas; it isthe chief good, and imparts supreme felicity. ( Aloud. ) Listen, my disciples, listen! How can the body be pure which is full of ” every kind of defilement; but the soul is naturally * Commentary.—The dimensions of the soul are small, so that it is confined in an habitation: asa taper lightenw* 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 alamp. This meaning is confirmed by a passage in the Pauchdashee. It is necessary however to premise that three opinions had just been mentioned re-« specting the nature of the soul: Ist, that it is impercepti- bly small; 2d, that it is ofa middle or mean magnitude 5 3d, that it is infinitely diffused like epace, but without parts. ‘The passage containing the Digambar opinion is the following: ‘+e Digambar sect, (by which is denuted the Jainas,) maintain that the vital soul is of a medium magnitude, and is diffused over the whole body from th® head to the foot;” and the Veds declare that the vital soul extends from the eyes to the tips of the nails, Panchdashee Chitra Dipa, slok 82 The Vedanta sect maintain on the contrary, that theugh the soul be confined at present in this bods, yet itis naturally infinite, un~ bounded, and eternal; that by severe austerity it cau even in this life pass the bounda by which it seems cir- eumecribed, and range through the infinity of worlds and space; that it is the supreme spirit which is under the evilinfiuence 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 con- anon to the state of the omniscient and omnipresent ing. ae i RISE OF THE MOON OF INTELLECT. 33 free from pollution; this is learned by reverencing the Rushees, as saluting them at a distance, respectfully ” giving them excellent food, harbouring no malice against them, and honouring their wives, ( Looks behind the scene.) Religion! Religion! come forward, { Tranquillity and Compassion look in that direction. 2 (Religion* enters having the habit and appearance of Digambar her master. } Religion, Thou, who art allied to the King, what are thy commands? ( Tranquillity falls down in a swoon. ) Digambar. ‘You must not desert the Sravakast 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 er- ror}, and who proceeded from Slay-notf, has a daugh- “ter named Religion. This must be the false religion. Lranquillity. ( Comforted.) It must be so, for I feel reluctant to approach her who seems my mo- ther; also her behaviour is both virtuous and vicious, and her appearance is both lovely and hateful§. Let us however go and look for Religion amongest the “Saugatas, ( They walk forward. ) (A Baud@hal| enters in the character of a mendicant holding a book in his hand. ) 4 4 * The Religions which successively appear in this act, sare the different heretical Religions of the parties who call them. + Thisis the name of the Jain laity; in Mahratta they are called Shevari. { Tama Goon, principal of evil or error. » ‘I Ahingsa—The Jain 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, ll — 34 PRABODH CHANDRO’DAYA, OR, Mendicant. O ye devout worshippers*, our illumi- nated understandings are now loosened from corporeal tiest because our desires are extinguished, and we know that the visible, transitory, and unintellectual objects} which seem to exist externally, are only the ideas con- tained in our minds. (Advancing forward he adds proudly.) How excellent is the religion of the Sauga- tas, which grants both sensual enjoyments and eter- nal felicity; it permits us to inhabit elegant houses and to possess women obedient to our wills; it removes the restrictions as to time of eating$; it allows us 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 pulm tree, his person emits a dis- agreeable odour, he is dressed in dusky garments and the hair is pulled from bis head and body, a Tranyuillity. My dear, this is a Baudd’ha, Mendicant, Listen, O ye devotees and ye holy mendicants! while I read the ambrosial words of Stigata the Lord. O ye mendicants I survey with the eye of Intellect both the evil and the good. I cause“ the transitory appearances of existence; the soul * Comm.—Those who reason according to the book of the Nasti’ks. + Unconnected with the various kinds of objects, as blue, yellow, &c. t Comm.— Which are contained in the understanding, aad which though thev be internal, seem to have an external existence.
{ Baudd@has. ‘hose who walk in an excellent road—or good men. § The orthodox Hindus are obliged to observe particular times for ablution and the performance of various acts and ceremonies, and also are confined to certain kinds of food, and to eat only with people of their own cast. These restrictions are often extreme!y irksome and inconvenient, hence Merdicant reckons their removal amongest the advantages of his faith.
RISE OF THE MOON OF INTELLECT. 3a itself is not Permanent*; therefore be not displeased . when mendicants desire to have your wives, (Looking behind the Scenes, /J—Religion, come forward.
