Mendicant. These duties were ordained by the power- ful, the omniscient Buddha.
Digambara. How do you know that Buddha is omni- acient?
Mendicant. It is plainly declared in the holy book.
Digambara. If you believe in the omniscience of Bud- dha upon his own declaration, then I also am omniscient, for I know that. you and your father, grand-father and ancestors to eeven generations were my servants.
-Mendicant. (Jn anger.) You sinner, devil, and impure fellow, am I your servant?
Digambara. As one enamoured with a beautiful woman forsakes his wife, so I would advise you to renounce the Bauddha doctrine, and having embraced the Arhata re- ligion, practise the rites of the Digambara.
Mendicant. O reprobate, your own religion is subvert- ed, and you wish to subvert the religion of others, What person will forsake the venerable religion of this country, and adopt your despised devilish opinions? Who is there 1. It has been already stated that the Bauddhas 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 bliss called Nibban, or as it is pronounced in India Nirvana, and in Ceylon Nimban. Rationalists, granting the supposition that this opinion may be correct, enquire what reward of various actions can be bestowed on him who dies without obtaining this high state of felicity; for he infers that if tho soul perishes at death, no retribution can be experienced by the former in- dividual though a new being may spirng from his ashes, Act III. J RISE OF THE MOON OF INTELLECT. 47 that embraces the doctrine of the Arhata?
Digambara. ‘The celestial signs, days, eclipses of the sun and moon, the place of Jupiter, and the nodes have been declared in the Shastras which contain divine knowledge; ‘and this is the omniscience of Arhata. Mendicant. (Laughing. ) The abstruse science of Astrono- my 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 Jamp when put under a cover shine upon the furniture of the house?, Therofore I conceive that the religion of the Sauga- tas, which confers happiness and pleasure, is preferable to the doctrine of the Arhata, which is condemned” both in heaven and on earth. § - Tranquillity. We must move to another place.
Compassion. Do s0. (They go to another part of the stage.)
Tranquillity. (Looking.) Here is Soma Siddhanta® before us. Let us go to him.
[Soma Srppuanra enters as a Kapauixas. ] Kapalika. (Walking) My necklace and ornaments ave of 1 Alluding to the opinion of Digambara, 2 And zo forth.
3 A Rationalist of the sect of Shiva, The word sidhanta signifies a domonstrated truth; what is proved by reasouing.
4 This word signifies one who holds or carries a human skull; which is the practice of the class of devotees. I have retained the original word as 1 do not know how it could well be expressed in English, D 48 PRABHODA CHANDRODAYA, OR, [Act ILI.
human bones; I dwell amongst the ashes of the dead, and eat my food in human skulls. I look with eyes brightened with the antimony of Yoga, and believe that the parts of this world are reciprocally different, but that the whole is not different from God.*; Digambara. This man practises the rites of the Kapa- likas; I shall ask some questions respecting them. (Goes near him.) -O Kapalika! what is the nature of your re- ligious rites, and what sort of beatitude do you hope to enjoy?
Kapalika. O Digambara! hearken to our rites: after fast. ing we drink liquor out of the skulls of Brahmans; our * Dr. Mill's translation of this and following speeches (in the Jour. Asiat. Soc. Beng. Vol. VI.) is as follows:— To them enter Soma-Siddhanta in the guise of a Kapalika (or man of skulls,) with a sword in his hand. Soma-Siddhanta.—( Walking about.) With goodly necklace deck’d of bones of men, Haunting the tombs, from cups of human skull Eating and quafting,—ever, I bebold. With eyes that Meditation’s salve hath clear’d, The world of diverse jarring elements, Composed, but still all one with the Supreme.
Buddhist.—This man professes the rule of a Kapalika. I will ask him what it is.—(Going up to him.) O,bo! you with the bone and skull necklace, what are your notions of happiness and ealvation?
Soma. Siddhanta,—Wretch of a Buddhist! Well; hear what is our religion.— Witb flesh of men, with brain and fat well smear'd, We make our grim burnt-offering, break our fast From cups of holy Brahman’s skull, and ever With gurgling drops of blood that plenteous stream Act IIT.] RISE OF THE MOON OF INTELLECT. 49 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, ave the offerings by which we appease the terrible God.} Mendicant. (Stopping.his ears.) Horrible-! irreligi- ous rites!
