Metrical translations from Sanskrit writers, with an introd., many prose versions, and parallel passages from classical authors

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1

ORIENTAL SERIES.

οτος -Φ-- --

ΨΠΙ.

“Φησὶ δ᾽ ᾿Αριστόξενος ὁ μουσικὸς ᾿Ινδῶν εἶναι τὸν λόγον τοῦτον. ᾿Αθήνῃσι
γὰρ ἐντυχεῖν Σωκράτει τῶν ἀνδρῶν ἐκείνων ἕνα τινὰ, κἄπειτα αὐτοῦ πυν-
θάνεσθαι, τί ποιῶν φιλοσοφοίη. Tod δὲ εἰπόντος, ὅτι Snr&v περὶ τοῦ ἀν-
θρωπίνου βίου, καταγελάσαι τὸν ᾿Ινδὸν, λέγοντα μὴ δύνασθαι τινα τὰ ἀνθρώπ-
wa καταλαβεῖν, ἀγνοοῦντά γε τὰ θεῖα. Τοῦτο μὲν οὖν εἰ ἀληθές ἐστιν οὐκ
ἂν δύναιτό τις διατεινόμενος elretv.”—Aristokles in Eusebius’ Preparatio

Evangelii, xi. 3.

‘‘But Aristoxenus the musician says that this doctrine [of Plato,
that human things could not be perceived, unless divine things had
first been seen] comes from the Indians; for that one of those men fell
in with Sokrates in Athens, and asked him what was the substance of
his philosophy; and that when Sokrates answered that it consisted of
an enquiry regarding human life, the Indian laughed, and said that no
one who was ignorant of divine things could comprehend things relat-
ing to man. No one, however, could very strongly affirm that this
statement is true.”

METRICAL TRANSLATIONS.
ὃ» ἰδ μα rte SN, δ τι δι
γὴν ἀπὸ “οὐ d ig Maret ail ote! een ἐγ
e+ ct peroneal bias Dy ae ot a ,ωνἘ ρόδα;

rae teat! ct δλέκιο" ie te alr aa he ;
rt near LanB gaunt elie? τ x asgaret on bee
aie ᾿ψμοιμίμ αν δέν το yogi τν ὙὰΣ ary «
γι εδης των. ἘΝΕ thes ΓΚ κι 14

Ὗ

ἐς
χὰ
- δ
= So
/ ᾿
"Vi.

“Φησὶ δ᾽ ᾿Αριστόξενος ὁ μουσικὸς ᾿Ινδῶν εἶναι τὸν λόγον τοῦτον. ᾿Αθήνῃσι
γὰρ ἐντυχεῖν Σωκράτει τῶν ἀνδρῶν ἐκείνων ἕνα τινὰ, κἄπειτα αὐτοῦ πυν-
θάνεσθαι, τί ποιῶν φιλοσοφοίη. Tod δὲ εἰπόντος, ὅτι ζητῶν περὶ τοῦ ἀν-
θρωπίνου βίου, καταγελάσαι τὸν ᾿Ινδὸν, λέγοντα μὴ δύνασθαι τινα τὰ ἀνθρώπ-
wa καταλαβεῖν, ἀγνοοῦντά γε τὰ θεῖα. Τοῦτο μὲν οὖν εἰ ἀληθές ἐστιν οὐκ
ἂν δύναιτό τις διατεινόμενος elretv.”—Aristokles in Husebius’ Preparatio
Evangelii, xi. 3.

‘*But Aristoxenus the musician says that this doctrine [of Plato,
that human things could not be perceived, unless divine things had
first been seen] comes from the Indians; for that one of those men fell
in with Sokrates in Athens, and asked him what was the substance of
his philosophy ; and that when Sokrates answered that it consisted of
an enquiry regarding human life, the Indian laughed, and said that no
one who was ignorant of divine things could comprehend things relat-
ing to man. No one, however, could very strongly affirm that this
statement is true.”

METRICAL TRANSLATIONS

FROM

SANSKRIT WRITERS

WITH

AN INTRODUCTION, MANY PROSE VERSIONS,
yor

ee AND

ἮΝ .

‘ke ‘PARALLEL PASSAGES FROM CLASSICAL AUTHORS.

BY

J. MUIR, C.LE, D.C.L., LL.D., Px.D.

LONDON:
| _ TRUDNER & CO, LUDGATE HILL
ἫΝ 3, ; ec, 1879.
a ων, , d
| a
¢ ee. ὃ νι 15

PREFACE.

The present Volume embraces the contents of the little work entitled
“ Religious and Moral Sentiments, metrically rendered from
Sanskrit Writers,” &c., published by Messrs Williams & Norgate
in 1875, together with three collections of versified translations
subsequently printed, but not published, and a reprint of the metri-
cal pieces contained in Volumes II. and V. of my “ Original
Sanskrit Texts,” &c.

Ln the notice prefixed to the former publication I have acknow-
ledged my obligations to Dr O. Bohtlingk’s large collection of
maxims. All the quotations from works of a more recent date
than the Mahabharata, and many from that great epic poem itself,
are drawn from his book.

The sources to which I am indebted for the parallel passages
Jrom classical writers, are mostly indicated at the head of each
quotation. In the previous published collection I stated that almost
all those then given from Latin writers had been taken from
Wuestemann’s “ Promptuarium Sententiarum,” ὅσα.

7 am indebted to Dr E. L. Lushington for revising the greater
portion of the supplement to the Appendix, and suggesting
_ emendations; and to Professor E. B. Cowell for correcting the
translation in page 249 f.

CONTENTS.

RODUCTION, ᾿
ISCELLANEO US METRICAL TRANSLATIONS—
1. Consequence of the knowledge of the self-existent Soul,
«2. The Great /
=” 8. Devotion to the God of gods, ‘
= Hymn addressed to Vishnu by the Deities,

a δ. Impeachment, and ssenimeaa ἦν of the Divine government,

ο΄ 9. The wise corrected by advice : the bad checked by punishment,

10. Il-gotten gains fail to benefit, .
Ii. The genesis of Rudra, .
12. The gods give wisdom to those whom they favour, and

conversely,
"8. Good and evil not always apparent at fist sight,
14. The same,
x | 15, Fools mistake evil for good, Ξ
18. A doomed man is killed by anything,
17. The same, Η
18, “Take no thought for your lif, what ye shall δαὶ," Kc,
19. The same, A

. doctrine offal iberation a nothing on han sittin,
ee ee, ;

_ 28 Tho Rao of Duty diffcult to ascertain,

mwa life? It

5. your life? is even ἃ vapour,”

80, No distinctions in the grave,

᾿ πο ae anes nei μὰ μὰ wh, μὰ fe crit

οὖ τῤνπωβοααχαδ τα a Dialogue,
: . φ
“Το thine en, et, dink, and be merry,” :

PAGE

Οὐ Οὐ οὐ Οὐ “2 “πὴ WW

oo fo

viii

CONTENTS.

MISCELLANEOUS METRICAL TRANSLATIONS—continued.

34.
35.

Daisiabachegih cots Ξ

=
a}

Final overthrow of the wicked,

Good and bad seem to be equally favoured here: not 1 80 here-
after,

“Strait is the gate and narrow is the way “which ‘leadeth
unto life,” ;

. No second youth to man,
. The lapse of time not practically notioed,

** All men think all men mortal but themselves,”
Who are the really blind, deaf, and dumb ?
Remember thy mortality, -

Sin removed by repentance,

Never do what would distress thee on a sick- bed:

. Men should think on their end, .

Men devout when in distress,

. Men love the fruits of virtue, not sirtue itself,
. Effects of habitual sin and virtue respectively, .

A small part of the toil endured in sia wealth would
ensure final emancipation, ἢ

. Action keeping in view the future,

50. Daily self-examination, .

. Improvement of time,

. Virtue difficult; vice easy,

. Gutta cavat Ispidem,” &e., wobd nice acquired:
. The condition of acquiring knowledge, .

Knowledge a treasure which cannot be lost,
Ars longa, vita brevis: The essence of books to be gut,

. The condition of mortality,
. The mysteries of destiny,

. The same, .

. Contrasts of life, .

Means do not always lead to the desired onda;
The same, :
Poverty lends a reliah to ‘food;

The vanity of human ambition,

. The path of salvation,

. Sanctitas via intelligentie : Filinass the road) to knowloden,
. The extinction of sin leads to knowledge, ‘

. Final beatitude ; and the pa a se power of the dootrine

regarding it,

. A guide through the gloom, 5
. Janaka’s saying: The blessedness of Lispassion,

Whither knowledge leads, ὃ
Death is not the extinction of the good,

. The watchtower of wisdom, Α
. The Indian Martha and Mary, .

Nachiketas : a theosophic story, ;
Wonderful attributes of the Brahmans,

. Diversities among Brahmans,

PAGE

w
ae

&

BSESESSSSSSER

ll tte δά,

———— Σιν ωνι

CONTENTS. | x

MISCELLANEOUS METRICAL TRANSLATIONS—continued.
PAGE

78. ΜΉ ΗΝ, sie ies elas

Brahma, 65
79. No distinction of sili : 66
80. Final beatitude attainable even by low οὐδὲν men and by women, 67
81. on weenboneigeghonscrne amend os oraage| ὲ 68
82. The nobility of manhood, . : 68
83, Generous impartiality, 69
84. Virtue of more value than high birth, 69
85. The true Brahman, . ᾿ ; 69
86. The same, : ’ r 69
87. What makes a man a Brahman, Ἂ - 70
88. The true Brahman, * . » 70
89. Goodness essential to a Feshmen, 71
90. The same, ὦ ὸ ἑ : 5 ὃ 71
91. Profession without practice, 4 " : : a4 72
92. Great wealth injurious to Brahmans, . Ξ ὦ τι “3
93. Brahmans should shun honour, Ἂ ᾽ ἰ an 28
94, The real ascetics, Σ 73
95. The recluse less meritorious than virtuous men who live in
the world, . wv) 9
96. Retirement from the world not’ neceanut’y for self-control, Pte
97. Condemnation of premature asceticism, : Th
98. What determines the character of actions, . τ εἰ 78
99. The inefficacy of mere theological knowledge, at 9B
100. Austerities and rites unavailing without inward purity, J) 78
101. Truth better than sacrifice, . Ξ “ 76
102. The same, ° ‘ ° a 79
108, Results of truth and falsehood, « 78
104. Sweet savour of good deeds: Falschood to be shunned aay rf
105. Loss of virtue the only real loss, : ᾿ oe) -T7
106. The righteous always prosper, . . ° . Ro Bey
107. Righteousness more valuable than riches, . 78
108, The value of rites depends on the inward purity of the
performer, 78
109. Fate of those who have no belief in virtue ; benefits of faith, 78
110. Moral goodness essential, 79
111, True piety and ἐν, om oe and their fruits, ὁ . 80
112. The most meritorious gifts, ‘ - 80
113. Two inheritors of paradise, . , ἐν 80

114, The best use of wealth, ᾿ : é
115. Good practised because itis duty, . :
116. Good easy, evil difficult, to a noble man, © ‘ 81
117. Effort, not success, the test of goodness, . 81
118, Evil intentions, if relinquished, not punished, é > &
119. Virtue lies in the thought, notin theact, . : - 88
§2
82
83

Νὰ

- ᾿ " .
io
ae

120. Virtue must be a man’s own unaided act, . : Ἢ
‘ 122, The humble are wise, . . . - " ᾿

x

CONTENTS.

MISCELLANEOUS METRICAL TRANSLATIONS—continued.

123.
124.
125.

126.

168.

Marks of a virtuous man, ° . .
Selfishness, . °

“ΤΕ any provide not for his own, . » « he is worse than an

infidel,”

erent ws Do good: and lend, hoping for nothing

again,” .
- Do to others as ye would that they should do to you,
. Marks of a good man, . ; . .
. The same, 3 . ° .
. Beneficence aduty, . °
. The prosperity of others not to be envied,

The requiter, not equal to the doer, of good acts,

‘This is the law and the prophets,”

. Do not to others what thou would'st not have ‘done to thee, . °
. If ye love them which love you what reward have ye,’

. The highest worship of the Deity, :

. The proper aim of life, . .
. The means of attaining to final ‘Hherstion,

. ** Overcome evil with good,” .

. * Who when he was reviled, reviled not again,
. ** If thine enemy hunger, feed him,”

. Forgiveness of injuries,

Suppliants not to be sent empty away,

The same, . F
. Narrow and large heartedness, . ; . tb
. Compassion sheuld be shown to all men, Ξ
. A mau may learn from the humblest, &c., .
. Good may be gained from everything,

. Men are formed by their associates, .
. Evil men to be avoided,
. How the wise and foolish rempectively 1 are affected by socity

Effects of good and bad company,

. Undiscerning men’s praise worthless, .

“The tongue can no man tame,”

. * Casting pearls before swine,” :

. Hopelessness of reclaiming the bad, ,

. Good advice not to be wasted on fools,

, Ability necessary for acquiring knowledge,
. The pain inflicted by harsh words,

. The same, . > A .
. Harsh speech, . ; . »
. Disregard of good aitvice, 3 .
. The same, Ξ
. The claims and duties of ttrondship, ᾿

. Arealfriend, .
. Broken friendships never ν thoroughly cemented,
167.

Honest advice, . ‘
Dishonest eulogists and secret detractors, -

SVSeSeere eS 888

CONTENTS. xi

' PAGE
ο΄ 169. Evil of revengefulness, . ἐν 9.
170. Results of foresight and eourage and their contrares, ae OF
171. Conditions of success, . a 2
172. πο δου heoemeary to mnccent, . < 98
173. Self-respect essential to success, ὁ 98
174. What energy can effect, ? ; 99
175. Fearlessness, . : : ᾿ 99
177. Evil of indecision, P ἢ ; ‘ , a 300
178. Promptitude necessary, Ξ - 100
179. Study beforehand the sonweqiienican of action, ‘ - 100
180. The best remedy of grief, . . ; - 100
181. The cure for grief, να Σ : ; ἀν “101
EE Whe wee superior to elrounstances, : ‘ ‘ =, ΜΕ
183. Marks of a wise man, . - > ee |i i '
SAA, Appearances not always to be trusted, ς : « 10
185. Content and final blessedness, : ς - 102
186. The foolish discontented ; the wise content, ; . . 102
187. Discontent, : . : - : 108
188. No perfect happiness in the world 7 : ς . 102
189. Desire insatiable, F ‘ 3 : - 108
190. The same, ἌΡ : P - 108
191. Evils of wealth : praise of éditiastnent, : : - 104
a eee ; ; - 10
193. Wealth and poverty, . . . ° - 105
194. Wealth often injurious, : ‘ : : - 106
195. The same, ᾽ « « 107
196. What will not mon do to got wealth . \° a > ROE
197. Thesame,. - . ὦ 4 : Φ 10
198. The rich hath many friends, . ‘ . ae 107
199. The same, ὁ P ς ὃ ἕ : 108
200. Heirs of the rich often 108
201. Self-exaltation, and censure of others condemned, 108
202. Bad men pleased to hear ill, not good, of others, . - 109
203. The bad like, the good dislike, to censure others, . εἰν 109
204. Men of merit alone can appreciate ‘ , - 109
205. Censoriousness and ς ᾿ ὁ γ 109
206. Men see other’s faults, but are blind to their own, . 110

207. ‘« Why beholdest thou the mote that is in thy brother's eye,”
ke., ᾿ . ‘ ἃ 110

> " - " -. " , , .
ΒΝ
τ΄
τ πὶ

xii

CONTENTS.

