[All these Beings though related both to Reason and Pas- sion are atiached to the former.] An arrogant presumptuous fellow Self-Sufficiency, who imagines that he exists distinct Jrom universal Being.
* Son of Self-Sufficiency, and an offi- BVATICE,...00. 00000. }. Of Pome, offi: Insatiableness,..,. Vife of Avarice.
The son of Avarice and ‘Insatiable- Hypocrisy,...- \ ness, and an agent of Passion.
Falsehood,...Zhe son of Hypocrisy. Batuy...ccccossese sere A pupil of Hypocrisy. LOVE,. ciscsccrsersveer-A friend of Passion. * Enjoyment,...Wife of Love.
Materialist,...Digambar,...( Hour heretical Sectaries, the friends Mendicant,...and auxiliaries of Passion.
Kapalika,...+6. Anger,. a weas officer of Passion. Injury,...0.c0 Wife of Anger.
Delusion and i Female friends of Passion.
Allurement, The Minister of Passion, Pride, Envy, Trreligion,...Haughtiness, the friends of Passion. [All these Beings are attached to Passion. | The pure Intellect or Being, by whom Man..scccecscccesees \ all these Beings are upheld, Prologue. As the sun’s meridian rays reflected from a sandy plain, present the appearance of water,! so the ideas of ether, air, fire, earth, which form the universe, proceed from ignorance; but wise men know that these elements are an illusion, as the necklace is imagined to be a serpent?.—I shall therefore eclebrate that resplendent Being, who is ineffably, happy, pure, an@ who comprehends his own essence. May that glorious Being grant you his protection; he whose forehead displays the radiance of the moon; who by painful exercise raises his soul above this mortal frame®; who is tranquil; 1 Mragjal—Deer-water. As deer, from not knowing the nature of sun's rays and of this reflection, suppose that it is water; so those who do not understand the nature of Spirit, conceive that the material universe has a real permanont existence.
2 This is a very frequent allusion, and arises from the fignro of the necklace rendering itliable to be mistaken for a serpent, especially, when it is seen unawares, or by an obscure light. 8 It is supposed that there are three great canals in the body, filled with gir, which take their rise from the cocoygis, and run to the head; one on the right side called ida, one on the loft, called pingala, and one in the middle, called sushumna. By compressing one nostril, and continuing to inspire, the breath is stopped in the middle vein or canal, and the soul (which is air) being prevented from descending to the lower part of the body, remains at the crown of the head. Some other ceremo- nies are also required, such a8 a particular posture; directing the eye steadily to one object, over the point of the nose, &c,—This is the practice alluded to in the text.
2 PROLOGUE.
from whom happiness is inseparable: the Yogi! he who becomes visible by the lustre of the eye placed on his ample brow, and who pervades the world.
The MANAGER enters. Manager. Enough: we shall not delay longer. The glorious Gopal! whose lotus fvot is ornamented with the’ crests of tributary Kings; who, in the form of Nrisinha opens a door through the breasts of his enemies; who, assuming the shape of a boar, raises up the earth, when it has sunk in the waters of destruction, poured down upon its govereigns?; whose fame fills every region, as the locks of women are decked with flowers; and whose energy is like a flame kindled by the guardian elephants flapping their enormous. ears;—has commanded me in these words: “ While the most excellent King Shri Kirti Varma was employed in conquering the world, my spiritual devotion was interrupted, and my days were epent amidst the pollution of various sensual enjoyments®; but now my purposes are ful- filled:—The enemies of the King having been destroyed, the administration of government is entrusted to his celebrated ministers, The earth, encompassed by the ocean, is subject- ed to his authority, and he receives the homage of its Kings. I have procured repose, and wish to be entertained with something regarding Spirit, blended with what is lively and’ 1 Vishnu.: 2 When the earth is desolated in consequence of the crimes of its rulers. 3 It should bo recollected that these words do not intimate any vicious indulgence, but merely signify that he was engiged in acts connected with objects of sense, PROLOGUE. 3 agrecable. Formerly, the respectable Krishna Mishra composed a Play, called the Prabodha Chandrodaya, which was delivered to you: Produce it now, before the King Shri Kirti, who, with his court, waits anxiously to see it performed?”
{ The Manager walks towards a room, and calls an Actress. ] It is time to begin, (Lifts up the curtain, and looks in.)— Madam, come forward.
