UC-NRLF PEABODHA CIAOKfiDAYA OR RISE OF THE MOON OF INTELLECT. A SPIRITUAL DRAMA AND ATMA BODHA OR THE KNOWLEDGE OF SELF, TRANSLATED FROM THE SANSKRIT AND PRAKRIT^ BY J. TAYLOR, M. D., MEMBER OF THE ASIATIC SOCIETY, AND OF THE LITEEAET SOCIETY, BOMBAY. SECOND EDITION. BY TO OK A RAM TATYA, F. T. S., FOR THE BOMBAY THEOSOPHICAL PUBLICATION FUND. FROM -THE- LIBRARY- OF- A. W. Ryder ^2. ^ PEABODHA CHANDEODAYA OR RISE OF THE MOON OF INTELLECT. A SPIRITUAL DRAMA AND ATMA BODHA - " OR THE KNOWLEDGE OF SELF, TRANSLATED FROM THE SANSKRIT AND PRAKRIT, BY J. TAYLOR, M.D., MEMBER OF THE ASIATIC SOCIETY, AND OP THE LITERARY SOCIETY, BOMBAY. SECOND EDITIOK. PUBLISHED BY TOOKARAM TATYA, F. T. S., FOR THE BOMBAY THEOSOPHICAL PUBLICATION FUND. 1803. FEINTED AT THE " TATVA-VIYEOHAKA " PRESS. \>f b-vs/^ \\KJe V Afc-* INTRODUCTION. The word Prabodha is derived from pra meaning forth, or before, and lodha knowledge, hence, ifc signifies the knowledge which dispels ignorance. In Professor H. H. Wilson's Dictionary, we find the following equivalents : wakef ulness, active or vigilant state of being ; intellect, understanding, knowledge, wisdom. In the Marathi Dictionary, published under the direction of the Board of Education, in Bombay, the learned shastris and pandits say that Prabodha means the knowledge which removes the darkness of ignorance caused ly the illusion of Maya, and shoivs the relation- ship of selfy or soul, with the Universe of matter and spirit. Mr. J. Taylor, the author of the work uses the word " Intellect " for Pra- bodha ; but it does not convey the full and comprehensive meaning as explained in Marathi Dictionary. The word Chandrodaya. from Chandra, the Moon, and udaya, the dawn, means ' The dawn or rising of the Moon.' The word ' Moon ' is also used to express the God presiding over the mind, and sometimes the mind itself. There is such a close relation between the Moon and man's mind that the changes in her position affect the mind, either physically or morally, and produce either good or bad results. Prabodha Chandrodaya, The Title of this book, may, therefore, be properly said to imply either "The dawn of the light, or knowledge dispelling the darkness resulting from the ignorance of mind, caused by the illusion of Maya " or " The spiritual awakening of the mind." This volume being simply a reprint of the translation, we retain the original Title of the book though, in our humble opinion, it does not convey fully the sense. The work was written by Krishna Misra of Maithila, one of the greatest scholars and philosophers of his time, to expose, ridicule, M3194.8 4 INTRODUCTION. and contradict the ideas of Budhists, Jains, Charwakas, Kapalikas, and other sects which had taken hold of the public mind in his days, and to awaken in the people a spirit of inquiry into the principles of Vedantic Philosophy. He felt the necessity for it, since there was then a great tendency to atheism and other cognate doctrines : To check the strong current of materialism by a popular agency he wrote the work in the form of a drama illustrative of the nature and action of the mind, with its good and bad passions in play. It produced the desired effect, and became so popular that its fame spread far and wide. It attracted the attention of the king of Magadha who, with his Pandits and courtiers, travelled to Maithila desk to witness the representation of the drama ; as, in our days, the kings and princes of Europe gathered at Baireuth to see the pro- duction of Wagner's mystical, allegorical opera of '' Parsifal." It cannot be said with certainty how far the author succeded in representing Anti-Vedism and bringing about the desired revolution in the philosophical views of the people. It can, however, be safely affirmed from what historical records we have, that the strength of the Anti-VSdic sects began to decline from that time. The exact date of the work is not known. It can be said that it must have been written either before or during the reign of Kirtivarma, the Rajah of Magadh who nourished in the year 648 of the Christian Era and who, as already mentioned, is said to have attended its representation. It is about this time that Budhism in its corrupted state began to decline in India. It appears that the work could not have been written long before this period. If there be any difference of opinion as to its exact date, it can only be as regards years, not centuries. The allegorical representation of the mind and the passions could not be said to be original with the author. In the Vedas, Maha- bharat and Puranas all the passions are personified. The author of the Drama has, however, arranged them so well that in the first part of his design, he makes a good impression (on the mind of the reader) of their power to do good or evil as a person may choose to submit himself to their influence. INTRODUCTION. 5 He then propounds the problems of the VSdantic Philosophy in a most simple manner so that they might be understood* and grasped by even persons of little education. It is well known that the Vedanta Philosophy takes the Mani. fested and Unmanifested to be one whole. This one whole is divided into ft^, Microcosm and srsTR", Macrocosm, in order to facilitate the process of reasoning on the subject of the phenomenal universe. Microcosm though but an infinitesimal portion of the Macrocosm, represents its potentiality within the smallest compass. Microcosm, therefore, is nothing but a prototype of macrocosm. Hence the study of microcosm in all its aspects enables one to comprehend what the macrocosm may be. It would be impossible for one to study the whole of Cosmos. One can study the Microcosm i. e. self and ascertain what it is and what laws govern it. This being the case, many philosophers of all ages and countries have applied themselves to the study of self, and after gaining the desired thorough knowledge of self, have declared that it must be the aim and object of all men who aspire to spiritual knowledge to study the problem of existence, as this is the only way for man to acquire the highest knowledge and consequently the highest good or happiness. There are but two ways of solving the problem of life and arriving at the truth ; 1. Inductive and 2. Deductive. The Hindus and some of the Greek philosophers such as Pythagoras, Plato and others, have adopted the latter system since it is the surest way as it deduces from the existing facts their true cause. In the study of * self,' taking man as he is existing, he is found to be made of (1.) the lody , including the brain, heart, lungs and other viscera; (2) the vital principle that keeps his body alive by means of food, water, and air ; (3) desire, a motive power which keeps up existance and makes it supportable ; (4 & 5) the mind, with its higher and lower nature or passions ; (6) Budhi, the power of judgement or will ; and (7) the soul, which cognizes all the objective and subjective exist- ences. The last of these divisions is allied to the spirit, or universal spirit, the primal or first cause of all the manifested and unmanifest- ed nature. Besides these, there are other ways by which man is analysed by different Eastern philosophers. The comparative state- ment given in the Secret Doctrine Vol. I Page 157 is copied here for the information of readers. G INTRODUCTION. Comparative classification of divisions mentioned in Budhist and Hindu teachings. 1 Sthula Sharira. Annamaya Kosha * ] 2 Prana f 3 The Vehicle of Prana:}:.. V Prunamaya Kosha J>Shulopddhi. 4 Kama Rupa v {(a) Volition and feelings &C.&G. (b) Vidnyana ... b-Manomaya Kosha Vidnyanamaya Kosha ... 1 Sukshmopddhi. 6 Spiritual Soul || Anandmaya Kosha Karanopddhi. 7 Atma Atma /v Atma. Besides these there are still finer divisions made, and each of these has been gone into separately and great thought bestowed on all of them ; and their nature, mutual relationship and connection with the whole being of man have been deeply studied, determined and identified with the supreme spirit. This theoretical knowledge arrived at after deep research, was put to the test of experience to ascertain whether the result were correct. They had, therefore, to adopt means to realise all the con- clusions they had arrived at objectively for their own satisfaction. To realize all the objective existences successively they had to adopt all the means and methods that could be suggested by the human mind. They all arrived at the same conclusion that Parbraham is without a second, and all that we see and observe are his manifestations under different conditions, He is the source of all that is seen in the shape of energy or force, matter or motion, soul or spirit. This knowledge can only be arrived at by subjugating the mind and its passions and by giving up all the selfishness of this world. * Kosha is " Sheath " literally; the sheath of every principle. t Life. J The astral body or Linga Sharira. Sthulopadhi, or the basis of the principle. II Budhi. INTRODUCTION. 7 The methods adopted by different philosophers as stated above have all one aim that of subjecting the mind or extinguishing it ; for as long as it is allowed to play its part, the experience of the sub- jective, or self is impossible, since it is the mind that has objectified itself into universal matter and things. Unless, therefore, the mind is extinguished, or one completely retires within himself, subjective experiences could not be realized. For this reason, the author of this spriritual Drama has chosen the mind and its appendages the passions as actors, in order to give the readers a clear idea of the power the mind exerts in keeping from us the true knowledge of the self or the universal soul, and in tempting those who are attached to its illusions to undergo all sorts of pain, rebirth, etc. In the Christian Bible, the mind is personified as the Devil. Its origin is said to be angelic. It has been known as the Devil on account of its revolt against God, its master. It was this that crept stealthily in the form of a snake into the mind of the first created, Adam and Eve, and diverted their attention from their godlike condi- tion to worldliness, and caused their "fall," for which all the Christian world has to suffer eternal damnation unless they acknow- ledge the Christ, or Budhi 37%, their Saviour, and follow him in order to inherit the redemption he has offered to his followers . This redemption is the purification from the the original sin, brought by Adam on all the human race by forgetting his own identity with Divinity, the original self and falling into the snares of the mind, otherwise called maya or illusion which made him think that he was separate from Divinity. This was the First Sin in which according to the Bible, the whole human race has participated. To save mankind from this sin, and to save them from the eternal damnation of Rebirths, Christ says : " I and my father are one." The knowledge of this was and is the true expiation and salvation preached by Christ, the Budhi of the author of this work. We are afraid that this explanation of the Biblical allegory of the fall of the angel, subsequently called the Devil, both by the Jews and Christians and also of the first man, the origin of sin, and the means pointed out for its redemption, or absolution, in the New Testament, will never be accepted by the present followers of Moses and Christ. This would affect their cherished doctrines of the duality of God and the universe, and of 8 INTRODUCTION. God and man ; the one as the Creator and the other as the created; And yet it appears from the explanation already given that the writers of the Bible believed the absolute Unity of the Human soul and spirit, of the Universe and the Supreme Spirit. In order to arrive at the true knowledge of the mind and its nature one must read the Sanskrit work called the Yoga Yashishta. When once the mind is properly understood with all its passions or vritis, the student of the Brahama Yidya would not find much difficulty in realizing the knowledge of self ft or microcosm and the supreme soul sr^F? or Macrocosm. With these few introductory remarks we recommend the readers of this spiritual Drama to study it very carefully, and calmly ponder the subject treated therein, over and over again until he solves for himself the problem of man's existence. This work it- self may be fairly said to be an Introduction to the Yedantic Philosophy ; there is, so far as we know, no easier and better ar- ranged work in the whole of philosophic literature for those who have had no previous training in the Hindu schools of philosophy. To the