Charioteer. (Boasting of the rapide motion of his chariot.) Behold, great King, how the horses carry the chariot to the borders of the sky; our course is traced from the cloud of dust raised by their feet, which kiss the ground; ‘and the noise of the chariot bounding along resembles the churning of the ocean. The distance docs not seem great to the city Varanasi, which purifies the three worlds. Behold the tops of its lofty buildings, resplendent as the moon;-the fountains of water -are playing with a bubbling noise, and numberless flags, of various colours, swim in the air like steams of lightning issuing from the clouds at the end of the rains. Not far off, and surrounding the city are gardens perfumed with fragrant plants, in which the thick green foliage of trees affords a cool shade,‘ and in which the bee sipping honey from the flowers, expands their petals by its buzzing wings, and the pollen dispersed by the wind resem- bles mist. The wind, loaded with dust, is an emblem of a devotee of Shiva?; the waving tendrils seem to be the motion of its arms; it is moistened with the waters of the Ganges, and is impregnated with pollen; it worships Shiva by scattering the flowers? and sings his praises in the Bhramara’s song.
King. (Looking with joy.) This city, the abode of him who bears the crescent, bas an attractive power; it is equal to divine knowledge for the removal of ignorance; it fills the foc eee a SS 1 Who covers his body with ashes.
2 By blowing the flowers towards the image, the wind i is represented as performing an act of worship; because the images of the gods are worshipped by sprinkling them with flowers.
70 PRABODHA CHANDKODAYA, OR, rAct IV.
mind with joy, and releases the soul from corporeal confine- ment. Here also the Ganges winds its wreath-like course, and with its banks whitened by circles of foam, laughs at the phases of the moon.
Charioteer. (Driving on.) Renowned King, behold this temple of the eternal Vishnu, which decorates the banks of the river of the gods.
King. (Joyfully.) This is the god who is denomi- nated the soul ‘of this place of pilgrimage by those who know its virtues; here devout men lay aside the body, and are absorbed in the universal spirit.
Charioteer. Behold, renowned King, how Love, Anger, Avarice, &c. at the mere sight of us withdraw themselves from the country.
King. Itisso. (Entering the City.) O Lord, mayest thou be victorious: I supplicate thee that my happiness may be perfected. (Descending from the chariot, he enters the ‘ eity, and looks round.) Victory, O Lord; O thou, whose lotus feet are irradiated by beams reflected from the crests of the assembled gods and their armies, and whose bright nails, shining like a fire-fly, throw a variegated lustre on thy throne of gold: O thou, who alone canst break the sleep of mortal existence, during which good men are disturbed by a succession of illusive objects: O thou, upon whose tusks was beheld the mass of mountains, when those raised up the earth, and its hills were confounded togather; thou who at three strides didst encompass the three religions of the universe; who, with thy powerful arm, didst uphold the mountain Govardhana, which, as an umbrella, received the deluge of Act IV.J RISE Of THE MOON OF INTELLECT. 7 rain poured ‘down from the cloud sent by Indra, when the destruction of the world was not nigh, and who, by thus saving the terrified shepherds, didst amaze the universe: O thou who art renowned by washing off the Sindur’, red as the setting sun, which adorns the brows of the consorts of those who are enemies to the gods; thou whose bright sharp nails tore open the breast of the Chief of the affrighted Dai- tyas from which there flowed a sea of blood + thou, who hold- est the discus which was burnished by dividing the large bones of Kaitabha, the enemy of the threé worlds; thou who art beloved by the god whose eye reflects the lunar rays; thou whose bosom bears the marks of small leaves*, impressed by the swelling breasts of Lakshmi, who sprung from the sea of milk, when it was churned with the mountain Achala, whirled by thy mighty arm; thou who art deeorated with a necklace of largo, beautiful pearls; O, Vaikuntha, I adore thee. -—Grant me that intellect which bursts asunder the cheins of — carnal affections. (Makes a sign to proceed, and looks round.) This is a delightful country.—I shall remain here, and encamp my army. [ They go out.