An Actress enters.
Actress. I attend, in obedience to your commands.— What is the business to be done? Manager. You know very well.—Here is Gopal, the bright flame of whose prowess blazed inthe forest of his nu- merous and powerful enemies, and spread throughout the three worlds; Gopal, whose glory fills the universe, who, aided by jhis sword as his friend, conquered the lords of men, and has invested with the sovereignty of the earth Kirti Varma, the chief of Princes, The field of battle on which the spouses of demons* dance, still proclaims his renown, in sounds proceed- ing from the heads of the slain, struck like cymbals in the nimble and beautiful hands of young female Rakshases,? and by the wind blowing through the openings in the skulls of lofty elephants killed in fight—But now he has entered the road of peace, and has commanded me to act the Rise of the Moon of Intellect, which, ins pleasant, sportive manner, displays the nature of Spirit. Tell the Actors to fivish their decorations, 1 Pishacha—evil spirits, devils, ghosts.
2 All kind of evil beings; persons who eat flesh and drink wine cannibals..
4 PROLOGUE.
_ An Actress enters smiling. Actress. The king in battle has gained a brilliant victory over the army of Passion, which resembled the ocean; as Krishna obtained the goddess Lakshmi by churning the sea of milk, by the might of his arm he subdued the confederate Kings; his dreadful bow, bent to its utmost stretch, shower- ed down arrows upon the horses which raged like waves of the sea; the proud elephants, wounded by thousands of sharp weapons, fell in every direction, and appeared as the mount- ains of the deep; and the foot soldiers crushed beneath his arm seht forth hollow grouns, like the ocean when churned by the great mountain Achala. How has this person, respect- ed by the Munis, and who performs such warlike deeds obtained tranquillity?
- Manager. Gopal, who partakes of the divine purity, is quiescent in his nature, and when from any cause a change is excited, it afterwards spontaneously ceases. His anger was roused to re-establish the Sovereigns of the race of the Moon, who had been dethroned by the Lord of Chedi the Rudra? and fireof destruction to the Kings of the earth. Thus the great ocean, which, when enraged by the wind at the endoftime overwhelmsthe loftiest mountains, at present re- mains calm and does not pass its boundaries. The beings who sprung from a portion of the divine Spirit, and who are cloth- ed with power, after becoming incarnate on-earth, to pro- mote the happiness of mortals, again return to a state of rest. Thus also the illustrious Muni Jamadagni quenched the 1A name of the destroying God Siva, to whem the Lord of Chedi is compared.; PROLOGUE. 5 flame of his wrath by devotion; for having extirpated the race of tyrants, he maguanimously resigned the empire of the world. Thrice seven times did he exterminate the tyrants; and he bathed himself in a river of blood, whose stream was filled with the skin, flesh, bones, and brains of innumerable Kings. His merciless battle-axe spared neither ‘woman, child, nor old age; it cleft the broad shoulders of the enemy,and its stroke was followed bya dreadful sound. Thus Gopal, having finished his designs, is calm and tranquil: like Reason? he has conquered Passion’, and has caused Intel-- lect to spring up in Shri Kirti Varma.
[Behind the scenes. | Thou meanest of actors, whilst I live how can my lord Passion be defeated by Reason?
Manager. (Looking mirthfully.) Here comes that fellow Love, with a shining countenance; he who inflames the world, and fascinates the soul; whose eyes are red with desire; and whose body is pressed by the full swelling breasts of Rati, who encloses him in her arms, trembling with delight—Hoe is offended at my -words, and it behoves me to remove his displeasure, { They go out.
oc 1 Vivek—reflection, consideration., 2 Moha, that which fascinates the mind and embarrasses the faculties.
EDD a ZOAE Art I, Love? and Ensorment? enter.
Love. (Wrathfully.) Thou meanest of actors, whilst. I live, how can my lord Passion be defeated by Reason?—~ Reason who derives his origin from the Shastras, exists in the minds of learned men only until an arrow be shot fromn the eyebrow of a beautiful woman. A delightful elegant house; young girls with bewitching eyes; creeping plants, on which the bee makes a buzzing noise; the now-blown 1 Kama. 2 Rati, the wife of Kama, 8 PRABODHA CHANDRODAYA, Of, fAct f malika; 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 Intellect.? P Enjoyment. Reason, the enemy of the great King Pas- sion is a very sage person. Love. My beloved, yoursis the timid nature of awoman why should you be afraid of Reason? Though my bow and arrows be formed of flowers, yet were the whole world, both gods and demons, to rebel against me, their fortitude would not endure a single hour, The lord of gods (Indra) commit- ted adultery with Abalya?; the lord of beings (Bramha) was enamoured with his own daughter; and the moon was captivated by the wife of his Guru. Who is there that has not, through my influence, trodden in a forbidden path? Do not the wounds inflicted by my arrows madden the world?