intelligent, it should prove a key to the hidden chambers of nature ; to the bigot, it will be but a clatter of words and a painting of fancy. TO SIR JAMES MACKINTOSH, KT. fa fa. (j'C. SIR, IN January 1809, you mentioned to me, at Poona, in a Conversation respecting the ancient Literature and Science of the Hindus, that they had two systems of philosophy, which seemed to be subjects of important and curious enquiry ; the Vedanta, which was supposed to have some similarity to the speculations of the ingenious and celebrated Bishop Berkeley; and the Nyaya, which, in one of the Letters Edifiantes, is said to resemble the Logical System of Aristotle. You conceived that it was specially a matter of interest to investigate the Hindu Logical System, that means might be furnished for a comparison between it and that of the Grecian Philosopher* in order to ascertain whether they were both original, or whether the one had in any degree been borrowed from the other. During my residence at Poona with the subsidiary force, I had ^n opportunity of procuring a number of the most celebra- ted books, which explain the principles of these two philoso* phical sects, and it was my wish to investigate, in the first place, the Logical System ; but in an attempt to translate a small work, I found that I was still too young a Sanskrit student to give such a faithful version as would render it use- ful and valuable. On this account I determined to postpone the execution of this design, and in the mean-time to examine a little, the Vedauta System, which is more easily compre- hended than the other, and not much inferior in point of curiosity and interest. For some months I was occupied in the perusal of books which treat the subject in a dry didactic manner, and which, by announcing the doctrines dogmatically, instead of unfolding them in a connected series of reasoning and illustration, pre- serve, in many places, a degree of obscurity which it is almost impossible to remove. The experience of these difficulties naturally induced me to enquire if there was any book which *2 IV DEDICATION. explained the system by a more easy method ; and having heard from several Pandits that the Natak (Play ), called the Prab6dha Chandrodaya, or the Rise of the Moon of Intellect, was held in high estimation amongst them, and was written to establish the Vdanta doctrines, I determined to read it, in hopes that the popular view it took of the subject would lead to a general understanding of its doctrines, and of the princi- pal technical terms. On finishing the translation, it appeared to me that the Play had some merit as a poetical composition ; and also that it exhibited such a view of the singular opinions of the VManta sect, as would perhaps be more pleasing and intelligible, at present, to an English reader, than one more profound and philosophical. These considerations induced me to submit it to your perusal and examination. I regret that I can give no historical account of the Play. The work itself mentions that the author was named Krishnamishra,* but it unfortunately does not notice the era in which he lived. Mishra is an appellative, which is taken from the country where he was born. I have not ascertained its exact situation, but 'from the inscriptions found at Monghir which mention persons under the name of Mishra, and the information I have received, that it joins Maithila or Tirhut, and contains a town called Janakpur, I imagine that it is the country now named Mak- wani, which is a small tract lying between Tirhut and the chain of mountains which divide Hindustan from Nepal. This account of its position is corroborated by the meaning of the word, which is an union or mixture and probably arose from the mixture of languages and the people in that border country. As Tirhut has always contained a number of learned men, Krishnamishra may be supposed to have had ample opportu- nity of obtaining accurate information on the subject he writes. In this country, too, the Jainas and Bauddhas were for- merly numerous, which must have had some tendency to pre- vent any gross misrepresentation of their tenets, as it would [ * Colebrooke calls him Krishna Pandita, "Essays, Vol. II. p. 103.] DEDICATION. V have been easy to expose the ignorance or disingenuousness of the author. These circumstances may add some weight to the authority of Krishnamishra's production. Perhaps some conjecture may be formed concerning the age of the Play, from the mention which is made of the king Shri Kirti Varma, who is said to have attended its representation, along with his court. My Pandita, indeed, says, that he is a personifi- cation of the fame or glory of Gopala ; but I am more inclined to think that he was a real personage, and that the poet, out of compliment or flattery, represents Gopala or Krishna as fighting his battles, and establishing him on the throne. If the Shri Kirti Varma was a real being, he probably reigned over Magadha or Behar, the sovereigns of which also extended their empire to the provinces which lie northward of the Ganges ; for Varma, or warrior, was a family name assumed by the Magadha kings, and Shri was prefixed as a title, intimating success or prosperity. If the conjecture be correct, it would lead us to ascribe a con- siderable antiquity to the Play. I do not know the precise time when the Magadha Kingdom of Behar was overturned, but it is said that its empire over the other provinces ceased in the year 648. We also know, that in 1225 the Mahomedans had con- quered Bengal and Behar, and placed governors over them ; consequently, if the Play was acted in the presence of one of the Magadha Kings, it probably was a considerable number of years prior to this period.* I am also added, that the copy from which the translation is made, was collected with one written 186 years ago [A. D. 1625] ; and as this old copy contained the com- mentary, which is never composed till the oirginal has become obscure, it affords decisive evidence that the Play itself is not of modern date. The age of the Play, however, is a matter of com- paratively little consequence, as far as it concerns the explana- tion of the VManta doctrines, for these are illustrated by differ- ent authors, from one age to another, with scarcely any other variation than that of brevity or copiousness. [ * Prof. H. H. Wilson classes the Prabodha Chandrodaya with "com- positions of a period at least preceding the tenth century". "Asiat, Researches," Vol. XV, p. 17.] VI DEDICATION. The small treatise which accompanies the Play was written by Shankaracharya, the celebrated restorer of the Vedanta opinions. He was born at Shringagiri, in the Karnatak; but the Brah- man s in that part of the country do not agree as to the exact period of his birth. He is considered an incarnation of Shiva. Some allege that he has appeared more than once on earth for the establishment of the true doctrine ; and they say that his first appearance was about 1500 years ago, and his last about 600 years. It is known that he lived before the age of Ramanuja Acharya, whose birth is ascertained to have happened in 1009, so that if we allow him about 900 years, perhaps we shall not be far from the truth. At this period there were a number of here- tical sects in India, the most remarkable of which were the Jainas, Bauddhas and Charvakas ; and Shankara is believed to have become incarnate to root out these sects. He seems also to have wished to unite in one body, and under one discipline, all those who acknowledge the authority of the VMas. In the first part of his design he is reported to have been very successful. Shankara wrote a large and celebrated work, called the Bhashya, which is a commentary on the Vedas, but which I have not yet been fortunate enough to procure. The treatise, however exhibits an accurate, though concise, view of the doctrines he taught. I have subjoined an Appendix, containing a few brief re- marks, which are intended to give some assistance in the perusal of the Play. The want of perspicuity, which may sometimes be observed, will, I hope, be ascribed partly to the necessity I was under, of writing hastily on a subject which is so foreign to European opinions and manners. At a future period, if it be in my power, I may send you a general view of the Brahmanical Philosophical System, and especially of the System of Nyaya, in regard to which I have already made some progress. It would, however, be improper to make any specific promise, considering the limited means I possess of conduct- ing investigations of such difficulty and magnitude. These papers, which I have now the pleasure to forward, I commit to your entire care ant} disposal, and shall consider my- DEDICATION. VII self happy if they be honoured by your approbation, and be thought to afford any elucidation of opinions, which may be condemned as absurd and unworthy of regard, but which have a powerful influence in forming the mind and character of millions, who are now subject to the British Government. Permit me, Sir, before closing this letter, to express my grateful sense of the kindness and encouragement I have experienced from you since my arrival in this country; and if it could add any lustre to the high station you occupy in the literary world, I should ascribe to you this slender effort, to promote the knowledge of Hindu Literature and Philosophy. I am, Sir, Your faithful and most humble Servant, J. TAYLOR. Bombay, 5tk October, 1811. r <*n \/ ipnwtfe Ittpurm ^fttf ation,... ) The consort of the Male or First Being. The son of Maya. The two wives of Sense, but he is at- Maya, . Sense, . Action, Contemplation,... ) tacitea to tfiejormer. ' >! -* ; " ^ Vt: ' f Two Kings and brothers, sons of Sense ; jxeason, . "f""J the former was born of Contempla- 0-^4 Passion, OT..C7v. ^ w , the latter of Action. Revelation, tffif^The consort of Reason. Intellect,^v(^/:r^f A The children of Reason and Revela- = ^^ Science, ^f^jr. ) tion. Retir emenj, , The son of Sense. X&Qligion,.5AM&tt^The daughter of Virtuous Action. Tranquillity, $>&wfiThe daughter of Religion. Compassion, ;;..... ^ * The companion of Tranquillity. Friendship, The companion of Religion. Devotion, ,. The friend and deliverer of Religion. \^\^^ Spiritual Con- j templation, Pa- ( tience, and ...... f Three ffi cers f Rea ^n. Contentment, ... * ~ Understanding,.^.. A friend of Reason. TJie descendants of Sense and auxi- liaries of Reason. Quiet, tion, Virtuous ] Action, Meditation, Penance, Ordi- nance, Divine.. Vision, &o J [ All these Beings though related both to Reason and Passion are attached to the former. ,] f An arrogant presumptuous fellow who Self-Sufficiency, s imagines that he exists distinct from C*M 0t"~,'K^i *t L universal Being. A ( Son of Self -Sufficiency, and an officer Avance > 1 of Passion. DRAMATIS Insatiableness, ...... Wife of Avarice. son f Avarice and IrisatiablenesSj The son of Hypocrisy. Batu, ..................... A pupil of Hypocrisy. LOVe,V.,K.6uvrt..^-<... 4 A friend of Passion. Enjoyment, //&*_ Wife of lote ;-<&>* Materialist, :^.*y- j / Digamber, ......... I *Fottr heretical Sectaries, the friends and Mendicant, ..... .... [ auxiliaries of Passion Kapalika, ........ J Anger, ....* ............ - An officer of Passion. Inj ury , . . &*\. iw. * /;. . T^7/b ^/* Anger. T foi-5o.*/\ i -^^ Minister of Passion, Pride, Envy, religion, ....... ,. j Haughtiness, the friends of Passion, Beings are attached to Passion.] /f/^Vv^iA/r f 2^0 wr and who delight in the pleasures of love, should deceive the world. We shall spend the moonlight nights in the houses of courtezans ; and in the day we shall assume the characters of those who know all things, who have performed a great sacrifice, in whose dwelling the Agni Hotra* has long been observed, and who comprehend the Supreme Being. (Looking.) Who is that traveller who has crossed the Bhagirathi, and approaches towards us ? Will his pride consume like fire ; will he devour the three worlds ; will he scoff at the people, and deride them with his learning! ? But I conjecture that he has come from the south country. I shall therefore hear intelligence of Self-sufficiency* Enter SELF-SUFFICIENCY^. S elf-Sufficiency : The world is filled with folly. Brutish men, who do not hearken to the doctrines of the teacher ; they * An offering made by fire which is presented twice daily . f Alluding to'the proud haughty appearance of Self -Sufficiency. J This is a compound word, signifying. I do act, &c. In philosophicial language, it denotes consciousness or individuality. As the notion of indi- viduality, according to Hindu metaphysics, proceeds from arrogance, &c. this word, in popular language, means pride or presumption. The teacher or director of Self-sufficiency. 