1 Minium, or red lead.—When 4 man dies, his widow lays aside her ornaments, and ceases to mark her forehead with this substance; accord- ingly the meaning is, that he destroyed the enemies of the gods. 2 Hindu Women sometimes decorate their breasts with small leaves, which are made to adhoro by an odoriferous cement; hence the abové allusion, * END OF THE FOURTH ACT.
72 PRABODHA CHANDRODAYA, OR, [Act V.
Art V.
“Sweat e— RELIGION ente?'s. Religion. [Thoughtfully.] It is a fact universally known, that the anger which is excited by ‘hatred amongst kinsmen consumes the whole family, as a violent wind causing friction amongst the trees, kindles a fire which burns up the forest. (Weeping.) Alas, to suppress the fire of grief caused by death of brothers, is impossible; the waters of one hundred clouds of reason cannot quench it—We may reason thus: the seas, earth, mountains, rivers,, will certainly perish; what then, is the death of insignificant animals who are like mowed- down grass? ‘But reason is overwhelmed in the depths of distress, and the fire of grief consumes the heart. Thus it has happened to me on the death of my relations Love, Anger &c., who were of a fierce disposition’; the flame of grief divides my mortal parts, it withers up my frame, and burns my inmost soul. [Musing.] The goddess Devotion com- manded me, saying, “My child Religion, I abhor the sight of murderous battles; I shall depart from Varanasi, and go to Shalagrama’, the abode of God, where I shall remain a short time, and do you come and inform me what is, done.” I shall therefore proceed to the goddess, and give her an POR Ta A A Se ee ee 1 Alluding to the relationship between the family of Reason and that of Passion. 2 Aplace of pilgrimage near Benares.
Act V.] RISE OF THE MOON OF INTELLECT. 73 account of'the battle. (Departs, and looks round.) This is the Chakra Tirtha?; here Hari himself dwells, the pilot who guides the bark in which we are carried‘over the sea of life. (Prostrating herself.) This is the goddess Devotion, who is reverenced by the Munis.—Tranquillity is conversing with her; I shall go to them. [ Goes to them.
Devotion and TRANQUILLITY enter.
Tranquillity. O goddess, deep thought seems to occupy your mind.
Devotion. My child, during this terrible war, I have heard no tidings of my son Reason, who is opposed to that mighty warrior Passion: on this account my heart is troubled.
Tranquillity. Why should you be uneasy? If you vouchsafe your favour, victory will assuredly attend Reason.
Devotion. My child, I feel confident of victory; but it is natural to be anxious about a friend; and I am the more apprehensive as Religion has not yet arrived. ~ [RELIGION comes forward and salutes them.]
Devotion. Religion,.are you safely arrived? Religion. By your favour, I am. Tranquillity. My mother, I greet thee!: Religion. Embrace me, my daughter! [ They embrace. Religion. My child, by the kind regard of the goddess, Devotion, may you occupy a place in the hearts of Munis.
1 A circular reservoir of water, in the middle of which is placed the image of some divinity, 74 PRARODHA CHANDRONAYA, OR, [Act ¥.
Devotion. What are tha news from the field of battle?
Religion. Correspondent to the demerits of thine enemies.
Devotion. Relate the particulars.
Religion. Listen; after you retired from the abode of ‘Keshava; and the sun laying aside his purple, began to appear in white, our army drew up in array; the four quarters of the world were deafened by the lion-like shouts of heroes, who were summoned together by the sound of victory; the sun was obscured with the dust raised by the horse’s feet, and chariots pounding the ground; the ten divisions of the earth were darkened by the sindur brushed off from the elephants’ foreheads by the flapping of their huge ears; and the army was terrible as thunder bursting from the clouds amidst the universal ruin. Then the King Reason sent Logic to Passion with this message: “ Depart from the abodes of Vishnu, from the banks of holy rivers, from consecrated ‘spots in the forests, and from the hearts of holy men, and retire along with your companions into the country of the Mlechhas. If you do not, you shall be hewn down by the sword, and the blood flowing from your mangled corpse will redden the mouth of the howling jackal.”
