o 
 
 CT" 
 

 
 GIFT OF 
 
 dU^S 
 
THE 
 
 VIDVUN-MODA-TARANGINEE. 
 
THE 
 
 VIDVUN-MODA-TARANGINEE; 
 
 OB, 
 
 fountain of iJlragui't to tfic 
 
 TRANSLATED INTO ENGLISH, 
 
 BY 
 
 MAHA-RAJA KALEE-KRISHNA BAHADUR, 
 
 OF SHOBA-BAZAR, 
 
 FROM THE SERAMPORE PRESS. 
 1832. 
 
.iC 
 
 384462 
 
ADVERTISEMENT. 
 
 THIS tract contains a brief account of the mode of Hindu wor- 
 ship, as well as of the discussions kept up among different sects 
 of Hindus, in support of the self-existence of the Supreme Cre- 
 ator. 
 
 The Translator of this work has to acknowledge the valuable 
 assistance he has received from several of his literary friends in 
 the progress of the translation, and more particularly from his 
 much esteemed Cousin, Baboo Krishna- Chandra Ghosa. 
 
 The tract is taken from an original Sanskrit Work by CHI- 
 RUSJEEVEE of Gowr,* and is rendered into English in the hope 
 that many may feel delighted and instructed at the perusal of 
 a production which contains so much relative to the belief and 
 
 worship of the inhabitants of Bengal. 
 
 KALEE KRISHNA. 
 
 SHOBA-BAZAR, 
 
 Calcutta, 15th Jan. 1832. 
 
 * The name of a Province of Bengal lying on the banks of Ganga River, the ruins 
 of the capital of which Province are still very extensive. 
 
 .1C . 
 ,diT 
 
CHANAKYA. 
 
 Introduction by the Author of the Chdn&kyh. 
 
 THE Rajneeti or Ethics extracted by Chanakya* 
 frftm various shastras,f is considered the foundation 
 of all moral works. 
 
 The principal maxims of it will be explained in the 
 mode adopted by Chanakya, by a perusal of which the 
 dull become learned. 
 
 1. A learned man and a sovereign are not on an 
 equality ; since the former is respected every where, 
 but the latter only in his own dominions. 
 
 * The proper name of a learned Hindoo sage. 
 
 t Shastras, (S. from Shas, to govern) a law, a rule for action, 
 science, a book of laws or maxims, a book of real divine autho- 
 rity, a science. 
 
 A 
 
2 GHANAKYA. 
 
 2. A learned man is full of virtue ; an ignorant man, 
 of vice ; consequently the former is preferred to a 
 thousand brutes. 
 
 *r nf^ss II o n 
 
 3. Looking upon the wife of another with an eye of 
 indifference ; on another's property as a mere trifle ; and 
 considering one's self as on an equal footing with 
 others, are gems visible only in a wise man. 
 
 n 8 n 
 
 4. What can nobility avail one who is destitute of 
 virtue ? It is the man of letters, however ignoble his 
 birth, who is greatly honoured.* 
 
 ll <? ll 
 
 5. A beautiful youth of noble lineage, if he be illite- 
 rate, is not "more agreeable than a kinsookaf without 
 fragrance. 
 
 6. Stars add beauty to the moon ; husbands to wo- 
 men ; monarchs to the world, and learning to all. 
 
 * Even by the deities ; vide the original. 
 
 t A flower which has no fragrance, but is pleasing to the eye. 
 
CHANAKYA. 
 
 7. Parents are the enemies of their children if they 
 refuse them an education; for they appear in society 
 as herons among the flammons. 
 
 8. One accomplished son excels a thousand brutes ; 
 even as one moon dispels darkness more than a mul- 
 titude of stars. 
 
 9. A child deserves to be caressed to the age of five ; 
 to be chid to that of ten ; and to be treated as a friend 
 from that of sixteen. 
 
 f-r^j^p 
 
 10. To rebuke a child or a student is more advisa- 
 ble than to caress them too often. 
 
 11. One tree in blossom from its fragrance surpasses 
 many shrubs, even as a virtuous descendant surpass- 
 es others in a family. 
 
 2. One unprolific tree by its native heat* burns up 
 
 * According to Hindoo philosophy. 
 A2 
 
CHANAKYA. 
 
 a whole forest, just as one vicious son dishonours his 
 progenitors. 
 
 13. An uninstructed but well decorated person, ap- 
 pears at a distance to be well qualified until he speaks. 
 
 * s 11 
 
 14. To extract nectar from poison,* to pick a gem 
 from a filthy spot; to draw knowledge even from a vul- 
 gar person ; and to choose a female of exquisite quali- 
 ties even of ignoble birth, are advisable. 
 
 I 
 
 15. He who adheres to us in pleasure, in misery, in 
 misfortune, in the king's court, in conflicts, and in the 
 cemetery, is a true friend. 
 
 II ^ 6 II 
 
 16. A friend who mars one's business in his absence, 
 and speaks favourably in his presence, should be shun- 
 ned as a bowl of poison, with milk at the brim. 
 
 17. A friend who having once become an enemy 
 
 Hindoo sages maintain that nectar may be found in poison. 
 
CHANAKYA. 5 
 
 wishes to be reconciled, meets his fate like a pregnant 
 
 crab.* 
 
 18. Neither a stranger, nor a friend ought to be relied 
 on, lest in case of his being irritated he should reveal 
 our defects. 
 
 19. A servant is tried in servitude ; a kinsman, in 
 affliction ; a companion, in calamity ; and a consort in 
 adversity. 
 
 IK o n 
 
 20. To shew kindness to a foe is the means of sub- 
 duing another : just as one thorn is made instrumental 
 in removing another. 
 
 ft: 3FRrf% fsr^tf^i f^WS^tl II O II 
 21. No man is known to be either a friend or an 
 enemy, until his actions discover it. 
 
 22. A wicked person though full of mildness of speech, 
 should never be trusted, for his heart is full of deceit. 
 
 * This animal,, it is known, after delivery loses life; for during 
 pregnancy her intestines are devoured by her young. 
 