1 4 PRABODHA CHANDRODAY A ; OR, [ Act IT. do not know the Tautanita Shastra*; they do not understand the principles of Shaligirf; why then mention the opinions of Vachaspati.J They have never studied the maxims of Maho- dadhi; they have not seen the Mahavratti || ; they have not attended to the investigation of abstract existences. Why then do they indolently sit here ? (Looking around. ) These persons do not comprehend the meaning of what they read; they are satisfied by chailnting the words, and they drown the Vedas. ( Going towards some.) These have assumed this profession of Sannyasi for the sake of begging ; they have shaved their heads, and believe themselves Pandits, but they talk of the Vedanta in a confused and unintelligible manner. ( Laughing ). If doctrines, which are opposed to the evidence of sense, be taught in the Vedanta books, what error, in comparison with this, is advanced by the Bauddha Talking to such persons is a deadly sin. ( Going to others. ) These read the Shiva Pashupata,1[ and labour hard to understand the opinions of Akshapada;** they are brutes, infidels, and whoever converses with them falls into hell ; the road even in which they are seen should be shunned. (Going to others.) These hypocrites carry off the wealth of the rich; they repair to the banks of the Ganges, and placing a stone amidst^ its cold waves, seat themselves proudly, holding in their hands the sacred grass, with the Ka- randojwalaft at their side, and they show the suppleness of their fingers in twirling the Rudraksha beads of their rosary. (Going * This is a Shastra composed by one named Kamapila Bhatta. f The doctrines of Prabhakara. Rumania Bhatta and Prabhakara Were two disciples of Jaimini, the founder of Mimansa. (See Appendix.) The brutish men are the followers of Vedanta, who do not admit the doc-> trines of this philosophical sect. J Brihaspati, the teacher of the gods who composed the Nyaya Bhashya^ a system of metaphysics. Also called Shesha, &. Rishi [ and a name of Indra. ] || A book of the Shaivashastra [ also a name of Shiva. ] ^ Another book, containing the opinions of the Shaivites. ** One of the names of Kanad, the author of a physical systems ft A wicker basket, or box, in which the family God is kept. Act II.] RISE OF THE MOON OP INTELLECT. 15 to others.} These support themselves by taking the disguise of Tridandi, and have departed both from the Dvaita and Advaita paths*. {Goes to others, and looks at them.) Whose hut is this which stands not far from the River of the Gods ? In the front a thousand little white flags, suspended on slender bamboos, dance in the wind, and the ground is covered with deer skins ; near it are seen the drishad and upala^ the chamas,\ the chashal,\ the ulukhal,\\ and the musala^ and from it issue continually the fumes of clarified butter used in sacrifice, which darken the air. This must be the dwelling of some one. "Well, it is a holy place, and fit for staying in a few days. (Enters the hut and looks round.) This fellow seems to be Hypocrisy him- self, who marks with fuller's earth his forehead, arms, belly, breast, neck, lips, back, inside of lips, thighs, temples, and knees, and who decorates his head, his ears, his loins, and his hands, with small tufts of sacred grass. I shall go towards him. Self-Sufficiency : Happiness attend you. [HYPOCRISY con- temptuously makes a sign to him to go out while BATU** enters with a smiling countenance. ~\ Batu : Brahman, remove a little way off". First wash your feet, and then you may come in. Self-Sufficiency : (In anger.) Sinful man, I have been at the Turashkatt country, where the master of the house neither washes the feet of the venerable Brahman and of the stranger who come to his door, nor offers them a seat. [HYPOCRISY makes a motion with his hand for him to remain.'] Batu : (Having respectfully saluted him.) My respectable * The doctines both of one Being, and of a plurality of beings, f Two stone vessels. J Sacrificial vessel of an oval figure with a handle. Also a sacrificial vessel of a square figure. || The mortar in which rice is beat. ^ The Pestle for beating it. ** A disciple or pupil of Hypocrisy. ff I am told that this country is south-east of Poona; but I have not been able to ascertain whether this be true, or what is its modern name. [Perhaps Turan or Turkistan.j 16 PRABODHA CHANDRODAYA ; OR, [ Act II. friend, you have come from a far country, and you have not yet told me the name of your family, or what is your profession. Self- Sufficiency : You may immediately judge of my family and profession. Hearken; in Gaud,* a country of unrivalled ex- cellence, there is a city named Raclhapuri, which contains a cele-. brated place called Bhuri Shreshthika ;t there my worthy father dwells. Who has not heard of his noble and renowned sans ; among whom I am distinguished for understanding, abilities, knowledge, courage, mildness, and the performance of duties. [HYPOCRISY looks at BATU.] Batu : Venerable stranger, take that small copper pot, and wash your feet. Self-Sufficiency : (Aside. It is of little consequence; I shall do it.) Well, after washing my feet, I shall depart. Hypocrisy : (Biting his lips.) Stand fartheroff ; the wind blows particles of your perspiration in my face, Self-Sufficiency : This is strange kind of Brahmanism, Batu : It is our Brahmanism. The kings of the earth, who worship this holy saint, presume not to touch his feet ; but the sparkling jewels which adorn their heads irradiate the space before his seat.J Self-Sufficiency : (Aside. This is the land of Hypocrisy.) I shall, however, sit down upon this seat, for such is my incli- nation. Batu : The greatest men, after saluting my tutor, do not touch a seat. Self-Sufficiency : Shall I, whose holiness is celebrated in the city Kara in the Dakshin, not be permitted to take hold of this seat ? Hear, you fool ; my mother was not of a noble family, but I married the daughter of an Agni-Hotra Brahman ; and * The country of Gaud is the modern Bengal, f A renowned holy place. % He was held in such profound respect, that they who came to risit him prostrated themselves at a little distance from his feet. Act II.] RlBE OP THE MOON OP INTELLECT. 17 therefore am above my father. The son of the maternal uncle of the friend of my brother-in-law was only falsely accused; but on account of her relation to this person, I put away my dearly beloved wife.* Hypocrisy : Brahman, this may be true ; but you are not yet acquainted with our character. Formerly, when I went on an occasion to the abode of the God who sprung from the lotus, f all the great Munis rose up from their seats, and Brahma him- self entreated me to remain ; and purifying his things with cow- dung, he placed m<3 upon them. Self-Sufficiecny : (Aside. This is the language of an hypo- critical Brahman. Considers. Perhaps it is Hypocrisy him- self. Angrily.) Why should you be so proud ? Who is VasavaJ ? Who is the God sprung from the lotus ? Of what consequence is a Rishi birth ? But before the energy of my devotion hundreds of Purandaras|| , hundreds of Brahmans, apd hundreds of Munis vanish away. Hypocrisy : (Looking at him with delight.) This is my venerable grandfather. Respected Sir, I am Hypocrisy, the offspring of AvariceH- I salute you. Self-Sufficiency : My son, may you live many years. I saw you tit the end of the Dvapara Yuga when you were a child ; H long time has passed since we met ; I am now bowed down with old age, and I do not readily distinguish persons.. Is your son Falsehood** well ? * This strongly expresses the high opinion he entertained of his . purity, and describes admirably the overstrained scrupulosity, of one who pretends to surpass all his fellow creatures in virtue. f Brahma. } Indra, patronymic from Yasava, one of the celestial beings. < That is, what honour does the friendship of these persons confer ? for Indra was guilty of adultery ; Brahma wished to commit incest with his own daughter ; and the mother of Vyasa, one of the greatest Rights, and the .author of the Puranas, was a fisher woman. || A name of Indra he who clipped the wings of the mountain*. ^| Lobha. ** Anrita. 3 18 PRABODHA CHANDRODAYA ; Olt, [Act II, Hypocrisy : I cannot live without him a single hour. Self-Sufficiency : What! is he here execnting commands of Passion ? Are your mother and father, losatiableiiess* and Avarice, well ? Hypocrisy : They also are here, for I cannot remain a moment without them. But, venerable and exalted Sire, to what cause do we owe this favour? Self-Suffi-ciency : My child, I hear that Passion is sorely pressed by Reason, and I am come to learn the news, Hypocrisy ; It is well you have arrived. I hear it reported that the great King Passion is coming from the abode of Indra, and he has commanded me to reside in the royal city Varanasi, Self-Sufficiency : AVhy does Passion, who occupies every Leart, stay at Varanasi ? Hypocrisy : It is on account of Reason. Varanasi, the indestrictible city of Brahma, is the birthplace of Science and Intellect ; hence Reason, who seeks to destroy our ra*ee, desires to dwell there for ever.f Self-Sufficiency : (Fearfully.} It is then impossible yon should succeed ; for in this city the conqueror of Tripura,f who is. compassionate y reveals Intellect to ignorant men at the end of their days, who buoys them up amidst the fear of this moral state. Hypocrisy : This indeed is true ; but it is not so with those? who are overcome by Love, Anger, and other Passions* Holy men declare, that he only whose hands and whose feet are * Trishna. f [Varanasi, the indestructible city of Salvation, is the native land of Science and Intellect : hence, one desirous of observing the precepts lay which a continnance of family is cut off (and final beatitde obtained,) is- solicitous to dwell there cotinually." Colebrooke, Essays, vol. II., p. 104 Comp. Wilson Asiat. Researches, voL XVI. p. 7,. note.] f Mahadeva, or Shiva, who conquered the Daitya f Krodha. Act II.] RISE OP THE MOON OF INTELLECT. 1$ employed in the service of God ; whose mind is fixed upon Him ; who possesses knowledge, devotion, and fame (respect), will enjoy the fruit of this place of pilgrimage. [Behind the Scenes.] Here you fellows, the great King Passion is arrived. Sprin- kle the pavement of precious stones with water impregnated with sandalwood ; 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.) [PASSIO enters in a pompous manner along icith Ids attendants.] Passion : (Smiling.) Uncivilized ignorant fools, who imagine that spirit is something different from body, and reaps the reward of actions in a futture 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 creature of their own imagination, they deceive the people. They falsely affirm the existence of that which does not exist*; and by their frequent disputations endeavour to bring reproach upon the Nastikasf who maintain the words of truth.J 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 like- * Commentary. The existence of spirit, or a substanee different from matter, an opinion which is not supported by the evidence of the senses. f Commentary. Who do not believe the Vedas. They are Materialists or Atheists. The word Nastika.means negative. J That spirit is not a distinct substance. This word also signifies sensation and intelligence. II Commentary. As a red colour is produced when betel-nut, betel-leaf, and lime are masticated together, so life arises from a combination of the elementary particles of matter. 20 PRABODHA CHANDRODAYA ; OR, [Act II. wise deceive the world. On what grounds do they establish distinctions* among' beings formed with bodies possessing th ^ . same parts and organs, as a month, &c.? Why do they affirn | j that this woman belongs to one person, and this thing to another ; these are distinctions which I do not know. Those who enquire whether slaying animals, indulgence at pleasure in the tender passions, or taking what belongs to another, be lawful or unlawful, do not act conformably to the principal end of life.f (^feditaf'unj proudly.) The Siiastra 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,J which main- tains that sustenance and love are the objects of human existence ; which asserts that matter possesses intelligence, || which denies the existence of separate spirits, and affirms that death is blessedness, was written by Vackaspati,1F 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 lias become widely diffused in the world. [ A MATERIALIST** and one of his pupils enter.'] Materialist : My son, you know that Legislationft is the only Science, and that it comprises every thing else. The threejf Vedas are a cheat. Behold if Heaven be obtained through the officiating priest, sacrificial rites, and the destruction of the substances employed, why is not abundance of excellent fruit obtained from the ashes of a tree which has haen burnt up by * Commec tary. Of Brahman, JCshatriya, Vaishya, and Shudra. f Commentary. Sustenance and loye; not religiop anvho does not perform the ceremoaiea and duties of the established faith. 