MISCELLANEOUS MeTRICAL TRANSLATIONS—continued.

221.

239,
240.

Εν

. Weak foes not to be despised, . , ᾿
. Caution in dealing with ἃ foe, . .
. The same, Ε : : .

. Machiavellian counsel,

How women ought to gain and keep ‘their husband's affec-

tions,
A Kshatriya heroine’ Β exhortation to her son,
Praise of women, . . ° 3
The same, °
The bachelor only half a aman, . .
The best cure for misfortune, . β
Reward of a wife's devotion, ὲ

. Women naturally pandits, °
. Women’s wiles, .
. A spell to promote concord f ina , family,

Description of a good king, .
Self-conquest must precede other conquests; . :

Mercy should be shown to ignorant cient
A king's best treasures and castles,

** Vixere fortes ante Agamemnona,” &c.,

Love of home, . :

. Untravelled men’s horison conkpacted.s °
. **The wolf also shall dwell with the lamb,” .
. The saint should patiently await the hour ‘of his departure, é
What is injurious, though dear, is to be abandoned, .
“Α prophet has no honour in his own country,”

241. Astra AND Buppwa, or THE INDIAN SIMEON, .
242. RAVANA AND VEDAVATI,
VERSIFIED TRANSLATIONS FROM THE RIGVEDA—

248,
244.
245.
246.

247.

248.
249.
250.

251.
252.

253.

254.

255.

256.
257.
258.
APPENDIX, conrarnine PROSE TRANSLATIONS, ETC.,

Varuna, . ;

Indra, Α ous β
Parjenys, the Rain poll

Vata or Vayu, the Wind god,

Siirya, the Sun,. ἱ

Ushas, the Indian Aurora, ;

Agni, the god of Fire, . .

Yama, and a future life, ς :
Nonentity, Entity, and the One, .
Aranyani, the Forest aaa :

Men's various tastes, .

The gambler, . .
Praise of liberality, . ᾿
The same, Ν : : "

The frogs in autumn, . ὃ
The warrior, .

SUPPLEMENT τὸ APPENDIX, conrarnine PARALLEL
PASSAGES FROM THE CLASSICAL AUTHORS,

144
145
154

159
164
177
178
179
180
183
186
188
189
190
190
192
193
194
195
197

337

a

INTRODUCTION.

ERRATA AND CORRECTIONS.

Introduction, p. xliv., line 13, for 360 read 363.

Page 31, place a mark of reference to the note (*) after “main”
at the end of line 5. “

Page 64, note, line 4, for “below,” read “in the Appendix.”

Page 74, line 11 from foot, put a comma after “ gain.”

Page 87, line 11, for “still men’s grief,” read “share men’s
grief.”

Page 94, ‘line 8 from foot, omit Psalms li. 2, and lv. 21.

Page 112, line 14, put full stop after “aid.”

Pages 113, 3rd line from the foot ; 114, lines 15 and 17; 115,
line 2, for Krishna read Krishna, the ‘Mgeoaline form with % short
α at the end.

In pp. 114, line 1, 115, line 12, and 116, line 3, the feminine form
Krishna is correct.

Page 119, line 9, for “ hordes,” read “ hoards.”

Page 215, read Sarngadhara’s,

Page 271, line 20, read ὅταν ris.

Page 277, line 23, for “ author,” read “drama.”

Lorinser : Lett nie Holla dea ta the Bacon Ons
sages, and these not single and obscure, but numerous and
clear, which present a surprising similarity to passages in the

ee ere ee

| οὖ Dit Bhagavad Git ueberaetst und elintert von Dr F. Lorimer,

xii CONTENTS.

MISCELLANEOUS METRICAL TRANSLATIONS—continued.

216. Weak foes not to be despised, . . . ; ΣΝ
217. Caution in dealing with ἃ foe, . ‘ ‘ A iS
218. The same, ᾽ ° ° 7 F : ii
219, Machiavellian counsel, . 118
220. How women ought to gain and keep ‘their husband's affec-
tions, . - 118
221. A Kshatriya heroine’ Β exhortation to her son, ἢ ὁ ὦ
222. Praise of women, ᾿ : ἢ - 133
ON δδυρ,............ .----. 186

253. Men‘s various tastes, ~ >
254. The gambler, . .
255. Praise of liberality, :
256. The same, ; ; Ε ὃ ;
257. The frogs inautumn, . ts ;
258. The warrior, .
APPENDIX, conrarnine Prose TRANSLATIONS, ETC., eas at
SUPPLEMENT 10 APPENDIX, conrarnine PaRatLen
PASSAGES FROM THE CLAssicaL AUTHORS, ;

INTRODUCTION.

Ir will be noticed that not a few of the religious and moral
maxims which are metrically rendered in this volume bear a
striking resemblance to some of the most admired texts of the
New Testament. With the view of affording the reader the
means of judging with what degree of exactness the metrical
versions reproduce the sentiments and expressions of the
Indian writers, I have given in an Appendix a faithful prose
version of the passages, to which, in some cases, the contexts
have been added.

It has been supposed that an influence has been exercised
on the religious ideas of the Indians by the introduction of a
knowledge of Christianity into India in the earlier centuries
of our era. This has been argued at length in regard to the
“Bhagavad Gita” (a theosophical episode of the Mahabharata),
by Dr Lorinser, who in the Appendix to his German transla-
tion of that work,* presents us with a collection of passages
from the work in question, which he regards as borrowed
from, or influenced by, the New Testament, and alongside
of which he places the texts which he regards as having
exercised this influence. The “Indian Antiquary,” a monthly
journal published at Bombay, contains in the number for
October 1873, pp. 283—296, a translation of this Appendix. I
quote from this translation, p. 286, the following sentences of
Dr Lorinser :;—“ If now we can find in the Bhagavad Gita

and these not single and obscure, but numerous and
clear, which present a surprising similarity to passages in the
New Testament, we shall be justified in concluding that these

* Die Bhagavad Gita uebersetzt und erliiutert von Dr ἘΝ Lorinser,
Breslau, 1869.

xiv INTRODUCTION.

coincidences are no play of chance, but that taken altogether
they afford conclusive proof that the composer was acquainted
with the writings of the New Testament, used them as he
thought fit, and has woven into his own work numerous pas-
sages, if not word for word, yet preserving the meaning, and
shaping it according to his Indian mode of thought, a fact
which till now no one has noticed. To put this assertion
beyond doubt, I shall place side by side the most important of
these passages in the Bhagavad Gita, and the corresponding
texts of the New Testament. I distinguish three different
kinds of passages to which parallels can be adduced from the
New Testament: First, such as with more or less of verbal
difference, agree in sense, so that a thought which is clearly
Christian appears in an Indian form of expression. These are
far the most numerous, and indicate the way in which the
original was used in general; Secondly, passages in which a
peculiar and characteristic expression of the New Testament
is borrowed word for word, though the meaning is sometimes
quite changed ; Thirdly, passages in which thought and ex-
pression agree, though the former receives from the context a
meaning suited to Indian conception.”

Although the influence of the Christian Scriptures may not
be considered to extend to the religious and moral ideas, not
of a specifically Christian character—such as are adduced in
the present volume—which are found in the Indian writers,
and to affect their originality, I regard the question raised by
Dr Lorinser as of sufficient interest to induce me to reproduce
here, with modifications, the discussion of the subject which
appeared in the introduction to my little work, “ Religious and
Moral Sentiments, metrically rendered, from Sanskrit Writers”
(published in 1875), which is incorporated in the present
volume.

In order, if possible, to reach a solution of the problem
propounded by Dr Lorinser, three points must be considered
and settled :—1st, the age of the Bhagavad Gita; 2dly, whe-
ther, supposing its antiquity not to be such as to guarantee
its originality, any Christian doctrines could, at the date of its
composition, have been imported into India and promulgated
in an oral or written form so as to be accessible to the author,

INTRODUCTION. xv

if his mind was open to their reception; and 3d/y, whether
his work, when compared with the Christian Scriptures, or
doctrines, manifests any such similarity to their ideas as to
justify the supposition of their being borrowed.
_ Without myself offering any definite opinion on this intri-
_ eate problem, the solution of which depends on the answers
to be given to these various questions, I shall refer the
_ reader to what has been said on the first two points by the
- different writers quoted further on, and myself offer some
remarks on the third point.
In forming an opinion on a question of this kind, we
_ should, supposing the alleged resemblances to be admitted,
_ consider, first, whether the ideas, sentiments, or figures of
_ speech supposed to be borrowed by the Indians from the west
are not such as might naturally arise in the human, or at least
in the oriental, mind; secondly, whether they cannot be
traced, at least in germ, in Indian writers of such antiquity
as to exclude the supposition of foreign influence ; thirdly,
whether they do not so pervade the Indian writings as to be
manifestly indigenous and original; fourthly, whether the
_ writings of any other countries, known to be independent of
Christian influences, contain ideas or sentiments supposed to
be exclusively or peculiarly Christian; and fifthly, what pro-
bability there is that the Brahmans of the period in question
could have been brought into contact with foreign ideas, and
whether they would have been intellectually and morally
open to, and susceptible of, such influences,
I venture to make the following remarks on this subject.
There is, no doubt, a general, or perhaps I might say, a strik-
__ ing, resemblance between the manner in which Krishna asserts
his own divine nature, enjoins devotion to his person, and sets
forth the blessings which will result to his votaries from such
worship, on the one hand, and, on the other, the strain in which
᾿ς the founder of Christianity is represented in the Gospels, and
_ especially in the Fourth, as speaking of himself and his claims,
and the redemption which will follow on their faithful recog-
nition. At the same time, the Bhagavad Gita contains much
that is exclusively Indian in its character, and which finds no
_ counterpart in the New Testament doctrine,

xvi INTRODUCTION.

Some of the texts in the Indian poem also present a resem-
blance more or less close to some in the Bible. Perhaps the
most striking are the declarations of the Bhagavad Gita, ix.
29, “They who devoutly worship me are in me, and I in
them;” and xii. 8, “Repose thy mind upon [or in] me,
fix thine understanding on me, and thou shalt thereafter*
dwell in me,” as compared with John vi. 56, “He that
eateth my flesh and drinketh my blood abideth in me and I
in him;” and John xvii. 20 f., “Neither pray I for these
alone, but for them also which believe on me through their
word ; that they all may be one, as thou, Father, art in me,
and I in thee, that they also may be in us.” Here, however,
it will be observed, that the condition of indwelling in the
speaker is not the same in all the cases; and, in particular,
that the Indian work neither recognises the idea of eating his
flesh and drinking his blood, nor the existence of two divine
persons.

In the Rigveda some passages occur which in part convey
the same or a similar idea. Thus in ii. 11, 12, it is said: we
Indra apy abhuma viprah, “Ὁ Indra, we sages have been in
thee ;” and in x. 142. 1, Ayam Agne jarita tve abhiid api
sahasah sino nahy anyad asty dpyam, ‘This worshipper, O Agni,
hath been in thee; O son of strength, he has no other kin-
ship ;” and in viii. 47. 8, Yushme devih api smasi yudhyantah ἡ
wa varmasu, “‘ We, O gods, are in you, as if fighting in coats
of mail.” In the Sanskrit and German Lexicon compiled by
Dr Bohtlingk and himself, Professor Roth assigns to the words
api smasi in the last passage the sense of “ being in anything,”
being closely connected with it. To the similar phrases, apy ©
abhiima and abhiid api, in the other two texts, he ascribes the
sense of “having a share in,” which seems to be the meaning
in one passage at least, (Aitareya Brahmana, vii. 28), where
the compound verb occurs. In any case, close connection is

* Lorinser translates the words atah dirddhvam, here rendered
**thereafter,” by ‘‘in the height” (in der Héhe). He here follows
Schlegel, who has, apud superos, and Thomson, whom he cites as
having “‘on high after this life.” The words, however, usually mean
*‘after this,” and K. T, Telang gives ‘‘hereafter.” With this passage

Dr Lorinser compares Colossians iii, 1, ‘*Seek those things which are
above,” etc.

INTRODUCTION. xvii

intended. And in viii. 81. 32, the worshipper says to Indra,
twam asmaikam tava smasi, “thou art ours, and we are thine.”

The following are some other remarks which I have to
make upon Dr Lorinser’s renderings :—

Ind. Ant., as above quoted, p. 288: “ He is far from dark-

ness” (viii. 9).

P. 289: “ Light of lights, far from darkness is his name”
(xiii. 17).

Which he compares with “God is light, and in him is no dark-
ness at all” (1 John i. δ).
_ The words here translated “far from darkness” (famasah
parastat) would be better rendered by “ beyond the darkness.”
They are not peculiar to this passage, but occur also in the
Munda Upanishad, ii. 2. 6, and Mahabharata, v. 1712. The
words, famasas pari, meaning “above, or beyond, the dark-
ness,” occur also in Rigveda, i. 50. 10: “Gazing towards the
upper light beyond the darkness, we have ascended to the
highest luminary, Sirya (the Sun), a god among the gods.”
In the lines of the Bhagavad Gita, the words, tamasah parastat,
are immediately preceded by dditya-varnam, “the sun-coloured,”
“beyond the darkness.” The Indian writer had thus no need
to borrow this epithet from the Bible. It may be remarked,
besides, that the verse Bh. G. viii. 9 contains many other
epithets of Krishna as the supreme deity.

P. 291: “But if I were not constantly engaged in work,
unwearied . . . these worlds would perish if J did not
work my work” (iii. 23, 24).

Which is compared with “My Father worketh hitherto, and
I work.” (John v. 17).

