Self-sufficiency. Why does Passion, who occupies every heart, stay at Varanasi?
Hypocrisy. It is on account of Reason.—Varanasi, the indestructible city of Brahma, is the birth place of Science and Intellect; hence Reason, who seeks to destroy our race, desires to dwell there for ever®..
Self-sufficiency. (Fearfully.) It is then impossible you should succeed; for in this city the conqueror of Tripura‘, 1 Anrita. 2 Trishna.
3 [ Varanasi, the indestructible city of Salvation, is the native land of science and Intellect: hence, one desirous of observing the precepts by which & continuance of family is cut off (anti final beatitude obtained), is sclicitous to dwell there continually.”—Colebrooke, Essays, vol. I1.
p- 104. Comp. Wilson Asiat. Researches, vol. XVI. p. 7. note.j 4 Mahadeva, or Shiva, who conquered the Daitya Tripura, 24 PRABODHA CHANDRODAYA; CE, Act II.]
who is compassionate, reveals Intellect to ignorant men at the end of their days, who buoys them up amidst the fear of this mortal state. Hypocrisy. This indeed is true; but it is not so with those who are overcome by Love, Anger’, and other Pas- sion.—Holy men declare, that he only whose hands and whose feet are employed in the service of God; whose mind is fixed upon Him; who possesses knowledge, devotion, and fame (respéct), will enjoy the fruit of this place of pilgrim- age. - [Behind the Scenes.]
Hear, you fellows, the great King Passion is arrived. Sprin- kle the pavement ofprecious stones with water impreguated 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.
“Hypocrisy. The great King approaches; you must shew him respect, by advancing to meet him.
Self-Sufficiency. Let us do so. ( They go out.) [Passion enters in @ pompous manner along with his attendants. | Passion. (Smiling.) Unceivilized ignorant fools, who imagine that spirit is something different from body, and reaps the reward of actions ina 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 ci 1 Krodha.: 2 Commentary.—Tho existence of spirit, or a substance different from matter, an opinion which is not supported by the evidence of the senses.
Pod Act I.] RISE OF THE MOON OF INTELLECT. 25 creature of their own imagination, they deceive the people. They falsely affirm the existence of that whichdoes not exist®; and by their frequent disputations endeavour to bring reproach upon the Nastikas?, 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, asa mouth, &.? Why do they affirm that this woman belongs to one person, and this thing to another; these are distinctions which Ido not know. Those who en- quire whether slaying animals, indulgence at pleasure in the tender passions, or taking what belongs to another, be law- ful or unlawful, do not act conformably to the principal end of life’. (Meditating proudly.) The Shastra whose doctrines are obvious to all, and which is founded on the evidence of the senses; which admits only the elements of earth, water, fire, air?, which maintains that sustenauce and love are the objects of human existence; which asserts that matter® pos- — 1 Commentary.—Who do not believe the Vedas,— They are Materialists or Atheists. The word Nastika means negative, 2 That spirit is not a distinct substance.
3 This word also signifies sensation and intelligence.
4 Commentary.—As a red colour is produced when beetle-nut, beetle- leaf, and lime are masticated together, so lifearises from a combination of the elementary particles of matter.
5 Commentary.—Of Brahman, Kshatriya, Vaishya, and Shudra, 6 Commentary.—Sustenance and love; not religion and beatitude.
7 They do not admit the existence of space, which is reckoned anele- ment by the orthodox, 8 Lit. The elements.
a 26 PRABODHA CHHNDRODAYA, OR, [Act II esses intelligence’, which denies the existence of separate spirits, and affirms that death is blessedness, was written by Vachaspati?, 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 become widely diffus- ed in the world.
A MATERIALIST® and one of his pupils enter.
Materialist. My son, you know that Legislation‘ is the only Science, and that it comprises every thing else. The three’ Vedas are a cheat. Behold if Heaven be obtained through the officiating priest, sacrificial rites, and the destruc- tion of the substances employed, 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.6 If the victims slain | in sacrifice ascend to heaven’, why are not parents offered up | 1 Life, Sensation.
2 Aneminent teacher of tho sect. In the Hemakosha it is written Varhasptya. [See Colebrooke, Essays, vol. 1. p. 332].
83 Charvaka.—One who believes in the existence of four elements only, fire, water, earth, and air. The orthodox say that they are Atheists, [See Colebrooke, Essays, vol. I. p. 402}.