30 PRABODHA CHANDRODAYA; OR, [Act II. Delusion : This is enough, when Religion is made your slave, she will do whatever you command. She will declare that virtue, beatitude, the commandments of the Yedas, duties which are impediments to pleasure, ordinances of the Shastras and future rewards, are all false ; she will instantly renounce 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 kisses her. Delusion : I am not ashamed, though my Lord has em- braced me so publicly. Passion : Let us retire to our several homes. [ They all go out. END OF THE SECOND ACT. Act III. TRANQUILLITY and COMPASSION enter. Tranquillity : ( Weeping. ) My mother, where are you ? 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 ascetics, is deliver- ed 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 per- form ablution, hungry and thirsty, and deprived of my society, will Religion survive one hour, and separated from Religion, Tranquillity will live despised by the people ? My dear Com- passion, be not concerned about me, but I am resolved to ac- company her when she is laid upon the funeral 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 our 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 somewhere through fear to Passion. 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 ; but I have not received the smallest intelligence of her. Compassion : My dear, I must tell you that had Religion possessed the principle of Truthf, we should not have found * A cow of this colour is highly valued, and is the object of peculiar veneration, f Satva Guna, 32 PRABODHA CHANDRODAYA; OR, [Act III. 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 a Rakshasa Tranquillity : Who is this Rakshasa ? Compassion : Behold him I his disgustful form is be- smeared with ordure, his hair is in wild disorder, his body is naked and horrible to view, and he holds in his hands feathers of the peacock's tail ; he comes this way. Tranquollity : This is not a Rakshasa, for he has no strength. Compassion : He, however, may be one. Tranquillity : I suspect that he is an evil spirit. Compassion : Why do you talk of an evil spirit, when the sun pouring forth streams of effulgent rays illumines the world. Tranquillity : Perhaps he is come from the pit of hell. [Looks and muses a little.~\ Ah ! now I know ; he is a Digam- bara Siddhanta*, 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. * The Digambara is one of the Jaina classes. The word signifies clothed with the sky, that is, naked. Act III. ] RISE OF THE MOON OF INTELLECT. (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 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 kin(J of defilement ; but the soul is naturally free from pollution ; this is learned by reverencing the Rishis, as saluting them at a distance, respectfully giving them excel- lent food, harbouring no malice against them r and honouring- M^ their wives. ( Looks behind the scene.) Religion ! Religion 1 come forward. [TRANQUILLITY and COMPASSION look in that direction.'] RELIGION! (enters having the habit and appearance of DIGAMBARA, her master.) * Commentary. The dimensions of the soul are small, so that it is con- fined in an habitation : as a taper lightens only the inside of a vessel or house, because its light is limited, so the soul which illumines only the body is of small dimensions. We apprehend the meaning of these expressions to be this, that the soul is a finite, material, subtle essence, which pervades every part of the body, illuminating it as a lamp. This meaning is confirm- ed by a passage in the Panchadashi. It is necessary, however, to premise that three opinions had just been mentioned respecting the nature of the soul. 1st, that it is imperceptibly small ; 2nd, that it is of a middle or mean magni- tude ; 3rd, that it is infinitely diffused like space, but without parts. The passage containing the Digambara opinion is the following : " The Digam- bara sect, ( by which is denoted the Jamas,) maintain that the vital soul is of a medium magnitude, 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. Panchadashi Chitra Dipa, shloka 82. The .' Vedanta sect maintain, on the contrary, that though the soul be confined at' present in this body, yet it is naturally infinite, unbounded, and eternal ; that by severe austerity it can even in this life pass the bounds by which it seems circumscribed, and range through the infinite of worlds and space ; that it is 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 extinguished ; it rises from its degraded condition to the state of the omniscient and omnipresent Being. f The Eeligions which successively appear in this Act, are the different heretical Religions of the parties who call them. 5 34 PBABODHA CHANDRODAYA ; OR, [ Act III. Religion : Them, who art allied to the King, what are thy commands ? ( Tranquil liij falls doum in a swoon.) Digambara : You must not desert the Shravakas* one instant. Religion : As you order. [ Goes out. Compassion : (To Tranquillity.) My dear, be comforted. Let not the mere name alarm you. I have* heard that Heresy, whose nature is that of errorf, and who proceeded from Slay- not:!:, has a daughter named Eeligion. 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 behaviour is both virtuous and vicious, and her appearance is both 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, hold- ing a book in his hand.) Mendicant : ye devout worshipperslf, our illuminated understandings are now loosened from corporal ties**, because our desires are extinguished, and we know that the visible, transitory, and unintellectual objectsff, which seem to exist externally, are only the ideas contained in our minds. (Advanc- ing forward he adds proudly.) How excellent is the religion of the Saugatas t J, which grants both sensual enjoyments and eter- nal felicity; it permits us to inhabit elegant houses and to possess * This is the name of the Jaina laity ; in Marathi they are called Shevari. f Tama Guna, principle of evil or error. } Ahinsa. The Jaina religion forbids animals to be killed even in sacrifice, hence it is said to have proceeded from Slay-not. This alludes to the mixed character of the heretical religion. || Bauddhagama. ^f Comm. Those who reason according to the book of the Nastikas. ** Unconnected with the various kinds of objects, as blue, yellow, goddess, reason cannot find space in my heart, which is filled with insupportable grief? Saraswati : This is the fault of affection \ which, it is well known, upholds this state of vanity. Man plants the poisonous seed of sorrow under the name of love, from which there quickly spring up shoots of affection, which contain 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 affliction. Saraswati, I am 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 ; indeed astonishing. Of how many difficulties and troubles * God, the universal being. t The world every thing besides God. I iSneha, 66 PRABODHA CHANDRODAYA; OR, [Act V. are they the canse ? To support them how many rivers are crossed, how many dangerous forests are traversed, and how many people are beheld with countenances pale through disappointment. Sense : goddess, it may be so ; but to be deprived of those whom we begat, whom we long tenderly cherished as 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 expres- ses no degree of sorrow; you must therefore root out affection, which is 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 himself 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 consider that this is a fleeting existence. In this wide world, how many millions of parents, wives, children, uncles, and grand- fathers have passed away. You should consider the society of friends as a momentary flash of lightning, and revolving this often in your mind, enjoy felicity. Sense : goddess, you have dispelled the illusion, but the waves of affection again defile my heart after it is cleansed by the nectareous instruction flowing from your lips beautiful as the moon therefore, celestial goddess, command some me- dicine for these fresh wounds of grief. Saraswati : My child, the sages have said, that oblivion is the only medicine for those severe strokes of grief, which wound unseen, the mortal parts. Act V.] RISE OP THE MOON OF INTELLECT. 67 Sense : True ; but it is difficult to suppress thought, after it is once suppressed, a new succession of thoughts arises which overpowers the mind as the moon's rays are intercepted every moment by broken clouds. Saraswati : My child, this is the unsteadiness of thought, but you ought to fix it on some tranquil object.* Sense : Be gracious, and inform me what is this tranquil object. Saraswati : It is a mystery, I may, however, reveal it to the distressed. Enter into the ever-blessed Brahma, f and collect thy thoughts in spirit ; as a person cools himself by going into a pool of water in the hot season. Meditate con- tinually on Hari, who is of azure hue, and who wears an invaluable necklace, and is adorned with ornaments on his arms, in his ears, and on his head. Sense : {Thoughtfully and sighing.) my preserver ; I prostrate myself at thy feet. Saraswati : My child, you have a docile disposition, for which reason I shall unfold to you still more. Those who are void of understanding are exceedingly grieved by the death of parents, children, and relations, and beat their breasts ; but this event secures to the wise a happy repose, and induces them to seize more ardently on retirement from this miserable world, whose end is without fruit. ' RETIREMENT enters. Retirement : (Meditating.) The Lord of Beings does not renewj this body, which is formed of flesh surrounded with skin, and is tender as the leaves of the purple lotus. He drives away vultures, crows, wolves, dogs, or- curlews, from carcases * What is free from sorrow, Passion &c. f Embrace the doctrine of one Being and thou shalt consider thyself one with God. % The meaning, I understand, is this : that the human form is obtained only after the soul has gone through 8,400,000 births in inferior animals, and that it is not bestowed in successive times of the same individual. 68 PRABODHA CHANDRODAYA ; OR, [Act V. 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 leads to spiritual enjoyment. Saraswati : (To mind.) Retirement has come to see you; do you receive 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 ( RETIREMENT 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 occurrence 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 separation of travellers on the road, of two trees in a river, of clouds in the sky, and of passengers in a ship. Sense ; (To SARASWATI with joy.) Goddess ! what my son says is true, But after Reason has dispersed the darkness of the illusions of sense which 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 f, and henceforth Contemplation will be your pious consort. * Literally An Householder. f In every religious Ceremony of importance, a married man must he assisted by his wife. Accordingly, Sense being married to Contemplation whom he had forsaken, Saraswati advises him to be reconciled to her that, as an householder he may perform all the duties of religion agreeably to the prescribed rule, Act. V.] RISE OP THE MOON OP INTELLECT. 69 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 to solicit your grace. Sense : You shall be obeyed ; I have placed your commands on my head. (Prostrates himself at her feet.) Saraswati : Regard Penance, Prayer, Posture, and Inspi- ration, 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 now 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 liberations to our deceased kinsmen. AIL As you command. [ They all go out. * This implies, that he will perceive himself to be pure Spirit, or the Supreme Being. END OF THE FIFTH ACT. 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 Passion being subdued, Mind has associated himself with Retirement, and become tranquil. The five troubles* have simultaneously ceased, and Man encircled with the knowledge of the First Principle. Go quickly, therefore, and bring the goddess, Revelation, with proper respect. {Looking.