Digambara. O-excellent man! Some wicked person has seduced you from the true religion.
Kapalika. (Jn wrath.) Thou unholy man, who art lower than the heretics, thou who shavest thy head;. thou chandalt, who pullest out the hairs of thy body; thou deceiver! I contemplate the Lord of Bhavani, the powerful God who creates, preserves, and destroys the fourteen worlds whose glory isboth revealed:in the Vedas, and displayed in his works. The might of our religion is such, thatI control Hari, Hara From hard throats quickly cut, by us is worshipped With human offerings meet, our God, dread Bhairava. Brahman Aendicant.—(Stopping his ears.) Buddhist, Buddhist, what think you of this? 0 horrible discipline!
Buddhaist,—Sacrod Arhata | Some awful sinner has surely deceived that man.
Soma-Siddhanta.—{ In a rage. Apa \—Sinner that thou art, vilest of here- tics, with thy shaven crown, drest like the lowest outcaste, uncombed one, away with thee! Is not the blessed husband of Bhavani the sole cause of the creation, preservation, and destruction of the fourteon worlds, and bis power established by the fullest demonstration of the Vedanta? Let us yet show even you the magnificence of thig religion, — 1 Maha Bhairava. ‘Ihe sanguinary tenets of this sect are contained in tho Kalika Purana. See As. Res, vol v. p, 871.
+ A pariah; an ontcaste.
50 | PRARODIIA CHANDRODAYA, OR, [Act III.
and the greatest and most ancient of the gods; I stop the course of the planets in the heavens; I submerge the earth in water, with its mountains and cities, and I again drink up the waters ii a moment.
Digambara. O Kapalika! For this reason I say that some juggler has deceived you by exhibiting illusory appear- ances to your senses. Kapalika. Profane man! Dost thou denominate the great God a juggler? The wickedness of this fellow is not to be endured. (Draws out his scimitar.) I will appease with the blood springing from his divided veins and bubbling through the wound, the consort of Bharga and the assembly ‘of the demons summoned together by the sound of the Damaru. (Raises his scimitar and advances towards DIGAMBARA.
I call at willthe bost of gods, great Hari, And Hara’s self, and Brahma,—I restrain With my sole vvice the course of stars that wander in heaven’s bright vault; the carth, with all its load Of mountains, fields, and cities, I at will Reduce once more to water—and behold I drink it up.
Buddhist.—Alas! poor Kapalika, this is just what I said. You have been deceived by some juggler, spreading out false images before you.
Soma-Siddhanta.—What, again, thou sinner! Dost thou dare to call the great Maheshvara a juggler? This thy malignity must not be for- given. Lo therefore, With foaming floods of gora that gush amain From throat well severed with this sabre’s edge, I make my sacrifice to him that calla With beat of drum the hosts ‘of creaturbs after him, Dread Shiva—and with these rich ruddy streams Delight his consort well, Bhavani.
[Draws his sword.]
Act IIT.] RISE OF THE MOON OF INTELLECT. 5k Digambara. (In fright.) Good Sir, to abstain from murder is the highest virtue.
[ Takes shelter near Menvicant.
Mendicant. (Keeping off Karaka.) O most excel- lent Kapalika! We are diverting ourselves with the play of verbal disputation; it is not right in you to attempt the lifo of this devotee. (Kapanika puts up his sword.)
Digambara. (Recovering from his fright.) If you will suppress your anger, I shall propose a few questions.
Kapalika. Say on.
Digambara. I have heard your excellent rites, (ironi- cally) but what is the nature of your beatitude?
Kapalika. Hear! the Lord of Mridani? declares that he who resembles the gods,’ whose crest is the lunar orb, and who with delight embraces women beautiful as Parvati, feels supreme bliss. Who has enjoyed happiness independent of sensible objects? The soul that lives without spiritual ab- straction is in a state of felicity. But why do you pray to become like stones?