Devotion. Well.
Devotion. Well.
Religion. Then, O goddess, the King Passion contracting thee yebrows upon his broad forehead, replied in wrath, “ May Reason reap the reward of his iniquitous act.” Saying this, he advanced to battle at the head of the Heretical Theologies?, and the Heretical Metaphysicians. Meanwhile there suddenly 1 Agama, Act V.J RISE OF TIE MOON OF INTELLECT. 75 appeared over the head of our army Saraswati?, who is intimately acquainted with the Vedas, the Upavedas, Puranas Dharma Shastra, and the Itihasas, holding in her hand a water- lily, aud shining like the moon.
Devotion. Well.
Religion. Then the worshippers of Vishnu, of Shiva and of the Sun, assembled around the goddess.
Devotion. Go on.: Religion. Mimansa then presented himself eager for the fight, and accompanied with Sankhya, Nyaya, and the Mahabhashysa of Kanada”, Logic was the thousand hands of the goddess with which:she threw light over the world; religious duties were her lips, the three Vedas were her eyes, and she seemed another Parvati.
Tranquillity. But how came such an union to be effected with the Logical Shastras, which maintain the doctrine of different beings and substances®. Religion. My daughter, when a common enemy attacks the Shastras, which though descended from the same source, fre at mutual variance, they form auspicious coalescence; and thus notwithstanding the internal disagreement of the Shastras, which proceeded from the Vedas, they all unite in defending the Vedas and in repelling the Materialists, Besides, those who know the First Principle perceive that 1 The goddess of learning and eloquence. 2 See the appendix, in which some account is given of these philoso, phical sacty,: 8 The Logicians maintain that matter and spirit are two distinct and eternal substances, and also that the vital soul has a separate, individual, though dependent existence, "6 PRAROPHA CHANDRODAYA, OR,, [Act ¥.
there is no contrariety among the Shastras; but that they celebrate by various epithets one glorious, tranquil, eternal, indivisible, uncreated Being, according to the attributes under which he is announced; hence he is named Brahma’, Achyuta?, and Umapati®. Thus the Supreme Lord is revealed in the diversified descriptions of the Shastras, as the ocean. is known by the conflux of waters.
Devotion. Proceed in your account of the battle. Religion. A dreadful engagement took place between the two armies, in which were mutually opposed elephants, horses, chariots, and footmen. Thick showers of arrows darkened the air; the blood flowed.like a lake, the mud of which were the carcases of the slain, the wounded elephants resembled rocks, and the fragments of painted umbrellas floated like hansa birds‘. When the fight had become ter- rible by their contending rage, the Heretics placed the Ma- terialists in the front, and they perished in the conflict: After this defeat the Heretical books were carried off by the flow of the sea of orthodoxy. The Saugatas “fled into Sindhu, Gandhara, Magadha, Andhra, Huna, Vanga, Kalinga, &ec. the countries of the Mlechhas; and the Heretics, Digambaras, Kapalikas, &c. concealed themselves among the most abject men in the countries of Panchala, Malava, Ab- hira, and Avarta, which lie near the sea. The Mimavsa supported by the Logicians, completely routed the Material- ists, who after their defeat retreated to their own country, 1 Hoe who proceeded from the navel.
2 The eternal, unchangeable. 3 The lord of energy, or of Uma, a name of Parvati. 4 Goosen Act V.] RISE OF THE MOON OF INTELLECT. iT Devotion. Proceed. Religion. Love was slain by Spiritual Contemplation; Patience slew Anger, Contumely, and Injury; Contentment destroyed A varice, Iusatiableness, Misery1, Falsehood, Slander, Theft, and Violence; Candour? slew Envy; Maguanimity® conquered Haughtiness; and Glory* subdued Pride.