} Here is my glad Mother ; she is speaking to herself, and comes this way. RELIGION enters. Religion : 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 were you musing on as you approached ? Religion ; 1 was saying, "to-day mine eyes" &c. Tranquillity: In what manner does Manf restrain Mind? * Avidya, ignerance, error Asmita, conceiving Understanding and Spirit to be one which I suppose means the conception that the active and sensitive principles are inherent in Spirit or Being. Raga, mental passions and affec- tions. Dwesha, envy or hatred; and Abhinivesha, fear of death. f Purusha. Considered as a pure, spiritual, or intellectual being, divest- ed of passions and desires. The same word is often used to denote the Supreme Soul as the source of universe. Act VL] RISE OP THE MOON OF INTELLECT. 71 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 existence, 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 cherishing her ! God considers her as the origin of evil, who must, above all things, be repressed. Tranquillity : In this case, how will the King'st affairs be conducted^ ? Religion : Hearken ; he will meditate with delight on what is temporal and what is eternal ; Retirement will be his Companion, his friends will be Penance and Prayer ; Quiet and Mortification will be his faithful auxiliaries, his female attendants, Friendship, Pity, &c. ; and his associate will be Desire of beatitude ; and by his might he will cut off his enemies, Passion, Affection, Volition, Relation, &c. Tranquillity : How stands the disposition of our Lord in regard to Virtuous Action ? Religion : My daughter, since he has associated with Re- tirement, 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 unaccompanied with desire of reward ; but believing that he is one with God, and has attained perfection, he remains in a quiescent state. * Man. f Reason. J As the operations of reason are grounded on the belief of external existences, how can they be carried on \vhen this belief has ceased ? Religions duties, charity. ?2 PRABODHA CHANDRODAYA; on, [Act VI* 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 exhibit- ed before him that science which deludes the senses, "Here is a person, said 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 Purans, composed in elegant language ; they traversed the three regions of universe and beheld the mountain Meru sparkling with gems. By the science of illusion they raised a spot, and boasting that it 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 de- lightful ; here are beautiful celestial singers of playful mien whose hands administer delights, and who know how to charm the heart ; here 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 : Go on. 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 insuared in the net cf worldly affections. Act VI.] RISE OP THE MOON OF INTELLECT. 73 Religion : No, no. Tranquillity : What then ? Religion : A Logician, who was standing near, fixing his eyes red with anger on these impostors, thns spoke to our Lord : " My Lord, what are you doing ? Do you not know that these persons who eagerly devour sensual pleasures, and 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 fire ? " Tranquillity: Well. Religion : Hearing these words, the King said. " Such external objects, to be sure very fine*," and then he began to revile this deceitful science* Tranquillity : Bravo I bravo f But where are you going ? Religion : At the Command of 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 of the Goddess ! Devotion ! Aided by her, I hstve successfully buffet- ed the waves of trouble ; I have risen from the fearful whirlpool of affection ; I am tranquil, having escaped from the crocodile jaws of friends, family, and relations. I have extinguished the internal firef 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. * 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. f Vadvanala. A submarine fire, which is supposed to consume 12 yojans of water daily. 10 74 PRABODHA CHANDRODAYA ; OR, [Act VI. REVELATION 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 beeq the wife of another. Tranquillity : Goddess ! why do you return to him who behaved so cruelly ? Revelation : Did you not see my distress, and do you talk in this manner ? While Reason was absent, what 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 Iiove 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 therefore, meet the King with kind looks and endearing words ; for now your enemies are destroyed and all your desires are fulfilled. Revelation : My dear, I am coming along with my daughter Gita, and shall meet him in secret ; but you will re^ spectfully answer whatever question is asked by my husband (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 discus- sed by means of Gita, for it has been already declared to him by the Goddess Devotion. Walk on, and shew respect to pristine Man, and to your husband, by appearing in their presence. Revelation ? As you desire. [ They walk forward* * Jbe Rise of Intellect. Act VI. ] RISE OP THE MOON OF INTELLECT. 75 The KING* and RELIGION enter. King : Will Tranquillity find my beloved Revelation ? Religion : She has departed to execute your orders. Why should she not find her ? King- : How ? Religion: The Goddess Devotion has already told you that Revelation, through fear of Logic, has taken refuge with Gita in the temple of Vishnu, on the mountain Mandara. King : Why is she afraid of Logic? Religion : This will be explained to you. Let us proceed* Here is Man sitting alone, and is waiting to see you* King : (Going towards him.) Venerable Sire, I greet thee* Man : Learning reverses the order of Nature* Your great learning has enabled you to instruct me, which gives you the authority of a Father. Thus when the Rishi had lost the road of virtue, he asked directions from his son ; and after being well instructed, he said to him, " Hearken ; you must act towards me as a father this is your duty*" Tranquillity t Goddess I The Lord is sitting in com- pany with Reason ; let us go to them* ( Going to them. ) Lord, the Goddess Revelation has come to prostrate herself at your feet. Man : No,. no, she is my mother, by whom I was instructed respecting the First Principle, and it becomes me to reverence her. There is, however, a great difference between the God- dess and a mother, in regard to instruction. Our mother binds the knot of worldly affections, the Goddess cuts it asunder. (REVELATION seeing REASON, salutes him, and sits down at a distance.) Man : My mother, tell me where have you lived this long time ? * Reason* 76 PRABODHA CHANDBODAYA; OB, [Act VI. Revelation : I have spent the time at Matas*, in public placesf; and in temples which contain no image of GodJ, hearing the discourse of foolish people. Man: Did they understand any thing respecting your opinion ? Revelation : No ; they merely expressed whatever came into their own imagination, without understanding my words, like a chattering of Dravid woman . They spoke for the sake of gain, and not to get a knowledge of my doctrines. Man : Say on. Revelation: Departing thence, I met sacrifice || on the road surrounded with deer-skins, fire-wood, clarified butter, and sacrificial vessels, along with Inthi, Pashu, and Somali, and whose rites are described in the Puranas, in the Sections on Duties, Man: Well. Revelation : I thought that she who is named the Bearer of Books**, must have some Knowledge of my principles and therefore I resolved to pass a few days with her. Man : Proceed. Revelation : On approaching, she received me courteous- ly, and asked what were my desires ? I answered, having no protector, I desire permission to abide with you. Man : Go on. * The retreat of Sanyasis, Gosanvis, Digambaras, &c. Jain colleges are also named Maths. f A square in which people meet ; any public place. J I have not been able to ascertain the Sect to which these temples be- longed ; it is evident, however, that they belonged to some Hindu Sectaries. It is said that Dravid women cannot pronounce distinctly. || Tajna-vidya. f Different kinds of Sacrifices. ** Alluding to the number of books in which sacrificial rites and ceremonies are described. Act VI.] RISE OF THE MOON OF INTELLECT. 77 Revelation : She then inquired respecting the nature of my worship. Man: Well. Revelation : I replied, I worship him by whom the world was created, in whom it moves, to whom it shall return, and in whose light it shines ; the Lord, whose glory is eternal and unspeakable, who is without change, everlasting, quiescent, and to whom holy men proceed who have dispelled the dark- ness of error*. She said, " How can He be God who is with- out action ? It is actiont which dissolves sensual connections, and not spiritual contemplation ; on this account, those who perform actions to deliver themselves from worldly passions, and whose minds are tranquil desire to live one hundred years. Your presence is not required, unless you worship Him who acts and enjoys ; how long must I abide in spiritual Con- templation, and what is there objectionable in my doctrines ?" King : (In derision.) The understanding of Sacrifice is corrupt ; her vision is obstructed by smoke, and she is bewild- ered by false Logic. The Almighty Lord commands Maya by a nod, who then spreads out the universe : thus iron, though motionless itself, is moved by the presence of the magnetf. Such, however, is his state of vision who is under the influence of error. Sacrifice pretends to remove by action this sensual state, which proceeds from ignorance : this is like employing darkness to cure a person whose want of sight proceeds from darkness. But the enlightened man is absorbed in him who creates the seven perishable delusive worlds ; and in no other way can deliverance be obtained from mortal births. Man : Go on. Revelation : Sacrifice, after some reflection, said, " My friend, if you stay here, my disciples, who are immersed in evil desires, will despise their duties ; be gracious, then, and if it please you, depart to some other place." * The error of duality, or of believing more existences than one. f Keligious rites and duties. J Maya is not itself active, but moves and acts as directed by the living spirit. 78 PRABODHA CHANDRODAYA ; OR, [ Act VI. Man : Proceed. Revelation : I then left her, and went on. Man : Well. Revelation : Afterwards I saw Mimansa, attended with Karma Kanda*; she who subdivides duties which are accom- panied with reward, and performs them by means of her assistants! who are publicly known ; she who has reciprocally connected the various duties together, and who is supported by the authority of the Tedas f . Man : Well. Revelation : As in the former instance, I requested permission to remain with her a short time, she said, "Remain;" and then asked about my worship. I repeated the words-" I worship him," &c. Revelation : Upon this* she looked at those who were standing beside her, and said, " she cannot assist us, because she does not admit that men go to another world, where the reward of virtue is enjoyed ; she ought to be instructed how to perform the requisite duties." One of her disciples answer- ed, " this is extremely proper, " another, named Kumarila Swami, || who is greatly celebrated, and knows her sentiments intimately, said, " Goddess, she will not unite herself to man who acts, but she will adhere to the Lord, who neither acts nor enjoys, and with whom actions are not required." Another said, " What ! is there any other ,b(3ing besides those visible beings whom we behold ?" Kumarila Swami smiled, * A division of the system which treats of the different rites and duties. [See Colebrooke's Essays, Vol. I. p. 296.] f Anga. J This passage is too elliptical to be perfectly understood, but it will receive some illustration from what is said of the Mimansa tenets, in the Appendix. She believes that the soul should desire the state of the eternal one, all pervading Being, and not the reward of actions in a separate state of bles- sedness. || An eminent disciple of Jaimini, the founder of the Mimansa philosophy. [See Colebrooke's Essays, Vol. I. pp. 297, 298, 312.] Act VI.] RISE OF THE MOON OF INTELLECT. 