RELIGIONt enters, Religion. Let the kinsman of the King command. Mendicant. Be favourable to the Upasakas and Mendicants, and abide always with them, Religion. I obey your orders, Tranquillity. This is a false Religi Compassion. It is so, Digambar. ( Seeing Mendicant, ‘with a loud voice. J Mendicant, 1 wis something immediately, ( Goes out. on.
he calls ont h to ask you Mendicani, (Angrily.) Thou sinner, thou infornal person, what dost thou say?
will elucidate this expression.—“The Burma writings alledge, that in death, whether of man, bi east, or of an 7 living being, ( for they believe ali living beings to Possess Souls, ) the soul perishes with the body: and they alledge, that after this dissolution, out of the same materials another being arises, which, according to t] » actions of the former life, becomes either a he good or bad man or an ani.
mal, or a nat, orarupa, &e. And they further alledge, 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 Nuban, the most perfect of ali 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 Baud«has, ( if the Burma opinions are allowed to be a fair Tepresentation of them, ) respecting the nature of the soul, are accurately stated in the text; mates the body.. t The religion of Bud‘ha.
Rationalist. Do not be angry, for I am going to enquire about the Shasters.
Mendicant. O Digambar, do you know any thing concerning the Shasters? Well, I shall sec, ( Goes near him. ) What is your question?
Digambar. I say, who commanded the rites which are thus observed by a momentary perishing being like you*?
Mendicant. Hearken; he who adopts our opi- uions and acts according to them, and subdues his passions, is emancipatedt,: Digambur. Fool, supposing that in the revolu- tion of ages some one is in this manner emancipated, yet what recompense can you promise for the actions of one who dies nowt, I also ask who taught you this system of duties, Jkcudicunt. These duties were ordained by the powerful, the omniscient Bidha.
Digainbar. How do you know that Biidha is omniscient?” Mendicant, It is plainly declared in the holy book. Digambar. If you believe in the omniscience of Biidha upon his own declaration, then I also am om- * Commentary.—W hen the period of retribution arrives, you shall have ceased to exist, and your actions will be” fruitless. This ismy opinion.
+ From earthly passions and frailties, and arrives atthe state of the eternal.
< Ithas been already stated that the Bandd’has 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 biiss called Nuban, or as it is pronounced in India Nirvan, and in Ceylon Nimban. Rationalist, granting the supposition that this opinion may be correct, enquires what reward of virtuous actions can be bestowed on him who dies without obtaining this high state of felicity; for he infers that if the soul perishes at death, no retribution can be experienced hy the former individual, thongh a new being may spring from his ashes.
RISE OF THE MOON OF IN TELLECT. 37 niscient, 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?
Digambar. As one enamured with a beautiful woman forsakes his wife, so I would advise you to re- nounce the Baudd’ha doctrine, and having embraced the Arhata religion, practise the rites of the Digam- bars, Mendicant. O reprobate, your own religion is subverted, and you wish to subvert the religion of others. What person will forsake the venerable reli- gion of his country, and adopt your despised devil- tsh opinions? who is there that embraces the doc- trine of the Arhata?
Digambar. The celestial signs, days, eclipses of the sun and moon, the place of Jupiter, and the ‘nodes, have been declared in the Shasters which contain divine knowledge; and this is the omniscience of Arhata.
Mendicane. (Laughing.) The abstruse science of Astronomy has existed from time immemorial, the discovery must have given you immense trouble. But if the soul be commensurate 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 furni- ture of the houset? Therefore I conceive that the religion of the Saugatas, which confers happiness and pleasure, is preferable to the doctrine of the Ar- hata, which is condemned both in heaven and on earth.
Tranquillity. We must moye to another place.
Compassion. Do so.
* Alluding to the opinion of Digambar, t And s0 forth.
(They go to another part of the Stage.)
Tranquillity. ( Looking.) Tere is Som Sidd’- hant* before us. Let us go to him.
SOM SIDD'HANT enters as a Kapalikat.
Kapalika. ( Walking. ) My necklace and orna- ments are of human bones; I dwell amongest the ashes of the dead, and cat my food in human skulls. T look with eyes brightened with the Antimony of You, and I believe that the parts of this world are reciprocally different, but that the whole is not dif. ferent from God.
Digambar. This man practises the rites of the Kapalikas; I shall ask some questions respecting them. ( Goes near him.) O Kapalika! what is the nature of your religious rites, and what sort of bea- titude do you hope to enjoy?