Devotion. (Joyfully.), Well and bravely done. Wha, has become of Passion.
Religion. Passion has concealed himself along with the enemy of Joy, though I do not know where.
Devotion. If so, the principal thing is left undone, he must be slain; for a wise man who is solicitous about his property, will not suffer to exist any remnant of fire, of debt or of an enemy. But what are the news respecting Mind?
Religion. O goddess! overcome with grief for the loss of his children and grand-children, he has resolved to abandon life.
Devotion. (Smiling.) Our work is then accomplished, and spirits will be delivered from this mansion of desires, but can he abandon life?
Religion. The goddess Revelation having resolved that Intellect shall shine forth in him, Mind will not forsake his corporeal dwelling, but will devote himself to Retirement.
Devotion. Well, I must send Vayasaki Saraswati to induce him to renounce carnal affections. [ They go out, 1) From Afiser, 2 Anasuya. 8 Purotkarsha Sambhavana. 4 Paragunadhiki.
5 If Mind, which ia the seat of Passion, perish, our Passions will con. sequently cease, 78 | PRABODHA CHANDRODAYA, OR, [Act V.
Sense! and Vouition? enter.
Sense. (Weeping.) Alas! my sons, where have you gone; let me look on your beloved countenance. Embrace me, O my children, Anger, Enmity, Haughtiness, Pride, and Envy;—my members are full of pain; I am old and destitute, and’ no one helps me.—Where are my daughters Malice, &c; where are my daughters-in-law Desire, Injury, and Insatiableness, How have they been slain ina moment through the evil stars of wretched me!—The fever of grief like a fiery poison runs in my veins, it burns my mortal parts, and consumes me with universal pain; it wounds my already wounded frame, it deprives me of reason, disorders my mind, and devours my whole body. (Falls down in a swoon.)
Volition. O king, be comforted.
Sense. (Recovering.) Why does not my consort Ac- tion® aid me in this forlorn condition?
Volition. (Weeping.) Alas! my lord, where is Action!— She heard the destruction of her children, and the fire of grief rose in her heart, and consumed it to ashes. Sense. O my beloved, console mé with onc kind word, Absent from me, you can neither enjoy happinese nor repose even in a dream; and separated from you I am as a lifeless corpse; but though parted from you by inauspicious destiny, the seat of affection. As the word Sense included both the intellectual faculties, and the principles of feeling and passion I have addpted it as the one which most nearly expresses the meaning of the original.
2 Sankalpa: a resolve or determination. 3 And so on, Act V.] RISE OW THE MOON. OF INTELIECT. 79: know that I'still. continue to-live; for life refuses to depart. eS [He again faints.. Volition. 0. King, be comforted, be-comforted. Sense. (Reoovering,) L have already lived long enough...Volition. Be not troubled; for-the- fire of grief will be- extinguished when you ascend the funeral pile*..
VAYASAKI SARASWATI enters: Saraswati, The- goddess Devotion: commanded me in these words: “My dear Saraswati, proceed to the dwelling: of Sense, who mourns the death of his children, and raise in: him the light of Intellect, and use such persuasion as may incline him to forsake this world.”—Well, I shall go to him.. (Goes towards him.) My child, why are you so afflicted;: did you not formerly know that this is a transitory state?: You: have read the Itihas andthe: legends. Brahma, Indra,, gods, demons, Manus, and sages; the earth, seas, and. millions. besides whose ages are 100. kalpas do allcease: to: exist. It is. not strange then that affection should cause-people to mourn: the death of friends, whose being is like a bubble of water,. and whose bodies are formed of perishable materials?——Reflect: often on the instability of this world. He who meditates on. what is eternal*, and on what is perishable®; does not expe- rience sorrow.——How can he be suject to passion or grief, who believes that there-is but one Being, eternal Brahma,.and wha. beholds po other existences.
1 Tn this manner it is said'the Hindus console @ person in distress. 2 God, the universal being. - 3. The world, eyery thing besides God: sy 80 + PRABODHA CHANDRODAYA, OR, [Act V.