79 and said, " Yes there is ; there is one who beholds the actions of all, and there is one whose intellect is darkened by passion ; there is one who seeks the rewards of actions, and there is one who confers the rewards ; there is one who performs duties, and there is one who dispenses retribution. Why, then, should action be ascribed to the Supreme impassible Lord ?" King ' Well said! Kumarila Swami, your understanding is excellent; may you be renowned*! "Two birds, who always accompanied each other, and mutual friends, perched upon one treef: one of them ate the ripe fruit ; the other refrained from eating, but merely sat and looked at it. " Man: Well. Revelation : I then took leave of Mimansa, and departed, Man: Well Revelation : Proceeding onwards, I beheld Metaphysics, attended by a number of pupils, such as those f who affirm that there is a being distinct from the universe, ; those who deal in syllogisms and talk about principles and elements : who delight in sophistry, and in puzzling people's under- standings ; who dispute for victory, and in order to fix the imputation of error on other persons' opinions ; those || who maintain that God and nature are separate beings, and are perpetually enumerating the twenty-five elements, saying, that consciousness arose from magmtudelf &c., and so on in succes- sive progression. * This is cited from one of the Vedas; the bird which ate of the fruit is the sentient soul, the other is pure spirit. The example of a bird is used be- cause it flies freely through the air ; denoting that these two were free agents. f Body, Matter, or Maya. J Com. Patanjalists. Com. Naiyayikas or Logicians. [Colebrooke's Essays, V. I. p. 261.] |J Com. The Sankhyas, who maintain that nature, in which the three qualities reside, is the origin of all things. The Three qualities are Satva, Raja, Tama, or truth, passion, and darkness. [Colebr.'s Ess. V. I. p. 249.] [[ Primary matter; the principle of magnitude; it does not possess figure Of Visibility itself, but is the origin of all visible and figured things. 80 PRABODHA CHANDRODAYA ; OR, [Act VI. Man: Well. Revelation : I went to them, and the same introductory conversation passed between us as with the other. They then began to talk derisively ; one said, " Revelation, the world arose from atoms* ; another said, " Why do you ascribe change to God, and depend on virtues which are of a perishable nature ?" and a third affirmed that the world was produced by nature. King : Erroneous sentiments I These persons do not even understand logical reasoning. Every thing finite or visible, is created because it is an effect ; as a goblet, &c. atoms (finitude) therefore must be admitted ; but this world being an effect, is not realf, is finite, and is destroyed and renewed ; it is like the moon which is seen in water, the appearance of cities in the air, dreams, and the object exhibited by leger- demain ; it seems to exist only while the soul is not perceived to be comprehended in Hara ; but when the knowledge of the first principle is obtained, it vanishes away : thus the pearl- oyster presents the appearance of silver, and a cord that of a serpentj. The objection which charges us with attributing change to God is fit only for children. How can this Supreme Spirit, who is unchangeable, without parts, perfect without' beginning or end, and whose glory is eternal, suffer change in the work of creation ? Does the appearance of cloud cause a change in the aether. Man : Well said : this discourse delights my soul; it is the reasoning of a wise man, ( To REVELATION. ) Proceeds. Revelation : Then they all said, " this person maintains, that the soul is released from confinement when all things are annihilated ; she walks in the road of the Nastikas ; do not * What is measurable, finitude. f Non ens ; it has no real permanent existence, being dependent on what is ens, or Spirit. J Whilst the real nature of the Oyster and the cord are not known. Act VI.] RISE OF THE MOON OF INTELLECT. 81 permit her to escape." On this they all attempted in a tum- ultuous manner, to seize me. Man : Very bad. Revelation : I fled with the utmost speed, and entered the country of Dandakaranya, where, not far from a temple of Vishnu, which stands on the mountain Mandara*, they broke off the bracelets from my arms and wrists, and stole the orna- ment which bound up my hair. Man : Well. Revelation : Meantime some men rushed out of the temple armed with clubs, and beat them so severely that they all fled from the country. King : ( With joy. ) How could the divine Lord endure those who sought your ruins ? Man: Well. Revelation : My necklace broken, my clothes carried away, the ornaments dropped from my feet, and full of terror, I sought refuge in the house of Gita. My daughter Gita, seeing me come, was overwhelmed with joy, and calling out, "mother, mother," she embraced me, and caused me to sit down. After hearing what had happened, she said, " my mother, be not distressed ; these demoniacal minded persons deny your credibility, and walk according to their own imagi- nations ; but God will punish them : he has declared concern- ing them, I will cast down these malicious, cruel, abject, wretches into an abode of misery and the womb evil spirit." Man : ( With wonder.) goddess, I wish to be informed by your favour, what is the name of God ? Revelation : {Angrily.) How can an answer be given to him who does not comprehend his own spirit, any more than it is possible to inform a blind man respecting the figure of his body ? Man : ( With delight.) How can I, who am spirit, be the Supreme Lord ? * [In Bhagalpur See Franklin's Site of Palibothra, Pt. II. p. 14.] 11 82 PRABODHA CHANDRODAYA ; OR, [ Act VI. Revelation : The eternal God is not distinct from thee ; and thou art not distinct from God, the greatest of beings : but thou appearest to be a separate being in consequence of Maya, like an image of the sun reflected in water. Man : ( To REASON.) I do not fully comprehend what the goddess has said ; for she affirms that I, who am united to body, who am a separate individual, and subject to birth and death, am the immutable, happy, and living spirit. Reason : Being ignorant of the thing, you do not under- stand her words ; your acknowledgment is true. Man : Inform me by what means I may understand their meaning. Reason : When thou shalt know that the soul is compre- hended in living spirit ; when thou shalt meditate on the first principle, when thy mind and consciousness shall be destroyed, and when every thing around thee shall disappear, then the glorious God, who removes mental error, who is unchangeable, eternal, and happy, will become manifest. ( MAN reflects with joy on what he has heard.) MEDITATION enters. Meditation : I have been commissioned by Devotion, to reveal her secret thoughts to Revelation and Reason and she has also commanded me to abide with Man. {Looking.) Here is the goddess, not far off from Reason and Man. I shall ap- proach her. ( Approaches, and addresses her. ) The god Devotion thus spoke to me in the assembly, " The gods are merely ideas of the understanding ; this I know by divine vision. Thou goddess, art pregnant, and in thy womb are twins Science and Intellect ; and this Science and the Science of Devotion* shall meet together in thy mind." Revelation : May it be as the goddess has said. (Goes out along with REASON. * Sankarshana Vidya ; that knowledge which is acquired by Yoga devo- tion, or ecstatic vision. Act VI.] EISE OP THE MOON OP INTELLECT. 83 MEDITATION enters into MAN. Man : (Reflecting on what has happened behind the scene.) Wonderful I Wonderful ! she* who sprung from the decided breast of Mind, has suddenly vanished ; as a bright stream of lightning rending the clouds illumines the world and rn a moment disappears, she engulphed Passion and his adherents^ and glorious being Intellect has arisen in Man. INTELLECT enters. Intellect : I am intellect, before whose splendour the three worlds pass away, and metaphysical errors cease respecting pervading, removing, carrying, destroying, polishing, and ornamenting, for there is nothing. This is man : I shall go to him. (Goes to him.) Man, Intellect salutes thee ! Man : ( With delight.) My child, come and embrace me. (They embrace. Man : (Joyfully.) Thy shades of darkness are dispersed, and the morning appears for the blackness of passion is removed, and my sleep is broken ; the cool-beams of intellect shine upon me : Religion, Reason, Understanding, Tranquil- lity, Penance, &c., the whole world seem to be Vishnu. Through the favour of Vishnu I am become perfect. Now I have no consciousness of existence ; I speak to none, it is indifferent where I go, .or what befalls me : I am tranquil, carnal ties, fear, sorrow, the influence of former actions, and passion, have come to an end. I have reached the state of annihilation, and immediately I shall assume the condition of a Muni. DEVOTION enters. Devotion : ( Walking joyfully?) All my wishes have been speedily accomplished. I now behold you delivered from all your enemies. Man : Devotion, when you are propitious, how can there be distress ! I prostrate myself at your feet. Devotion : (Raising him up.) Rise up, my son ; have you any other request to make? * Science. 84 PRABODHA CHANDRODAYA; OR, [Act VI. Man : What can I desire ? Reason having conquered the enemy, his purposes are finished. lotus-eyed damsel, I am now seated at the feet of the Supreme Lord. May plentiful rain water the earth ; may prosperous kings govern the world; may holy men, who remove ignorance by the light of the first principle, safely cross the sea of passion, the bottom of which are sensible objects and affection. [ They all go out. END OF THE PRABODHA CHANDRODAYA NATAK. ATMA BODHA, OR THE KNOWLEDGE OF SELF. ATMA BODHA, OB THE KNOWLEDGE OF SELF. 1. This Treatise on the knowledge of Self, is designed for those who are seeking deliverance from mortal births, who ex- piate their sins by rigid austerities, who are tranquil, and in whom all passions and desires are subdued. 2. Besides knowledge* there is no other meansf ; it is mani- festly the only instrument which loosens the bands of passion; as fire is indispensably requisite in cooking, without knowledge, beatitude cannot be obtained. 3. Action J not being opposed to ignorance cannot remove it ; but knowledge dispels ignorance, as the light dispels darkness. 4. When the ignorance which arises from earthly affec- tions is removed, Spirit, by its own splendour, shines forth in an undivided state, as the sun spreads its effulgence when the cloud is dispersed. 5. The soul which is covered with the rust of ignorance being purified by the exercise of reason, knowledge itself also disappears as the Katak seed purifies turbid water, and after- wards disappears combining with it. * In this tract, Knowledge, by way of eminence, signifies the perception of the universe as one simple being. f Com. Austerities, devotion, praise, sacrifice, &c., are merely sub- servient to knowledge in obtaining beatitude. J Action in general is opposed to that quiescent state in which extatic vision is enjoyed, and the soul conceives itself to be one with God ; it here more particularly denotes religious rites, ceremonies, and duties or whatever action is performed in order to obtain supreme felicity. Com. Knowledge is then Reflected in Spirit, exists in it, and is the same with it and thus Spirit shines forth as one. 88 ATMA BODHA, OB 6. Life is like a dream, in which various passions, &c,) must cease to conceive of a distinction between the Soul and the Infinite Spirit, and musb reflect that Brahma is the Principle, or that thou and Brahma art one." Shloka, 219. From this brief statement of the fundamental doctrine main- tained by the followers of Vedanta, I think we may infer that their philosophy is founded on the contemplation of one infinite Being existing under two states or modifications. The first state is that of a pure, simple abstract essence, inimoveable and quiescent ; the second state is that of Being displaying motion or active qualities. Under the first modification he is named Brahma, or the Great Being ; and Kutastha or he who sitteth on high ; under the second he is named Isha, the Lord, and Jiva, the soul ; or, to adapt this explanation to the division already given of these modifications and to the example by which they were illustrated, we should say that. Brahma is Being in its state of simple essence ; Isha is Being exert- ing energy and causing the phenomena of the material universe ; Kutastha is Being existing in sensitive creatures in its pure, simple state ; and Jiva is Being in a sentient active state. But perhaps it would be more agreeable to the etymology of the words to call Isha the principle of energy or power, and Jiva the principle of sensation. Every thing rests on Brahma or Being ; but to him is more immediately referred Isha or power ; and to Kutastha is