_ Enjoyment. It may be so; but he who is nided by many of our powerful enemies ought to be feared.
Love. You look at Penance, and others the ministers of the most mighty King Reason, but we shall accomplish their ruin merely by mingling ourselves with them.—Who will mildness be before Anger; who is a Bramha Chari? opposed to me; who are Integrity, Piety, and Disinterestedness, in opposition to Avarice? Thus Penance‘, Ordinance§, Posture *, Inapiration,’ Expiration,® Meditation.,° Divine Vision,?° Ecs- 7 7 1 Prabodha, 2 Gautama’s wife, and the daughter of Bramba Deva, 3 One who has suppressed the sexual passion. 4 Yama.: 5 Niyama, the performance of stated duties.
6 Asana a particular mode of sitting.
7 Pranayam, Inspiration being continued, confining the breath.
8 Pratyahar, Expiration long protracted; expelling the breath.
9 Dhyana...10 Dharana.
Act I.] RISE OF THE MOON OF INTELLECT. 9 tacy,? who proceed from composure and fixedness of mind, will speedily disappear. Women can work their ruin, and Women are my ready agents. Looks, Janguage, romyft, tender tales, and embraces, and even the remembrance of ‘women, are sufficient to disturb the mind. Besides, these beings will unite with Irreligion, the minister of our King, who is accompanied by his intimate friends Pride,? Envy,° and Hypocrisy.*; Enjoyment. I have heard that you and Quiet,® Mortifi- cation,® Reason, &c. were born at one place.
Love. Why do you talk about our being born at one place? We were born even of the same parents. By the union of Maya’ 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 Contem- plation brought forth Reason, the founder of another family.
Enjoyment. If this be the case, what is the reason that you two, who were begotten by the same father, have such enmity against each other.
Love. Though we were begotten by one parent, yet it is known throughout the world that an open feud exists between us; as a dreadful war which involved the people in ruin, was waged by the Kurus and the Pandus for the 1 Samadhi, bringing the soul to the crown of the head. Ecstacy, trance. 2 Mada. 3 Matsariyam 4 Dambha. 5 Shama, 6 Dama. 7 Delusion, evil principle matter, See Appendix.
8 Pravratti, doing, acting, with a degree of intenseness, 9 Nivratti, leying aside action.
.
10 PRABODHA CHANDRODAYA, OR, [Act I.
dominion of the earth. Our Father framed the universe, and by his partial favor, it has been drawn under my influ- €nce; while he (Reason) wanders almost in solitude. On this account he now wishes to root out both our father and myself, ' Enjoyment. May his sins be forgiven!—But what is the nature of his crime? Is he actuated purely by envy; or does he proceed’ on self-defence; or is he instigated by counsel?
Love. There is a secret cause for his conduct.
Enjoyment. | Why do you not reveal it to me?
Love. Your female nature makes you timorous: I shall not relate to you the frightful acts of those ill-disposed beings.
Enjoyment. (Jn 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 report- ed that a Rakshasi will be born in our family, named Science,? terrible even as Kal Ratri.® Enjoyment. (Fearfully.) Uorrible! How, is a Rak - shasi to be begotten in our family? My heart is filled with terror, Love. My beloved fear not, fear not, fear not; it is mere- ly & rumour.
Enjoyment. What is this Rakshasi to do?
Love. Saraswati,# who dwells with the lord of all 1 Related in the Mahabharat, of which the Bhagvat Gita is an episode. 2 Vidya, Science, learning.
8 A name of Bhavani, the goddess of destruction.
4 The consort of Bramha, and goddess of learning and eloquence.
Act I.] RISE OF THE MOON OF INTELLECT. 11 beings, has declared, that Maya, the consort of the Impassible! Male, became pregnant without his embrace, and brought forth a son called Mind, after whom all beings followed in succession; and from this son will descend a daughter called Science, who will devour father, brothers, niother, and the whole race.?