Mendicant. It is irreligious to suppose that beatitude nay be attained without the extinction of our desires, Digambara. O Kapalika! be not angry and I shall speak. ‘To affirm that a corporeal being whose passions have not been subdued can enjoy beatitude, is inconsistent with the declarations of the Vedas 3, Kapalika. (Aside.) The intellects of these persons are 1 Bhiva or Mabadeva; Mridani is one of the names of Parvati, his wife, 2 The Jainas uso the authority of the Vedas.in arguing With those who believe them,: 52 PRABODHA CHANDRODAY4, OR, {Act IIT.
bewildered by impiety. Be it so. (Aloud.) Religion, com forward.
[Reuicion enters as a Kaparini. ] 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 bones 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 audience and thrill- ing with pleasure.) Ah! how delightful is the embrace of this Kapalini! Often have I ardently embraced widows, and closely pressed their big swelling receptacles of milk within my arms; this by Buddha I swear a hundred times. But such rapturous emotions were never excited as by touching the rising bosom of this Kapalini. Behold the practices of the Kapalikas are excellent! Reverence to the Soma Sid-. dhanta! This is a wonderful religion! O renowned Kapalika! I shall certainly forsake the ordinances of Buddha, aud adopt the rational faith of the great Lord?. Yau are my teacher; Iam your disciple, iustruct me in the religion of the great God. A Digambara. O Mendicant! the touch of this Kapalini a 1] A female Kapalika, 2 Mahadeva.
Act IIT] RISE OF THE MOON OF INTELLECT. 53 has polluted you; stand at a distance.
Mendicant. Fool, you envy me the heart ravishing, transporting embrace of Kapalini.
Kapalika. (Yo Kapaumi.) My dear, ‘take hold of Digambar. [Kapaxini embraces DIGAMBARA. Digambara. (Trembling with delight.) O Arha! sweet is the embrace of this Kapalini! beautiful maid, inclose me again within thine arms. (Aside.) My sensitive organ is utterly ungovernable; what remedy is there? Well, this will do. I shall conceal it underneath this bunch of. peacock’s feathers, O Kupalini, 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 Digambaras can do? Kapalika, yours is the only religion, and it conducts to pleasure and bea- titude. You are my master, I am your servant, instruct me in the precepts of Bhuirava.
Kapalika. Sit down, (Menpicant and DicamBara sit down, whilst KapaLika takes up a vessel of liquor and extols its virtue.) Religion. This vessel is filled with wine.
Kapalika. (Looks and drinks; he then offers the re- mainder to Menpicant and DiGAMBARA.) This is pure nectar, the medicine of life, which frees us from mortal cares; ‘drink it, such is the command of Bhairava, [ They consult together.
Digambara. The ordinances of the Arha do not permit us to drink wine.
Mendicant. Ilow can we drink what has been left by Kapalika?
54 PRABODIHA CIIANDRODAYA, OR, i Act III. \ Kapalika. What do you hesitate about? Religion, the stupidity of these two fellows is not yet removed. They im- agine that because the wine has touched my lips it is impure. Well, do you purify 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. I obey. (Takes up the cup and after drink- ing offers it to MENDICANT.)
Mendicant. This isa distinguished favour.—( Takes the cup and drinks.) Ah, how beautiful itis! I have often drank wine more fragrant than the Bakula flower?, and pre- sented from the beautiful lips of courtezans; but I know. that the gods desire in vain to taste wine which is impregnated with the sweet odour of Kapalini’s lips.
Digambara. Holloa Mendicant, do not drink the whole, but give me some of that wine which has touched the lips of Kapalini.; [Menpicant gives the cup to Dicamsara. | Digambara. (Drinks.) Ah, how delicious is this wine! how pleasant its taste, its smell, its flavour. I have long observed the precepts of the Arha, and been defrauded of this excellent beverage. O Mendicant, my senses wander, I must sleep.
Mendicant. Do so. [He liesdown.
Kapalika. (To Religion.) My love, I have made a cheap purchase of these two slaves: come, let us dance.
(They both dance.) 1 Mimusops.
1 Act III.] RISE OF THE MOON OF INTELLECT. 55 Digambara. Mendicant, this teacher is dancing merrily with Kapalini; let us dance with them, Mendicant. Let us doso, (They alternately dance and fall down through intowication.)
Digambara. (Sings.) O Kapalini, thy breasts are ‘eae and firm; thine eyes are like the eyes of atimid antelope! If thou wilt wanton with me, who cares what the Digambaras can do?