re- ferred Jiva or sensation. In common books and language these terms denote separate individual being ; and also in some philoso- phical system Brahma or Being and Jiva, that which feels are con- sidered distinct and different beings ; but the Vedantas deny a plurality of beings, and assert that the visible phenomena and sen- sation, are only accidents of one Infinite Being, though in order to be understood they speak of them as distinct existences ; hence, then it appears that the VSdanta philosophy is distinguished from all the other S7stems, by teaching that the universe consists of the undivided indivisible Being and motion. Motion includes energy and sensation ; energy includes the material world ; and sensation, includes the active and moral faculties, and corporeal feelings, as pleasure and pain. This explanation of the distinctions which are constantly recurring in the Vedanta books, and on which the system is grounded, receives no inconsiderable degree of support from the 14 106 APPENDIX. following passage in the Panchadashi. " Ishvara or the Lord is the principle of Happiness, Jiva or the vital soul is the principle of con- sciousness ; this distinction is caused by Maya, and these two modes of Spirit comprehend the universe. The creation from the begin- ning to the consummation of all things proceeds from Isha or the Lord life,* from the time of awaking until it ceases in the infinite Being, proceeds from Jiva or the soul. shlolcas, 212-13, The reason assigned for attending to these distinctions, also corro- borates the explanation I have offered. It is not to point oufc different substances or beings, but to conduct the mind to the knowledge of that one and all pervading Essence, in which the mo- difications exist from which result the distinctions we observe. Un- less the nature of these distinctions were understood, the soul must remain ignorant of its own nature, and continue for ever under the delusion that it is sensitive, finite individual being ; but when by investigating these distinctions, it comprehends the modifications from which they arise, the delusion is dispelled, and it knows itself to be one, Infinite and Eternal. " Though it was necessary to treat of Jiva as a preliminary step to enable us to understand what is Jiva or the soul, yet a person ought not to be immersed in this notion, but he should immerse himself in Brahma," Shloka 220. I shall also quote a passage to shew that I have given a correct view of the distinction between Brahma and Kutasthas : " Kutasthas and Brahma are different only in name ; as the sky reflected in a vessel of water seems to differ from that reflected in the firmament ; but besides this, there is no other distinction," Shloka 237. It must have been observed in reading the Play, and the treatise of Shankaracharya, that there are no attempts to establish the Ve- danta doctrines by any process of reasoning. The authors announce the Principles of their sect in a dogmatical authoritative style, a in- dubitable truths, or establish their assertions by the authority of the sacred text alone, and attribute the disbelief of them to passion and ignorance. It is in this manner that the Vedanta doctrines are generally taught, but sometimes we find an appearance of reasoning and argument. The following quotation hints at a philosophical * More properly the sensations and actions in which sensitive existence consists. APPENDIX. 107 argument of some weight in support of their denial of a material world. "The world is visible, but it cannot be explained ; the world is Maya, and therefore no hypothesis should be formed respecting it. If the Pandits were to attempt an explanation of the world, any one by taking up the opposite argument might expose their igno- rance. How are the body and organs of sense produced by virtue of the seminal matter ? Or supposing this could be answered, how can you account for the production of life ? If you say that it results from the constitution of seminal matter ; the instances of unproductive semen will reduce you to the absurdity of admitting that the same proposition may be both negative and affirmative. If you say I do not know how the world arose, and therefore request you to inform me, I reply that according to the opinion of the most learned men the world is merely an illusion of the senses ; for what is there in man that surpasses the illusions of sense ? He lies in the womb, he is vivified, he acquires hands, head, feet and different other members, and afterwards this organised being passes through the states of childhood, youth, and old age; it takes various characters, it sees, hears, smells, adores, and as it came into the world so it goes out of it. The seed of the Bad tree (ficus ladica) bears an analogy to the body, and considering the smallness of the seed and the largeness of the tree, it is evident that this can proceed only from Maya or delusion. The Logicians proudly suppose that they can remove these difficulties, but their opinions are completely refuted by Harsha Misra," Slokas 142-8 and Commentary. The argument appears to rest on two circumstances, first, that the generation of animals cannot be accounted for by its apparent cause ; second, that even this apparent cause sometimes fails in pro- ducing the effect, as in the case of sterile females. Hence it is concluded that animals and the visible world are not real existences but mere illusions. The author has not stated his argument in a precise manner, but he seems to assume that matter is itself inert and lifeless, and consequently incapable of producing life and mo- tion ; hence it must be admitted that there is a living Being who is different from what is called matter, and that this Being is the cause of sensible objects, and of life and perception. Of what use then is the supposition of inert matter? If all effects proceed from the unceasing energy of the Infinite Being, is it not more 108 APPENDIX. rational to affirm that he is the immediate cause, than that he operates circuitoualy and by an intermediate substance. The Vddanta philosophy does not correspond with any system which has been published in the Western world. It does not teach that the Supreme Being is the soul of the universe ; that animate beings are separate detached portions of his essence, or that visible extended material frame of things is God ; but it affirms that the world is one, living, unextended, indivisible Being, who puts forth his energy, and excites in himself the phenomena of sensible things as well as of sensation, passion, &c. In explain- ing this system, however, the writers frequently make use of such figures as may mislead a person who has only read detached passages of their books, or who has not closely examined the nature of their doctrines. In consequence of this the VSdantas have been supposed to teach the doctrine of emanations and a passage occurs in the Atharvana Ye 1 da, which appears to counte- nance this opinion. " As the sparks proceed from fire, so various kinds of animate and inanimate being proceed from the in- corruptible Being.*' But the best commentators say that these expressions do not mean that there are separate individual beings, but only that whatever is beheld is the Divine essence. The Vedanta opinions cannot be accurately represented by any figure ; they must be deduced from plain and simple declarations. The Vedanta philosophy has been supposed to agree with the system of the celebrated Bishop Berkley, and ife certainly does so in denying a material world, and in referring sensible things to the energy of living Being ; but here the agreement ends. The Berkleyan hypothesis is completely opposed to the Vedanta doctrine by maintaining the existence of separate beings, upon whom this energy operates, and excites in their minds the ideas of external things. After this slight sketch of the philosophy of Vedanta, the practical maxims of the sect will be easily understood. They teach that perfection consists in rest, and that motion or action is the origin of the moral distinctions of good and evil, both of which must be renounced, aa they involve and imply each other. It is APPENDIX. 109 required in order to the attainment of this sublime state, that the active faculties be annihilated, the passion and affections subdued, and that the individual be totally indifferent to external things, animate and inanimate, to parents, wives, children, relations, goods, or to whatever causes pleasure, pain &c., and this furnishes us with a reason for the disrespectful language made use of in the Play towards these relations and friends. When by the practice of rigid austreity, retirement from the world, and contemplation, this quiescent state is attained, the soul perceives that it is Being, and that Being is all things, and thus it becomes the one Infinite Essence. Action or religious performances do not conduct the soul to the state of the Eternal, but to a place called Swarga, where it continues until the holiness it had accumulated be nearly expended by the enjoyment of happiness, after which it returns to earth, and takes a body corresponding to the remnant of virtue it brings along with it. Agreeably to this notion the Yedantas condemn the performance of action as it retains the soul in the prison of passion and affection ; but whilst a person continues to perform the common acts of life, it is incumbent on him to attend to religious duties and rites. It also has been found expedient to modify the doctrine in such a manner, as to reconcile it with the occupations and acts on which the existence of society depends. Accordingly they say that renunciation of the world does not require that a person cease from the acts and duties of life, but only that he preserve his mind in a state of perfect indifference and tranquillity. "If it be alleged that the Puranas declare Bharata and others did not perform the acts of life; we would ask, why do you not listen to the Vedas, which declare that wise men eat, act, and procreate." 271. Having given this short sketch of the Yedanta principles, I shall now notice in a very cursory manner, the other four Brahina- nical systems which are mentioned in the translations. The Nyaya is a system of Logic and Metaphysics. It contains two sects which were founded by the two celebrated teachers Gau- tama and Kanada. The sect of Gautama is the most ancient, and those who adhere to it are by way of eminence named Naiya- yikas, and their philosophy is called Nyaya ; the followers of Kanada are frequently named Vaisheshika,) and their system, Tarkika. 110 APPENDIX. Gautina is a celebrated character, uot only in India, but in the coun- tries to the eastward of the Ganges, where he has been raised to the rank of a divinity, and is worshipped under a variety of names, which, however, are all easily traced to the primitive word. There is little distinction, if indeed any, between the systems of Gaut- ama and Kanada, except in the number of orders into which they have divided the different classes of Being. Gautama divided them into fceweny-three classes, which Kanada has reduced to seven ; but to understand the opinions alluded to in the Play, it is not requisite to name the different classes of Being, to enumerate the accidents and logical divisions of the system, or to notice the ar- rangement of syllogisms, which perhaps is not less perfect than that of the Greek Logician. The Naiyayikas* (under which term I include the followers both of Gautama and Kanada) believe that there are two eternal substan- ces, spirit and matter ; the one distinguished by life and thought, the other by being inert, lifeless, and moving only as it is impelled by Spirit. They do not, however, suppose that the world in its present form has existed from eternity, but only the primary matter from which it springs when operated on by the Almighty hand of God. Matter in its primary state is an invisible figureless substance. It is very common to express this primary condition of matter, by the word Uja which signifies seed ; from this seed or germ the world is called forth by the Intelligent Living being ; and at its final dissolution all things return to a seminal state, in which they remain until again spread out by creative energy. In the process of creation, the first form of material substance is called anu, two anus make a dwenuJc, three a trenulc and so forth ; and on arriving at the bulk of a trenuk, matter assumes figure and becomes visible. In the first or invisible atomical condition, matter is eternal ; in the second or figured state it is perishable. Hence in the