4 The law of punishment.—That is, we are influenced in our conduct by the fear of legal punishment for offences and not by the dread of futurity.
5 This shews that sometimes three Vedasonly are mentioned after the fourth was written.
6 Thisis ridiculing the opinion that benefit is derived from offering oblations to the Deity; for if recompense follow destruction in the case of sacrifices, it is affirmed that it should do so in every other instance.
7 Such is the belief of the Hindus, and they state this circumstance a8 an excuse for the apparent cruelty of immolatiog animals, Act IL] RISE OF THE MOON OF INTELLECT. 27 in sacrifice by their children?—If funeral oblations nourish \the deéeased, why is not the flame of on extinguished taper renovated by pouring on oil?
Pupil. Venerable tutor, if to gratify the appetites? be the principal end of life, why do these men renounce sensual pleasures, and submit to pain arising from the severest mor- tifications*. Materialist. These fools are deceived by the lyingS has- tras, and are fed with the alluremenis® 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 pro- minent breasts are compressed within one’s arms, Pupil. Do these pilgrims indeed torture themselves in order to remove the happiness which is mingled with this miserable existence? ® Materialist. (Smiling.) You ignorant boy, such are the fooleries of these unenlightened men. They conceive that you ought to throw away the pleasures of life, because they are mixed with pain; but what prudent man will throw away unpeeled rice which incloses excellent grain because it is covered with the husk.
Passion These opinions which are supposed to be veri fied by futurity, merely gratify the ear, (looking with joy.) Materialist you are my beloved friend.
1 Literally, Eating and drinking. 2 Paraka, Santapana, Shusbtkala, three kinds of severe penance or atonement, 3 Lit, Sweetmeats, 28 PRABHODA CHANDRODAYA, OR, [Act II.
Materialist. (Looks at the great King Passion and ‘advances towards him.) May thou be victorious.—Materialist salutes thee.
Passion. My friend, you are welcome, sit down here. Materialist. (Sitting down.) Vice® prostrates himself at your feet.
Passion. The felicity of Vice, I hope, is unimpaired.
Materialist. By your bounty all are happy.—Having accomplished what he was ordered to perform, he now desires to touch your feet; for blessed is he, who after destroying the enemics of his Lord, beholds his gracious face with ex- ceeding joy, and prostrates himself at his lotus foot.
Passion. What exploits have been performed by Vice?
Materialist. He has caused the most virtuous men to forsake the road commanded in the Vedas, and to follow their own inclinations. This achieyement however, belongs neither to Vice nor myself; for it was your Majesty who inspired us with courage. The people who are doomed to inferior du- ties, and who were created Jast®, have renounced the three Vedas; who then are Quiet, Mortification and others? Besides those who read the Vedas do it merely for the sake of subsist- ence. The teacher Brihaspati® has declared that the per- formance of sacrifice, reading the Vedas, penances, and rub- bing the body with ashes‘, are the means by which ignorant 1 Kali, the name of the prosunt or sinful age.
2 The military, husbandry, aud;orvile classes. 3 Tho Guru or spiritual directur of the gods. It is a common name for a person of that description. Here it ncans the spiritual teacher of the Materialists.
4 The practice of a class of mendicants, Act IT.] RISE OF THE MOON OF INTELLECT. 29 ‘weak men contrive to support themselves. Also in the cities* of the ‘Kurus, Science and Intellect have not appeared even ina dream; therefore, O mighty King, be 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 Devotion?, of great influence, who performs rigid austerities; and though she now occupies but few places, yet we have not the courage to look her followers in the face. You must be on your guard against her. ¢ Passion. [Jn fear, Aside, Alas! The mighty energy of this Devotee is well known; she is my natural enemy, to destroy her-will be a difficult 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 inflicta 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?
1 Hastinapur,Maiapur, Bhadrikedara; three places of pre-eminent sanc- tity. As Science and Intellect had not appoared in them, it is inferred that they did not exist on earth.