Mendicant. © teacher; this is a wonderful Shastra, in which there is no trouble, and by which wa immediately obtain alf our desires.
Kapalika. What do you see wonderful in this? With- out renouncing the pleasures derived through the organs of senses the eight great Siddhis may be-obtained, which impede the austerities of devotees, who are endeavouring to break the chain. of worldly afféctions, and also the power of in- fluencing, attracting, alluring, pacifying, rendering: insane, and causing a person to remove: toa distance, which are thé inferior Siddhia*.
Digambara. 0 Kapalika; (Thinks alittle.) O teacher;- O spiritual director of the sect!
Mendicant. This devotee is drunk, and raves; you must: sober him. 1 The name of a superior order of” Beings; a. personification of the powers and lawa of nature. Whon they are subjected to the will by holiness and austerities, whatever the fancy desires may be obtained; the Jaws of nature are controlled; the magnitude, weight, or levity of the body is increased or diminished to an indefinite degree, and it is trans- ported in an instant to any part of the universe, 56 PRABODHA CHANDRODAYA, OR, [Act IIT.
Kapalika. Very well. (Takes some chewed beetlenut, and gives it to DIGAMBARA.)
Digambara. (Recovering from his intoxication.) O teacher, permit me to ask you one question; this wine subjects the Siddhis to our will?; but do all who belong to the sect possess such power? ’ Kapalika. What a great affair is this you ask?—Behold, the influence of my art attracts whom I please amongst the celestial female musicians, the consorts of the gods, the daughters of the Yakshas, or those who inhabit the three worlds, Digambara. (Zo Menpicant.) I know by calculating the stars, that we are the servants of Passion. . [Kapaa assents to this declaration. - ._Digambara. Let us consider what service we can render the King. . Kapalika. What service?
Digambara. We must subject to the King’s authority Religion, the daughter of Virtuous Action. Kapalika. Tell me where she is, and by the power of my art I shall quickly draw forth this daughter of a slave- woman.
(DicamBara takes up a pen and calculates.
Tranquillity. My dear, I hear some wicked people talk- ing about my mother; be quiet and listen to what they say, Compassion. Let us do so, [ They both remain silent.
1 This alludes to the erhilarating effects of wine,, Act III] RISE OF THE MOON OF INTELLECT. 57 Digambara. She is not in the waters, she is not on the mountaing, 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.
[Tranquittity dances with joy.
Kapalika. Where does Virtuous Action dwell, who has withdrawn himself from Love?
Digambara. (Calculating again.) “He is not in the waters, be is not on the mountain, he is not in the dominions of hell; but he dwells along with Devotion in the hearts of the eminently pious.”
Kapalika. (Sorrowfully.) 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 also by Virtuous*Action, who has been delivered from tho hands of Love; if this be the case, I believe the businesd’ of Reason is accomplished. I shall, however, stand firm in the service of my Lord, even unto death. But I must employ Maha Bhairavi to seize Virtuous Action and Religion. ( They go out.
Tranquillity. My dear, let us go and give information to the goddess Devotiou of these desperate persons’ designs.
[ They go out, END OF THE THIRD ACT.
RR Se 58 PRABODHA CHANDRODAYA, OR, [Act IV.
Ac Iv, i Oe a ao a ee FRIENDSHIP? ente _.
Friendship. ‘I heard in the company of Joy? that the goddess Devotion, has delivered Religion from the jaws of Maha Bhairavi-When shall I, with a palpitating ale sce my beloved friend? (Walks about.)
Reuigion enters.
Religion. (Jn a@ frightened tone.) Alas, my heart trembles like a plantain-leaf; I still behold Maha Bhairavi, 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 moon in her phases.
Priendship. (Aside.) This is my dear friend Religion. She shakes more violently than a plantain-leaf; her mind is disturbed with fear, and she is muttering something. Though she be sd 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 Friend- 1 Maitri. 2 Mudita, 3 The figure of Bhairavi is painted with two large tusks.
Act IV.] RISE OF THE MOON OF INTELLECT. 59 ship, do I, who was held in the teeth of Kalaratri, again be- hold you in this birth.—Come and embrace me.
Friendship. (Embracing her.) My dear, how you still tremble through fear of Maha Bhairavi, whose might is set at naught by the goddess Devotion, Religion. Alas, my heart trembles like a plantain-leaf; T still behold, &c.