Sense. O goddess, reason cannot find space in my heart, which is filled with insupportable grief? Saraswati. This is the faith of affection! which, it is well known, upholds this state of vanity. Man plants the poisonous seed of sorrow under the manner of love, from which there quickly spring up shoots of affection, which con- tain a fire dangerous as lightning and from these shoots grow trees of sorrow with innumerable branches, which burning like a heap of covered straw, slowly consume the body.
Sense. This may be true; but it is impossible that I should live who am consumed with the fire of affiction. O Saraswati, Iam fortunate to behold you at the moment of death, Saraswati. To attempt self-murder is a dreadful crime. —Besides, why should such respect be paid to those who are a source of misery? Can wives, children, or relations confer happiness? Has it ever happened in times past, or will it in ages to come, that they relieve a person in distress? But when absent, they often wound you in the tenderest part; and yet for their sakes men submit to painful labour; this is indeed astonishing. Of how many difficulties and troubles are they the cause? To support them how many rivers are crossed, how many dangerous forests are traversed, and how many pedple are beheld with countenances pale through dis- appointment.
Sense. O goddess, it may be so; but to be depwived of those whom we begat, whom we long tenderly cherished as J Sneha, Act V.j RISE OF THE MOON OF INTELLECT. 81 life itself, and who fill the heart, gives greater agony than a «mortal wound, Saraswati. My child, this delusion proceeds from affec- tion, it is a common observation that a person is distressed if the cat eats his domestic fowl; but when his affections are not interested, as if the cat eats a sparrow or a mouse, he expresses no degree of sorrow; you must therefore root out affection, which ig the cause of vain attachments. The body generates numerous animals which people are ‘anxious to remove, but to one description they give the name of children for which their lives are wasted away; such is the delusion of the world.’
Sense. What you say is true; but it is difficult to untie ’ the knot of affection, Do you know any means by which one may disentangle himsef from the net of affection, which strengthened by long indulgence, has entwined its threads around his heart.
Saraswati. My child, the principal means is to consi- der that this is a fleeting existence. In this wide world, how many millions of.parents, wives, children, uncles, and grandfathers have passed away. You should consider the socicty of friends as a momentary flash of lightning, and re- volving this often in your mind, enjoy felicity.
Sense. O goddess, you have dispelled the illusion, but the waves of affliction again defile my heart after it is clean- ‘sed by the ‘nectareous instruction flowing from your lips beautiful as the moon; therefore, O celestial goddess, com- mand some medicine for these fresh wounds of grief.
$2 | PRABODHA CHANDRODAYA, OR, [Act V.
Saraswati. My child, the sages have said, that oblivion is the only medicine for those severe strokes of grief, which wound, unseer, the mortal parts.
Sense. True; but it is difficult to suppress thought, and after it is once suppressed, a new succession of thoughts arise which overpowers the mind as the moon’s rays are intercept- 2d every moment by broken clouds.
Saraswati. My -child, this is the, unsteadiness of hhought, but you ought to fix it on some tranquil object*.
Sense. Be gracious, and inform me what is this tranquil rbject.
Saraswati. It isa mystery, I may however, reveal it to the distressed, Enter into the ever-blessed Brahma’, ind collect thy thoughts in spirit; as person’ cools himself oy going into a pool of water in the liot’ season, Meditate zontinually on Hari, who is ef azure hue, and who wears an ‘nvaluable necklace, and is adorned with ornaments on his arms, in his ears, and on his head.
Sense. (Thoughifully and sighing.) O my preserver! [ prostrate myself at thy feet.
Saraswati. My child, you have a docile disposition, for which reason I shal unfold to you still more. Those who are void ef understanding are exceedingly grieved by the death of parents, children, and relations, and beat theic breasts 3 but this event secures to the wise a happy repose, and induces them to seize, more ardently on retirement from 1 What is free from sorrow, Passion &c. 2 Embrace the doctrine of one Being and thou shalt consider thy- self one with God, Act V.] RISE OF THE MOON OF INTELLECT. 83 this miserable world, whose end is without fruit. RetiREMENT enters.