2 Vishnu Bhakti, a worshipper of Vishnu, 80 PRABHODA CHANDRODAYA, OR {Act If.
‘ Passion. Companion of the wicked’, go and tell Love, Anger, Avarice, Self-sufficiency, Pride, Haughtiness, Envy, &e, that they must be on the watch against Devotion, and slay her.
Servant. I shall obey your orders. (Goes out.) [A man enters holding a letter in his hand.]
Man. I come from the country of Utkal?, where a temple called Purushottama stands on the sea shore, from which I have been sent by the brave Pride and Haughtiness to the presence of the great King. (Looking.) This is Varanasi, in which the King’s family dwells, I shall enter it. (Enters the city.) The Hero I perceive is deliberating with Materialist;I shall go towards him. (Goes to him.) O King, may you be victorious.—Read this letter which I was ordered to deliver to you.
Passion. (Taking the letter.) Where do you come from?
Man. I come from Purushottama. 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 Majes- ty. (Goes out, [Passion reads this letter. | “Pride and Haughtiness send their humble prostrations from Purushottama 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 Religion®, I Asatsanga, 2 Orissa, 8 Shraddha.
Act II.] RISE OF THE MOON OF INTELLECT. 31 have entered into the service of Reason, and day and night they are éndeavouring to persuade Revelation toreturn to him?,' Virtuous Action * who formerly associated with Love, now associates with Retirement * and others; and separating him- self from Love, he occasionally walks in secret places.—- What woe have written is sufficient to inform your Majesty.
Passion. (Having read the letter.) Angrily.-Consummate fools to be afraid of Tranquillity; how can she appear?—If Brahma be unceasingly employed in the creation of Worlds; if the eye of the God « who destroyed the sacrifice of Daksha, burn with desire whilst he is infolded in the arms of Gauri’; © if the breast of him who is the enemy of Daityas®, and who sleeps on the surface of the ocean’, be imprinted with the smooth locks of Kamala®, how can Tranquillity be obtain- ed by inferior orders of being®? ¢ Zo the man ) *° Subtlety, go with your utmost speed and deliver this my message to Love;—“Virtuous Action in my opinion is a base person; you ought not to trust him a single moment: bind him fast and secure him.”
1 1+ will be recollected that they had beon separated before, 2 Dharma-virtue, justice, ritual observance.
8 Vairagya, forsaking tho world: hore it signifies the renunciation of every kind of action.
4 Shiva. § The wife of Shiva, she is usually called Parvati. 6 The kind of evil beings. 7 Vishnu.
8 Lakshmi, the wife of Vishnu. ® Beings of the highest ordor agitated by their passions or urged by the active principles of their nature, do not enjoy rest or tranquillity; how then can this state bo attained by weak mortals? 10 Jalma. Cc 32 PRABODHA CHANDRODAYA, OR, ' [Act IL] Man. I will obey your Majesty’s orders, _ [Goes out. Passion. (Aside; in a musing posture.) What device is there against Tranquillity? Well, it is sufficient; no other assistance is required, Anger and Avarice will-do the busi- ness. Hallo! Is there any one there?
A SERVANT enters.
Servant. What are the commands of your Majesty?
Passion. Call Anger and Avarice here.
Servant. Your command shall be obeyed.
: [He goes out. Anger and AvARICE enter..
Anger. Ihave heard that Tranquillity, Religion, and Devotion are hostile to his Majesty. But while Iam in exist- ence their attempts wifl be vain. I -will make the people blind and deaf. I will over-power them with wrath, and suffocate them with rage, so that they shall not regard actions, and even wise men shall neither hearken to what concerns their own happiness, nor recollect what they had read in the holy books.
Avarice. Those who are attached to me will never reach the farther banks of the successive rivers of desire. Shall Tranquillity then give us any uneasiness? Look, my friend, I have elephants whose frontal protuberances are moistened with the water of inebriation!, and horses swifter 1 When elephants want the female, or are inflamed from any cause it is supposed that a certain liquid is secreted from two protuberances, situated on tho sides of the head.
Act II.] ‘Ri8E OF THE MOON OF INTELLECT. 33 than the wind which advance against the enemy; but after men have'dcquired these, they will desire something else, and having obtained this, they will wish for more. How can Tranquillity dwell among persons of such restless minds?