Friendship. (Resentingly.) After this desperate fright- ful looking wretch came, what did she do?
Religion. Asa hawk darts down upon his 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 @ vulture, carrying in its curved claws two pieces of meat,.
Friendship. O dreadful, dreadful! (Faints.)
Religion. My dear friend, be composed.
: [FRIENDSHIP recovers from her swoor.] 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 bones were shivered like a mounthin-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?
Religion. ‘The goddess then declared, in a threatening tone, “ I will utterly exterminate that impious King Passion, together with his whole race, who do nof submit. to my 60 PRABODHA CHANDRODAYA, OR, _ [Act IV, authority”, Afterwards she thus addressed me: “ Religion, go and deliver this message to Reason, ‘Put forth your ut- most might.to conquer Love, Anger, &c. that Retirement may again appear.’ In the mean time, I shall instruct your army in the necessary duties, and the goddesses Ritambar? and Tranquillity, &c, by appropriate expedients, will awaken Intellect in the Supreme Spirit, who is united to Revelation”. I must therefore go to Reason; but in what manner will you occupy yourself?
Friendship. By the command of Devotion, we fois sisters” are to reside in the hearts of the pious that we may accomplishethe purposes of Reason. Good men will meditate on me in prosperity; they will meditate on Pity in adversity, 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 Bhagirathi; and on ite banks there stands a beautiful place of pilgrimage, where Mimansa’, in company with Understanding, 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. Doso! [ They go out. ne te 1 The goddess of Truth. 2 Friendship, Pity, Joy, Grief.
3 Philosophical sect.
Act IV.] RISE OF THE MOON OF INTELLECT. 61 (The King} enters, attended by a CHAMBERLAIN.)
King. - Sinful, ghostly Passion, you have everywhere corrupted the most eminent men. Immersed in the peaceful, pure, and divine sen of Amrita, which communicates inex- haustible strength and felicity, and whose surface is unruffled _with waves, they refuse to take one drop;—but with much labour they drink the insipid waters, of the sea of deception; 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 removed by a knowledge of the First Principle?; and this knowledge springs from the seed of worship and obedience, and it destroys and 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 Contemplation, and I command him to attack this foe’. (To the CuaMBERLAIN®.) Call Spiritual Contemplation’.
Chamberlain. As my lord commands. [Goes out and re-enters wtth SprriTUAL CONTEMPLATION.]
1 Reason, 2 Tatva.—This is a phrase frequently employed in their theological writings, and its literal translation is ‘thou art he,” which denotes.— Thou art the Supreme Spirit. The comprehension and belief of this sub- lime doctrine, is considered the only means by which the soul breaks off its material connections, and is elevated to an union with the Divinity. In philosopbical and popularlanguage, it signifies an element, or principle, 8 He is named Vodvit; one who knows the Vedas; Theology. 4 Vastu Vichara, 62 PRABODHA CHANDRODAYA, OR, [Act IV. Contemplation. Alas, this world is ruined by Love, who increases the pride of thoughtless beauty, and by that sinful King Passion. Infiuenced by passion, even wise men beholding woman, who is the daughter of impurity, address her in tender language:—-“‘O charmer, thy large eyes are, like the water-lily; thy hips are full and round; thy protuberant breasts touch each other; thy beautiful mouth resembles the lotus, and elegant are thine eyebrows”.—View- ing her in this manner, their passions are inflamed, they are transported with desire, and follow the dictates of lust. Those also who are devoted to spiritual contemplation, and who possesa @ quick understanding, are robbed of the fruit of retirement? by wamen, who are a mass of flesh built up with bones, and naturally ill-savoured and disagreeable to behold; for decorations give them a beauty which is merely adventitious; their pendent neck-laces, their numerous tinkling ormaments of gold and precious stones, the saffron, with which they are sprinkled, their garlands of variegated and sweetscented flowers, their various dresses and shawls, are bestowed upon them by foolish men. But those who examine the interior as well as the exterior of objects consi- der women as accursed, and hence they derive their name Mari? (Aloud.) Thou wicked fellow, Love, thou Chandal Thou presentest thyself unsought, and disorderest the mind, insomuch that one imagines, this young woman loves me; 31 The presence or recollection of women, excites unboly ideas in the minds of recluses who have abandoned this world and devoted themselves te spiritual exexcises, and thus deprives them of the fruit of their austerity. 2 From a word which signifies hell.