Enjoyment. (Trembling with fear.) Defend me! (Sinks into his arms.) Love. (Aside; feeling the delightful impression.) How ravishing is the embrace of a woman whose sprightly eyes dart glance&S more rapid than the twinkling of the stars; while the bracelets on her arms, which encircle the body like creeping plants, utter a gentle pleasing sound; it throws the soul into 9 delirium of pleasure, and the whole frame quivers at the 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 begotten, to- gether with her brother Intellect, by Reason and the goddess Revelation?; and Quiet, Mortification and others, will he.
1 Not affected by, or dependent upon any being.
2 Science or learning reveals the nature of God, and enables Mind to perceive that it is not distinct from the Divinity; that all things are comprehended in him; and that the appearance of individual existences ia an illusion,_-Thus by destroying the notion of separate being, Science is eaid to devour father, mother, relations, and whatever else exists.
8 Upanishad, one of the Divisions of the Yajurved receives this name: It signifies, revealing what had beo hid.—I should have preferred another term in the translation, had I known ope which would have expressed the meaning with distinotness and curacy, 12 PRABODHA CHANDRODAYA; OR, [Act I.
taken into their service.
Enjoyment. Why do those people? rejoice at the birth of Science, who is their own destroyer?
Love: Do wicked men, who endeavour to annihilate the world, makeany reckoning of crimes?—Observe these tainted natures; these crooked dispositions become the cause of des- truction to those whogave them birth, and then perish them- selves. Thus whilst smoke rises to the clouds, the fire is extinguished, and afterwards the smoke itself disappears.
[ Behind the Scenes. | Sinful and depraved soul, dost thou presume to ¢all us evil doers? Thou complainest of our enmity; but knowest thou not that thelearned in the Purans command us to shun even a tea- cher who is self-sufficient, 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 Lord, and forcibly carried him away.”
Love. (Addressing Enjoyment.) Here is Reason in company with Understanding,3 the goddess who was born in our family.—This ignoble, despised person, whose wealth consists in respect, and whose body is meagre, shines in the light borrowed from Understanding, who is herself obscured by Affection and others who follow the impulse of their own desires, as the light of the moon is hid by thick vapour. It is not fit that we remain longer in this place.
[ruason, the king, and UNDERSTANDING enter. ] Reason. (Musing.) Did you hear the proud swelling “Quiet, Mortification, & === ~=~~SO*~C<“~‘“‘<s SSCS 2The meaning of this is given in the Appendix, 3 Mati, Act 1.] RISE OF THE MOON OF INTELLECT. 18 words of that low, impious person, pronouncing us evil doer? Undertanding. Do people attend to their own faults?
Reason. Pride and others who are full of Self-sufficiency, and whose souls are depraved, have entangled in a thousand nets the Supreme Intelligence, the Happy,'who is exempt from sorrow, the lord ofthe universe, and have retained him a Jong period in a state of weakness and imperfection..These, however, are the holy people, but we who wish to break off his chains are sinners. The world is subdued by these impious beings.
Understanding. JT have hoard that the Supreme Be-> ing, 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 sea of passion? = Reason. As man whon deceived by female arts for: gets his natural strength, so He, whose energy is mighty and unceasing, who is tranquil, full of majesty, just, unchange- able, and of perfect understanding, in consequence of. being united to Miya forgets his own nature.
Understanding. Impossible! Whenone dark line conceals the sun with its thousand rays, then may Maya over- come God who is an ocean of light and splendor., Reason. Maya is incomprehensible!; she islike a courte- zan; she gives the appearance of reality to illusions, and thus she deludes the great-spirit. Behold the glorious God who is unchangeable in his own nature, is subjected to unspeak- 1 Something of which it cannot be afiirmed that it is either true or falge, real or illusory. A fuller account of the doctrine connected with his subject is given in the appendix, 14 PRABODHA CHANDRODAYA,OR, [Act I able changes by this weak female Maya; as crystal’ transmits the colour of the body applicd to it; but from this connection Maya does not participate in one ray of light. She, however, most eagerly wishes to deprive Him of his glorious power. Understanding. What are the means by which this impure being deceives God, who is full of goodness?