Retirement. (Meditating.) The Lord of Beings does not renew! this body, which is formed of flesh surrounded with skin,.and is tender as the leaves of the purple lotus. Who drives away vultures, crows, wolves, dogs, or curlews, from carcases on which they seize and devour the flesh mixed with blood. The pleasures arising from external objects, which are changeable as the fluctuations of fortune, terminate in vanity; the body is an abode of trouble; much wealth endangers the life of the possessor, sorrow springs from every connection, and women are a perpetual source of vexation; but, alas! people prefer this path of misery to that which ieads to spiritual enjoyment.
Saraswati. (Zo. mind.) Retirement has come to see you; do you veceive him.: Sense. My son, where are you?
Retirement. (Going to him.) I-am here and desire to salute you.
Sense. Embrace me, my son; though I forsook you at the very moment of your birth (RetrrementT embraces him.) your presence has appeased the violence of my grief.
Retirement. My father, what violent grief oppresses you? It is a matter of daily occurence for parents, brothers, children, relations, friends, to meet and separate again; why should a “wise man grieve at this? It is like the meeting and separa- 1 Tbe moaning, Iunderstand, is thie: that the human form is obtained only after the soul has gone through 84,00,000 births in inferior animals, and that it is not bestowed in successive times on the same individaal, 84 PRABODHA CHANDRODAYA, OR, [Act V.
tion of travellers on the road, of two trees in a river, of clouds in the sky, and of passengers in a ship.
Sense. (Zo Saraswati with joy.) O Goddess! what my sow says is true. But after Reason has dispersed the darkness of the illusions of sense whick covers the mind, it still returns to those things which are deceitful, as the appearance of water on sandy deserts; to young women, plants spotted with bees, gentle breezes, and spread Mallikas shedding perfume.
Saraswati. A person? however, ought not to be one “hour without what is requisite in the performance of his duties?, and henceforth Contemplation will be your pious consort. Sense. (Bashfully.) - As the goddess recommends.— Saraswati. Let Quiet, Mortification, and Contentment, your sons, abide with you; and also your ministers Penance, Prayer, &c.: and be pleased to appoint Reason, and the god- dess Revelation, the heirs apparent to your throne. Receive also, with favour and respect, the four sisters, Friendship, Pity, Joy, and Grief, who have been ordered to attend you by the goddess Devotion, and fo solicit your frace, Sense. You shall be obeyed; I have placed your com- mands on my,head. (Prostrates himself at her feet.)
Saraswati. Regard Penance, Prayer, Posture, and In-.
1 Literally—An Householder. 2 ¥rovery religious Ceremony of importance, a married man must be iaatie lly hig wile, ace rdingly Sense being married to Contemplation whom fe hr fersal en, Sareswati advises him to be reconciled to her, ‘fw ana ch Iur he may perform all the duties of religion agreea- Myrecrite pula, | Act V.] RISE OF THE MOON OF INTELLECT. 85 spiration, With reverence; and assisted by them, conduct the Government of your Kingdom.—Having thus attained a state of repose, the soul will discern its own spiritual nature* united to thee, the Eternal is subjected to birth and decay; and though he is one, yet to our understanding he seems to be many, as many suns are reflected by the waves of the sea. But, my child, when your thoughts, which are new dispersed, shall be collected together, and you shall remain in a state of repose, then the eternally happy spirit will shine forth as the sun is beheld in a clear surface of water. Well, let us now proceed to the river, and pour forth libations to our deceased kinsmen. All, As you command. [ They all go out.
This implies, that he will perceive himsolf to be pure Spirit, or the Supreme Being.
END OF THE FIFTH ACT.
86 PRABODHA CHANDRODAYA, OR, [Act VI.
Act VI.