This is quoted as one of the “passages which contain a
characteristic expression of the New Testament with a differ-
ent application ;” but as the author translates it, the applica-
tion seems to be nearly the same, as he renders the words,
_ ulsideyur ime lokah, “ these worlds would perish,” or “ would
sink” (verstinken) ; whereas it appears that the whole context
(verses 21 ff.) points to the influence exercised by the example
of an eminent man on the people around him, and leads to
_ the conclusion that the words should be rendered “ these men

would be discouraged,” or led into error, if I did not perform

xviii INTRODUCTION.

good works as an example for their imitation. In RamAnuja’s
commentary the words are paraphrased sarve Sishtalokah, ὅσο.»
“all good people would be destroyed.”* The sentiment ex-
pressed in Bhag. Gita iii. 21 is also to be found in Ramdyana
ii, 109. 9 (Bombay edition. See Appendix to this volume,
p. 220, line 7 ἢ)

P. 292: “ Dead in me” (x. 9).

“ Ye are dead, and your life is hid with Christ in God ” (Col.
ii, 3).

The phrase here rendered “dead in me” is mad-gata-
pranth. Τὸ is explained by Ramanuja as mad-gata-jiitch |
maya vind dtma-dharanam alabhamanah ity arthah | “* Having
your life gone to me.’ The sense is, ‘ not obtaining a support
for your soul or self without me.’” The participle gata, fol-
lowed by prdna (gata-prana), undoubtedly means “ dead,” ἡ.6.,
one whose breath is gone, just as gatdsu (i.¢., gata +asu) does.
But compounded with a word preceding it, gata means “ gone
to ;” thus hrid-gata means, “ gone to, or abiding in, the heart.”
The compound before us therefore signifies, “ whose breath
resorts to, and rests in, me.’ It is preceded by mach-chittah,
“having your hearts in me.” Lorinser quotes Mr Cockburn
Thomson as supporting the sense he gives, but it is not
adopted by Schlegel or Burnouf.

P. 291: “I who am the highest way,” (vii. 18).

P. 293: “I am the way, beginning, and end” (ix. 18).
[The German of the last two words should be rendered
“origin and dissolution,”|—compared with ;

“Tam the way . . . No man cometh unto the Father but
by me” (John xiv. 6). “I am the first and the last.” (Rev.
1.17}.

The word here translated “ way” is in both passages of the
Sanskrit, φαΐ, This I regard as incorrect. (ati, it is true,
primarily means “ going,” and so, no doubt, stands for “ path,”
but here, as in many other passages of the Indian writings, it

* I should observe, however, that this is not the sense assigned to
ime lokah in Kashinath Trimbak Telang’s translation, p. 22, where
they are rendered ‘‘ these worlds,” on the authority of Sankara and
Sridhara, If he is right, there would be more similarity between the
two passages compared by Dr Lorinser,

INTRODUCTION. xix

certainly signifies “the place reached by going,” “resort,”
ty “refuge.” Rémanuja explains gati in the second passage thus :
loka-prabhriti-prapya-sthanam, i.e., “the heaven of
(Indra), and other abodes which are to be attained.”
It is further to be observed that whilst Jesus designates
himself as “the way, the truth, and the life,” Krishna, in
one of the verses referred to, calls himself only the “un-
equalled abode or resort ;” and in the other, “the resort,
the sustainer, the lord, the witness, the abode, the refuge, the
friend, the source, the dissolution, the stay, the receptacle,
the undecaying seed ;” so that, in any case, the resemblance
would be but partial, while some of the ideas in the Bh. G.
_ are foreign to the New Testament.
It is, perhaps, superfluous to remark that there is found in
_ the Gita no such idea as that Krishna should suffer for the
_ sins of mankind ; while Jesus repeatedly affirms this of him-
self (John x. 11, 15,17 f. ; xi. 50; xii. 2333; xv. 18—20).
_ It can scarcely be considered as an approach to such an idea
that Krishna says of himself in ix. 11, that foolish men despise
him in his human form, being ignorant of his higher nature,
as lord of all beings. He is, in fact, described in the Maha-
bharata ii. 1338 ff., as having been treated with contempt by
Sigupala, whom he slew. See Prof. Monier Williams’ “Indian
Epic Poetry,” p. 102 f.; and my “Original Sanskrit Texts,”
iv. 205 ff. (2d ed.)
It is also to be remarked, as another difference between the
_ Christian and the Indian doctrines, that while in the fourth
_ Gospel Christ asserts his oneness with the Father (John x.
7" 30), and speaks of the Father as being in him, and of him-
self as being in the Father (xiv. 10, 11), he yet declares him-
_ self to be in some sense distinct from him, as being the Son
(ν. 19), as being sent into the world by the Father (x. 36 ;
‘xii. 49), as having received of the Father the prerogative of
having life in himself (v. 26), and as not doing anything of
himself, but doing the Father’s will (v. 30). Whereas in the
gavad Gita we find no reference to any similar relation
bsisting between Krishna and any other person in the god-
head, or in fact any reference to a distinction of persons in
the godhead at all. He is represented as himself the Supreme

Xx INTRODUCTION.

Deity. In vii. 6 f. he says of himself: “I am the generator
and the destroyer of the entire universe. Than me there is
nothing higher. On me all this universe is woven, as gems
on a string. I am the flavour in water, the light in the sun
and moon,” &.; and in ix. 4 he says: “By me, imperceptible
in form, this universe is pervaded [or spread out?] All
existences abide in me, but I do not abide in them ; and yet
they do not abide in me.” After hearing Krishna’s own
account of himself, Arjuna says, x. 12: “Thou art the
Supreme Brahma, the highest essence (dhdman), the eternal
divine Purusha, unborn, all-pervading.”

Two modes of attaining to oneness with Krishna are de-
scribed as follows at the beginning of sect. xii., verses 2 ff:
“Those who, fixing their minds on me with the completest faith,
worship me with constant devotion, are esteemed by me the
most devoted: 3, 4, But I am the goal at which those arrive
who, controlling their senses, maintaining in all circumstances
the same dispositions, bent upon the good of all creatures,
worship the indestructible, indescribable, imperceptible, all-
pervading, unthinkable, absolute (katastha), immovable, un-
changing (Being). But [the latter], those whose minds are fixed
on the imperceptible, experience greater difficulty; since the
imperceptible goal is hard to be attained by embodied beings.”
Here there seems to be no subordination of Krishna to the
Supreme Spirit, as described in verses 3 and 4. But it’
appears as if in this passage it were intended to represent the
attainment of final liberation by means of devotion to
Krishna as an easier method of gaining that end, by substi-
tuting in the interest of simple-minded worshippers,—who
were not to renounce the world, though they were, like king -
Janaka, to regard it and all its interests with perfect indiffer-
ence,—a visible, incarnate object of meditation, for the im-
palpable and abstract object of contemplation to which the
thoughts of devotees had formerly been directed by scholastic
theologians.* In a verse of a previous section (viii. 14)

* King Janaka is celebrated in the Gita, 111, 20, as having attained
perfection by the method of works, the system preferred by Krishna,
In the passage of the Mahabharata, abstracted in the Appendix, pp.

INTRODUCTION. xxi

Krishna had said: “I am easily attained by the steadfast
devotee who thinks of me, with a soul fixed on me ex-
-clusively.”
_ It thus appears, that while the doctrine of Krishna re-
garding his own nature is pantheistic, his pantheism differs in
‘its accompaniments from the older pantheism of the Upani-
shads, and many parts of the Mahabharata. In the Upanishads,
the Supreme Spirit is neither represented as incarnate in
a human person, nor made the object of passionate devo-
tion. The absence of all emotion, indeed, is regarded as
an essential element in that perfection which leads to final
liberation from earthly bonds, and identification with the
Supreme Spirit. But may not the doctrine of the Bhagavad
Gita have arisen naturally, and without the intervention of
any foreign influence, from a fusion of the transcendental
and popular elements which both existed in the anterior Hin-
duism? In the hymns of the Rigveda we find devotion and
affection to the gods expressed in a variety of terms, which
are adduced in the latter part of this volume, pp. 314 ff. and
327 ff. Is there, as has been asserted by Dr Lorinser (“ Indian
Antiquary ” for 1873), anything essentially new in the concep-
tion of bhakti (devotion) which was not contained in these
Vedic expressions? And it is scarcely necessary to say that
a popular worship and adoration of various deities must have
prevailed all along from the Vedic age down to that of Krishna,
among those sections of the people which were inaccessible to
abstract speculation and to pantheistic ideas, And might not
the speculative and popular conceptions have been blended in
the minds even of members of the learned class, and have
found their expression in such systems as the Bhagavad Gita?*
I may mention here (although the question before us is not
251 ff., however, his course of life, though at first vindicated by him-
self, is declared by the female devotee Sulabha to be inconsistent with
_ geal renunciation of the world. Here, therefore, we seem to have the
_ Views of a writer opposed to Krishna's system, whether the passage be
more recent, or earlier in date than the Bhagavad Gita.
* The remarks of Kaishinith Trimbak Telang (whose book will be
noticed below), in pp. xxxii., bear on this question, See below an ac-

count of the stages by which Prof, Weber considers that Krishna was
elevated to the dignity of identification with Vishnu.

xxii INTRODUCTION.

discussed in it), that in a dissertation just issued on ‘Arjuna,
a contribution to the reconstruction of the Mahabharata,”* in
which the Pandu prince’s career, and his relations with Krishna,
are traced throughout the great Epic, Professor Adolf Holtz-
mann remarks as follows (p. 20 f.) on the Bhagavad Gita: “A
conversation on the spirit in which men should fight may in
the old poem (i.e., the poem in its earliest form, before it had
been modified by later influences,) have found a place before
the beginning of the great battle ; only it was probably not
carried on between Arjuna and Krishna, but rather between
Duryodhana and his learned teacher Drona. Even now the
Bhagavad Gita begins with a short talk between these two;
and then passes to Arjuna and Krishna. Such hints are always
significant. The beautiful verses, which, proceeding on a
pantheistic view of the world, point out the folly of all dread
of death, the profound reflections on energy and resignation,
the mutual relation of which was always an attractive mystery
to the Indian mind, are certainly old; but not so the identifica-
tion of the pantheistic soul of the world with Vishnu, and then
that of the latter with Krishna.” Of Krishna, Professor H.
says further on, p. 59: “In the old poem he is a [mere] man ;
and indeed a man who does not stand high, either by birth,
or by nobility of sentiment. He is the charioteer, and, no
doubt, also the brother-in-law, of Arjuna, his best friend, and _
crafty adviser. All the schemes which, according to the
ancient doctrine of warfare, were [held to be] dishonourable or
faithless, were planned by Krishna,} and were, after some resist-

* This is the third essay which Professor Holtzmann has published
on the Mahabharata. One on ‘‘Agni nach den Vorstellungen des —
Mahabharata,” (pp. 36), appeared in 1878. Another on Indra is to be
found in the second number of the Journal of the German Oriental
Society for the same year. In these valuable dissertations, the author
seeks to discover and adduce the ideas entertained of the deities in
those parts of the great Epic which appear to be the most ancient, and
to distinguish them from the new or modified conceptions which are
found in those passages which may reasonably be held to have been
produced and inserted in it at a later period.

+ Compare the passage from the Mahabharata ix. 3445 ff., translated
by me in the Indian Antiquary for November 1876 (p. 311), where
Krishna defends unfair fighting with their adversaries, on the ground
that they could not otherwise have been overcome,

INTRODUCTION. xxiii

ance, either carried out by Arjuna himself,. . . . or per-
mitted to take effect.” In p. 61, Professor H. remarks:
“What fatality impelled the Indians to elevate such a man
into an incarnation of the supreme Deity, is an, as yet, un-
solved enigma. There must have been powerful political, as
well as religious, revolutions which brought about this result.
The old Krishna of the Mahabharata must have been fused
with a quite different Krishna, such as, (¢.g.) he is represented
in the Harivanga, the deified tribal hero of a brave and
victorious population, to whose mythological conceptions the
old Indian pantheon had to adjust MES 4.)
P. 62, “The deification of Krishna is as yet eiktiown to the
older portion of the Mahabharata ; but everywhere later
pieces, which teach that doctrine, are interpolated ; so that,
looking to the whole, we must say that this doctrine of the
identity of Krishna with the supreme Being,—a doctrine which,
so to speak, has turned the entire old poem upside down,—
has penetrated the whole of the existing Mahabharata.”
Besides the Bhagavad Gita, there is another part of the
Mahabharata to which I wish to refer, as it also has been
adduced to prove that a knowledge of Christianity existed in
India in the early centuries of our era,—I mean the passages
in which the Sveta-dvipa, the white island (or continent), and
its inhabitants are referred to. This account is considered by
Professor Lassen (Indische Alterthumskunde, 2d Ed., ii. 1115,
Note 1) to be one of the latest additions made to the great epic
poem.* In M. Bh. xii. 12702 ff., we are told that the sage Narada
flew up into the sky, and alighted on the top of Mount Meru ;
and looking towards the northwest, saw the great island,
Svetadvipa, to the north of the ocean of milk, 22,000 yojanas
(a yojana is at least several miles) higher than ‘Mera, inhabited
by white men, without organs of sense, free from sin, with
bodies of adamant, umbrella-shaped heads, and a hundred
lotus-feet ; who with their tongues continually, and devoutly,

τς * The reason assigned for this opinion is that the account is inserted
_ in the narrative adduced in the Appendix to Professor L.'s first volume,
ΟΡ xxxvi., Note, regarding Uparichara Vasu.