6 CHANAKYA 
 
 23. It is advisable to shun a wicked person, though 
 he be endowed with knowledge, just as a serpent, even 
 possessed of a gem* inspires terror. 
 
 ?r*fs 4m c^r Rtjr^ IK 8 11 
 
 24. A serpent, and a wicked man, are both cruel, but 
 the latter is much more dangerous than the former, for 
 he cannot be subdued by any body, whereas the former 
 may be subdued by charms. 
 
 25. Beasts with long claws, rivers, quadrupeds with 
 horns, men with weapons, women, and monarchs, are 
 not to be trusted. 
 
 26. It is absolutely necessary to flee a thousand 
 paces from elephants ; a hundred from horses ; ten 
 from horned animals, and to avoid bad company. 
 
 27. Wealth should be preserved to prevent misfor- 
 tune ; a \\ife should le protected by wealth ; but one's 
 own S4>lf should always be preserved above wealth and 
 wife. 
 
 * Some of the serpents are said by Himloo Philosophers to 
 
 ' 
 
CHANAKYA. 
 
 28. One should abstain from committing fornica- 
 tion, depriving others of their goods, calumniating 
 any one, deriding superiors, and being unsteady in his 
 mind. 
 
 29. A person should sacrifice himself for his family ; 
 his family for his native city ; his native city for his 
 country, and the world for his life. 
 
 30. A wise man moves with one foot, stands fast 
 with the other, and does not quit the station he occupies, 
 without well considering that to which he intends to go. 
 
 31. An avaricious man is delighted with riches ; an 
 arrogant man with submissive entreaties ; a fool with 
 flattery, and an intelligent person with truth. 
 
 11 o^ 11 
 
 32. ITie loss of fortune, grief of mind, family dis- 
 cord, deceitfulness and disgrace ought not to be di- 
 vulged by a wise man. 
 
 4 <J3jC<l F NSJ^q^iS ^1 ^5^"^ II OO II 
 
8 CHANAKYA. 
 
 33. In acquiring wealth and knowledge, in gather- 
 ing corn, in taking meals, and in dealing with others, 
 bashfulness must be laid aside. 
 
 II O 8 II 
 
 34. No man ought to reside in a country where 
 there is no wealthy man, brahman, priest, monarch, 
 river, or physician. 
 
 35. In a country where honour, affection, friends, or 
 learning are not to be obtained, one should not reside. 
 
 o 6 n 
 
 36. To ponder a design in the mind, is better than 
 to declare it by the mouth, for when it is so done, it 
 falls short of success. 
 
 37. A waste country, an illicit profession, an ill- 
 natured wile, a liltliy ri\er, disgusting things, and 
 unwholesome atables, ;nr to be avoided by a pru- 
 dent man. 
 
 II 
 
 'JS. To liquidate debts, to extinguish fire, and to 
 remove disease are ad\;. is; for if they remain, 
 
 they inc 
 
CHANAKYA. 9 
 
 39. Anxiety is the fever of the mind ; the burning 
 sun acts like a fever on clothes ; widowhood is the 
 fever of women, and sexual intercourse the fever of 
 horses. 
 
 *rf% *rc^tr ^rsfr^rHPft ^O^c^ H 8 II 
 
 40. He who, though destitute of wealth, has his 
 son, his servant, and his wife under bis control, is hap- 
 py and enjoys a heaven on earth. 
 
 ll 8 ^ H 
 
 41. An unchaste wife, a false friend, a servant who 
 replies, and residence in a house which contains a ser- 
 pent, are equal to death. 
 
 ?rijN ^1 ^:^ II 8 ^ II 
 
 42. He who has no mother in his house, and an 
 abusive wife, may as well go into the forest; for it 
 cannot be more disagreeable than his house. 
 
 8 o II 
 
 43. The father who dies leaving an unpaid debt; 
 the mother who forsakes the paths of virtue ; the wife 
 who is possessed of exquisite beauty, and the son 
 who lacks wisdom, are enemies. 
 
 II 8 8 II 
 
10 CHANAKYA. 
 
 44. The voice constitutes the beauty of the kookil ; 
 conjugal fidelity is the beauty of a wife \ learning, that 
 of an ugly man ; and mercy, that of a religious asce- 
 tic. 
 
 II 8 <MI 
 
 45. Existence without learning; a country without 
 a friend ; a house without children, is a blank ; but po- 
 verty is an universal blank. 
 
 8 vb II 
 
 46. Parsimony comes from some fault in one's an- 
 cestry ; poverty is the fault of circumstances ; madness 
 comes through the mother, and ignorance through the 
 father. 
 
 8^ II 
 
 47. Fire is the spiritual guide of the twice-born ; the 
 brahmun is the guide of the other orders ; the husband 
 is the spiritual director of the wife ; but a guest is to be 
 regarded by all as equal to a spiritual guide. 
 
 48. Extreme li;umlitinrss rausrd the dcsiruction of 
 Lunka;* pride thiit of the fmiil\ oi' Kooroo ;t and pro- 
 
 * Ceylon. 
 
 t The name of a monarch wlm n-i^nrc! at Ilnstina poora, or 
 Delhee. 
 
CHANAKYA. 11 
 
 digality the ruin of Vulee * wherefore excess in any 
 thing is to be abhorred. 
 
 *n scn ftjinsr* sn*^ ii s ^ ii 
 
 49. Ornament without dress, food without butter 
 (ghee), and a woman without a good bust, and a man 
 without learning, should be avoided. 
 
 50. Eatables, and appetite, a handsome maid, the 
 power of sensual gratification, liberality and wealth, 
 are not to be obtained without great religious merit. 
 
 51. Wives are desired for offspring ; sons for the ob- 
 lation of cakes friends for benefits, and wealth for every 
 thing. 
 
 52. Elaborate speeches ; a learned son of congenial 
 disposition ; and an affectionate friend, are not easily 
 to be found. 
 