Anger. Companion, do you knew my prowess? Insti- gated by me, the Lord of the firmament killed Vratra the son of Twashtra; the god whose forehead bears the semilunar lustre, cut off the head of Brahma; and Kaushika slew the sons of Vasishtha?, Ina moment I can root out every descrip- tion of men, whether they be learned, celebrated, attentive to duties, charitable, or clothed in might, Avarice. Insatiableness, come forward.
INSATIABLENESS enters.
Insatiableness. What are your commands?> Avarice. I have heard that when thou art pleased with mortals whose minds are bound with the cord of insatiable desire, their bodies become swelled with fat, and after obtain- ing fields, villages, forests, mountains, cities, towns, continents and the earth itself, they are eager to acquire more, nor would they be satisfied with one hundred thousand worlds; how then can they enjoy Tranquillity?
Insatiableness. I am continually engaged in this busi- ness.—If you will now give me your commands, millions of worlds will not suffice me.. Anger. Injury, come here.
1 These relate to some mythological tales. The intention is to prove the influence of Anger over the highest order of Beings.
34 PRABODHA CHANDRODAYA, OR, [Act II.
Insgury * enters, Injury. I attend. What orders are you pleased to give?
Anger. My dear, as thou art my spouse, the murder of my father and mother is but a small matter. Who is that demon my mother? Who is my father? My brothers are like worms; my relations are only fit to be slain; and the people of my caste resemble the embraces of a deceitful courtezan. (Rubbing his hands?.) The sparks of the gleaming fire of anger shall not be extinguished in my frame, until I have massacred their whole race, even to the child in the womb, (Looking.) Here is our Lord, let us go to him. (They all go.) Great King may you be victorious! mfy you be vic- torious!.
Passion. ‘Tranquillity, the daughter of Religion, is our encmy; she is one who must be punished.
Allurement. As you order. (They go out, Passion. By mentioning the daughter of Religion, an ex- pedient has occurred to my mind. Religion, the’ mother of Tranquillity, is under the influence of another. We must endeavour to draw her away from Revelation, and to bind her fast. In consequence of the distress arising from the separa- tion, and of her ® own tender disposition, Tranquillity will ‘become hopeless and dejected, and will perish. ‘The female, 1 Hinsa, To injure, hurt; in common language, to murder.
2 This is done when a person is much enraged, 3 Revelation, Religion, and Tranquillity, lived together in one place: consequently when Religion was separated from Revelation, Tranquillity was also deprived of her company.
Act IT.] RISE OF THE MOON OF INTELLECT. 35 Delusion, isan excellent person to seize upon Religion; I must employ ber in this affair. (Looking to one side.) Allure- ment”, call Delusion immediately.
{ALLUREMENT enters along with Dr.usion. | Delusion. My dear, it is long since I visited the King; how shall I look him in the face, he will certainly not know me?
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 for- tune.
Allurement, ‘You will see presently how fortunate you are. Delusion. My companions are very drowsy, and must rub up their eyes.
Allurement.: Why are your companions so sleepy?
Delusion. Why? A woman with one husband only, cannot get sleep; how then should we sleep who have so many husbands?
Allurement. Pray who are these husbands? - Delusion. The great King Passion, Love; Anger, Ava- rice, Self-sufficiency, and many others. I captivate all who are born of that race, young and old, so that they do not se- parate from me night or day.
Allurememt. I have heard that Enjoyment is the beloved wife of Love, Murder of Anger, and Insatiableness of Ava- rice. If their husbands wanton with you, will they not become jealous and hate you?
J] Mithya Drishti, 2 Vibhramavati, 36 PRABODHA CHANDRODAYA, OR, (Act II.
Delusion. Why do you talk about their jealousy §? They cannot do without me a single hour.
Allurement. On this account I said, that no woman in the world is so highly favoured as you, since even women who are neglected, desire to be on gracious terms with you. My dear, you may be excessively sleepy, but when you ap- proach the King, and the rings on your toes make a jingling noise, he will be somewhat afraid.
Delusion. Why should he be afraid, for he has ordered us to put on these ornaments, and it is our practice, How should men be alarmed at the sight of their mistresses?
Passion. (Looking.) Ah! here is my dear Delusion. She comes walking along majestically, and the loose bracelets tinkle on her arms; she lifts up in play the garland of flowers, loosened by the respectful officiousness of attendants, and thus displays the form of fingers imprinted on her breasts, while her large eyes, which are like the blue "lotus charm the heart.