Reason. Maya acts without regarding either reason or object?; to deceive is the nature of women who are like demons.—Behold, when a woman by deceitful glances pends trates 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 youth is gone, and I om 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, who is intimately united with her, and partakes of her nature, formed bodies having nine apertures,* and though one he divided himself ito many, and inhabited these bodies.* Maya then impressed him 1 Lit. Topaz. 2 Maya itself is an unintolligent principle, and moevs just at it ia directed, 3 This word I have elsewhore renderod Sense, 4 Eyes, ears, nostrils, mouth, anus, and urethra, 5 Commentary,—As the reflected object 3s contained in a mirror, Act I.] RISE OF THE MOON OF INTELLECT. 15 with her own active principles, as crystal is coloured by the jobjects' with which it is in contact, Understanding. The Offspring always resembles its parents. Reason. Influenced by Self-sufficiency his grand-son‘* and the eldest son of Mind, the Supreme Being said, ‘I am.” ‘Thus the Lord having fallen into the sleep of Maya, forgot his own nature, pursued the operations of mind, and beheld many kinds of dreams; such as, I am born, this is my father, my mother, my family, wife, tribe; these are my children, friends, enemies, goods, strength, science, relations, and brothers*, Understanding. After this exceedingly long sleep, during which the divine intellect has disappeared, how will this intellect again arise??
(The King abashedhangs down his head, andremains silent.) et 1 The meaning of this sentence is, thatthe world originates in the desire or volition of the Supreme Being; but that its increase and the succession of credtures proceed from Mind or Sense.
2 This is conformable to the opinion that the universe is One. Eternal Infinite Being, and that birth, death, relation, &c, and all the phenomena with which we are acquainted are mere visions, beheld, not by individual minds, but by tho Supreme Being, under the influence of incomprehensible Maya. 3 During this sleep, the Deity perceives a variety of phenomena, and is under the influence of passion, astate incompatible with pure intellect, which, like crystal, is clear, and without any diversity of appearance: hence, while the world exists, God isin a state different from that of Simple Being or Intellect, and the question is, How will he again return to this condition?
B 16 PRABODHA CHANDRODAYA, OR, [Act I.
Understanding. Why are you so much abashed;- and why do you hang down your head, and remain silent?
Reason. Women are prone to jealousy; I have com- mitted an error, and therefore am embarrassed?.
Understanding. I asked you this question, not through’ jealousy, but because strange women dissipate the thoughts of excellent husbands who are devoted to the duties of religion.
Reason. Intellect will arise when the goddess Revelation, who is offended and jealous on account of our long separa- tion, 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 quics- cent for a space, and be separated from the states of wakeful- ness, dreaming, and sleep.
Understanding. Though the captives ond adherents of Self-sufficiency may be delivered from this mortal state, yet Self-sufficiency being dependent on original Maya, 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 He who is One,- the Creator of the world, the Lord, the Eternal, is divided into many; and who by confining him in bodies, attribute to him a principle of corruption; of them will I make an oblation which will cease only with their, lives; and I will again establish the unity of Brahma. =~ is NT Te Se ee, 1 Understanding might be jealous of the union of Maya with God, and it was the duty of Reason to dissolve it; ashe had neglected to do this he yas ashamed, and unable to give an answer, END OF THE FIRST ACT, Act IL] RISE OF THE MOON OF INTELLECT, 17 Act II, —swd etre Hypocrisy enters. Hypocrisy. The great King Passion has thus command- ed me.——“ Reason and his Ministers have sent Tranquillity, Mortification, &c. to the various places of holy resort to raise up Intellect. The destruction of our race is at hand. You must exert yourself to prevent it. Go to the city of Varanasi, the holy place in which beatitude is obtained, and interrupt the religious performances of those who are seek-- ing deliverance from earthly affections.”—I have solemnly vowed to proceed to Varanasi, which must be subjected, and to execute the commands of my lord; and that I and my asso- ciates, who are made happy with wine perfumed by female lips, and who delight in the pleasures of love,—should de- teive 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 8 great sacrifice, in whose dwelling the Agni Hotra* has long been observed, and who comprehend the Supreme Being.— (Looking.)\—Who is that traveller who has crossed the? - Bhagirathi, and’approaches towards us? Will his pride consume like fire; will he devour the three worlds; will he scoff at the people, and deride them with his learning?? But I conjecture that he has come from the south country. I shall therefore hear intelligence of Self-sufficiency.