 53. Rubies are not to be found in every rock, nor 
 
 * The name of a certain Raja, whose kingdom was on the 
 banks of the Nannada river. 
 
 B 2 
 
12 CHANAKYA. 
 
 pearls in the skull of every elephant,* nor an upright 
 person every where, nor sandal-wood in every desert. 
 
 IU 8 II 
 
 54. A prudent man although destitute of fortune, a 
 learned friend, and an aged widow blessed with chil- 
 dren, have nothing to regret. 
 
 55. A man void of knowledge, sexual intercourse 
 without begetting offspring, starving subjects, and a 
 kingdom in a state of anarchy, are distressing. 
 
 i ^ ^ ii 
 
 56. Relationship with noble men, friendship with the 
 wise, and reconciliation with kinsmen, will never cause 
 a man's destruction. 
 
 57. A dependant lifo, an unsheltered lodging, and 
 profitless fruttio, are greatly irksome ; but poverty ex- 
 ceeds (hem all. 
 
 SfTSTl ^ 
 
 C**f Jt^t^ 3 f^5S (f^TS ^s5i TFSJSP ^tf^Rl ^ II Gfr II 
 58. A robber is ji stranger to piety; a vicious per- 
 
 son to lenity, a prostitute to affection and a profli- 
 
 gate to rectitude. 
 
 * A pearl fabled to be produced in the head of an elephant. 
 
CHANAKYA. 13 
 
 59. One under another's authority has no honour ; 
 one that is passionate, no happiness ; females, no chas- 
 tity ; and the cruel, no friendship. 
 
 60. A king is the strength of the weak ; crying, that 
 of children ; taciturnity, that of the ignorant; and false- 
 hood, that of thieves. 
 
 61. He who leaves a certainty for an uncertainty, 
 undoes the former, and renders the latter useless. 
 
 62. Stale flesh, connection with an old woman, the 
 beams of the rising sun, fresh curds, carnal enjoyment, 
 and sleeping in the morning, are the six things that 
 prove fatal to life. 
 
 63. Fresh meat, new rice, a young woman, milk, 
 fresh butter, and hot water, are the six things which 
 promote health. 
 
 *> 8 II 
 64. Man should learn one virtue from the lion; 
 
14 CHANAKYA. 
 
 another from the heron ; six virtues from the dog; three 
 from the ass, five from the crow, and four from the cock. 
 
 65. He who is required tg> execute either an easy 
 or an arduous task, must use such efforts to do so, as 
 shall equal those of a lion. 
 
 n & & n 
 
 66. A learned man ought to restrain his passions like 
 a heron, considering the fitness of the time and place 
 for executing every action. 
 
 67. Greediness, contentment with little, sound sleep, 
 vigilant watching, gratitude and fortitude are virtues 
 inherent in the dog, and are to be learnt from it. 
 
 68. Unweariness in carrying burdens, indifference 
 to cold and heat, and constant happiness are the three 
 faculties I clonging to the ass, and are to be imitated 
 by men. 
 
 69. Secret rn j<\ nn'iit, intrepidity, assiduity, provi- 
 dence for the future, .me I ability, ure the virtues re- 
 markable in the crow, and should be learnt by men. 
 
CHANAKYA. 15 
 
 70. The art of fighting*, rising betimes, partaking 
 meals with one's brethren, and protecting women in 
 adversity, are the four virtues of the cock, which ought 
 to be copied from it. 
 
 71. A powerful man regards no burden; a tradesman 
 no distance ; to a learned man no country is foreign, 
 and a fine speaker finds no enemy. 
 
 72. Ungoverned passion is the path to misery, the 
 suppression of it is the road to happiness ; a man may 
 therefore follow either at his own option. 
 
 73. There is no friend like learning, no enemy like 
 sickness, and no affection like that of the divinity. 
 
 IM 8 ll 
 
 74. The sea defends the earth ; a wall, the roof; a 
 king, the nation ; and modesty, a woman. 
 
 ^rtrt 
 
 m cr II 
 
 75. A woman is like a vessel filled with clarified 
 
16 CHANAKYA. 
 
 butter, a man like burning coal ; wherefore a wise man 
 should not leave these two together. 
 
 Women surpass men in a two-fold degree as it 
 regards understanding, in a six fold degree as to bu- 
 siness, and in an eight-fold degree as to concupicence. 
 
 ^stints? 
 
 77. Food that can be digested, a woman whose youth 
 has passed innocently, a hero returned from battle, and 
 the corn brought home, are desirable. 
 
 78. Discontent in a brahnmn, passiveness in a mo- 
 narch, modesty in a harlot, and unchastity in noble 
 women, are ruinous. 
 
 IM ^ II 
 
 79. A plebeian raised to the crown, the learned son 
 of an ignorant man, and a \\orthless person possess. 
 ed of wealth, despise the world as though it was but 
 grass. 
 
 II 
 
 80. A man ol \\calth is respected even though he 
 should destroy a bniliimin's lite; but one who is even 
 oi' the noblest parentage, if destitute of money, is des- 
 pised. 
 
VIDVUN-MODA-TARANG1NEE. 17 
 
 18. The Atheist answered, "What folly is it to say 
 that there are Heavens, Deities, and another state of 
 existence V 
 
 19. Meemamsaka replied, " Alas ! on what ground 
 can the ordinances in the Vedas and Puranas be con- 
 sidered absurd!' 7 
 
 IK II 
 
 20. The Atheist added in defence, " The writings 
 in the books termed sacred, are the dictates of treacher- 
 ous men, and are therefore not genuine; and the 
 language contained in them is used to deceive the 
 world." 
 
18 VIDVUN-MODA-TARANGINEE. 
 
 21. Meemamsaka replied, " Without holy actions no 
 soul can expect ease, or avoid affliction." 
 
 22. The Atheist maintained his argument in these 
 words, " Alas ! who has seen what are called actions ? 
 Who has laid up a store of them ? for no one has ob- 
 tained birth in this world in consequence of actions 
 performed in a prior life. Our happiness, and misery 
 roll in regular succession, just as do the billows of 
 the sea, and this temporary world is itself a miracu- 
 lous production." 
 