Allurement. Let us approach the King.
[Detusion advances and salutes the Kina. | Passion. Thou whose breasts bear the impressions of fingers, sit down on my knee and embrace me; thou stag- eyed maid, imitate the playful mien of the daughter of Hima- shaila, seated on the knee of Shankara?.
[ Dewusion smiles and embraces him. ] Passion. (Having received her embrace.) This embrace A CS 1 A name of Shiva or Mahadeya, Act II.] - rise of THE MOON OF INTELLECT. 37 renews my youth; the emotions of love disturb my faculties; emotions which of old are known to arise from youthful toy- ing, which render the mind impetuous, and which, accom- panied with various delightful enjoyments cause inexpress- ible pleasure, and are eagerly indulged; these emotions are again excited by your embrace., Delusion. Great King, I am at present young; but time shall not remove from my heart the affection I bear you. Give me your commands. What occasion has brought me to your remembrance?
‘Passion. We remember only such as are absent from the mind; but your picture is fixed on the wall of my: heart.
Delusion. Great King, you are very gracious; favour mo with your orders.
Passion. You will execute my orders as you walk open- ly about. Religion, the daughtér of a slave-woman, acts as a procuress to bring together Reason and Revelation. She is adverse to me; she is of no family, and she is a sinner and a companion of sinners?;_ scize her and deliver her over to Heresy?.
Delusion. This is enough, when Religion is made your slave, she will do whatever youcommand. She will declare that virtue, beatitude, the commandments of the Vedas, duties which are impediments to pleasure, ordinances of the Shastras and future rewards, are all false; she will instantly renounce 1 Comment. She seeks to destroy my race «and associates with my enemies Quiet, Mortification, &c.
2 Comment.—Pakhanda. One who does not perform the ceremonies and duties of the established faith, 38 PRABIIODA CHANDRODAYA, OR, [Act IT. the Vedas; why then mention Revelation? She will unveil the error of affirming that blessedness consists in freedom from sensual pleasure, and she will separate Revelation from Reason. Passion. My dear, you understand my object well. [Embraces and hisses her. Delusion. I am not ashamed, though my Lord has em- braced me s0 publicly. Passion. Let us retire to our several homes. -[ They all go out.
END OF THE SECOND ACT.
‘Act II.] RISE OF THE MOON OF INTELLECT 39 Act I.
TRANQUILLITY and Compassion enter. Tranquillity. (/eeping.) 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 consecrated to God and the retreats of devout asce- tics; is delivered into the hands of Heresy; she is like a black cow } in the hands of the butcher, how can she escape? To talk of her surviving is vain. Prevented from seeing me, unable to perform ablution, hungry and thirsty, and deprived of my society, will Religion survive one hour, and soparated from Religion, Tranquillity will live despised by the people. My dear Compassion, be not concerned about me, but J am resolved to accompany her when she is laid upon the faneral Pile.
Compassion. (Weeping.) My dear, these words are more painful to my ear than the flame of a fierce fire is to the touch; you will kill me with grief Preserve your life for a little space; I shall spread the melancholy tidings in the abodes of holy men, in the assemblies of the Munis, and on the banks of Bhagirathi; perhaps she is lying concealed some- where through fear of Passion.
1 A cow of this colour is highly valued, and is the object of peculiar veneration.
40 PRABODHA CHANDRODAYA, OR, [Act III. Tranquillity. I have sought for her on the banks of rivers covered with wild grain, and inhabited by holy hermits; I have searched every house where oblations are made and sacrificial utensils kept; I have searched amongst the four classes of men; hut I have not received the smallest intelligence of her.
Compassion. My dear, I must tell you that had Reli- .gion 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 Ravana; Danava carried down to hell the three Vedas of God himself; and the Chief of the Daityas Patala Ketu, seized by a stratagem Madalasa, the daughter of a Gandharva. Let us go to the dwelling of Heresy.
Compassion. Let us do so, ( They walk forward.
Compassion. (Fearfully.) My dear, here is 4 Rakshasa.
Tranquillity. Who is this Rakshasa?