+ How had they tongues, if they had no organs of sense ?

xxiv INTRODUCTION.

licked the universal-faced God of sun-like brightness. (Here
the story of Narada stops, to be resumed afterwards.) These
inhabitants of Sveta-dvipa are again described in verses 12778
ff. as being moon-like in brilliancy, devoted to Narayana and
Purushottama (both names of Vishnu), worshippers of one
Deity, or monotheists (ekdntinah), and as entering into (or
becoming absorbed in) the eternal god of a thousand rays,
The island was visited by three sages, Ekata, Dvita, and
Trita, who, however, could not see the God, being blinded by
the blaze of his glory (verse 12784). After performing austeri-
ties for a hundred years, they saw the white men, who, as a
reward of the concentration of their minds on the Deity, obtain
each from Vishnu a lustre equal to that of the sun as it shines
at the end of the yugas (great mundane periods). Then was
beheld a glory equal to a thousand suns, and the white men all
run up, crying out, ‘‘ Adoration !” (to the God). The God comes,
but the three visitors are unable to see him (12798), and are
told by a god (12804 ff.) that the Deity could be seen only by
those white men, and that they (the visitors) might depart ;
that the Deity, who could with difficulty be viewed owing to
his intense brightness, could not be beheld by any one destitute
of devotion (abhakta), but only by those who after a length of
time had attained to the capacity of worshipping one God.
The account of Narada’s visit to the white island (which had
been broken off at verse 12707) is resumed at verse 12861. ὁ
After paying homage to, and receiving homage from, the white
men, he addresses a hymn to the Deity, who appears to him,
universal-formed, showing different colours in different parts of
his manifestation, with a thousand eyes, a hundred heads, and
a thousand feet, uttering the sacred syllable Om, the Gayatri,
many Vedas, an Aranyaka, and bearing various objects con-
nected with the ritual of sacrifice. He tells Narada that Ekata,
Dvita, and Trita had been unable to see him, and that no one
could behold him but a worshipper of one God, such as he
(Narada) was. He then desires Narada to ask a boon; but
Narada replied that the vision which he had obtained was a
sufficient boon. The Deity then says he may go, hinting that
his continued presence might disturb the devout contemplations
of the white men, who are now perfect, and were formerly wor-

INTRODUCTION. XXV

ers of one God ; and who, being free from passion and
ess (rajas and tamas), will certainly enter into (or be
absorbed in) him (verse 12884).* His address is continued
down to verse 12973; and Narada goes, after being told, in
verse 12971, that not even Brahma had obtained such a vision
of the Deity as he had had.
al passage which has been cited as bearing upon the
question under discussion is the following:—In the Maha-
xii. 5675, Yudhishthira asks Bhishma (without there
being in the immediate context, so far as I can see, anything
‘to occasion the question) whether he had ever seen or heard of
| dead person being raised to life? In reply, Bhishma tells
1im a story of a conversation between a jackal and a vulture,
‘A Brahman’s son had died, and was taken to the cemetery by
_ his relations, who were hesitating to leave him there, when
_ they were addressed by a vulture, which tells them to go, as
‘no dead person had ever been restored to life. The friends
_ were then about to leave the body, and depart, when they were
_ stopped by a jackal, who charged them with want of affection.
_ They accordingly remained. The vulture replies and the
jackal rejoins ; and then the former says (verse 5728) that
he had lived a thousand years and never seen a dead person
live again. The jackal in answer asserts (verses 5742 ff.) that
it was reported that, after slaying Sambuka, a Sadra, Rama
had restored a Brahman’s son to life,t and that the son of the

__ * Compare verse 12913 and verse 12907. ‘‘ Men devoted to me, en-
_ tering into me, are freed.” In verse 12911 it is said, “1 am called the
_ life (jira) ; in me the life is reposed ; never think to thyself ‘The life
been seen by me,’”—a passage in which a follower of Dr Lorinser

"xi. 25. The life (jiva or jirdtman), the individual soul, is a term which

mit) Sadra presuming to perform austerities (74, 27 ff.) Raima
pes and finds the Sadra in the act, and kills him (sect. 75, 14 ff. ; 76,
ΜΠ) The gods applaud the deed, and on being solicited to restore
he Brahman’s boy to life, say that he had recovered his life as soon as

b

Xxvi INTRODUCTION.

royal rishi Sveta had been raised to life again by his righteous
father; and he adds that perhaps some saint (siddha) or sage —
(muni) or god may take pity on them also. The advocates of
the two opposite views are still disputing when the god
Sankara (Siva) arrives (5788 ff.), sent by his wife, his eyes
moistened with tears of compassion; and on their solicitation
restores the boy to life for a hundred years.

On the first of these passages regarding Sveta-dvipa, Pro-
fessor Weber (Indische Studien, i. 400, Note) builds the con- —
jecture that “Brahmans went by sea to Alexandria, or Asia
Minor, at the period when early Christianity flourished, and
that on their return home they transferred the monotheistic
doctrine, and certain legends connected with it, to their own
indigenous sage or hero Krishna Devaki-putra (son of Devaki,
the divine), who by his name reminded them of Christ, the son
of the divine virgin, and who had perhaps been previously
worshipped as a god ; substituting, however, for the Christian
doctrines the philosophical principles of the Sankhya and Yoga
schools ; as the latter may, on the other hand, have influenced
the formation of the Gnostic sects.”

In a note to page 421 of the same volume Professor Weber
refers to a note of the late Professor H. H. Wilson in his
Sketch of the religious sects of the Hindus (see his collected
works, Vol. I. p. 210 f.), in which we read :—* Siva, it is said, .
appeared in the beginning of the Kali age as Sveta, for the
purpose of benefiting the Brahmans. He resided on the
Himalaya mountains, and taught the Yoga. He had four
chief disciples, one also termed Sveta, and the others, Sveta-
gikha, Svetasva [V. L., Svetasya],* and Svetalohita. ... The
four primitive teachers may be imaginary; but it is a curious
circumstance that the word Sveta, white, should be the leading
member of each appellation, and that in the person of Siva
and his first disciple it should stand alone as Sveta, the white.
Siva, however, is always painted white, and the names may be
contrived accordingly ; but we are still at a loss to understand
why the god himself should have a European complexion.”
On this Weber remarks :—‘‘Are we to suppose here a Syrian

* The word in parenthesis is added by the editor, Dr R. Rost.

INTRODUCTION. XXVvil

Christian mission?* That its doctrines should be clothed by
its Indian disciples in a Brahmanical dress, and that the
_ monotheism of Christianity alone should remain, is natural.”
Professor Weber then proceeds to refer thus to the second
passage above quoted :—“ In the Mahabharata, xii. 5743, the
case of a white king (Svetasya rdjarshek)—who because he was
dharmanishtha (devoted to righteousness) had restored his
son to life—is referred to in proof of the possibility of such
restoration. A Christian legend may perhaps form the basis
of this story, unless we should compare with it the legend of
Srinjaya Svaitya (in the M. Bh. xii. 906 ff.), to whom Narada
gave by sanjivana (restoration to life) a new son, Hiranya-
nabha, in lieu of Suvarnashthivin, a son whom he had lost.”
The story last referred to is told in two places of the
Mahabharata. According to vii. 2155 ff., King Srinjaya ob-
tained as a boon from the sage Narada that he should have a
son, whose nature was such that all that issued from his body
was of gold. The king’s wealth in consequence increased
enormously. The son was, however, carried off, and killed by
robbers, who hoped to get gold from his body, but were dis-
appointed. The king laments him, and is told by Narada
that he shall die as many famous kings, whom he goes on to

* Professor Weber returns to this subject in the second volume of
his Ind. Stud., pp. 168 f., where he supposes that a number of Christian
missionaries came to India both by sea (of whose agency traces still
remain on the Malabar coast), and also through High Asia, —those who
arrived from this side being at first confined to the north-west of India.
If no Christian colonies are now to be met with there, he finds the
reason of this partly in the fact that this tract has been the battlefield
of foreign invaders, but especially in the circumstance that the com-
munication of these Christians with their home was cut off, and they
could receive thence no fresh spiritual force, nor any other resources,
—while the case was different with the Christians of Malabar. He
then proceeds :—‘“‘ Although it is consequently inconceivable ἃ priori
that Christian colonies should have been able to maintain themselves
in the north-western parts of India, I have nevertheless, in Vol. I.
421, indicated from a legend adduced by Wilson the remembrance re-
tained of the fact that five Christians—this meaning probably a mis-
sion of five Christian priests—had at one time settled on the Himalaya,
and there preached monotheism ;” though the result was that the
— Siva regarded this mission as a revelation of their own

Xxvili INTRODUCTION.

enumerate, have died before him. At the end of his dis-
course, which had a sanctifying effect on Srinjaya, Narada
restores to him his son, delivering him from hell (verses 2458 f.).
Vyasa, who tells the story to Yudhishthira, adds that those who
have gone to heaven do not desire to return to earth, and that
therefore the slain who are in paradise should not be lamented ;
while the lot of the living, on the contrary, should be a cause
of grief. The tale is repeated in a quite different form in

M. Bh. xii. 1041 ff, and 1102 ff. Srinjaya asks the sages

Narada and Parvata for a long-lived son. Parvata promises
a son, but not a long-lived one, as he says the father, in making
his request, designed that his son should overthrow the god
Indra; and when entreated to change his decision, remains
silent. The king is, however, assured by the narrator of the
story (Narada) that he himself, if called upon after the boy's
death, would restore him to life (verses 1107 f.) A son is
accordingly born to Srinjaya. Indra, however, being afraid
of him, and being a follower of Vrihaspati’s doctrine, plans
the young prince’s death, and commands his thunderbolt to
take the form of a tiger and kill him (1113 ff.) This aecord-
ingly takes place when the boy was five years old, and was
playing in the wood, attended by his nurse (1118 ff.) The

WE

king comes to the spot, and calls Narada to mind, who appears |

and restores the boy to life (1126 ff.)

The views of Professor Weber above referred to are dis-
cussed by Professor Lassen in the second volume of his Indische
Alterthumskunde, second edition, pp. 1118 ff. (1), He concurs
in the belief that some Brahmans became acquainted with

Christianity in some country lying to the north of India, and

brought home some Christian doctrines. This he considers to
be supported (a) by the name of the white island, and the
colour of its inhabitants, so different from that of the Indians ;*
(Ὁ) by the ascription to these people of the worship of an
unseen God, while the Indians of the same period had images

* A learned correspondent is of opinion that no such conclusion can
be drawn from this story. He thinks that Sveta Dvipa bears about
the same relation to the Syrian Christians as Swift’s Brobdignag or the
Nephelokokkygia of Aristophanes does,

INTRODUCTION. XXxi

of their deities ; (c) by the attribution to them of faith, the
efficacy of which is not an ancient Indian tenet ;* (d) by the
value attributed to prayer, which is a less important element in
Indian than in Christian rites; and (e) by the fact that the
doctrine which they learned is described as one only made known
to the Indians αὖ ἃ late period. He holds it as the most likely
supposition that Parthia was the country where the Brahmans
met with Christian missionaries. (2), Professor Lassen thinks
that the proof drawn from the passage about Siva and his four
disciples, referred to by Prof. Weber (see above) in favour of
_ the supposition of the presence of Christian missionaries in
_ India, rests on no firm foundation ; and believes that this story
_ owes its origin to the other passage in the M. Bh. about the
‘ ‘Sveta Dyipa. Prof. Lassen does not think that any influence
_ was exercised by Christian missionaries or their disciples on
the religious views of the Indians, because (a) the Christians
oceupied a very subordinate position in India, and were at a
_ distance from the centres of Indian science and religious life ;
_ (δὴ because the Brahmans actually persecuted the Christians ;
and (c) because both the Brahmans and other Indians are
ο΄ opposed to the reception of anything offered to them by the
Mlechha (i.¢., degraded foreigner). The only knowledge of
Christianity which the Indians have yet been shown to have
possessed during the first three centuries of our era is confined
to the meagre acquaintance with it contained in the narrative
of the Mahabharata, to which reference has been made. (3),
Lassen does not consider that the Pancharatra doctrines arose
from an acquaintance with Christianity, but thinks that the

narrator of the story about the White Island employed this

. * See, however, the reference made above (p. xxi.) to the occurrence in
_ the ancient hymns of the Veda of frequent allusions to faith in the gods.
_ In the Chhandogya Upanishad, ii. 1, 10, it is said: ‘Whatever is done
_ with knowledge, with faith, with esoteric science, is more efficacious.”
In the Taittiriya Sanhita it is said, i. 6, 8, 1: **They have no faith in
that man’s sacrifice who sacrifices without the of faith ; and
in the Satapatha Brahmana, xiv. 4,8, #8 (aiuihad foesgeke U, Upani-
_ shad, iii. 9, 21): ‘On what are largesses based? on faith ; a *
man has faith he bestows largesses ; so it is on faith that

based. On what is faith based? on the heart; for it is through his
heart that a man has faith.” See below, p. 397 ff, of this volume.

Xxx INTRODUCTION.

name to intimate what he had heard about the journey of
some Brahmans to a Christian country, and the doctrines there
prevalent ; but does not correctly represent the religious and
philosophical tenets of the Pancharatras, ascribing to them
beliefs which are not theirs. This, he proceeds, has been per-
ceived by the latest editors of the Mahabharata, who found it
necessary to add a true account of their doctrines. This has
been done by the introduction of Narada, who is said to have
gone to the Sveta Dvipa after Ekata, Dvita, and Trita, and to
have received from Vasudeva himself the Pancharatra doctrine.
Lassen is further opposed to the supposition (see Weber's
Indische Studien, i. 423) that the Indian monotheism resulted
from an acquaintance with Christianity ; for (a) the Pancha-
ratras did not adore a single God, but Vasuveda, as the
highest, to whom the others were subordinated; ()) the
Brahmans had already a highest god in Brahma, and the
adherents of the Yoga system had a single highest god in their
{gvara, making Brahmi a created being. The Indian tendency
to monotheism was based, he considers, on the character of
the sects, which involved an exclusive adoration either of
Vishnu or Siva. Further, Lassen does not consider it per-
missible to hold that the ideas of the Brahmans regarding
prayer and faith were at all influenced by any acquaintance
with Christianity. He is further of opinion that a belief in
the incarnations of Vishnu existed three centuries before the

Christian era, an opinion which he bases on what Megasthenes —

relates of the Indian Hercules ; and thinks that there is no
valid ground for admitting that in the early ages of Christi-
anity any Christian legends were transferred and applied to
Krishna.

Professor Weber, in a note in the second vol. of his Ind.
Stud., pp. 409 ff., replies to Lassen’s argument—derived from
the account given by Megasthenes regarding the Indian
Hercules—that in the age of that Greek author the Indians
already possessed the conception of incarnations of the Deity.
He considers that Lassen is wrong in supposing that Megas-
thenes had Krishna in view in his account of the Indian
Hercules, and thinks rather that the Videha Mathava men-
tioned in the Satapatha Brahmana [i. 4, i. 10 81] is alluded to,

te it Δ le “ὦ ὅδ

INTRODUCTION. χχχὶ

or that if not he, then Balarama, Krishna’s brother, is more
likely to be meant (as Wilson decides in his Preface to the
Vishnu Purana, vol. i. of Dr Hall’s Edition, p. xii.)

_ Krishna was, Weber continues, regarded at the period in
question as a purely human personality, a character which he
bears in the Chhandogya Upanishad [Bibliotheca Indica, pp.
220 8.1. The peculiarity of the system of Avataras (incarna-
tions) consists, Weber considers, not in the assumption by a
_ god of an animal or a human form, which is common to almost
all mythologies, but,— apart from the number and series of the
incarnations,—essentially in the circumstance that it is out of
compassion to the suffering, and from anger towards sinful
_ humanity, that the god is born as a man, and leads a human
life. Admitting even—what Prof. Weber does not believe—
that this conception was current among the Indians before
they became acquainted with Christianity, it was only after
this period that it acquired such force as to become formed
into a complete system.