 X?:}. The expostulation of Meemamsnka rnntiniiin 
 make an evident impression ;md to eatise great agita- 
 tion, as well as silence in the assembly, Vedantee 
 thus proceeded : 
 
 
VIDVUN-MODA-TARANGINEE. 19 
 
 24. " It is obvious that although this globe is of a 
 temporary nature, yet it must have sprung from an 
 all-wise Creator, and that its production manifests 
 great wisdom." 
 
 J !(%"<* 
 
 II 
 
 25. The Atheist replied, " May you enjoy praise for 
 your judgment and sound reasoning ! but give us some 
 exemplification of the Divine nature." 
 
 26. The Vedantee proceeded, " I am the follower 
 of Him who is independent of actions, formless, with- 
 out the property of matter, a most excellent Spirit, 
 ever happy in himself, and out of the reach of our 
 conception and perception." 
 
 27. The Atheist continued, " If the universe be said 
 to be an imaginary thing, why do you vainly support 
 
 B 2 
 
20 VIDVUN-MODA-TARANGINEE. 
 
 your ideas of its existence? and why do you so ab 
 surdly maintain the belief of a Creator, who as you 
 say is incorporeal, and immaterial ?" 
 
 ir' 
 
 28. Vedantee, on hearing this was somewhat abash- 
 ed, and remained silent ; at which the courtiers in the 
 royal assembly smiled, and turned their eyes towards 
 Nyaika. 
 
 29. The Theologist or Tarkika then began his dis- 
 course with a boast, " How strange is it, that without 
 amending your own conduct, you detect the defects of 
 others, and act the part of a monocular person, who is 
 ridiculed, \\hen lie uses opprobrious language towards 
 such as have the use of both < \< >. 
 
 
VIUVUN-MODA-TARANGJNEE. 21 
 
 30. The Atheist now being somewhat elated, began 
 to exclaim, " We are like clouds charged with rain as 
 it regards deliberating on conclusive reasonings; but 
 ah ! this man has come among us like a violent gust of 
 wind." Pondering thus, he continued as follows, " Lis- 
 ten to a thorough disclosure of facts, viz. that there is 
 neither heavens, nor second birth, nor perdition, nor any 
 such thing as conscience, nor righteousness, nor Crea- 
 tor, nor Protector, nor Destroyer ; to things that are in- 
 visible no credence ought be given ; besides which, no 
 one can enjoy pain or pleasure except in the body ; 
 and if you persevere in your unfair arguments, all that 
 can be said, is, that the people of the earth believe such 
 things as proceed from mere fancy." 
 
 31. The Atheist proceeded, " Free-will is a mark 
 of the best conscience, self-torture is an atrocious 
 crime. Freedom is sure independence, and living up- 
 on dainty victuals is the only enjoyment of eternal 
 tranquillity. Legal as well as illegal gratification of 
 
 B 3 
 
22 V1DVUN-MODA-TARANGINEE. 
 
 the sensual passions ought to be free from ceremonious 
 restriction. There is no need of any distinction as 
 to Priests or Disciples; and if you are desirous of 
 being happy you will do well to adhere to all this." 
 
 fart* 
 
 32. The Theologist now replied sarcastically, " If 
 any matter is not to be relied upon without ocular de- 
 monstration, well may a woman, whose husband is far 
 away from her, be considered a widow, for absence from 
 sight is in such a case like death." 
 
 I oo 
 
 33. The Atheist replied in return, " Is it not wond< 
 ful to compare nonentity to a want of presence ? for 
 \\lim one is alive, there is a hope of seeing him ; but 
 not when he is defunct." 
 
 O 8 
 
\ 1DVUN-MODA-TARANGINKK. 23 
 
 34. The Theologist enquired, " AVhy may not ab- 
 sence from sight be supposed absence from the body, 
 as the cause of lamentation ?" 
 
 || off II 
 
 35. The Atheist replied, " Because living in a fo- 
 reign country proves a person's existence, and gives 
 one hopes of hearing from him ; there is therefore no 
 need of any lamentation." 
 
 II 06 
 
 36. The Theologist then said, " If the existence of a 
 person be believed merely through the channel of let- 
 ters, why may not the writings of the Prophets be firmly 
 believed ? Let then this Atheist be silenced by such 
 reasoning." 
 
 B 4 
 
24 VIDVUN-MODA-TARANGINKE. 
 
 | 
 
 37. The Atheist with much confusion made this ac- 
 knowledgement, " Though any thing may be relied on 
 through the force of writing, yet the existence of the 
 Divinity is not thoroughly proved by discussions." 
 
 38. The Theologist answered, " Divine power is 
 manifested in his supernatural works ; and if a Crea- 
 tor is disowned, who could have been the projector of 
 this grand universe?" 
 
 39. The Atheist remarked, " Our parents are the 
 solo cause of our birth, even as potters >\itli theirma- 
 tcrials and instrunicnts are of pots." 
 
 8 
 
 40. The Theolouist now uddrd, "It is true our pa- 
 rents are the sole cause of our birth, as potters are 
 
VIDVUN-MODA-TARANOINEE. 25 
 
 vessels ; but may it be asked, who planted trees in the 
 forest, and what is the cause of their production?" 
 
 41. The Atheist interrogated in return, "Who was 
 the cause of life, in such insects as come into existence 
 through perspiration ?" 
 