Compassion. Behold him! his disgustful form is bes- meared with ordure, his hair is in wild disorder, his body is naked and horrible to view, and he holds in his hands fea- thers of the peacock’s tail; he comes this way.
Tranquiility. This is not a Rakshasa, for he has no strength,: Compassion. He however may be one.
1 Satva Guana, Act TIL] RISE OF THE MOON OF INTELLECT. 41 Tranquillity. I suspect that he is an evil spirit.
Compassion. Why do you talk of an evil spirit, when the'sun pouring forth streams of effulgent rays illumines the world.: Tranquillity. Perhaps he is come from the pit of hell. [Looks and muses a little] Ah! now T know; he is a Digambara Siddhant#*, sent by the great King Passion, who ought by all means to be kept at a distance, and we should turn our backs to avoid the sight of him.
Compassion. My dear, wait here till I enquire after Religion. (They both stand and the Digambara enters.
Digambara. Salutation, salutation to the Arhatas! The soul is like a taper? confined in a dwelling which has nine 1 The Digambara is one of the Jaina classes. The word signifies clothed with the sky, that is, naked. 2 Commentary.—The dimensions of the soul are small, so that it is confined in an hobitation: as a taper lightens only the inside of a vessal or house, bocause 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, illumivating it asa lamp. This meaning is}confirmed by a passage in the Pancholashi. It is necessary however to promise that three opinions had just been mentioned respect- ing the nature of the soul: Ist, that itis imperceptibly small; 2nd that itis of a middle or mean magnitude; 3rd, that it is infinitely diffused like apace, but without parts. The passage containing the Digambara opinion is the following: ‘‘ The Digambara sect, (by which is denoted the Jainas,) maintain that the vital soul is of a medium maguvitude, and is diffused over the whole body from the head to the foot;” and the Vedas declare that the vital soul extends from the eyes to the tips of the nails. Pancha- dashi Chitra Dipa, shloka 82. The Vedanta sect maintain on thecontrary, that though the soul be confined at present in this body, yet it is natu- rally infinite, unbounded, and eternal; that by severe austerity it can - evenio this life pass the bounds by which.it seems circumscribed, and range through the infinity of worlds and apace; that itis the supreme spirit which is under the evil influence of matter and passion, and that ‘when this malign influence is shaken off, and all passions and. desires are oxtinguished, it rises from its degraded condition to the state of the. omniscient and omnipresent Being.: 42 PRABODHA CHANDRODAYA, OR, [Act IIT openings. This is the doctrine of the most eminent Jains; it is the chief good, and imparts supreme felicity. (Aloud.) Listen, my disciples, listen! How can the body be pure which is full of every kind of defilement; but the soul is na. turally free from pollution; this is learned by reverencing the Rishis, asesaluting thom 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, {[TRanqui.uity and Compassion look in that direction. | (Reuicion? enters having the habit and appearance af Dicambara her master.)
Religion. Thou, who art allicd to the King, what are thy commands? (Tranquillity falls down in a swoon, Digambara. You must not desert the Shravakas? one instant.
Religion. As you order. (Goes out.) Compassion. (To Tranquillity. ) My doar, “be comfor- ted. Let not the mere name alarm you. Ihave heard that -Heresy, whose nature is that of error®, and who proceeded from Slay-not *, has a daughter named Religion, This must be the false religion, Tranquillity. (Comforted.) It must be so, for I feel reluctant to approach her who seems my mother; also her 1 TheReligions which successively appear in thia Act, are the different heretical Religions of the parties who call them, 2 Thisis the name of the Jaina laity; in Marathi they are called Shevari, 8 Tama Guna, principle of evil or error. 4 Ahinsa.—The Jaina religion forbids animals to be killed even in x Act ITI.] RISE OF THE MOON OF INTELLECT. 43.
behaviour is both virtuous and vicious, and her appearance is bath lovely'and hateful?. Let us however go and look for Religion amongst the Saugatas. (They walk forwards.
