7.12. Summary of the Prabodhacandrodaya

The Prabodhacandrodaya (Prabodhacandrodayam) is a philosophical allegorical play composed by Śrīkṛṣṇamiśra. The author of the play most probably belonged to the second half of the11^th century or the beginning of the 12^th century A.D. In the play, the characters like Viveka (discrimination), Śānti (peace), Śraddhā (faith), Karuṇā (pity) etc. are symbolic representation of human feelings and ideas. The play consists of six Acts. In the play, the quarrel between Viveka and Mahāmoha is symbolically represented by the author to show a struggle between virtue and vice wherein virtue enjoys victory over the vices. In the play, satirical element is present. The author, in the play, criticizes the shortcomings of different section of people living in the society.

First of all, the author chastises the hypocrite people living in Vārāṇasī, a place which is said as the best to attain liberation.

In the play, the character Deceit says that Vāraṇasī is now under his control, where the people spend the night with the harlots, drink wine and in the daytime pose as if they know every things. Cf.,—

veśyāveśmasu sīdhugandhilalanāvaktrāsavāmoditairnītvā nirbharmanmathotsavarasairunnidracandrāḥ kṣapāḥ /
sarvajñā iti dīkṣitā iti cirātprāptāgnihotrā iti brahmajñā iti tāpasā iti divā dhūrtairjagadvañcyate //^[1]

The author also criticizes the followers of Vedānta philosophy in a satirical way for their lack of knowledge. In the play, through the character egoism, the author says that, these people do not know Kumārila’s philosophy and also the teachings of Prabhākara. They have no knowledge of the text Śārika and Vācaspati.

For him, they cannot even understand the sayings of Mahodadhi and Mahāvrata. Cf.,—

naivāśravi gurormataṃ na viditaṃ kaumārilaṃ darśanaṃ tatvajñānamaho na śārikagirāṃ vācaspateḥ kā kathā /
sūktaṃ nāpi mahodadherdhigataṃ māhāvratī nekṣitā sūkṣmā vastuvicāraṇā nṛpaśubhiḥ svasthaiḥ kathaṃ sthīyate //^[2]

The author attacks the so-called Vedic scholars who study the Vedic texts without understanding its meaning. He condemns them for twisting the meaning of Vedic texts.

For him, such people show off to be pious man only to get alms, pretend to be scholar and also misuse the science of Vedānta philosophy—

ete tāvadarthāvadhāraṇavidhurāḥ svādhyāyādhyayanamātraniratā vedaviplāvakā eva.
ete ca bhikṣāmātragṛhītayativratā muṇḍitamuṇḍāḥ paṇḍitaṃ manyā vedāntaśāstraṃ vyākulayanti.

The author also satirizes the heretics like Buddhism, Jainism and Kāpālikas for their hypocrisy and ignoble activities. Here, Buddhist religion is said to be a religion of enjoyment as well as liberation–

sādhuyyaṃ saugatadharmo yatra saukhyaṃ mokṣasća.

The Buddhists are depicted here as fallen human being who live a luxurious life and keep association with the harlots.

Jaina monks are also ridiculed here as evil spirit. In the words of mendicant, Jainas have lost themselves and want to destroy others by inviting to accept the doctrine of Arhata. The author also satirizes the Kāpālikas comparing them with magician, who boasts to bring Hari and Hara (Viṣṇu and Śiva) in front of one by their power.

In the play, hypocrisy and immorality is revealed when the Jaina and Buddhist monk convert immediately to the Kāpālika doctrine after getting the company of woman and wine.

In the words of Buddhist mendicant, kāpālika doctrine is wonderful wherein one’s wishes are fulfilled easily–

mahāścaryametaddarśanaṃ yatrākleśamabhimatārthasiddhayaḥ saṃpadyante.

Footnotes and references:

[1]:

Prabodha Candrodaya II. 1

[2]:

ibid. II. 3