Act IV.] ——-RISE oF THE MOON OF INTELLECT. 63 this moon-faced damsel looks at me; this girl, with eyes like the blue water-lily, desires to press me in her ample bosom. —Fools! who desires or beholds? Know you not that wo- man is formed of flesh and bones, and that it is the invisible spirit which beholds? . Chamberlain. Holy man, this is the way. [ They both walk forward. Chamberlain. This is the king, who is sitting, Ap- proach him. Contemplation. (Going to him.) Great King, may you be victorious.—Contemplation salutes you. King. ‘Sit down here. Contemplation. Most illustrious King, your servant attends; favour him with your commands. ° King. Passion is preparing to engage us in battle; his chief hero is Love; and we have appointed you to oppose him. Contemplation. I am happy in being thus honoured by my lord.; King. With what weapons will you combat Love? Contemplation. I must‘employ some weapons to con- quer Love, who carries a flowery bow, equipped with five arrows’. First, I shall closely shut up the avenues of Sense, and consider hourly that the remembrance or image of woman disturbs the mind; that lust terminates in lassitude; and that women are not naturally attractive. Thus I shall extirpate Love.
ee ecco io tt tnt Sate a te 1 Mohana, Stambhana, Unmadana, Shoshana, and Tapana; or, Fascination, arrosting, maddening, attraction, inflaming. ® Ez 64 PRABHODA ‘CHANDRODAY4, OR, [Act IV.
King. | Well.
Contemplation. Again I shall retire to the spacious ‘banks-of rivers; to mountains, whose rocks are smoothed by rising stream; and to forests crowded with trees; seated there in company with the tranquillizing words of Vyasa, and attended by learned men, who will be mine; subduing Love, or women formed of flesh and nerves. Love's princi- pal weapon is‘named woman, and if this be destroyed, all the auxiliary weapons will become ineffective. Nights il- luminated by the moori’s beams, powdered sandal-wood, female decorations, the spring opening upon woods which ave cheered with the Bhramarast humming noise; the season when thunder-bearing clouds begin to collect, and the breeze blows gently through the sweet-scented Kadamba—are the tried friends of Love: when woman, however, is vanquished, they are all defeated. But enough; let my lord now com- mand, I will destroy with the sharp arrows of reason, the enemy’s army, and then cut off their King; as Arjuna first destroyed the army of the Kurus, and afterwards killed Sindhu Raja.
King. Be assured of my favour, and prepare to engage the enemy.
Contemplation. Your orders shall be obeyed.
[Salutes him and goes out.
King. (To Theology, the CHAMBERLAIN. ) Call Patience, that he may overcome Anger.
Chamberlain. As you order. [Goes out, and returns along with Patience. | + A large black bee, 1 Kshama, ActIV.] RISE OF THE MOON OF INTELLECT. 65 Patience. The equanimity of rational men, is steady as the cleat unruffled ocean, so that they bear with reproach from persons whose eyebrows gathered up in black anger, present a fearful appearance, and whose eyes are red as the setting sun, (Confidently.) I alone can overcome Anger; I shall not fatigue myself with words; my head shall not ache, nor shail my mind be heated; my body shall not be jostled, and there shall Re no shedding of blood, or foolish war..
[ They both walk forward, Chamberlain. This is the King; go to him, Patience. (Goes to him.) Great King, may you be victorious.—Patience, your slave prostrates himself at your feet.
King. Patience, sit down here.
Patience. O, great King, what are your commands? On what account has your slave been called?
King. Jn this conflict, you must conquer that wicked. spirit Anger. Patience.. Through your divine favour, I can conquer Passion; it will therefore be easy to subdue Anger, who is only one of his followers. As Katyayani slew the demon Mahesha, so will I slay Anger, who ist he author of crimes, whose eyes dart forth fire, and who causelessly obstructs de- votion and duties, the reading of the Vedas, and the offering. of oblations to the gods, and the progenitors of men.