(A Bauddha? enters in the character of a MENDICANT, holding a book in his hand.) Mendicant. Oye devout worshippers °%,,our illuminated understandings are now loosened from corporeal ties *, because our desires are extinguished, and we know that the visible, transitory, and unintellecttial objects®, which seem to exist externally, are only the ideas contained fy our minds: (Advancing forward ‘he adds proudly.) How excellent is the religion of the Saugatas*, which grants both sensual enjoyments and eternal felicity; it permits us to inhabit elegant houses and to possoss women obedient to our wills; it removes the restrictions as to time of eating’;it allows us to recliné on eoft beds, and to pass tho shining moon-light nights in amorous play with young damsels who have sprinkled themselves with odoriferous powders, and who respectfully serve us. sacrifice, hence it is said to have proceeded from Slay-not.
1 This alludes to the mixed character of the heretical religion.
2 Buddhagama, 8 Comm.—Those who reason according to the book of the Nastikas.
4 Unconnected with the various kinds of objects, as blue, yellow, &c.
5 Comm.—Which are contained in the understanding, and which though they be internal, seem to have an external existence. 6 Bauddhas. Those who walk in an excellent road-or goo#men. 7 The orthodox Hindus are obliged to observe partioular times for ablution and the performance of various acts and ceremonies, and also aro confined to certain kinds of food, and to eat only with peoplo of their own caste. These restrictions are often oxtremely irksome and inconvenient, hence Mendicant reckons their removal amongst the advantages of his faith..
44 PRABODHA CHANDRODAYA, OR, | Act III.
Compassion. Who is this that approaches, tall and straight as the palm tree, his person emits a disagreeable odour, he is dressed in dusky garments, and the hair is pulled from his head and body.
Tranquillity. My dear, this is a Bauddha.
Mendicant. Listen, O ye devotees and ye holy mendi- eants! While I read the ambrosial words of Saugata the Lord. Oye mendicantsI survey with the eye of Intellect both the evil and the good. I cause the transitory appear- ances of existence; the soul itself is not permanent; there- fore be not displeased when mendicants desire to have your wives. (Looking behind the scenes.)—Religion, come forward.
ward.
1 Commentary.—It does not meet the reward of actions in another state; i.e. the soul perishes at death. The following passage from Buchanan’s account of the Burmas will elucidate this exprension.—The Burma writings allege, that in death, whether of man, beasts, or of any living being, (for they believe all living beings to possess souls,) the soul perishes with the body: and they allege, that after this dissolution out of the same materials another being arises, which, according to the good or bad actions of the former life, becomes either & man or an animal, ora nat, or a rapa, &c, And they further allege, that beings are continually revolving in these changes, forthe duration of one or more worlds, until they have performed such actions as entitle them to Nibban, the most per- fect of all states, consisting in akind of annihilation, in which beings are free from change, misery, death, sickness, or old age.” From this extract it appears thab the notions of the Bauddhas, (if the Burma opinions are allowed to be a fair representation of them,) respecting the nature of tho soul, are accurately stated in the text; for though they maintain the doctrine of transmigration, ‘yet it is in language which is incompatible with the beliof of the future existence of the same soul which now animate the body.
Act III.J RISE OF THE MOON OF INTELLECT. 45 RE LIGIon? enters, Religion. Let the kinsman of the King command. Mendicant. Be favourable to the Upasakas and Mendi- cants, aud abide always with them, Religion. I obey your orders. ( Goes out.)
Tranquillity. This is a false Religion.
Compassion. It is so.
Digambara. (Seeing Mendicant, he calls out with a loud voice,) Mendicant, I wish to ask you something imme- diately.
Mendicant. (Angrily) Thou sinaer, thou infernal per son, what dost thou say 2 Rationalist. Do not be angry, for I am going to enquire about the Shastras.
Mendicant. O Diggmbara do you know any thing con. cerning the Shastras? Well, Ishallsee. (Goes,ear him.) What is your question?
Digambara. I say, who commanded the rites which are thus observed by a momentary perishing being like you?- Mendicant. Hearken, he who adopts our opinions and acts according to them, and subdues his passions is emancipated3.
Digambara. Fool, supposing that in the revolutionof ages some one is in this manner emancipated, yet what recompense 1 Tho religion of Buddha.
2 Commentary.— When the period of retribution arrives, you shall have ceased to exist, and your actions will be fruitless. This is my opinion.
3 From earthly passions and frailties, and arrives at the state of the aternal.
46 PRABODHA CHANDRODAYA, OR, Act OL can you eecnnane for the actions of one who dieg now’. | _I also ask who taught you this system of duties?