/ 1 An offering made by fire which is presented twice daily. 2 Alluding to the proud haughty appearance of Self-sufficiency.
18 PRABODHA CHANDRODAYA, OR, [Act IT.
Enter SE.¥-surriciENncy?, Self-sufficiency. The world is filled with folly. Bru- tish men, who do not hearken to the doctrines of the teacher?; they do not know the Tautanita Shastra?; they do not understand the principles of Shaligirt; why then mention the opinions of Vachaspati5. They have never studied the maxims of Mahodadhi®; they have not seen the Mahavratti’; they have not attended to the investigation of abstract exist- ences.—-Why then do they indolently sit here?—(Looking around.)—These persons do not comprehend the meaning of what they read;they are satisfied by chaunting the words, and they drown the Vedas.—(Going towards some.)—These have assumed this profession of Sannyasi for the sake of begging; they have shaved their heads, and believe themselves Pandits, but they talk of the Vedanta in a confused and unintelligible manner.—(Laughing.) If doctrines, which are opposed to the evidence of sense, be taught in the Vedanta books, what error, in comparison 1 This is a compound word, signifying I do act, &c. In philosophical ianguage, it denotes consciousness or individuality, As the notion of individuality, according to Hindu metaphysicsproceeds from arro- gance, &c. this word, in popular language, means pride or presumption. 2 The teacher or director of Self-sufliciency. 3 This is a Shastra composed by one named Kamapila Bhatta.
4 The doctrines of Prabhakara. Kumarila Bhatta, and Prabhakara, were two disciples of Jaimini, the founder of Mimansa. (See Appendix.) The brutish men are the followers of Vedanta, who do not admit the doctrines of this philosophical sect.
5 Bribaspati, the teacher of the gods who composed the Nyaya Bhasbya, a system of metaphysics., 6 Also called Shesha a Rishi [and a name of Indra.} 7 A book of the Shaiyashastra, [also a name of Shiya.]
Act II] RISE OF THE MOON OF INTELLEOT. 19 with this, isadvanced by the Bauddha.—Talking to such ersons is a deadly sin.—(Going to others.\—These read ‘the Shiva Pashupata’, and labour hard to understand the opinions of Akshapada*; they are brutes, infidels, and who- ever converses with them falls into hell; the road even in which they are seen should be shunned.—( Going to others.) These hypocrites carry off the wealth of the rich; they repair to the banks of the Ganges, and placing a stone amidst, its cold waves, seat themselves proudly, holding in their hands the sacred grass, with the Karandojwala® at their side, and they show the suppleness of their fingers in twirling the Rudraksha beads of their rosary.—( Going to others.) —These support themselves by taking the disguise of Tridandi, and have departed both from the Dvaita and Advaita paths! — (Goes to others, and looks aé them.)—Whose hut is this which stands not far from the River of the Gods? In the front a thousand little white flags, suspénded on slender bam- boos, dance in the wind, and the ground is covered with deer skins: near it are seen the drishad and upala®’, the chamas*, the chashal’, the ulukhal®, and the musala®, and from it issue continually the fumes of clarified butter used in sacrifice, which darken the air. This-must be the dwelling of someone. Well, it is a holy place, and fit for staying in a few days.— J] Another book, containing the opinions of the Shaivites.
2 One of the names of Kanad, the author of a physical system.
3 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, 5 Two stone vessels.
6 A sacrificial vessel of an oval figure with a handle.
7 Also a sacrificial vesse] of a square figure.
8 The mortar in which rice is beat. 9 The pestle for beating it.
20 PRABODHA CHANDRODAYA, OF, fAct I.
(Enters the hut and looks round.)—This fellow seems to bo Hypocrisy himself, whomarks with fuller’s earth his forehead, arms, belly, breast, neck, lips, back, inside of lips, thighs, tem-— ples, and knees, and who decorates his head, his ears, his loins, and his hands, with small tufts of sacred grass.—I shall go towards bim.
Self-Sufficiency. Happiness attend you. [Hypocrisy contemptuously makes a sign to him to go out while Batu* enters with a smiling countenance. ] Batu. Brahman, remove a little way off.—First wash your feet, and then you may come in.