In a paper by Professor Bhandarkar in the Indian Antiquary
for January 1874, headed « Allusions to Krishna in Patanjali’s
Mahabhashya,” pp. 14-16, the author, after adducing the
_ passages on which he relies, concludes as follows: “I have
_ thus brought together seven passages from a work written in
the middle of the second century before Christ, which show
that the stories about Krishna and his worship as a god are
not so recent as European scholars would make them. And
to these I ask the attention of those who find in Christ a pro-
totype of Krishna, and in the Bible the origin of the Bhagavad
Gita, and who believe our Puranic literature to be merely a later

' Prof. Weber had previously referred to these passages in
_ pp. 348 ff. of his paper on the Mahabhashya (Indische Studien,
yol. xiii.) finished in October 1873, But (on the uncertain
supposition that these references go back to Patanjali’s time)
he does not consider that the application to Vishnu of the word
_ “bhagavat” (on which Prof. Bhandarkar relies, and to which

the Commentator Kaiyata gives the sense of the supreme

Spirit) means anything more than that he was regarded as a
_ demi-god, a character intermediate between his position as a

Xxxii INTRODUCTION.

hero in the epic story, and his identification with Vishnu.
(Ind. Antigq. iv. 246 ἢ)

In his dissertation on the Krishnajanmashtami festival, pp.
316 ff., Prof. Weber refers to the earlier stages by which Krishna
was gradually elevated to the character of the Supreme Deity.
We first, he says, find Krishna, son of Devaki, mentioned in
the Chhandogya Upanishad (iii. 17, 4), as receiving instruction
from Ghora Angirasa, which made him indifferent to other —
knowledge. 2dly. He appears in the Mahabharata, ii. 1332,
1378, 1384, where he receives, though not a king, the present
suitable to a person of the highest dignity.* 3dly. He ap-
pears, further, as a demigod, the friend and adviser of the
Pandus, possessed of supernatural power and wisdom. How
he attained this elevation Prof. Weber regards as, for the
present, inexplicable. 4thly. The pilgrimage of some Indian
sages to Svetadvipa, and their discovery there of the worship
of Christ, the son of the divine virgin, led to the further de-
velopment of the worship of Krishna, and to his eventual
exaltation to the dignity of Vishnu. This result was not so
much, Prof. Weber considers, due to direct Christian influ-
ences as to independent appropriations, leading to a special
Indian growth.

This question of the originality or otherwise of the Bhaga-
vad Gita has been treated at length by the Kashinath Trim-
bak Telang, in an introductory essay of cxix pages, prefixed
to his English metrical translation of the Bhagavad Gita,
published at Bombay in 1875. Some of the contents of this
introduction are as follows. The author discusses the grounds
alleged by Dr Lorinser for his opinions, combats the proposi-
tion that the Gita is certainly subsequent to Buddha, and
holds, as a sort of provisional hypothesis, that it is older
(pp. ii-vii). He denies the sufficiency of the evidence that
Christian communities existed in India before the third cen-
tury A.D. (pp. Xi-xv), or that a translation of the Christian

* Immediately after, in line 139 ff., a divine character is distinctly
ascribed to him, as he is called the originator and ender of the worlds.
This, however, may be an interpolation. See the pages of my Sanskrit
Texts, iv. 205 ff., referred to in a previous page (xix.)

INTRODUCTION. xxxiii

_ Scriptures into any Indian language had then been made
_ (pp. xvi ἢ). He does not allow that the ascription of a di-
_ vine character to Krishna is an idea derived from Christianity,
_ and holds that it is as old as the Mahabhashya of Patanjali,
(pp. xxvi-xxxi). In pp. xxxvii-lvii he examines the passages
adduced by Dr Lorinser to prove that the Gita borrows from
_ the Bible, together with some other passages not adduced by
him which exhibit a similarity, and decides that they do not
bear out his conclusion. Nor does he admit that the scene
in which Krishna manifests his glory is derived from the
_ transfiguration of Christ (pp. lviii f.). In pp. lxxix ff. the
_ author combats Dr Lorinser’s idea that the terms sraddha and
bhakti (faith and devotion) are borrowed from Christianity.
_ Inp. lxxxvii he gives it as his opinion that it is more pro-
_ bable that Christianity borrowed from Hinduism than vice
versa. For details I may refer the reader to the essay
itself.
Having adduced these discrepant opinions on the question
whether the Indian writers who lived shortly after the rise of
_ Christianity ever acquired any knowledge of that religion, and
_ whether their doctrines were influenced by such knowledge, I
_ may provisionally treat the question as being adhuc sub judice.
However it may be decided, it becomes of the less consequ-
ence, as one of the advocates of an affirmative answer, Prof.
_ Weber holds, as we have seen above, that the Indians modified
very much that which he considers them to have adopted.
See the quotations above made, pp. xxvi f. from his Ind.
Βιυά, i. 400, 421 ; and the remarks from his Krishnajanmiash-
tami, p. 321, quoted above in p, xxxii.
Ε΄. But however the question of the obligations of the Bhaga-
} vad Gita, or of some other parts of the Mahabharata, to
‘Christianity may be decided, the decision can scarcely affect
- the determination of the further and very different question
οὔ the originality or otherwise, as far as any foreign influences
‘are concerned, of the great bulk of the moral and religious
sentiments embraced i in my collection. These sentiments and
observations are the natural expression of the feelings and
experiences of universal humanity; and the higher and
nobler portion of them cannot be regarded as peculiar to

xxxiv INTRODUCTION.

Christianity. The correctness of this view is placed beyond
a doubt by the parallels which I have adduced from classical
writers. It is my impression, however, that the sentiments
of humanity, mercy, forgiveness, and unselfishness are
more natural to the Indian than to the Greek and Roman
authors, unless, perhaps, in the case of those of the latter
who were influenced by philosophical speculation. This
tenderness of Indian sentiment may possibly have been in
part derived from Buddhism, which, however, itself was of
purely Indian growth.

It is also to be remarked that even supposing the com-
paratively late date of the Bhagavad Gita, and any other
parts of the Mahabharata, many other portions of that great
work, from which so large a proportion of the maxims col-
lected in the following pages are derived, may be older, and
such as, from the age in which they were composed, could not
have undergone any influence from Christianity.

What, then, are we to say as to the date of the Mahabha-
rata? This cannot at present, if it can ever, be determined
with any certainty. The great poem is no doubt in its
present form made up of materials dating from very different
periods. Prof. Lassen is of opinion (Indische Alterthum-
skunde, 2d edition, I. 589 f.) that, with the exception of pure
interpolations which have no real connection with the sub-
stance of the work, we have the ancient story of the
Mahabharata before us in its essential elements, as it existed
in the pre-Buddhistic period, ὁ.6., several centuries before
Christ. The subsequent additions he considers to have refer-
ence chiefly to the exclusive worship of Vishnu, and the deifi-
cation of Krishna, as an incarnation of that divinity (p. 586).

In the article Mahabharata in Chambers’s Cyclopedia,
which is one of the contributions furnished to that work by
the late Professor Goldstiicker, the following remarks occur:
—That this huge composition was not the work of one
single individual, but a production of successive ages, clearly
results from the multifariousness of its contents, from the
difference of style which characterises its various parts, and
even from the contradictions which disturb its harmony.”

The question is also treated by Professor Max Miiller in his

ΝΗ ΣΝ νι 8 “ὦ

INTRODUCTION. XXXV

“History of Ancient Sanskrit Literature,” pp. 36 ff. In pp.
42 ff. he tells us that the name of the Bharata (in some MSS.
of the Mahabharata) is mentioned in the Satras of Agvalayana
(whom, in p. 244, he conjecturally places about the year
350 B.c.) ; and that his age “ would, therefore, if we can rely
on our MSS., furnish a limit below which the first attempt at
a collection of a Bharata or Mahabharata ought not to be
placed. But,” he adds, “there is no hope that we shall ever
succeed by critical researches in restoring the Bharata to that
primitive form and shape in which it may have existed before
or at the time of Agvalayana, Much has indeed been done
by Professor Lassen, who, in his ‘Indian Antiquities,’ has
pointed out characteristic marks by which the modern parts
of the Mahabharata can be distinguished from the more
ancient.” . . . In p. 46 he says, “In the form in which we
now possess the Mahabharata, it shows clear traces that the
poets who collected and finished it, breathed an intellectual
and religious atmosphere very different from that in which the
heroes of the poem moved. The epic character of the story
has throughout been changed and almost obliterated by the
_ didactic tendencies of the latest editors, who were clearly
_ Brahmans, brought up in the strict school of the laws of
~ Manu.”
In a paper published in the 10th Volume of the Journal of
the Bombay branch of the Royal Asiatic Society, Prof. R. G.
_ Bhandarkar examines the question regarding the age of the
_ Mahabharata; and concludes his investigation by saying,
ΟΡ. 92, “1 have thus briefly sketched the principal testimonies
_ to the existence of the Mahabharata from the time of Panini
and Agvalayana, i.¢., from about the 5th century B.c. to the
time of Sarngadhara, i.¢., the 14th century after Christ.” He
had previously said in p. 85, “Of course, I do not assert that
- the poem existed in Patanjali’s time in exactly the same form
as we have it now. There can be no question that several
_ additions have been subsequently made, and it has undergone
ἃ good deal of transformation. . . . But the main story
_ a8 we now have it, leaving the episodes out of consideration,
was current long before Patanjali’s time.”
_ The remarks just quoted afford us but little of the special

XXXVI INTRODUCTION.

aid which we require in judging of the age of many of the
different parts of the Mahabharata. Until the poem shall
have been subjected to a much closer examination than it has
yet received, and of which Prof. Holtzmann has set the
example, it must remain uncertain in regard to many portions
of its contents, to which of the two classes, of ancient or
modern, or to what stage within either, they should be
assigned.

I may perhaps hazard the opinion, that such passages as
that containing the long collection of maxims uttered by
Vidura in the 5 Book, vv. 990—1550,—as interrupting the
narrative, if not for other reasons,—are unlikely to have
formed a part of the original work. And from their contents,
the same is probably true of large portions, at least, οἵ the
12th and 13th Books.

The texts which I have quoted from this great poem are
(as remarked in the quotation given above from Professor
Goldstiicker’s article) far from being all in harmony with
each other. In a work of such great extent, augmented no
doubt by a series of successive additions from the pens of
writers of very different dates, a conformity of sentiment was
not always to be expected, but development in various direc-
tions was a natural result. Perhaps the most distinctly marked
diversities are those which relate to the light in which the
pretensions of the Brahmans are regarded. In some passages
which I have translated in the following pages, these preten-
sions are stated in their most exaggerated form; whilst in
other texts the value of priestly birth is as distinctly depre-
ciated, and moral and religious goodness alone is esteemed
as possessing any value. This alteration in sentiment is
ascribed to the influence of Buddhism by Professor Ludwig,
who considers that other principles of the later Brahmanism
also were derived from the same source.* And even contem-
poraneous writers may have regarded the Brahmanical pre-
tensions differently. Again, the Macchiavellian maxims in
M. Lh, i. 5548 ff., and xii. 5253 ff., of which one specimen is

* See p. 11 of the 3d volume of his work on the Rigveda. This
volume bears the title of ‘‘ Die Mantralitteratur und das alte Indien.”

—— Ὁ

ati

INTRODUCTION. XXxvii

given in No. cexix., and others in p. 364, are opposed to the
spirit of the better sentiments of the poem, and are even, as
observed in p. 365, repudiated by the supposed narrator, or
_ more probably by a subsequent interpolator. There is a class
_ of unscrupulous men whose ideas are expressed in these verses,
while they are rejected by men of higher moral feelings. Fair
_ dealing with enemies is expressly enjoined in M. Bh. x. 186 ff.,
and xii. 3558 ff. Further, we find in the different passages
_ which I have adduced, very different sentiments regarding
women. It is needless to say that this should be no matter
of surprise, and is easily to be accounted for by the differ-
ences in the characters of women, and in the experiences of
their eulogists or censors.
I must confess, however, that my own examination of the
_ Mahabharata has been very superficial; and, as above ob-
served, much light yet remains to be thrown upon its discre-
_ pancies and developments by a minuter and more careful
_ study of its contents. So much, however, seems to be already
_ clear, that however many of the sentiments and ideas which
occur in it may be due to Buddhistic influences which can
easily and naturally have acted upon the contributors to its
contents, there is no reason for resorting to the supposition
_ that Christian doctrines may have modified any considerable
number of its ideas.
᾿ς The other works from which I have quoted (except the
_ Atharvaveda, the Satapatha Brahmana, the Upanishads,
_ Manu, &c., and the Ramayana, from which some passages
have been taken) are of much more modern date; but the
᾿ ... of many of the maxims which occur in hens 4 is to
be found in the older works; and the fact that so many
Rettiments of the latter should have been repeated in the
more re modern books, may afford some proof that they are con-
l and natural to the Indian mind.
ἣν this question whether the ideas and doctrines of the
Inc are derived from, or have been influenced by,
Ὁ New or the Old Testament, is one of great interest and
ot nce, I give below a translation of the latter part of an
artic » by Professor Windisch of Leipzig on Dr Lorinser’s
book » Which appeared in the Literarisches Centralblatt for 15th

” ἴδ

Xxxviii INTRODUCTION.

October 1870, followed by some remarks with which Professor
Weber, Dr Béhtlingk, and M. Auguste Barth, have favoured
me on the subject of the dependence or independence of Indian
writers on Christian or other foreign sources for any of their
ideas. Professor Windisch says :—

“ We have not as yet spoken of the object which the book
before us has properly in view. This is nothing less than to
show that all the nobler thoughts in the Bhagavad Gitd are
derived from Christianity, or from the ‘ primeval revelation.’ —
It is impossible here to examine minutely Dr Lorinser’s
process of proof, since it is based upon a large number of
particular passages. According to the judgment of the author
of this notice, however, the proof has not yet been adduced
that in the Bhagavad Gité we have a piece of Christianity
translated into the form of Indian conceptions.