 42. The Theologist put this question, " If plants grow 
 by nature, why is not offspring produced from them ?" 
 
 f^fs 
 
26 VIDVUN-MODA-TARANGJNEE. 
 
 43. The Atheist replied, " There are a number of 
 animate creatures, who through conjugal union with 
 the opposite sex beget issue, such asjimsquetoes, which 
 are produced by perspiration ; and there are some creep- 
 ing plants that are reared in water through human 
 culture, as well as trees which grow spontaneously in 
 woods without any such aid produced by nature, a 
 source from which all things originate." 
 
 n s s n 
 
 44. The Theologist proceeded thus, " It is true every 
 thing springs from nature, yet flowery shrubs are wa- 
 tered by gardeners, and plants in the forest by show- 
 ers of rain. But is nature a living source or is there 
 any other besides ? As to nature, it has no power to 
 originate ;i mortal soul; but as to the source gener- 
 ally kiin\\n l>y the name ol'Cind, he is without shape 
 and uoxrms all ; it then his existence be admitted, all 
 \xill be ri^ht, for he alone is worthy of adoration." 
 
V1DVUN-MODA-TARANGIN II 27 
 
 II 8 II 
 
 45. The Atheist continued, " Our sentiments are in 
 opposition to one another, for whilst you maintain 
 the belief of an eternal Being, who is the sole cause 
 of the protection of this universal globe, I conceive 
 no such thing ; but suppose our ownselves to be the 
 authors of our happiness or sorrow in the world." 
 
 8^ II 
 
 46. The Theologist hearing this laughed heartily, 
 and ridiculed the Atheist in the following words : 
 
 " Praise-worthy indeed are you, for attributing the 
 actions of the world to an invisible hand, I must cer- 
 tainly give way when I acknowledge the existence 
 of a Divine Being as -the Creator of all things, and it 
 is for you to judge whose postulates are superior/' 
 
 Ttf%<* s 
 
 l cr ^ 
 II 8 ^ ii 
 
28 V[DVUN-MODA-TARANGINEE. 
 
 47. The Atheist being now irritated admitted the 
 being of an Almighty lluler ; but denied the belief of 
 eternity. 
 
 48. The Theologist here remarked, " That if there be 
 no perpetuity in the Divinity, who could be the Crea- 
 tor and Destroyer of the universe ? and if such an one 
 has been allowed to be so, why is not eternity admitted 
 as one of his attributes ?" 
 
 ^r?rf% I 
 
 49. The Ath(>ist rrniained silent, and the Throlo^ist 
 IxTsevcrcd in his judicious rcnsoniii^s thus, " The 
 world Ifiis not surely brm ( Tcatcd Irrt 1 of vice and vir- 
 hic hv an all-\\isc IJukr, for we rational beings aro 
 subject l)oth to pain and pleasure; but as (iod is nei- 
 ther wrathful nor malicious towards any of his crea- 
 tures, he ^ie\^s all \\ith the same; beneficent eye and 
 
 1 
 
VIDVUN-MOPA-TARANGINEK. 29 
 
 if you say there is no heaven, nor perdition, why then 
 do yon revere the Vata* tree, &c. and fear to bear ani- 
 mosity against any one? where there is avarice, there 
 is fear ; and where there is hope, there is despair." 
 
 II 
 
 50. The Theologist again urged, " Good or bad ac- 
 tions are not adjudged in this life ; but there is ano- 
 ther to come where this will inevitably be the case, 
 and this is conformable to the sacred writings, which 
 are entitled Veda, Purana, and Smriti, said to have 
 been drawn up by the command of the Deities, and 
 which are promulgated by the prophets. Good or bad 
 actions are however known by the performance of holy 
 sacrifices, which tend to subdue even our enemies, and 
 to cause the clouds to burst in blessings upon us." 
 
 w i ff*r%i 
 II O II 
 
 Ficus Indicus. 
 
;JO YIDVUN-IMODA-TARANGINEE. 
 
 51. The Theologist further said, ".By the knowledge 
 of astronomy men predict eclipses either of the sun or 
 moon." 
 
 " <OFt <rl 
 
 52. The Atiieist AMIS now completely confuted, and 
 < (M)smvd by the courtiers for his incapacit) to argue 
 ; \\ell as for his ignorance of m\ thohun . The Theo- 
 In^ist hei:an in the mean time to triumph over his op- 
 ponent, and it \\as universally admitted, that super- 
 natural pouer belonged to Him, \\lio is the sole Lord 
 of men, and the ^reat (i'o\ernor as \\c\\ as the final 
 Destroyer of heaven and earth, under \\hose parental 
 protection his creatures enjoy tranquillit) of mind, and 
 through \\hose dmne aid, atheism audits supporter.- 
 ma\ at an\ time be confounded and destroyed. 
 
 I 
 
 c^Tf^f *ic?tf^^s *ftiraf*f tlTTt^ II co II 
 
 \ \-hna\a. in obedience to his spiritual guide, 
 
VIDVfV-M | \\GI\ ; 31 
 
 now declared his opinion, ' i Main 
 
 salvation \\ithout offering adoration and sacrifice to 
 
 \ ,tna 'the Almighty Ruler of the universe) 
 one who attempts to cross the ocean in a light and 
 low *kiff." 
 
 CT 
 
 ^f 
 
 ^8 II 
 
 .04. Sliyva here said, "Aluriuls either by the mercy 
 of God or by erecting a bridge, cross over a gulph, 
 as is exemplified in the History of Rama, who was the 
 majestic ruler of Ayodh 
 
 ; ^TT^a- 7fp5 I ^^T^^J ^T^f :( *f t 
 
 The follower of Rama spoke, "He who attempts 
 to pronounce even the name of Rama, is translated 
 from this unsettled Ocean : Rama is universally known 
 as the self-created Deity, and the preserver of the world ; 
 and what cause can he have to seek the aid of any 
 other being ? since it is he alone who goes by the name 
 of Krishna, and appears in such a variety of shapes." 
 
32 
 
 VIDVUN-MODA-TARANGINEE. 
 
 56. The worshipper of Krishna now remarked, " Ra- 
 dha and other females, (the consorts of Krishna) whose 
 eyes are cheering as those of the bird Chakora, were 
 anxiously desirous to satiate themselves with the nectar 
 that issued from the loving countenance of Krishna, 
 which shines like the sparkling moon, and the harmo- 
 nious sound of whose musical flageolet, or Vamsee, 
 exhilarates the heart of every living creature." 
 