Kapalika. O Digambar! hearken to our rites: after fasting we drink liquor out of the skulls of Brah- mans; 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 Godt.
Mendicant. {Stopping his ears.) Horrible! irreligious rites!: Digambar, O 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 * A Rationalist of the sect of Siv. The word Sidd'hant signifies a demonstrated truth; what is proved by reasoning.
t+ This word signifies one who holds or carries a human skull; which isthe practice of this class of devotees. lhave’ retained the original word. as f do not knuw how it could well be’expressed in English.?
+ Maha Bheirava. The sanguinary tenets of this sect are contained in the Kalica’ Pooran. See As. Res. vol. 5. p 371.
RISE OF THE MOON OF INTELLECT. 3u head; thou chandal, who pullest out the hairs of thy body; thou deceiver! [ contemplate the Lord of * Bhavani, the powerful God who creates, preserves, and destroys the fourteen worlds; whose glory is both revealed in the Veds, and displayed in his works, The might of our religion ts such, that I control Mari, Hara, and the greatest aud most ancient of the - gods; I stop the course of the planets in the heavens; U submerge the earth in water, with its mountains and cities, and I again drink up the waters in a , moment.
Digambar, O Kapalika! for this reason I say that some juggler has deceived you by exhibiting illusory appearances to your senses.
Kapatika, Profane man! dost thou denominate the great God a juggler? The wickedness of this fellow is not ta be. endured. ( Draws out his seimi- tar.) I will appease with the blood springing from his divided veins and bubbling through the wound, the consort of Bharg and the assembly of the demons summoned together by the sound of the Damani. ( Raises his scimitar and advances towards Digam- bar. ) Digambar. (Tn fright.) Good Sir, to abstain from murder is the highest virtue. ( Takes shelter near Mendicant. ) Mendicant ( Keeping off Kapalika.) O most excellent Kapalika! we are diverting ourselves with the play of verbal disputation; it isnot right in you to attempt the life of this devotee, ( Kapalika puts up his sword.)
Digambar. ( Recovering from his fright.) If you will suppress your anger, I shall propose a few questions.
Kapatika. Say on.
Digambar. 1 have heard your excellent rites, (‘ronically) but what is the nature of your beati- tude? 7 Kapalika. Uear! the Lord of Mridani* declares that he who resembles the gods, whose crest is the lu- nar orb, and who with delight embraces women beau- tiful as Parvati, feels supreme bliss, Who has en- joyed happiness independent of sensible objects? The soul that lives without spiritual abstraction is in a state of felicity. But why do you pray to become like stones 4 Mendicant. It is irreligious to suppose that bea- titude may be attained without the extinction of our desires.
Digambar. O Kapalika! be not angry and I shall speak. To affirm that a eorporeal being whose passions have not been subdued can enjoy beatitude, is inconsistent with the declarations of the Vedst.
Kapalika, ( Aside.) The intellects of these per- sons are bewildered by impiety. Be it so. (Aloud. } Religion, come forward.
RELIGION enters as a Kapalinit.
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 hones form her necklace, and other ornaments; she is oppressed with the weight of her teeming breasts, and her playful mouth resembles the full moon.
Religion. ( Coming forward.) My lord, what “are your commands?
Kapalika. My dear, take this proud Mendicant into your arms.
Mendicant. (Embraced before the andience and thrilling with pleasure.) Ah! how delightful js the embrace of this Kapalini! often have I ardently * Siv or Mahadu. Mridani is one of the names of Par- yati, his wife.
+ ‘The Jainas use the authority of the Veds in arguing with those who believe them., + A female Kapalika.
RISH OF THE MOON OF INTELLECT. 41 embraced widows, and closely pressed their big , swelling receptacles of milk within my arms; this by * Biddha I swear a hundred times. But such raptur- ous emotions were never excited as by touching the rising bosom of this Kapalini, Behold the practices of the Kapalikas are excellentf Reverence to the Som , Sid@hant! This is a wonderful religion! O renowned Kapalika! I shall certainly forsake the ordinances of Bid’ha, and adopt the rational faith of the great Lord*, You are my teacher; I am your disciple, . Instruct me in the religion of the great God.
re Digambar. O Mendicant! the touch of this Kapalini has polluted you; stand at a distance. Mendicant. Fool, you envy me_ the heart-ravishing, transporting embrace of Kapalini.