“To refer to at least some general points of view, Dr
Lorinser’s failure to make use of Indian commentaries has had
first of all, for its result, that he could not always apprehend
the Indian thoughts in an Indian spirit. . . . The immediate
introduction of the Bible into the explanation of the Bhagavad
Gita is, therefore, at least premature. Besides, the particular
Biblical passages themselves are with. too great confidence
designated by Dr Lorinser as the sources of the Indian .
thought or expression. It cannot be denied that he has
actually adduced some surprising parallel passages ; but the
most of the texts which he has cited can at the utmost claim
our consideration only after it has been proved in another way
that the Bhagavad Gité and the Bible stand in a near relation |
to each other. If the author should think to rely upon the
multitude of the passages which he has quoted, it should be
recollected that a hundred uncertain references prove no more
than a single one of the same character. Has Dr Lorinser
noticed that the comparison of the human soul with a team
of horses (adduced by him in p. 60, note 59) from the Katha
Upanishad, corresponds with remarkable exactness to the
beautiful myth in Plato’s Phedrus? This might be regarded
as one of the most interesting examples of accidental corre-
spondence. For the rest, it is much to be questioned whether
Professor Weber, to whom the author repeatedly appeals,

INTRODUCTION. Xxxix

shares his conviction. For Professor Weber's assumption that
Christian teachers and doctrines arrived at an early period in
India, and that in particular the worship of Krishna, and the
legends relative to him, were formed under the influence of
Christianity, is very widely different from Dr Lorinser’s con-
viction, according to which the composer of the Bhagavad Gita
must have learnt at least the New Testament directly by
heart. This is the conclusion at which every one would
arrive who believingly reads the lists put together in the
Appendix of—i. passages which vary in expression but agree
in sense (60 in number) ; ii. passages in which a characteristic
expression of the New Testament occurs in a different sense
(23) ; iii. passages in which sense and expression correspond
(16). Even the ideas of the Christian Fathers are supposed
not to have been unknown to the poet (see, ¢.g., p. 82, note
56; p. 179, note 6; p. 207, note 27, &c.) So much the more
surprising is it, therefore, when Dr Lorinser himself (p. 211,
note 54) finds it necessary to refer to the sharp contrast in
which Christianity and the Indian conceptions stand to each
other in regard to the doctrine of the human soul, and when
he further (p. 117, note 1) cannot avoid ascribing to the poet
an acquaintance, though a very defective acquaintance, with
Christianity. It is impossible to combine Dr Lorinser’s ideas
into one general picture. Finally, as regards the thoughts in
which Dr Lorinser perceives traces of the ‘ primeval revela-
tion’ or ‘ primeval tradition’ (see, ¢.g., pp. 45, 122, 231, 250),
he should first have investigated whether they can be pointed
out in the Veda. Had he done this, he would probably have
discovered that the contrary is the case,

“The book before us plainly shows how much the text and
explanation of the Bhagavad Gita stand in need of a thorough
revision on the part of scholars who are familiar with this
branch of study. The view of which Dr Lorinser is a repre-
sentative must be subjected to a closer examination than was
here practicable.”

In the preceding notice reference is made to the opinions
of Professor Weber on the influence exercised by Christianity
_ upon Indian religious ideas. I am indebted to the kindness

οὗ this distinguished Sanskritist, with whom I have com-

xl INTRODUCTION.

municated on the subject of Dr Lorinser’s book, for an indica-
tion of his views regarding it. He refers me to a brief
mention of the work in question in a note to an article
republished in his Jndische Streifen, vol. ii. p. 288, where he
speaks of Dr Lorinser’s remarkable endeavour to point out in
the Bhagavad Gita coincidences with, and references to,
(Ankliinge und Beziehungen) the New Testament, and states

that although he considers this attempt of Dr Lorinser to be —

overdone, he is not in principle opposed to the idea which
that writer maintains, but regards it as fully entitled to a fair
consideration, as the date of the Bhagavad Gitd is not at all
settled, and therefore presents no obstacle to the assumption
of Christian influences, if these can be otherwise proved. He
adds that he regards Wilson’s theory that the bhakti of the
later Hindu sects is essentially a Christian doctrine, as accord-
ing well with all that we know already about the Svetadvipa,
the Krishnajanmashtami, &c. As regards the age of the
Mahabharata, Professor Weber thinks that it should be borne
in mind that in the very passages which treat of the war
between the Kauravas and Pandavas, and which therefore
appear to be the oldest parts of that vast epic collection, not

only is direct mention made of the Yavanas, Sakas, Pahlavas,

and the wars with them (see Professor Wilson’s Academical
Prelections on Indian Literature, p. 178), but further that the
Yavanidhipa (Yavana king) Bhagadatta appears there as an
old friend of the father of Yudhishthira (see Indische Studien,
γν. 152), He concludes that all these passages must be posterior
to Alexander the Great, and still continues to regard his cal-
culation that this most original part of the poem was written
between the time of Alexander and that of Dio Chrysostom *
(see Hist. of Ind. Lit., Engl. transl., p. 186) as the most
probable. !

The opinion above referred to of Professor Wilson is to be
found (as appears from Professor Weber’s Dissertation on the
Rama-Tapaniya Upanishad, p. 277, note) in Vol. iii. of the
Oriental Magazine, and is thus referred to in Mrs Speir’s “ Life

* The age of this author is there said to be in the second half of the
first century of our era,

᾿
ΝΥΝ δέν. ...

΄
—— eee eee

os

INTRODUCTION. xli

ἄπ Ancient India” (1856) p. 434 :—* Professor Wilson notices
the resemblance of the doctrines of the Bhagavad Gita to
those of some divisions of the early Christian schools, and
hints that the remodelling of the ancient Hindu systems into
popular forms, and ‘in particular the vital importance of faith,
_ were directly influenced by the diffusion of the Christian
religion.’” I find no express reference to this influence of
Christianity in Professor Wilson’s Sketch of the Religious Sects
_ Of the Hindus, (Works, vol. i., pp. 160 ff., 368) except that he
there says that “the doctrine of the efficacy of bhakti seems to
have been an important innovation upon the primitive system
of the Hindu religion” (p. 161).

On the same general subject Dr Béhtlingk has favoured me
with the following expression of his opinion. He writes :—
“ Neither in the Mahabharata nor in later writers have I found
any utterances of moral or religious import which could with
any probability be referred back to any foreign source. In
this department the Indians have themselves reflected so
much, and presented their thoughts in such elegant forms,
that with their riches they might easily supply the rest of the
world. The ethics and the religion of different peoples are
not so different from one another that here and there coin-
cidences should not be expected to be found between them.
The line of the Katha Upanishad, [i. 6|—sasyam iva martyah
pachyate, Sasyam wajdyate punah” (like corn a mortal ripens,
like corn he is produced again) “sounds as if from the New
Testament, but is not therefore borrowed.”

M. Barth writes to me as follows :—

_ “T am entirely of your opinion in regard to the reserves
which you make as to the sentiments alleged to be borrowed,
_ which Lorinser adduces from the Bhagavad Gita. The same
resemblances had been indicated in a general way long before
him. . In collecting these passages, and confronting them
ith the texts which are asserted to be the originals, Lorinser
appears to me rather to have succeeded in proving the con-
trary of this thesis. The book is Indian, and Indian through-
_ out. The declaration of Krishna, ‘Those who are devoted
to me, are in me, and I in them,’ is a reproduction of the
c

xlii INTRODUCTION.

Vedantic doctrine in a form adapted to the requirements of
practical religion. There would, perhaps, rather be reason
for inquiring what is the sense which the corresponding terms
bear in the Johannean theology ; and interpretations of them
have not been wanting. In any case, they have a meaning
quite different from that which they bear in the Indian poem ;
and in order to find them again on Christian ground, invested
with a meaning akin to that of the Vedanta, we shall have to
descend to the mystics of the middle ages, and to what is
nearer to us—the Hegelian theology of Marheinecke ; by all
of whom, as by the Indian poet, the illusory character, or the
non-existence, of the individual being, and the exclusive
essential reality of the absolute, is maintained. For them,
also, whatever really exists in man, is God: all the rest is
illusion, negation ; or as they say—employing the same image
as the Indians—a mere sport of the Divinity, which is one in
many, and in many always the same. Thus Eckart, Tauler,
Ruysbroeck, and the other Dominican mystics who preached
and wrote on the banks of the Rhine in the fourteenth
century, ask themselves: ‘How can man love God?’ And
they answer: ‘Why does the burning coal which you place
on your hand burn you? Because this coal is in substance
the same as your hand. In the same way God burns you,
and acts by love within you, because in substance he is
identical with you,—because he is in you, and you in
him.’*

“As regards the Vedic passages” (see above, p. 8), “I
think that we are not to look in them for too much precision.
The locative case does not signify merely in, but also with,
near to, for. ‘Weare yours; you are ours; thou art with us,
thou art for us, thou art near us, as a coat of mail, as a ram-

* M. Barth informs me that those who are interested in the striking
resemblances in doctrine between the doctrines of the Bhagavad Gita
and those of the Christian mystics of the middle ages, will find an
account of the latter in the dissertation of M. Charles Schmidt, Pro-
fessor of Theology at Strasburg, entitled, ‘« Etudes sur le Mysticisme
Allemand du xivme Siécle,” in the Mémoires de I’ Institut de France;
Mémoires de l Académie des Sciences Morales et Politiques, t. ii.
1847,

INTRODUCTION. xliii

_ part,’ ἄς. We have not yet got the dogmatic idea of Purusha
= pure sayin.

“ As regards gati, I agree with you that the essence of the
image is rather end than way. It is sufficient to observe how
this word is associated with kashthd, e.g., in the Katha Upani-
shad, iii. 11 ; or is simply replaced by the latter, for instance,
in the Apastamba-dharma-siitra, i. 22. 7 (p. 39, Bihler’s
edition), sa (Atman) sarvam, parama kashtha . . . sa vai vai-
bhajanam puram.”

I make a further quotation on the’ same subject from
Prof. Monier Williams's work, “Indian Wisdom,” &c.
(pp. 143 f. note): “Dr Lorinser, expanding the views of

fessor Weber, and others, concerning the influence of
Christianity on the legends of Krishna, thinks, that many of
the sentiments of the Bhagavad-Gitéa have been directly bor-
rowed from the New Testament, copies of which, he thinks,
found their way into India about the third century, when he
believes the poem to have been written.* ... He seems,
however, to forget, that fragments of truth are to be found in
all religious systems, however false, and that the Bible, though
a true revelation, is still in regard to the human mind, through
which the thoughts are transfused, a thoroughly Oriental book,
cast in an Oriental mould, and full of Oriental ideas and ex-
pressions. Some of his comparisons seem mere coincidences
of language, which might occur quite naturally and inde-
pendently. In other cases, where he draws attention to coin-
cidences of ideas,—as, for example, the division of the sphere
of self-control into thought, word, and deed, in chap. xviii.
14-16, &c. ; and of good works into prayer, fasting, and alms-
giving, how could these be borrowed from Christianity when
they are also found in Manu, which few will place later than
the fifth century B.c.?... Nevertheless, something may be
said for Dr Lorinser’s theory.” Some further remarks are
made on the same subject in pp. 153 ff., which are adverse to
that theory.

* In a previous page (137) Professor Williams says, that the author

of the Bhagavad-Gita, ‘‘ is supposed to have lived in India during the

first or second century of our era;” and in a note he adds: ‘‘ Some

_ consider that he lived as late as the third century, and some place him
even later, but with these I cannot agree.”

xliv INTRODUCTION.

It is, perhaps, but just that, in presenting a collection of
some of the best sentiments which are to be found in Sanskrit
writers, I should advert to the fact, which, however, is already
well known, that the moral and religious ideas of the Indians
are not all of the same noble and elevated character, but offer
a mixture of good and bad, of pure and impure,

πολλὰ μὲν ἐσθλὰ μεμιγμένα, πολλὰ δὲ λυγρά.
“Many good (things), and many bad, mingled.”

The Mahabharata itself has in two of its books collections,
identical in purport, of sometimes immoral Macchiavellian
maxims, one of which has been translated in pp. 113 and
293, No. ccxix. Some further specimens of the same kind
may be found in the Supplement to the appendix, p. 360 ff.
And are not even the literatures, whether sacred or profane,
of all countries, more or less, disfigured by something repug-
nant to the moral sense?
J. M.

Epinzsureu, July, 1879,

i es ἐδ i ee μϑμὐϑμϑδ ιν να,

METRICAL TRANSLATIONS FROM
SANSKRIT WRITERS.

1. Consequence of the knowledge of the self-existent Soul.
Atharvaveda x. 8, 44.

The happy man who once has learned to know
The self-existent Soul, from passion pure,
Serene, undying, ever young, secure

From all the change that other natures show,
Whose full perfection no defect abates,

Whom pure essential good for ever sates,—
That man alone, no longer dreading death,
With tranquil joy resigns his vital breath.

IL. The Great Spirit.
_ Svetasvatara Upanishad iii. 19.

No hands has He, nor feet, nor eyes, nor ears,
_ And yet He grasps, and moves, and sees, and hears.
He all things knows, Himself unknown of all ;
_ Him men the great primeval Spirit call. °
A

METRICAL TRANSLATIONS

III. Devotion to the God of gods,
Vikrama-charita 232.
O God of gods, Thou art to me
A father, mother, kinsmen, friends ;

I knowledge, riches, find in Thee ;
All good Thy being comprehends.

IV. Hymn addressed to Vishnu by the Derties.
Raghwansa x. 15, ff.

To Thee, creator first, to Thee,

Preserver next, destroyer last,

Be glory ; though but one, Thou hast
Thyself in act revealed as three.

|
|
͵

As water pure from heaven descends,
But soon with other objects blends,

And various hues and flavours gains ;

So moved by Goodness, Passion, Gloom,*
Dost Thou three several states assume,
While yet Thine essence pure remains.

Though one, Thou different forms hast sought;
Thy changes are compared to those

Which lucid crystal undergoes,

With colours into contact brought.

Unmeasured, Thou the worlds dost mete.
Thyself though no ambition fires,

‘Tis Thou who grantest all desires,
Unvanquished, Victor, Thee we greet.

* See the prose translation of No. IV. in the Appendix.

FROM SANSKRIT WRITERS.

A veil, which sense may never rend,
Thyself,—of all which sense reveals
The viewless source and cause—conceals :
Thee saints alone may comprehend.

Thou dwellest every heart within,
Yet fillest all the points of space ;
Without affection, full of grace,
Primeval, changeless, pure from sin ;

Though knowing all, Thyself unknown,
Self-sprung, and yet of all the source,
Unmastered, lord of boundless force,
Though one, in each thing diverse shown.

With minds by long restraint subdued,
Saints, fixing all their thoughts on Thee,
Thy lustrous form within them see,

And ransomed, gain the highest good.

Who, Lord, Thy real nature knows ?
Unborn art Thou, and yet on earth
Hast shown Thyself in many a birth,
And, free from passion, slain Thy foes.

Thy glory in creation shown,

Though seen, our reason’s grasp transcends :
Who, then, Thine essence comprehends,
Which thought and scripture teach alone ?

: _ Ungained, by Thee was nought to gain,

No object more to seek: Thy birth,

__ And all Thy wondrous deeds on earth,

Have only sprung from love to men.

With this poor hymn though ill-content,
We cease :—what stays our faltering tongue ?

METRICAL TRANSLATIONS

We have not half Thy glories sung,
But all our power to sing is spent.