Naiyayika system the elements, water, earth, fire &c., are always divided into what is temporary, and what is eternal ; the visible state of water, for example, is temporary, its primary state or essence is eternal. [ * Sec Colebrooke's Essays, Vol. I. pp. 261-294, or Trans Royal Asiat, Soc. Vol. pp, 92-118.] APPENDIX. Ill The combinations or aggregations which; compose the material universe are produced by the energy of an Almighty and Intelligent cause, who is considered the Supreme Being. Matter is incapable of action, whence it is evident that the motions of material objects are caused by a being different from these objects, and in this manner they prove the existence of God. Thus the author of the Muktavali, in delivering the opinions of the Naiyayikas, says, " though we have in ourselves the consciousness that I am, I feel pleasure &c., yet we have no evident knowledge that spirit and matter are different ; but this is proved by the following argument : An instrument requires an operator ; thus without an operator, no effect could result from cutting instruments, as an axe &c., in like manner, without an operator, no effect would result from the eyes &c., which are the instruments of vision &e. 7 hence we infer the existence of an operative Being. Should it be said that operation belongs to matter, we reply that matter does not possess life, as is evident in the case of an inanimate body. It may, however, be urged that life, as consisting in per- ception, sensation &c. , does not belong to a dead body, just as it cannot be ascribed to the individual, who, according to your opinion, is united to the Supreme Being. We reply, if life or sensa- tion be a property of matter, how can the events of youth be remembered in old age, since the body is subject to growth and decay." Atma PraJcarn. The Naiyayikas conceive that Spirit is a figured substance, which means that it possesses magnitude, but this magnitude is indivisible. According to Hindu Metaphysics, whatever is the subject of active and moral qualities must have magnitude, for these qualities imply action and change ; but what is absolutely without magnitude and figure must be impossible and unchangeable ; hence as the Naiyayikas maintain that the supreme Being is the immediate and active agent in the creation of the world, and that preception, desire and action, are in him permanent qualities, they ascribe to him a principle of invisible magnitude. This magnitude is so small, that it moves in the smallest nerves which are the one thousandth part of the diameter of a hair ; and this opinion is supported by the Vedas, ''Spirit is more minute than the minutest atom, and more subtle than the subtlest thing, 17 But it must not be inferred from this 112 APPENDIX. that they are materialists ; for they maintain an essential distinction between the phenomena of matter and Spirit. They believe that the soul is a portion of the Supreme Being, and has a separate individual existence. It is distinguished from the Creator by not possessing essentially and permanently the qualities of preception, desire, and action, and it is also subject to ignorance and sorrow ; but the Supreme Spirit is perfect and eternally blessed. "Truth and intelligence are the attributes of God, and are not to be ascribed to the soul, which is the subject both of knowledge and ignorance, pleasure and pain, by which it is distinguished from the Supreme Spirit ; therefore God and the soul are entirely distinct beings ; if you deny this, how can you account for the being confined to material habitations, and again released from them ?" While embodied in matter, the soul is in a state of imprisonment; and is under the influence of evil passions but having by intense study arrived at the knowledge of the natural elements and prin- ciples, it attains the place of the Eternal. In this state of Supreme bliss, however, its individuality does not cease but on this point they express themselves very obscurely. They admit that the soul is united to the Supreme Being, but conceive that it still retains the abstract nature of definite or visible existence. The dissolution of the world proceeds from the destruction of the visible forms and qualities of things, but their material essence remains, and from it new worlds are formed by the creative energy of God ; and thus the universe is dissolved and renewed in endless succession. The SANKHYA sect was founded by a philosopher named Kapila.* It has been noticed by some English writers as advancing the doctrine of materialism : but the Sankhyas believe in the existence of two eternal substances or Beings, the one named Purusha or Male, the other Prakriti t or nature. They conceive that Purusha, J [*Conf. Colebrooke Essays, Vol. I. pp. 227-260. or Trans R. Asiatic, Soc. Vol. I. pp. 19-43.] [f Conf. Colebrooke, Essays. Vol. 1 . pp. 242, 265, 338, 349, 407, 412, 413.] [t Conf. Colebrooke, U, S. pp, 48, 89, 244, 344, N 4ll.] APPENDIX. 113 or the Male, exists in an eternal state of rest, impassible, and a mere spectator of the motions of the universe. This state of the Supreme they illustrate by saying that He resembles the water-lily, which after the water passes over it, is left in its original condition. The motions of the material world, and also sentient beings, proceed from Prakriti or nature. The argument by which this opinion is support- ed is not very clear, or perhaps I have not been able to comprehend it. " Spirit is life ; effect and cause are inseparably united; con- sequently, when the effect ceases, the cause must also cease; there- fore agency cannot be attributed fco the Supreme Being, and the idea that He acts arises from the union of life and Understanding/' MulctawaU, Atma PraJcarna. This passage, however, will receive some elucidation by remarking that life here denotes its simple abstract nature divested of the qualities of thought, feeling, action &c- This simple abstract Life is the Supreme Being: Understanding (which denotes the active and sensitive principles of beings) arises from the operation of nature ; and the union of understanding or the active faculties with life, which is the Supreme Being, produces the idea that he is the Agent in the motions of the universe. The Yedanta sect affirm that understanding is the termination or completion of the One Being ; the Sankhyas, on the contrary, assert that it is the completion of nature. Nature is eternal, but it is upheld by Life, the Supreme Being. When the universe disappears, nature remains in an invisible seminal state ; but at the de&ire of the Supreme it assumes a visible form and becomes the Creator of the world. The soul, or sensitive part of living beings, arises from- the organization of nature, but is formed of its more refined parts. It is probably this opinion concerning the soul, which had led to the supposition that the Sankhyas are Materialists. By the efficacy of virtuous action, however, men are delivered from passion, and united to the Supreme Spiritual Essence. The MIMANSA* was originally taught by Jaimini. Kuniarila Bhat and Prabhakar, who are mentioned in the Play, were t wo of [ * Conf. Colebrooke, Essays, Vol. I. pp. 39 Seqq. and 295-324, or Trans. R. As. Soe. Vol. I. pp. 493- 491.] 15 114 APPENDIX. his most eminent disciples. There are two divisions of this sect ; one named Piirva or former, the other named Uttara or latter Mimansa. The Purva Mimansas say that motion is the only Being, and that it has existed from eternity, and will exist for ever, produc- ing and maintaining all the phenomena which compose the universe. There is neither creation nor dissolution, the world has existed always in the same visible form which it now exhibits. Jaimini seemed to deny the existence of Paramatma or Supreme Soul, and to admit only that of Jivatina or Yital Soul ; for which reason he was charged with Atheism, and in the play we find one of his pupils asking if there be any other Being besides those visible beings whom we behold. This tenet, however, was rejected by others of the Sect, and accordingly, Kumarila, in reply to the above question says, that there is a Being, distinct from the universe, who is the judge of actions, and the dispenser of rewards and punishments. In asserting that motion is the only being, the Mimansa is directly opposed to the Vedanta System ; and the Play exhibits a controversial conversation between Religion and Mimansa, respect- ing the nature of the Supreme Lord, and the means of obtaining deliverance from this state of mortality, in which Mimansa maintains the necessity of action, or religious performances in order to obtain beatitude, because the Supreme Lord is himself an active Being. The doctrine of Patanjala agrees with Sankhya philosophy in the belief of an infinite Being or Man, who is impassible and unaffected by nature. But from the following passage it appears that the Patanjalists conceive the soul to be of the same nature with Purush or the Infinite Being, and not an effect of the organization of matter. " The Lord is a Great Being ( Man ) who is free from pain or the influence of action, and is impassible like soul." Chitra Dipa shloka 105. T" 3 three remaining sects are those which deny the authority of the Yeas. JAIXAS* are found in conisderable numbers in different parts of India, especially in Maisur, Kanara, and Gujrat. In their phi- [ * Conf. Celebroke, Essays, Vol. I. pp. 378-390, and Vol. II. pp. 191-234 : or Trans, K. As. Sec, Vol. I. pp. 549 Seqq. and Asiat, Res. Yol. IX, pp, 287-322.] APPENDIX. 115 losophical opinion they have been supposed to resemble the S&n- khyas, but their tenets exhibit rather a mixture of the Sankhya and Mimansa doctrines than an exclusive adoption of either* Like the Mimansa they believe that the Supreme Being is motion, and that he is without figure, impassible, and all-pervading ; and like the Sankhyas they believe in the enternity of the world, and conceive that the soul is only a refined species of matter, which possesses thought and understanding, and which pervading the whole body illuminates it as a lamp does the apartment in which it is kept. Wher- ever there is blood, say they, there is soul. As the Infinite Being is indescribable and incomprehensible, they direct their worship ta Tirthankaras or deified men. The Great Being is omniscient, but the soul possesses only finite knowledge. Man is elevated to the state of Infinite Being by renouncing secular concerns and devoting himself to contemplation and divine worship ; but like the Mimansa they conceive that holy actions are required to secure eternal beatitude. The BAUDDHA religion is now almost extinct in India, I have never seen any who professed it, though Mr. Moor in his Hindu Infanticide says that some may be met with in Gujarat.* I do not know whether an account has yet been given, of their philosophical opinions drawn from original authentic sources ; but from the declarations of Mendicant in the play, I should conceive that they profess a system of idealism excluding the existence both of matter and Spirit, and admitting only that of sensations. It is generally alleged by the Brahinans, that the are Atheists, but perhaps they are only Materialists, and maintain an hypothesis similar to the one advanced in Europe by Spinoza. This conjecture corresponds with the account given of them by Passion, in which it is said, that they believe only what is proved by the evidence of the internal or eternal senses. The ai gumenb they employ is stated in more precise terms in a Logical book called Dinkari ; There is no evidence that a Being ( different from the [ * Moor evidently refers to the Jains, Conf. Colebrooke. Essays, Vol. I. pp. 390-402.] [ f Conf. Colebrook. Essays, Vol. I. pp. 402-435. ] 116 APPENDIX. universe ) exists, for, as he is without figure and quality, he cannot be discerned by the external senses, and there cannot be the evidence of mental perception, for the mental perception of one person cannot discover the existence of another Spirit." In pursuing the sketch which I have thus given of the philoso- phical opinion noticed in the translations, it has perhaps occurred to the reader, that a more detailed account of them would throw much light on the ancient system taught in Europe, and would be a valuable addition to the History of philosophy and of the huma.a Mind. BOMBAY PBINTED AT THE " TATVA-VIVECHAKA " PRESS. i al Sandhya ^^ -,.. ^ w - 4 . Price exc]jd ing postage ... n 'hfi TTt.t.arn Cli+-i : . :, .. xi, *,*' . . " * _ .* ". '*' " Shri ... ... il bo p?-.fc l>y V, 14 6 13 10 ' 3 6 to Mr. Tookaram V o ra^rr, ?" 1 * 1 6 V " ffr?rr