 II <n II 
 
 57. The Disciple of Kiulha proceeded thus, "Do 
 not compare Radlia to other female ( ioddcsses, for her 
 true lover is Nanda-kishora, who wlu-thcr residing on 
 the banks of the K a I in dec or Yamuna, or in his pa- 
 lace, hesitates not to fall at her feet, and to repeat 
 those devout expressions without which he is never 
 delighted." 
 
\ )l) SUN-MOD A-TARANG1NEK. 
 
 fir 
 
 58. The above speaker continued to the following 
 effect, " Krishna is the devoted lover of Radha, he 
 adores her as a Goddess with his heart and soul. He 
 prostrates himself at her feet with the hope and ex- 
 pectation that she will cast an indulgent eye upon him, 
 and favour his suit. If then Krishna, who although 
 the offspring of a milkman, is yet a Heathen Deity, thus 
 estimates her worth, and placing his all in so deserving 
 a Goddess, be anxious for fruit from her lovely body 
 as from a promising plant, how mistaken must any 
 one be to suppose her a common or inferior woman ?" 
 
 tttwrit 
 3" I ^ 
 ft 
 
 59. The adorer of Krishna assented to the remark, 
 and added, " All that you have said is just and right, 
 and I concur with you in opinion that it would in- 
 deed be wrong on my part to imagine otherwise, since 
 Krishna the chief of the Deities, at this very time 
 continues to enjoy real pleasure at Mathura with his 
 
 lovely consort to whom the allusion has been made." 
 
 c 
 
34 VIDVUN-MODA-TARANGINEE. 
 
 ^r^ ?rT^rl I ^t^r^tRTfar^ f^^rctft 
 
 60. The Disciple again said, " He who contemplates 
 Krishna without any reference to his beloved Radh 
 is like one that vainly calls upon her while regardless 
 of him. Hence it is that either the one or the other is 
 left in darkness. To offer devotion either to Radha or 
 Krishna separately and distinctly is fruitless and vain, 
 since the two are united in the strictest bonds of con- 
 jugal affection and love." 
 
 II *>*> ii 
 
 61. The pupil of Rama smiled, and began thus to 
 expostulate, "No account respecting Krishna's amours 
 could ever tend to show his superiority, or prove his 
 character to be religious." 
 
V1DVUN-MODA-TARANGINEE. 35 
 
 62. The worshipper of Krishna here rejoined, 
 "There are many licentious tales recorded in the sa- 
 cred annals relative to Rama, and his amorous con- 
 duct." 
 
 63. Vyshnava directly afterwards reproved the two 
 disputants thus, " Why do you argue so vainly on a 
 subject which needs no controversy, for it is well known 
 that Kama and Krishna are the same being who be- 
 came incarnate in the womb of Narayaua ?" 
 
 C 2 
 
36 VIDVUN-MODA-TARANGINEE. 
 
 fa* c^tT*f 
 
 64. The follower of Krishna thus offered his protesta- 
 tion, " Krishna aud Rama cannot be the same, for the 
 former by his incarnation manifested great valour, 
 particularly in the undertaking of many arduous ex- 
 ploits; he was well known by his having a mace, 
 a dagger, a shell, and a bow in each hand, by his 
 wearing a purple silk robe, and by his exhibiting the 
 glories of Brahma; moreover the illusive Krishna hav- 
 ing sprung from the race of a cow-herd, crossed over 
 the Kalindee river, where he slew many vile cannibals 
 which it w as impossible for others to do ; having been 
 taught by his mother (whilst in her womb) such things 
 as related to the universe, he was also addicted to sen- 
 sual gratifications ; he gained the field against his fel- 
 low companioons ; caused Indra's boast of having 
 upheld the mountain Govardhana to be set aside; he 
 destroyed the Genius named Kamsa, and restored to 
 his parents their deceased issue; he crossed the ocean 
 and conveyed his household from Mathura, by his 
 magical power, during the hours of sleep, for they 
 were ignorant how they had been transported ; and he 
 used to appear in. different shapes, for the purpose of 
 having sexual intercourse with his mistresses, who were 
 16,000 in number." 
 
 
VIUVUN-MODA-TARANGINEE. 87 
 
 c^rl 
 
 65. The above speaker further proceeded, " Krishna 
 appeared to Arjuna in a miraculous shape, whilst he 
 was attended by many fair damsels, whose smiling 
 faces were enough to charm any man's heart, whose 
 arched eye-brows excelled those of others, whose lan- 
 guishing and beautiful eyes were super-eminently pierc- 
 ing, and whose teeth were like pearls. Krishna having 
 been embodied to bear the burdens of this transitory 
 world on his shoulders, afterwards assumed his seat in 
 Paradise; and as for Rama and other Deities, they 
 are a part of him, wherefore it is requisite for us to of- 
 fer our mental adorations to him without hesitation/' 
 
 C 3 
 
38 VIDVUN-MODA-TARANGINEE 
 
 tf *t*ft 
 
 66. The follower of Krishna discontinued speaking, 
 the worshipper of Rama having answered thus, " Lis- 
 ten to a miraculous account of Rama ; he had four arms, 
 was clad in a superfine purple garment, had a garland 
 round his neck, and an aspect as brilliant as the rays of 
 a thousand suns; his mother Kowsalya was much pleas- 
 ed with a shape so admirable and well arrayed. To 
 him devotions were offered by the Deities, Shiva, Brah- 
 ma, and others ; he was transformed into the shape of 
 a human being, was conveyed away by Vishwa-Mitra, 
 for the purpose of being revered, and by him was pre- 
 served from the assaults of the horrible cannibals, who 
 used to oppress him." 
 