V. Empeachment, and Vindication, of the Divine
Government.

Mahabharata iii, 1124 ff.
DRAUPADI speaks:

Beholding noble men distrest,
Ignoble men enjoying good,

Thy righteous self by woe pursued,
Thy wicked foe by fortune blest,

I charge the Lord of all—the strong,
The partial Lord—with doing wrong.

His dark, mysterious, sovereign will
To men their several lots decrees ;

He favours some with wealth and ease,
Some dooms to every form of ill.

As puppets’ limbs the touch obey
Of him whose fingers hold the strings,
So God directs the secret springs
Which all the deeds of creatures sway.

In vain those birds which springes hold
Would seek to fly: so man, a thrall,
Fast fettered ever lives, in all

He does or thinks by God controlled.

As trees from river-banks are riven

And swept away, when rains have swelled
The streams, so men by Time impelled
To action, helpless, on are driven.

FROM SANSKRIT WRITERS.

God does not show for all mankind

A parent’s love, and wise concern ;
But acts like one unfeeling, stern,
Whose eyes caprice and passion blind.

YUDHISHTHIRA replies :

I’ve listened, loving spouse, to thee,

I’ve marked thy charming, kind discourse,
Thy phrases turned with grace and force,
But know, thou utterest blasphemy.

I never act to earn reward ;

I do what I am bound to do,
Indifferent whether fruit accrue ;
My duty I alone regard.

Of all the men who care profess

For virtue—love of that to speak—
The unworthiest far are those who seek
To make a gain of righteousness.

Who thus—to every lofty sense

Of duty dead—from each good act
Its full return would fain extract ;—
He forfeits every recompense.

Love duty, thus, for duty’s sake,

Not careful what return it brings :

Yet doubt not, bliss from virtue springs,
While woe shall sinners overtake.

By ships the perilous sea is crossed ;
So men on virtue’s stable bark

Pass o’er this mundane ocean dark,
And reach the blessed heavenly coast.

METRICAL TRANSLATIONS

If holy actions bore no fruits ;
If self-command, beneficence,

Received no fitting recompense ;
Then men would lead the life of brutes.

Who then would knowledge toil to gain?
Or after noble aims aspire ?
O’er all the earth delusion dire

And darkness deep and black would reign.

But ’tis not so; for saints of old

Well knew that every righteous deed
From God obtains its ample meed :
They, therefore, strove pure lives to lead,
As ancient sacred books have told.

The gods—for such their sovereign will—
Have veiled from our too curious ken
The laws by which the deeds of men

Are recompensed with good and ill.

No common mortal comprehends

The wondrous power, mysterious skill,
With which these lords of all fulfil
Their high designs, their hidden ends.

These secret things those saints descry
Alone, whose sinless life austere
For them has earned an insight clear,
To which all mysteries open lie.

So let thy doubts like vapours flee,
Abandon impious unbelief; —

And let not discontent and grief
Disturb thy soul’s serenity.

»

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# re .
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FROM SANSKRIT WRITERS.

But study God aright to know,
That highest Lord of all revere,

Whose grace on those who love him here
Will endless future bliss bestow.

DRAUPADI rejoins :

How could I God, the Lord of all,
Contemn, or dare His acts arraign,
Although I weakly thus complain ?
Nor would I virtue bootless call.

I idly talk ; my better mind

Is overcome by deep distress,

Which long shall yet my heart oppress :
So judge me rightly; thou art kind.

VI. The Divine Sovereignty.
Mahabharata v. 916 f.
The Lord all creatures’ fortunes rules ;
None, weak or strong, His might defies ;

He makes the young and simple wise ;
The wise and learn’d he turns to fools,

VIL. All sins known to the gods.
Mahabharata xii, 7058 ; iii, 13754.
Poor uninstructed mortals try
Their wilful sins from view to screen :
But though by human eyes unseen,
The gods their guilty deeds desery.

METRICAL TRANSLATIONS

VIL. Secret sin not unobserbed.

Manu viii. 84, 91; iv. 161; Mahabharata i. 3015, 3018.

IX.

“None sees me”: so when bent on sin,
The fool imagines, madly bold ;

For gods his evil deeds behold ;

The Soul, too, sees, the man within.

The wise corrected by advice: the bad checked
by punishment.

Mahabharata v. 1252.

Their teacher’s words correct the wise,
And rulers stern the bad chastise ;

The judge who dwells ’mid Hades’ gloom
Awards the secret sinner’s doom.

X. Ell-gotten gains fail to benefft.
Mahabharata v. 1251 f.

When men unjustly-gotten gains
Employ unsightly rents to hide,
Each ancient rent unveiled remains,
While new ones gape on every side.

XI. The Genesis of Rudra.
Mahabharata xii. 2791-3.

Whence springs the god whom mortals fear,
The god with awful form severe ?

From sin destroying Rudra springs,

On this our world who ruin brings.

FROM SANSKRIT WRITERS.

He is that self who dwells within,

In men, the source and seat of sin,
Which plunges both in woe, the good,
As well as all the guilty brood.

XII. The gods give wisdom to those whom they favour,
and conberselp.

Mahabharata v. 1222 ; ii. 2669 ff.

The gods no club, like herdsmen, wield

To guard the man they deign to shield :

On those to whom they grace will show

They understanding sound bestow ;

But rob of sense and insight all

Of whom their wrath decrees the fall.

These wretched men,—their minds deranged,—
See all they see distorted, changed ;

For good to them as evil looms,

And folly wisdom’s form assumes.

XIII. Good and evil not always apparent at first sight.
Mahabharata v. 1451.

That loss from which advantage springs
Can ne’er a real loss be deemed ;

And that is not true gain esteemed
Which soon, or later, ruin brings.

XIV. The same.
Mahabharata iii. 87 ; xii. 3855.

Oft ill of good the semblance bears,
And good the guise of evil wears :

XVII. Take no thought for pour life, what pe shall eat, ὅτ,

METRICAL TRANSLATIONS

So loss of wealth, though bringing pain,
To many a man is real gain ;

While wealth to others proves a bane ;
Its hoped-for fruits they seek in vain.

XV. Fools mistake evil for good.
Mahabharata y. 1155.

Esteeming real loss as gain,

And real gain as evil, fools

Whom lawless passion ever rules,
For bliss mistake their greatest bane.

XVI. A doomed man is killed by any thing.
Mahabhirata vii. 429.

When men are doomed without respite,
Even straws like thunderbolts will smite.

XVII. The same.
Mahdabhirata xiii. 7607.

A man, until his time arrives,

Though pierced by hundred darts, survives,
While he whose hour of death is nigh,
Touched only by a straw, will die.

(Matthew vi. 25 f.)
Hitopadesa 1. 171 (or 189).

Shall He to thee support refuse

Who clothes the swan in dazzling white,
Who robes in green the parrot bright,
The peacock decks in rainbow hues ?

cee Δ Σ ἀν. με ie Be a a

FROM SANSKRIT WRITERS. 1

XIX. The same.
Vriddha Chanakya x. 17.

With fervent hymns while I great Vishnu laud,
The gracious, mighty, all-sustaining god,

How can I, faithless, for subsistence fear ?
Does he for babes their mother’s milk prepare,
And will he not his ever-watchful care,

Extend o’er all their future life’s career?

XX. Faith in Holy Scripture.
Mahabharata iii. 13461", 13463.

Profane, unhappy doubters miss

Both present joy and future bliss.
Faith is that sign by which the wise
A man’s redemption recognise.

All baseless, fruitless reasonings leave ;
With faith to holy scripture cleave.

_ [The verses, of which the following is a free translation,
and the next citation, have an interest, as showing that the
same conflict with which we are familiar in our own day
between the vindicators and the opponents of a supernatural
revelation, was hotly waged in India in early times. ]

XXL An Endian Free-thinker’s Fate.
xii. 6736, ff. ; xii. 2980.

While yet a human form I bore,

I loved profane and useless lore ;
Contemned the Scriptures, steeped in pride,
And took poor reason for my guide.

METRICAL TRANSLATIONS

In halls where reverend scholars met
To talk, and questions deep debate,

I liked to argue, plied the rules

Of logic, called the Brahmans fools,
Oft battering hard with impious knocks
My grave opponents orthodox.
Untaught in sacred wisdom’s school,

A doubter, unbeliever, fool,

In every point the truth I missed,

A vain, pretentious, sciolist,

Who others viewed with scornful eyes,
And deemed myself most learn’d and wise.
Now mark the retribution meet

Of this my doubt and self-conceit !
Behold me here a jackal born,

Who once the Vedas dared to scorn !
But now my hope is this; perhaps
When many, many days elapse,

From this brute form I shall escape,
And gain once more my human shape,
Devoutly then, with right good-will,
Shall I religious rites fulfil, |
With liberal gifts the priests delight,
And ’gainst my lawless senses fight,
Will real knowledge seek, and shun
Whate’er I ought to leave undone.

XXII. The Endian Rationalist in Ancient Times.

Mahabharata xiii. 2194 ff.; xii. 2980,

The man who on the Vedas looks

As unauthoritative books,

Who breaks their rules, and spurns all law,
Down on his head must ruin draw.

The Brahman who, in vain conceit,

FROM SANSKRIT WRITERS. 13

With scorn those scriptures dares to treat,
Who shallow, yet acute and smart,

On logic dotes, that worthless art,

Who, versed in all its tactics, knows

His simpler brethren how to pose,

Who subtly syllogizing speaks,

In wordy war to conquer seeks,

Who Brahmans good and true reviles,

At all they say contemptuous smiles,

The truths they urge with doubt receives,
And absolutely nought believes,—

That man, in speech so sharp and wild,
15 nothing better than a child.

Nay worse: the wisest men and best
That wrangler as a dog detest.

For just as dogs assail their prey,

With savage growls, and rending, slay,
So too these noisy scoffers strive

The Scriptures into shreds to rive.

XXII. Denial of a future life and of a God; and ridicule
of the doctrine of final liberation as nothing else
ive κε ἡ
Naishadha Charita xvii. 45.
The scripture says, the bad begin,
When dead, with woe to pay for sin,
While bliss awaits—a happier birth—
The good whene’er they quit the earth.
But here the virtuous suffer pain,
The bad by vice enjoyment gain.
How, then, this doubtful case decide ?
Tell what is urged on either side,
Did God exist, omniscient, kind,
And never speak His will in vain,
*T would cost Him but a word, and then
His suppliants all the wish would find.

i4 METRICAL TRANSLATIONS.

If God to men allotted woe,

Although that woe the fruit must be
Of men’s own actions, then were he
Without a cause his creatures’ foe,—
More cruel, thus, than men, who ne’er
To others causeless malice bear.

In this our state of human birth
Man’s self and Brahma co-exist,—
As wise Vedantists all insist,—

But when this wretched life on earth
Shall end, and all redemption gain,
Then Brahma shall alone remain.

A clever doctrine here we see !

Our highest good to cease to be !

[In the second paragraph, ending at the top of this page, the
atheistic writer assumes, Ist, that finite minds are competent to
judge of the acts of an infinite Being, and 2d, that God is indifferent
to moral good and evil, both of which assumptions theists deny as
unwarranted.

It is unnecessary to answer the reasoning in No. xxv., page 21 .
f ; and the morality of No. xxvi. in page 22, is low; it ignores the
‘man within,” the individual conscience. ]

XXIV. Jabali’s Sophistical discourse and Rama's reply.

Ramayana, ii. 108 and 109 (Bombay edition, and ii. 116 and .
118, Gorresio’s edition).

Rama, the eldest son of Dagaratha, King of Ayodhya, by his
queen Kausalya, and the destined heir of his father, consented
to go into banishment, in consequence of the action of Kaikeyi,
another of the wives of his father, to whom the latter had once
promised that her son should be his successor. Rama’s banish-
ment was very much against his father’s will, and occasioned
him great grief; but he felt himself obliged to permit the ful-
filment of his promise, on which Kaikeyi insisted. Bharata, the
son of Kaikeyi, who was absent from Ayodhya when Rama left
it, and had no desire to supplant his brother, was sent for on
his father’s death ; but refused to be installed as king in his
stead, and followed Rama into exile, with the view of induc-

FROM SANSKRIT WRITERS. 15

ing him to return home. Rama, however, though the king-
dom was offered to him by Bharata, refused to accept it, and
_ declared he would abide by his father’s decision. (See Prof.
_ Monier Williams’ “Indian Epic Poetry,” pp. 67-71). The
_ Brahman Jabali now endeavours to persuade Rama to dis-
regard his father’s decision. The arguments which he
employs, founded on immoral principles, are very freely
reproduced in the following translation of most of his
_ discourse. They represent the doctrines of the Charvakas
or Lokayatikas ; and tally with those ascribed to the Char-
vakas in the Sarvadarsana-sangraha, and to Mayiamoha, the
_ great deceiver, in the Vishnu Purana, iii. 18, 25 ff.

See my article on these doctrines in the “Journal of the
Royal Asiatic Society,” vol. xix. 299 ff. (1862), and Prof.
Cowell’s article on the Charvaka system of philosophy, in
the “Journal of the Asiatic Society of Bengal,” for 1862,
_ pp. 371-390; in which a long and elaborate passage from the
Uttara Naishadha of Srtharsha, setting forth the same view,
is translated. See also Prof. Cowell’s edition of Mr Cole-
_ brooke’s Essays, i. 426 ff.

When Rama, loyal, gentle, good,

His brother’s pleas had thus withstood,
The priest Jabali sought once more,

By force of nihilistic lore,

And reasonings false, though kindly meant,
To turn the prince from his intent.

“Let no such thoughts thy conduct sway,
Or lead thee, to thy hurt, astray.
By thinking men despised, such rules
Are only fit for simple fools.
What man by any real bands
To other men related stands ?
And so ’tis but a fancy vain,
That one from others aught can gain.
Alone each mortal sees the light ;
Alone he disappears in night,

METRICAL TRANSLATIONS

That man, O king, himself deceives,
Whoe’er to others fondly cleaves,
And one with love his mother names,
Another for his father claims.

As men who leave their village home,
In distant lands a while to roam,

In some strange hamlet rest one day,
And in the morning go their way,

So men’s relations, too, their ties
With parents, children, all they prize,
Can only for a moment last;

And who would care for what is past ?

What is thy father now to thee,
Or thou to him? thy course is free.
His promise now thou needst not heed,
But quit these woods, and homeward speed.
Thy sire has thither gone where all
Must go at fate’s resistless call.
No longer weakly play the fool ;
The throne is thine; thy people rule,
Who now, thine absence mourning, burn
With strong desire for thy return.

I pity those, who, self-subdued,
In virtue sought their highest good,
Who here misled by lore unsound,
Renounced the bliss they might have found ;
And who far, far, from gaining heaven,
For which they long and hard had striven,
Are plunged in dark extinction, sleep
A sleep unending, dreamless, deep.