Self-Sufficiency. (Jn anger.) Sinful man, I have been at the Turashka* country, where the master of the house neither washes the feet of the venerable Brahman and of the stranger who comes to his door, nor offers them a seat.
(Hrrocrisy makes a motion with his hand for him to remain. | Batu. (Having respectfully saluted him.) My respecta- ble friend, you have come froma far country, and you have not yet told me the name of your family, or what is your profession.
Self-Sufficiency. You may immediately judge of my family and profession.—Hearken'; in Gaud°, a country of unrivalled excellence, there is a city named Radbapuri, which contains a celebrated place called Bhuri Shreshthika‘; there Ny I A disciple or pupil of Hypocrisy.
21am told that this country is south-east of Poona; but I have not been able to ascertain whether this be true, or what is its modern name. {Perhaps Turan or Turkistan.]
3 The country of Gaud is the modern Bengal.
4A renowned holy place.
Act IT.] RISE OF THE MUON OF INTELLECT, 21 my worthy father dwells. Who has not heard of his noble pnd renowned sons; among whom I am distinguished for understanding, abilities, knowledge, courage, mildness, and the performance of my duties, (Hypocrisy looks at Batu.]
Batu. Venerable stranger, take that small copper pot, and wash your feet.
Self-Sufficiency. (Aside. It is of little consequence; I shall do it.\—Well, after washing my feet, I shall depart. Hypocrisy. (Biting his lips.) Stand farther off; tha wind blows the particles of your perspiration in my face.
Self-Sufficiency. This is strange kind of Brahmanism.
Batu. Itis our Brahmanism.—The kings of the earth, who worship this holy saint, presume not to touch his feet; but the sparkling jewels which adorn their heads irradiate the space before his seat?.
, Self-Sufficiency. (Aside. This is the land of Hypo- crisy.) 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-Sufficiency. Shall I, whose holiness is celebrated in the city Rara in the Dakshin, not be permitted to take hold of this seat?——-Hear, you fool; my mother was not of a noble family, but I married the daughter of an Agni Hotra Brahman; and therefore am above my father. The son of the maternal uncle of the friend of my brother-in-law was 1 He-was held in such profound respect, that they who came to visit him prostrated themselves at a little distance from his feet, 23 PRABODHA CHANDRODAYA, OR, Act II.J only falsely accused; but on account of her relation to this Person, I 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 lotus*, all the great Munis rose up from their seats, and Brahma himself entreated me to remain; and purifying his thighs with cow-dung, he placed me upon them.
Self-Sufficiency. (Aside. This is the language of an hypocritical Brahman. Considers.—Perhaps ié is Hypocrisy himself. Angrily.) Why should you be so proud? Who is Vasava’? Who is the God sprung from the lotus? Of what consequence is a Rishi birtht? But before the energy of my devotion hundreds of Purandaras®, hundreds of Brahmas, and hundreds of Munis vanish away.
Hypocrisy. (Looking at him with delight.)\—This is my venerable grandfather. Respected Sire, I am Hypocrisy, the offspring of Avarice®. I salute you.
Self-sufficiency. My son, may you live many years. I saw you at the end of the Dvapara Yuga when you were a 1 This strongly expresses the high opinion he entertained of his own purity, and describes admirably the overstrained scrupulosity, of one who pretends to surpass ail his fellow creatures in virtue. 2 Brahma. 3 Indra, patronymic from Vasava, one of the celestial beings.
4 That is, what honour does the friendship of these persons confer? for Indra was guilty of adultery; Brahma wished to commit incest with bis own daughter; and the mother of Vyasa, one of the greatest Rishis, and the author of the Puranas, was a fisherwoman, 5 A name of Indra—he who clipped the wings of the mountains.
6 Lobha, Act II] —-RuS OF THE MOON OF INTELLECT. 23 child; along time has passed since we met;Iam now bowed down with old age, and I do not readily distinguish per- sons.—Is your son Falsehood? well?
-Hypocrisy. I cannot live without him a single houy.
Self-sufficiency. What! is he here executingsthe com- mands of Passion.—Are your mother and father, Insatiable- ness? and Avarice, tvell?
Hypocrisy. They also are here, for I cannot remain a moment without them. But, venerable and exalted Sire, to what cause do we owe this favour?
Self-sufficiency. 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 re- ported that the great King Passion is coming from the abode of Indra, and he has commanded me to reside in the royal city Varanasi.