VIDVUN-MODA-TARANGIN I 3D 
 
 67. The believer in Rama again proceeded, " There 
 never was a man in the universe, who had power to 
 wield the weighty bow of Shiva; but it was easily 
 broken by Rama, the potent Deity in the family of 
 Ragliu, a part only of whose body becomes changed 
 into various shapes; his wife Seeta sprang not from 
 Janaka the earth, for Janaka was merely her guar- 
 dian; Rama is known to have subdued the powerful 
 Parnsa Rama, who destroyed the Kshetri race, and be- 
 ing once deprived of his kingdom, was banished to his 
 rural asylum, at Dandaca-ranya together with his con- 
 sort Seeta and his younger brother Lukshna, according 
 to a decree of his father ; there he suffered so much, 
 that he wore the bark of trees, and had his hair mat- 
 ted ; but he performed some remarkable acts in the 
 midst of his sufferings, viz. he killed the monstrous 
 cannibals, and protected the Prophets." 
 
 68. The believer in Rama urged furthermore, " The 
 illusive and fictitious Seeta was apparent as heiress of 
 Janika; she had descended from heaven and was again 
 moulded into her original shape. The Heathen Deities 
 were solicitous to consecrate their ritual ceremonies to 
 
 her, and she was carried off by Havana, as related in 
 
 c 4 
 
40 VJDVUN-MODA-TARANGINEE. 
 
 the account respecting Rama. It was not hid from the 
 knowledge of mankind, that when Rcima and his be- 
 loved consort Seeta parted, they wept bitterly." 
 
 ?t5rji ^ 
 
 69. The Speaker in defence of Rama proceeded fur- 
 ther to say, " Rama became incarnate in the person of 
 Vishna, and was accompanied by Hanoomana or the 
 deified monkey, with a great number of other apes to 
 Lunka, the capital inhabited by Ravana, who was the 
 younger brother of Kubira. At that city there was a 
 seraglio where the daughters of the Deities used to be 
 confined, and access to it was debarred by a bridge, 
 which was an impediment in the way ; but Rama sur- 
 mounted the difliculty, and passing over the bridge 
 reached his destination." 
 
 ^n wi 
 
 t^lTT 
 
VIDVUN-MODA-TARANOINMi;. 41 
 
 ft 
 
 or 
 ? 
 II 
 
 70. He continued to add, " Fndrajit, the eldest son 
 of Ravana, was destroyed together with a million of 
 imaginary monsters. At the time of his destruction 
 he was furnished with a pointed shaft by Lukhana. 
 The monstrous elephant of Indra, by name Oyravata, 
 was killed by Kumbhakarna, who was the second bro- 
 ther of Ravana, a triumphant warrior in all his exploits 
 throughout the universe by the blessing of Shiva, and 
 who in a state of ecstacy, and by his vigorous power, 
 rescued Kylasa from its yoke, which was a lofty moun- 
 tain that had been the residence of Shiva. Rama in a 
 short space of time pierced the ten-headed giant Ra- 
 vana, with his sharp dart, and was pleased to grant the 
 sovereignty over Lanka to Vibheeshana, the youngest 
 brother of the late Ravana. The beloved Seeta, the 
 consort of Rama was brought up before him to pass 
 through a fiery ordeal, and the whole body of the Gods 
 was assembled to witness this miraculous scene, in 
 which her chastity was manifest as it preserved her from 
 being burnt to death." 
 
42 VIDVUN-MODA-TARANGJNEE 
 
 % ?tf% 
 
 71. The professor of Rama continued speaking as 
 follows, " Rama is venerated by the Heathen Deities, 
 viz. Brahma, Shiva, and others ; for having descended 
 from the upper regions he was escorted by them to his 
 royal residence at Ayodha, where submission \\i\s 
 shewn to him ; he became the ruler of the wide uni- 
 verse, and the people of the earth began to experience 
 his favours. He introduced religion among his attend- 
 ants, slew imuiy horrible monsters, and ascended to his 
 usual place of residence with his followers." 
 
 CSf 
 
 72. The above speaker proceeded, u Krishna having 
 passed his life at Mathura left his surviving friends and 
 beloved consorts amonx impure people; and thong] 
 the Kalee yuga, or the Iron-age, was the period in which 
 
VIDVUN-MODA-TARANGINKK. 43 
 
 he existed and evil actions have since that period been 
 introduced, yet his deeds are not likened to those of 
 Rama, as related in the narration concerning him; 
 >\ hcrefore Krishna does not surpass Rama." 
 
 ^TT 
 
 73. The pupil of Vishnu here broke out in this 
 strain, " Why are you too engaged in vain colloquies? 
 Are you not well acquainted with the real account of 
 Vishnu ? Do you not know that appearing in human 
 shape, he descended from heaven to shew clemency to 
 his fellow-creatures, and that his character was unim- 
 peachable, having gained universal applause, whereas 
 Rama was banished to some dreary place, and stripped 
 of his royalty, the only thing remarkable in his conduct 
 having been the destruction of some evil spirits by 
 the erection of a bridge/' 
 
 in 8 ii 
 
44 V[DVUN-MODA-TARANGINEE. 
 
 74. The disciple of Vishnu went on, " Krishna left 
 his amours, and refrained from the company of his be- 
 loved consorts at Bruja ; He thus struck at the root of 
 his race, and it consequently became extinct; he used 
 to reside in the ocean Kshiroda."* 
 
 75. The above speaker continued, " He who wor- 
 ships Rama, Krishna, or Nurasingha, is called Vysh- 
 nava. He who disregards Rama, and adores Krishna, 
 is ever disappointed of the blessings which are con- 
 ferred on the followers of Vishnu." 
 
 *r*fl wz^s 44* ft 
 
 76. He further stutrd, "The worshipful God, Ma- 
 hcshn.f hcsitiit(Ml not to offer his prayers to Rama, 
 Krishna, Narasingha and Hayagreeva, in their incar- 
 
 * The name of one of the seven seas in Hindu Geography. 
 t One of the names of Shiva. 
 
VIDVUN-MODA-TARANGINUi:. 45 
 
 nate natures ; and it is obvious that Rama is superior 
 to all." 
 