Kapalika. ( To Kapalini.) My dear, take hold of Digambar.
( Kapalini embraces Digambar. ) Digambar. ( Trembling with delight.) O Arh! sweet is the embrace of this Kapalini! beautiful maid, inclose me again within thine arms. (Aside.) My sensitive organ is utterly ungovernable; what reme- dy is there? Well, this will do. I shall conceal it underneath this bunch of peacocks’ feathers, O Ka- palini, thy breasts are large and firm; thine eyes are like the eyes of a timid antelope; if thou wilt wan- ton with me, who cares what the Digambars can do?
Kapalika, yours is the only religion, and it conducts to pleasure and beatitude. You are my master, I am your scrvant, instruct me in the precepts of Bhei- ray, Kapalika. Sit down.
(Aendicant and Digambar sit down, whilst Kapa- lika takes up a vessel of liquor and extols its virtues. ) Religion. This vessel is filled with wine.
* Mahadu, 42 PRABODTI CHANDRO'DAYA, OR, Kapalika, ( Looks and drinks; he then offers the remainder to Mendicant and Digamber.) This is pure nectar. the medicine of life, which frees us trom inortal cares; drink it, such is the command of Bheirava. ( They consult together. ) Digambar, The @rdinances of the Arh do not permit us to drink wine.
Mendicant. How can we drink what has been left by Kapalika?
Kapalika, What do you hesitate about? Reli- gion, 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 purity 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. L obey, ( Takes up the cup and after drinking offers it to Mendicant. ) Mendicant. This is a distinguished favour.—- ( Takes the cup and drinks.) Ah, how beautiful it is! [ have often drank wine more fragrant than the Ba- kiil flower*, and presented from the beautiful lips of courtezams; but I know that the gods desire in vain to taste wine which is impregnated with the sweet odour of Kapalini’s lips.: Digambar. Hollo 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 Digambar. ) Digambar. ( Drinks.) Ah, how delicious is this wine |! how pleasant its taste, its smell, its flavour. I have long observed the precepts of the Arh, and been, defrauded of this cxccllent beverage. O Mendicant, my senses wander, I must sleep.
Mendicant. Dose.
( He lies down. ) * Mimusops.
RISE OF THE MOON OF INTELLECT. 43 Kapalika. (To Religion.) My love, I have made a cheap purchase of these two slaves: come, let us dance. ( They both dance. } Digambar. Mendicant, this teacher is dancing merrily with Kapalini; let us dance with them.
Mendicant. Let us do®so. ( They alternately dance and fell down through intoxication, Digambar. ( Sings.) O RKapalini, 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 Digambars can do?
Mendicant. O teacher, this is a wonderful Shas- ter, in which there is no trouble, and by which we immediately obain all our desires, Kapatika, What do you sce wonderful in this? Without renouncing the pleasures derived through the organs of sense, the eight great Sidd’his 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 caus- ing a person to remove toa distance, which are the inferior Sidd’his*.
Digambar. O Kapalika; ( Thinks a little.) O teacher; O spiritual director of the sect!
Mendicant. This devotee is drunk, and Taves; you must sober him.
Kapatika. Very well. ( Takes some chewed beetle- nut, and gives it to Digambar. ) Digambar. ( Recovering from his intoxication. ) * The name of a superior order of beings; a personifi- cation of the powers and laws of nature. When they are subjected to the will by holiness and austerities, whatever the fancy desires may he obtained; the Jaws of nature are controlled; the magnitude, weight, or levity of the body is increased or diminshed to an indefinite dezree, and it is transported in an instant to any part of the universe.
44 PRABOD'H CHANDRO'DAYA, OR, © teacher, permit me to ask you one question; this wine subjects the Sidd’his to our will*; but do all who belong to the sect possess such power?
Kapalika. What great affair is this you ask?— Behold, the influence of my art attracts whom I please. amongest the celestial ffmale musicians, the consorts of the gods, the daughtefs of the Yaksha, or those who inhabit the three worlds.
Digambar. (To Mendicant.) 1 know by cal- culating the stars, that we are the servants of Passion.
( Kapalika assents to this declaration.
Digambar, Let us consider what service we can render the king.
Kapatika. What service?
Digambar. We must subject to the King’s au- thority Religion, the daughter of Virtuous Action.