“King. I wish to hear in what manner you will over-. come Anger. ‘ Patience. Tow can he feel anger whose heart is softened by tho water of pity 2 Unhappy is he, who, im- 66 PRABODHA CHANDRODAYA, OR, [Act IV.
pelled by fate, has not his passions under restraint; he en- dures misery most difficult to be removed; wherefore let him regard an angry man with a smiling countenance, speak benignly to one who is much enraged, consider reviling as a blessing, and submit to injuries as a punishment for his sins, King. Extremely well!
Patience. My lord, when Anger is subdued, the de- feat of Murder, Contumely, Pride, and Envy, will naturally follow.; King. You will make ready for the battle.
Patience. As my lord commands. [ Goes out.
King. (To the CaampBervain.) Call Contentment!, the conqueror of Avarice.
Chamberlain. I obey. (Goes out, and returns with ConTrENTMENT.) Contemplation. (Meditating compassionately.) Forests spontaneously yield their productions, which may be gather- ed whenever we desire; holy rivers furnish cool refreshing water; the plants bear young leaves, with which soft beds may be made: why, then, do people suffer distress at rich men’s doors? (Aloud.) Fools and avaricious, ye are unable to throw off your delusion. Thoughtless men! how often have not ‘your hopes been disappointed? And yet ye continue to drink the waters of this insignificant, deceitful sea of wealth, by which ye are never satisfied. Surely your hearts must haye burst an hundred times, had they not been formed of the hardest stone; but such is the operation of blind avarice, rr a I AE IT TS Se 1 Santosba, Act IV.] RISE OF THE MOON OF INTELLECT. 67 which produces strange effectson the mind, Stupid people, ye accumulate gain upon gain in endless succession, and thus ye are everlastingly graspipg at riches. Ye, who are enveloped in the darkness of Avarice, know ye not that the demon Hope? will sometime urge you on to instant destruction? Besides, after wealth has by some means been acquired, it is either lost suddenly, or gradually spent; for in one of these two ways-it certainly disappears.— Say, then, is it better that wealth should not be acquired, or that after it is acquired it should belost? But the Joss of wealth grieves the mind, and the want of it does not. Death, likewise, sits continually upon your head, rejoicing; old age, like frightful serpent, swallows you alive; and the world is devoured by wives, children, &¢ who resemble a collection of vultures. Wash off, therefore, with the water of Knowledge, the impurities which arise from avarice and ignorance; bathe yourselves one moment only in the ambrosia! sea of Content, and you will experience bliss, Chamberlain. This is our lord; O holy man, approach him.
Contentment. (Approaches him.) My fest, may you be victorious; Contentment ealutes you.
King. Sit down here. (Places ContENTMENT beside him, Contentment. (Sitting down humbly beside him.) Let my lord command his servant. King. You are acquainted with the news: but enough; do you speedily repair to the city Varanasi, and defeat Avarice.
eee sa eat Pee NS ee he 1 Hope, or the expectation of wealth, will lead you to some entere prise in which you will perish, 63 PRABODHA CHANDRODAYA, OR, [Act IV.
Contentment.. I am ready to obey your orders. Having routed Avarice, who rules the inhabitants of the three regions of the universe, and who. has become old in murdering gods and Brahmans, and in binding them with the fetters of-passion; I will afterwards grind him to powder, as Dasharatha did the prince of Rakshasas. (Goes out: [A Man enters in an humble manner. | Man. The auspicious rites have been performed, to en- sure victory; dnd the moment fixed on by. the astrologers for your departure is arrived.
King. Then let the generals order the army to march.
Man. Asyour Majesty commands. (Goes out. [Behind the scenes.] Prepare the elephants, whose moistened foreheads are sucked by the Bhramara; harness to the chariots horses whose speed far outstrips the wind; let the cavalry advance with their swords in their hands, and let the foot soldiers march, raising: their scimitars, and cover the face of the country like water- lilies.
King. Well, as every thing is prepared, I shall begin the march. (To his attendants.) Order the charioteer to make ready the war-chariot, and bring it.
Attendants. Your orders shall be obeyed.
. (They go out.), [ The Cuantoreer brings the chariot.]; Charioteer.. Great King, the chariot is ready; be: pleased to ascend.
[The Kina after performing auspicious rites, ascends the chariot.]
Act IV.] RISE OF TIE MOON OF INTELLECT. 69