TRANQUILLITY enters. Tranquillity. The great King Reason thus addressed? me:—— My child, thou knowest what has happened. The children of Mind having perished, and Passon being subdued, Mind hss associated himself with Retirement, and. become: tranquil, The five troubles? have simultaneously ceased, and Man is encircled with the kdowledge of the First Princi-~ ple. Go quickly, therefore, and bring the goddess, Reve- lation, with proper respect. (Lookigg.) Here is my glad Mother; she is speaking to herself, and comes this way, RELIGION enters.
Relig?on. To-day mine eyes have been satisfied with the nectar of beholding the King’s family delivered from trouble. The wicked now are restrained, the good are revered, and the supreme Lord is worshipped by all his creatures with joyful minds.
Tranquillity. (Going to her.) Mother, what was you musing on as you approached?
Religion. I was saying, “To-day mine eyes” &c.
reas NEI CSUC— 1 Le ON Sa * 1+ Avidya, ignorance, error.—Asmita, conceiving Understanding and Spirit to be one, which J suppose means the conception that the active and sensitive principles are inherent in Spirit or Being.—Raga mental passions and affections.—Dwesha, envy or hatred; and Abhinivesba fear of death, Act VI.] RISE OF THE MOON OF INTELLECT, 87 Tranquillity. In what manner does Man? restrain ‘Mind?
Religion. As he would the most dangerous person.
Tranquillity. Then the Lord? himself will assume the sovereignty.
Religion. He will: for whoever withdraws his soul from external existences, he is God; he is all things; and he is the supreme intelligence.
Tranquillity. Why does God cherish Maya?
Religion. Repress her, you should have said; how ‘can you talk of chetishing her! Goud considers her as the one of evil, who must, above all things, be repressed.
Tranquillity. In this case, how will the King’s® affairs be conducted‘? ' Religion. Hearken} he will meditate with delight on what is temporal and what is cternal; Retirement will be his Companion, his friends will be’Penance and Prayer; Quiet and - Mortification will be his faithful -auzxiliaries, his female attendants,-Friendship, Pity, &c.; and his associate will be Desire-of-beatitude; and by his might he will . cut off his enemies, Passioh, Affection, Volition, Rela tion, &c.: Tranquillity. How stands the disposition of our lord in regard to Virtuous Action®?
1 Purusha.—Covsidered as a pure, spiritual, or intellectual being, divested of passions and desires. The same word is often used to denote the Supreme Sotl as the source of universe.
2 Mah. 3 Reason. 4 As the operations of feason are grounded on the belief of external existences, how can they be carried on when this belief has ceasod?. § Religious duties, charity.
88 | PRABODHA CHANDRODAYA, OR, [Act VI.”
Religion. My daughter, since he has associated with Retirement, he is totally disregardful of fruition either in this state or in another. He dreads the reward of good which is of a perishable nature, as he does the punishment of evil. He does not perform even those holy actions which are unaceompanied with desire of reward; but believing that he is one with God, and has attained perfection, he remains ina quiescent state.
Tranquillity. What has become of those allurements which Passion carried away when he concealed himself?
Religion. That evil being Passion sent the Science called Madhumati, together with these allurements, to delude the King, with this hope, that if Reason be insnared by them, he will not think of Revelation.
Tranquillity. And what then? Religion. They accordingly went to the King, and éxhibited before him that science which deludes the senses. ** Here is # person,” snid they, ‘‘who hears at the distance of 100 Yojans;’ and, without having studied, they pretended to teach the Vedas, Puranas, Bharata, and Metaphysics, which consist in disputation. According to their will they produced Shastras and Puranas, composed in elegant lan- guage; they traversed the three regions of the universe and beheld the mountain Meru sparkling with gems. By the science of illusion they raised a spot, and boasting that ig was sanctified by the presence. of divinities, they deceived the King, saying, “ sit down, here there is neither birth nor death; the country is naturally delightful; here are beauti- ful celestiat singers of playful mien whose hands administer Act VIJ RISE OF THE MOON OF INTELLECT. 89 delights, and who knows how to charm the hearts; heré are rivers whose sand is gold; damsels with slender waists and round hips, whose faces resemble water-lilies; and here are gardens producing trees whose fruits are rubies:—enjoy all these as the recompense of your holy deeds.”