 77. The defender of Shiva became vexed and ex- 
 pressed himself thus, "It is folly to say that Mahesha 
 ever paid religious honours to subordinate Deities. 
 The bare assertion manifests prejudice, as it is averred 
 by our sacred writers that there is no difference be- 
 tween Shiva and Mahesha, that they are one being 
 bearing two names, and that the same actions are com- 
 mon to both." 
 
 78. The worshipper of Vishnu hearing this smiled, 
 and said, " Is it not mentioned in the holy writings, 
 that God is not known by his name only ; but by 
 his attributes, and Vishnu made himself conspicuous 
 thereby, as is authenticated in the Vedas and Pura- 
 
46 VIDVUN-MODA-TARANGINEE. 
 
 c^d 
 
 8 
 
 i 
 
 79. This speaker again went on, " Behold and con- 
 sider the description of Shiva. His body is besmear- 
 ed with funeral ashes, a festoon of mortal bones is 
 hung round his neck, he is surrounded with deadly 
 asps, and attended by a host of evil spirits, known 
 by the names of Tala and Vetala, &c. he is disrobed 
 of his apparel, his hair is dishevelled, his eyes look 
 dismal, and his forehead sparkles with fire. How 
 then can his person be the object of adoration ? and 
 how can one by venerating him obtain eternal bliss ? 
 He who associates with c\il spirits is one of their 
 members; but no divinity." 
 
VJDVUN-MODA-TARANGINEE. 47 
 
 *r II fe' II 
 
 80. The defender of Shiva felt much displeased, and 
 replied abruptly, " Shiva has numberless miraculous 
 shapes, his actions are mysterious, his purity is not 
 affected by his assuming a mortal body, he is not sub- 
 ject to misery, and happiness is his portion, his beau- 
 tiful or vile image is of little moment so long as the 
 eternity of his life is certain, and he enjoys uninter- 
 rupted felicity. He is so far superior to Vishnu, that 
 he is adored by him." 
 
 C^Tf^f 
 J 
 
 \?n 
 
 81. A Pandita or learned man made his appearance 
 among the disputers. He looked as if he were the fe- 
 male Deity Saraswatee, or the Goddess of Science, who 
 had assumed the shape of a man. On his appearance, 
 all those who were present began to shew him respect 
 and esteem, and begged him at the same time to be 
 seated. The Pundit then spoke in an eloquent manner 
 
48 VIDVUN-MODA-TARANGINEE. 
 
 to this effect, fi Since this place is so well crowded by 
 people as enlightened as any learned Heathen, I am 
 extremely anxious to hear what are the discussions 
 you are carrying on." 
 
 SMe mn 
 
 si ft 
 
 82. The Monarch here replied, " The matter in dis- 
 pute is, whether Shiva or Vishnu is the object of ve- 
 neration, and the disputants are the followers of those 
 two divinities; wherefore I beg to refer to your discri- 
 minating judgment for a right answer and one that 
 may terminate the dispute/' 
 
 f%8 
 
 11 
 
 83. The Pandita thus bc^an, " My opinion will he 
 of little avail in regard to the argument ; listen, not- 
 withstanding to what I have to say, since man in his 
 best state is subject to all the evils attendant on this 
 life, and his existence is but of short duration ; his 
 
VIDVUN-MODA-TARANGINEK. 49 
 
 reasonings, how proud soever he may be of his know- 
 ledge, or even of his possessions, are not to be relied 
 upon; it is consequently useless to attempt to aggran- 
 dize one Deity at the expense of another." 
 
 The Pundita continued : 
 
 84. " Were you all to consult the sacred books deli- 
 berately, and without suffering yourselves to be confus- 
 ed, I doubt not there would appear nothing disputable 
 in what they contain; although from a slight know- 
 ledge of the Shastras, men are divided in their senti- 
 ments, some extolling Shiva and some Vishnu, which 
 is wholly attributable to their imperfect knowledge, 
 however earnest they may all be in placing their faith 
 in the one or the other for the salvation of their souls. 
 From the perusal of many religious codes contained 
 in the Veda, Purana and Smriti, I have found no dif- 
 ference between Shiva and Vishnu." 
 
 D 
 
50 
 
 VIDVUN-MODA-TARANGINEE. 
 
 II K* II 
 
 He went on to address them : 
 
 85. " T am desirous to know from these intelligent 
 persons, whether they have ever met with a single pas- 
 sage in the books purporting to exemplify the divinity 
 of these Heathen Gods as of two distinct beings." 
 
 ^rf tf^t 
 
 The Courtier, an intelligent speaker, proceeded in 
 these words : 
 
 86. "No one has yet boon able to uivr an expla- 
 nation of the diflercnce brtuccn Malicsha ;niil Nar; 
 yana; but the disputants here liavo done so. I believe, 
 however, that he \\ho makes a distinction betwet 
 Shiva and Vishnu, is the author of his own misery." 
 
VI D V U N -M D A-T A II A \ (3 1 S fi E. 51 
 
 s I ST? ^trl *tf*r SRS 
 
 The Pundita added : 
 
 87. " He who loves truth, and ventures not to sepa- 
 rate Shiva and Vishnu, and make them distinct beings, 
 or to corrupt his own morals, will for ever ensure to 
 himself freedom from misery. The consideration, that 
 Shiva and Vishnu are one, is so very reasonable, that 
 no prudent person can contradict it. Wherefore, if 
 either the one or the other be venerated, it is the same, 
 for in either case their votaries are likely to be saved. 
 If any be eager to worship Shiva, he must place his 
 belief also in Vishnu, for to think of venerating the 
 former without believing the latter to be equal, is alto- 
 gether vain. Has it not been affirmed that sometimes 
 Shiva is transformed into the nature of Vishnu, and 
 vice versa? Hence we conclude, that the tuo are as 
 one Divinity, and all ill-disposed men should reform 
 their foolish notions regarding them." 
 
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