Kapalka. Tell me where she is, and by the power of my art I shall quickly draw forth this daughter of a slave-woman.
( Digambar takes up a pen and calculates.
Tranquillity. My dear, I hear some wicked people talking about my mother; be quiet and listen to what they say. nad Compassion. Let us do so.
( They both remain silent.
Digambar, 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.
( Tranquillity dances with joy.
Kapalika. Where does Virtuous Action dwell, who has withdrawn himself from Love?
Digambar, ( Calculating again.) “Fe is not in the waters, he is not on the mountains, he is not * This alludes to the exhilarating effects of wine.
RISE OF THE MOON OF INTELLECT. 45 in the dominions of hell; but he dwells along with Devotion in the hearts of the eminently pious.” Kapalika. ( Sorroufully.) 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 abo by Virtuous Action, who has heen delivered pm the hands of Love; if this be the case, I believe the business of Reason is accomplished, 1 shall, however, stand firm in the service of my Lord, even unto death. But I must employ Maha Bheiravi to seize Virtuous Action and Religion. ( They go out. Tranquillity. My dear, let us go and give infor- mation to the goddess Devotion of these desperate persons’ designs. ( They go out.
END OF THE THIRD ACT, 46 PRABODH CHANDRO'DAYA, OR, ACT IV.
¥RIENDSH “* enters.
Friendship. TY heard in the company of Joyt that the goddess Devotion has delivered Religion from the jaws of Maha Bheiravi—When shall I, with a palpitating heart, see my beloved friend? ( Walks about, ) BELIGION enter's.
Ruligion. (In a frightened tonc.) Alas, my heart trembles like a plantain-leaf; 1 still behold Maha Bheiravi 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 tusks}, shining like the xnoon 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 mut- tering something. Though she be so near, she does not 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 Kal- ratri, again behold you in this birth—Come and embrace me.
“eMeitri, SS™~*~<CS*é«sC Mita + The figure of Bheiravi i. painted with two large tuska.
RiSE OF THE MOON OF INTELLECT. 47 Friendship. ( Embracing her.) My dear, how you still tremble through fear of Maha Bheiravi, whose might is set at naught by the goddess Devotion.
Religion. Alas, my heart trembles like a plan- tain-leaf; I still behold, &e.
Friendship. ( Resentinglg.) After this desperate frightful looking wretch camae, what did she do?
Religion. As a hawk darts down upon hic 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, © 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 immediately fell to the ground, and her head and hones 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? F Religion, The goddess then declared, in a threatening tone, “TI will utterly exterminate that impious King Passion, together with his whole race, who do not submit to my authority."—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 mean time, I shall in- struct your army in the necessary duties, and the goddesses Ritambar* and Tranquillity, &e. by ap- propriate expedients, will awaken Intellect in the Su- preme Spirit, who is united to Revelation.” J must * The goddess of ‘Truth.
therefore go to Reason; but in what manner will you occupy yourself } Friendship, By the command of Devotion, we four sisters* 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 afversity, they will meditate on Joy in holiness, and they will meditate on Grief in error; then the mind which at present is defiled 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 Rara flows the holy B’hagirit’hi; and on its banks there stands a beautiful place of pil- grimage, where Mimangst, in company with Under- standing, is performing with a troubled mind, the severest austerities, in order to attract Reason and Revelation.
Friendship. Then, my dear friend, you may depart, and I also shall employ myself in the duty assigned to me.
Religion. Do so! ( Lhey go out.
( The King} enters, attended with a Chamberlain. ) King. Sinful, ghostly Passion, you have every where corrupted the most eminent men. Immersed in the peaceful, pure, and divine sea of Amrit, which communicates inexhaustible strength and felicity, and whose surface is unruffled with waves, they re- fuse to taste one drop;—but with much labour they drink the insipid waters of the sea of deception; i Friendship. Pity, Joy, Grief, t A philosophical Sect. > Reason.: RISE OF THE MOON OF INTELLECT. 4g 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 re- inoved by a knowledge of the First Principle*; and this knowledge springs from the seed of worship and obedience, and it destroys amd 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 the First Principle bring them. Devotion also has given this command: « Exert yourselves to defeat Love, &c.; I am your ally: Love, who is the principal enemy, must be subdued by Spiritual Contem- plation, and I command him to attack this foe.” ( Zo the Chamberlain.t ) Call Spiritual Contemplationt,