Tranquillity. Goon, ~ Religion. Influenced by Maya, Reason said, * These are excellent;” he believed in his mind that they were reali- ties and determined to enjoy them; and thus he fell into the path of credulity.
Tranquillity. Our lord is then again ensnared in the net of worldly affections.
Religion. No, no.
Tranquillity. What then?
Religion. A Logician, who was DUALLUINT WEL MALU Lis eyes red with anger on these impostors, thus spoke to our Tord:—“ My lord, what are you doing? Do you not know that these persons who eagerly devour sensual plea- sures, aud delude the people, will precipitate you again into the fierce fire of external things. Did you not embark in the vessel of-divine meditation to be carried over the gulf of passion; will you now proudly leave it, and perish in a river of fira?”
Tranquillity. Well.
Religion. Hearing these words, the King said, “ Such external objects, to be sure are very fine,” and then he 1 This is spoken ironically, and alludes to the appearances raised by the jugglers. The appearances are whatever we perceive in this world. and jugglers are our senses, 90 PRABODHA CHANDRODAYA, OR, [Act VI.
began to revile this deceitful science.
Tranquillity. Bravo! bravo! But where are you going?
Religion. Atthe Command of my Lord I am going to meet Reason. I must therefore proceed quickly, and direct my steps towards the King.
Tranquillity. And the great King has ordered me to bring Revelation, Well; I shall go.
Man enters. Man. (Musing with joy.) Hear the wonderful acts af the goddess! Devotion! Aided by her, I have success- fully buffeted the waves of trouble; I have risen from the fearful whirlpool of affection; Iam tranquil, having escap- ed from the crocodile jaws of friends, family, and relations. J have extinguished the internal fire? of Anger, and burst the cords which formed the net work of Insatiableness, Thus have I crossed the sea of Passion, and safely reached the opposite shore, ReEvEvLATION and TRANQUILLITY enter Revelation. My dear, how can I endure the face of cruel Reason, who for a long time neglected me, as if I had been the wife of another.
Tranquillity, O goddess! why do you return to him who behaved 50 cruelly?
Revelation. Did you not see my distress, and do you talk in this manner?-—While Reason was absent, what 1 Vadavanala.—A submarine fire, which is supposed to consume 12 yojans of water daily.
Act VI] RISE OF THE MOON OF INTELLECT. 91 wicked unprincipled fellow did not desire to have unhappy -me for his hand-maid? The bracelets were taken from my arm and broken, and my hair was dishevelled by their eagerness to get the precious stone with which it was fastened. Tranquillity. These were the evil doings of Passion; no fault can be imputed to Reason. It was Passion, who, by means of Love and others, caused Reason, the instructor of Mind, to separate from you. But the natural disposition of a respectable woman is to wait till her husband be rescued from the trouble into which he has fallen: you must there- fore, meet the King with kind looks and endearing words; for now your desires are fulfilled.
Revelation. My dear, I am coming along with my daughter Gita, and shall meet him in secret; but you will respectfully answer whatever question is asked by my hus~- band (Reason) or by Man, and thus intellect will rise; for how can I speak with confidence before the Gurus.
Tranquillity. This subject*, however, need not be dis- cussed by means of Gita, for it has been already declared to him by the goddess Devotion.—Walk on, and shew res- pect to pristine Man, and to your husband, by appearing in their presence, Revelation. As you desire, [They walk forward, The Kine? and Reuicion enter.
King. Will Tranquillity find my beloved Revelation?
pee A ee 3} The Rise of Intellect, 2 Reason, 92 -PRABODHA CHANDRODAYA, OR, [Act VI.