What fools are men who waste their bread
On senseless offerings to the dead !
The dead no more exist: what good
Can nothings ever get from food ?

FROM SANSKRIT WRITERS. 17

If food, by one when eaten here,

Another sates, far off or near,

Then why should men provision make
For travel? victuals with them take ?
For why not offer Sraddhas,* pray,

To kinsmen journeying far away ?

[And might not men upon the roof

Make others eat for their behoof ?] +
Why, why, are simple men beguiled

By books which learned men compiled,
Which scores of useless rites ordain,

And swarm with precepts false and vain ?
Such books were meant as charms to act
On silly men, and gifts extract,

To fill the coffers of the priests,

Those pampered guests at sumptuous feasts.

[To us no sacred texts are given,
Unerring, perfect, dropped from heaven.
No lore inspired, no truths supplied
From source supernal, men to guide,
Have ever reached this world : in vain
Such fancied aid they seek to gain.
Who this expects, could also dream
The sky with blooming flowers might teem ! +
Truth only then is gained, when sought
| By power of logic, force of thought.

᾿ For truth so found alone I care ;

And such as you my view will share.]§

* This is the Sanskrit word for offerings to the dead.
t This interpolated verse is from the
+ A “sky flower” is in Indian writers an image of

| § These twelve lines within brackets are ἃ largely expanded
version of a verse in the Vishnu Purana iii, 18, 30, See my
᾿ Β

18 METRICAL TRANSLATIONS

No heaven, no hell, exists; believe
Alone in what thine eyes perceive ;
And all as non-existent slight
Whose form eludes thy trusty sight.”

[Since life is short, the quest of joy
Should all a mortal’s hours employ.

If scanty means the power deny

His cravings all to gratify,

With borrowed money let him feast,
Till all his credit shall have ceased. | *

When thus the unbelieving priest,
His subtle lies to vent had ceased,
Then Rama made this wise reply,
Unmoved by all his sophistry.
“Thou would’st that I should cast aside
Good faith and truth,—my joy and pride,—
That I may present good secure,
And flee the ills I now endure.
Thou would’st persuade me not to dread
The pains that wait the wicked dead ;
Thou would’st that men should all despise,—
With scorn reject as silly lies,—
The earnest words of all who teach
A future life, and duty preach.
Thy words, I know, are kindly meant,
But thou hast failed in thine intent.
As wholesome words at first they sound,
But proved, are false and noxious found.
A show of right they have, but tried,
They cannot reason’s test abide.

article in the Journal R. A. 8., above referred to, pp. 301 ff.,
where the verse is numbered as 29,

* These six lines in brackets are paraphrased from a line
in the Sarvadargana-angraha.

FROM SANSKRIT WRITERS.

Believe me, all the good and wise
That foolish, wilful, man despise,
From virtue’s path aside who turns,
And all restraints impatient spurns.
By conduct only men we know,

As pure and noble, vile and low;
Their natures we can only test,

As acts those natures manifest.
Should I the sacred books despise,
And act as thou dost now advise,—
Would I not all the world delude
By seeming noble, pure, and good,
While I was vicious, vile, and base, ©
A blot upon the royal race ?

If virtue’s garb assuming, I
Should virtue by my deeds deny,
Should lead a base and vicious life,
With order, law, and right at strife,
How could I, leading men astray,

By such a course, from wisdom’s way,
Aught else but condemnation stern
From righteous men and sages earn ?
By such a course should I not miss
Both present joy, and heavenly bliss ?
The kings their subjects’ weal who seek
Should never fail the truth to speak ;
Whatever promise once they make,
Though tempted, they should never break.
The good examples rulers give

Direct their people how to live ;

For common mortals watch the great,
And all their doings imitate.

A righteous king will rule by truth,
And temper, too, his acts with ruth.

_ When truth abides its guiding law,

_ Then kingly sway is free from flaw.

19

20

“~

METRICAL TRANSLATIONS

Both gods and holy seers delight

In those who practise truth and right ;
Though such on earth no bliss attain,
The highest future good they gain.

Good faith and truth are virtue’s root ;
From them abundant blessings shoot.
Truth rules supreme on earth, and nought
Surpassing truth can e’er be thought.
All holy rites, all acts austere,

The sacred books which men revere,—
Which duty’s laws and forms disclose,—
These books themselves on truth repose.
Why should I then be led astray

My sire’s command to disobey ?

No fancied good, no dazzling lure,

My sense of right shall e’er obscure,

Or tempt me under foot to tread

My sacred promise to the dead.

As Rama his advice despised,
Jabali thus apologised :—

No nihilistic lore I preach,

That nought exists, I do not teach.
Believe me, prince, I only seek

What suits the occasion best, to speak.
At first I deemed it wise and kind

To try to make thee change thy mind ;
But seeing this thy settled- mood,

I cannot longer find it good

To play the sceptic, but will now

The old established creed avow.

But should I find it opportune,

ΤΊ] turn again a sceptic soon.”

[The nine verses with which this section concludes

are

FROM SANSKRIT WRITERS. 21

ced by Schegel as interpolations; but they are found
n the Bombay edition. In one of them (vy. 34) Buddha is
τ ntioned and compared to a thief (Yatha hi choras sa tathi
hi Buddhat.). I have not noticed any reference to Buddha in
» Mahabharata, unless there be an allusion to him in the
follc ing half verse, xii. 7124, which is repeated in verses
9034 and 10517: Etad buddhvd (buddhyd in verse 10517)
Dhaved buddhah kim anyad buddha-lakshanam : “ Understanding
this, a man will become intelligent (buddhah): What other
‘mark of an intelligent man (buddhah) is there 1.

_ The words of which the following lines are a free transla-
tion purport to have been addressed by Lakshmana to his
brother Rama, when the latter was overwhelmed with grief
_on hearing a false rumour of the death of his wife Sita. Rama
is not stated to have made any reply; but his answer to
να may be regarded as expressing the sentiments which
16 poet Sa to his hero, as in consonance with his whole

XXV. Girtue Unreal and Useless.

Raméyana vi. 83, 14 Ε΄, Bomb. Ed. ; and vi. 62, 15 ff.,
Gorr. Ed.

My brother dear, thy life is pure ;
Thou spurnest every sensual lure ;
Thy conduct all is noble, just ;

The world, secure, thy word can trust.
Yet what does all this virtue boot ?
To thee it brings no meed, no fruit ;
For thou art crushed by ills: I deem
That virtue is a baseless dream.

Our senses outward objects show ;
And thus that such exist we know.
Of virtue no such form I see,

And deem it a nonentity.

Were virtue real, then thy fell

And hateful foe would sink to hell ;

METRICAL TRANSLATIONS

Whilst thou, so righteous, true and good,
By ill wouldst be no more pursued.
But now, when he enjoys success,
Whilst thou art plunged in deep distress,
I learn by demonstration strong,
That wrong is right, and right is wrong ;
T see,—it needs no insight nice,—
That vice is virtue, virtue vice.
The righteous pine, the wicked thrive ;
Why vainly after virtue strive ?

In virtue, then, no more confide ;
If thou would’st turn thy fortune’s tide,
With vigour act ; arise, arise ;
And thine own greatness recognise.

XXVI. The Rule of Duty difficult to ascertain.
Mahabharata ii. 17402.

The principles of duty lie

Enveloped deep in mystery.

On what can men their conduct found ?
For reasonings lack all solid ground ;
The Veda with itself conflicts,—

One text another contradicts ;

No muni old, however wise,

A sure unerring norm supplies.

The only rule. is :—ne’er forsake

The beaten road the many take.

XXVIII. Preparation for Death.
Mahabharata xii. 12078 ff. ; 12447 fff.

Before King Yama’s * awful band
Arrives, to speak its lord’s command,

* Yama is the ruler of the dead, the Indian Pluto.

FROM SANSKRIT WRITERS.

And bear thee to the realms of death,—
Whilst yet thou draw’st thy vital breath,—
My son, in grave and earnest mood,
Strive after right and rectitude.

Before the Ruler of the dead

Resistless, unimpassioned, dread,

Thy life, with every root and stay,

And bond of kinship, tears away ;
Before the deadly tempest blows,

Which Yama’s near approach foreshows ;
Before the regions of the sky

Begin to whirl before thine eye ;

Before thine ear to every sound

Is closed, and terror reigns around ;
While yet thou art respited, care

For things unseen, for death prepare,
And sunk in meditation deep,

The fruits of holy knowledge reap.
Before the memories of thy life,—

So oft with right and good at strife,—
Of acts of thoughtless folly, rise,

To vex thy soul, now thou art wise,—
That only real treasure store,

Which thou shalt keep for evermore.
Before decay thy body wears,

And with it strength and beauty bears,
Those noblest treasures hoard in haste,
Which neither time nor chance can waste.
Before disease, stern charioteer,

Thy dire destroyer, death brings near,
Whose force thy feeble frame shall rend,—
In rites austere thy moments spend.
Before the hideous wolves which dwell
In mortals’ bodies, fierce and fell,

Assail thy life on every side,

On virtue’s pathway onward stride.

23

24 METRICAL TRANSLATIONS

Make haste, before the fatal gloom
Round thy lone road begins to loom,
Before thine eye the golden trees
Above the mountain’s summit sees.*
Before from wisdom’s hallowed way

By evil men thou’rt led astray ;—
Misled by foes that look like friends,—
With ardour seek the highest ends.

With ceaseless care amass that wealth
Which neither thieves can filch by stealth,+
Nor greedy tyrants snatch away,

Which even in death shall with thee stay.

The treasures which thou thus dost gain
For ever shall thine own remain.
Unshared shalt thou enjoy the meeds
Acquired by thine own righteous deeds.

Dismissing every vulgar care,

For yonder nobler life prepare.

To earth’s attachments bid adieu,

And fix on higher bliss thy view. :
The road which thou dost traverse swarms

With foes, with hornets’ hideous forms.

Guard, then, thy works, as thou dost go,

Against the assaults of every foe.

When men with fear and anguished heart,
From hence to worlds unknown depart,
No band of kinsmen dear, or friends
With loving care their path attends,

Of what avail are stores untold,
Of jewels, silver, gems, and gold,
When, as the body’s powers decay,

*The commentator states that to see golden trees is a sign
of approaching death (Hiranya-vriksha-darsanam marana-
chihnam.

+ Compare Matthew vi. 19 ff. ; Luke xii. 33.

FROM SANSKRIT WRITERS. 25

The living spirit flits away ?

Not all Kuvera’s * wealth could buy
A single hour of bliss on high,

Or those dire future pains avert,
Which justice claims for ill-desert.

When mortals leave behind them here
Their wealth, their friends, their kinsmen dear,
Have they no comrades on the road
Which leads to Yama’s dread abode ?
Yes, all the deeds that men have done,
In light of day, before the sun,+
Or veiled beneath the gloom of night,
The good, the bad, the wrong, the right,
These, though forgotten, reappear,

And travel, silent, in their rear.

And when—their journey at an end,—

The dead before King Yama bend,

And from his lips the doom await

Which settles all their future fate,

What fittest witness then can rise

To speak the truth without disguise,

And all those deeds and thoughts reveal

Which living men would fain conceal,

As well as those good acts to tell

On which fond memory loves to dwell ?

The conscious soul, the past which knows,

Itself that past can best disclose,

And all the secrets bring to light

Which once were closely wrapped in night.
Men living ever sinless here,

Shall soar to yonder higher sphere ;

And, clothed in bodies bright and pure,

Shall gain the meeds their deeds ensure,

* The god of wealth. t 2 Samuel xii. 12.

METRICAL TRANSLATIONS

XXVIIL. The only inseparable Friend.
Manu viii. 17 ; and iv. 239 ff.

Our virtue is the only friend

That follows us in death :

All other ties and friendships end
With our departing breath.

Nor father, mother, wife, nor son,
Beside us then can stay,

Nor kinsfolk ; virtue is the one
Companion of our way.

Alone each creature sees the light,
Alone the world he leaves ;

Alone of actions wrong or right
The recompense receives.

Like log or clod, beneath the sod
Their lifeless kinsmen laid,

His friends turn round and quit the ground ;
But virtue speeds the dead.

Be then a hoard of virtue stored,
To help in day of doom.

By virtue sped, we cross the dread,
Immeasurable, gloom,

XXIX. “Ghat is pour life? Et is even a vapour.”

(James iv. 14; 1 Peter v. 8.)
Mahabhirata xii. 12050 ff.

The body—is it not like foam

The tossing wave an instant cresting ?

Tn it the spirit, bird-like, resting,

Soon flies to seek another home.

In this thy frail abode, so dear,

How canst thou slumber free from fear ?
Why dost thou not wake up, when all

FROM SANSKRIT WRITERS.

Thy watchful enemies ever seek
To strike thee there where thou art weak,
To bring about thy longed-for fall ?

Thy days are numbered,—all apace
Thy years roll on,—thy powers decay.
Why dost thou vainly then delay,

And not arise, and haste away
To some unchanging dwelling-place ?

XXX. flo distinctions in the grabe.
Mahabharata xi. 88 ff ; 116 ff.

Enslaved by various passions, men
Profound self-knowledge fail to gain.
Some yield to pride of birth, and scorn
All those in humbler stations born.

By wealth elated, some look down

On mortals cursed by Fortune’s frown ;
While others, trained in learning’s schools,
Contemn the unlearned, and call them fools.
All quickly other’s faults discern ;

Their own to check they never learn.

But soon a time arrives when all

The wise, the foolish, great and small,
The rich, the poor, the high, the low,
The proud, the humble hence must go :
Within the graveyard lone reclined,

Their pomp, their rags, they leave behind.
Soon, soon their lifeless frames a prey
Become to sure and sad decay.

When forms, once fair, of flesh are reft,
And skeletons alone are left,

Say, then, of all the bones around,

That strew the sad funereal ground,

What eye has power to recognize

Those of the rich, the great, the wise?

28 METRICAL TRANSLATIONS

When all by death’s impartial blow

Shall, undistinguished, soon lie low,

Oh, why should now the proud, the strong,
The weak, the lowly, seek to wrong ?
Whoe’er, before the eyes of men,

Or when removed beyond their ken,

Will heed this warning kind, though stern,
The highest future good shall earn.

XXXL. “ For we brought nothing into this world, and it
is certain Wwe can carry nothing out.’”—(1st Epistle to
Timothy vi. 7.)

Mahabharata xii. 3892 ” ἢ

Wealth either leaves a man, O king!
Or else a man his wealth must leave.
What sage for that event will grieve,
Which time at length must surely bring ?

XXXII. How the Wise Onght to Wide: a Dialogue. *
Mahabhirata xii. 6526 ff. (= 9932 ff.) ; 8307 ff.
SON.

Since soon the days of mortals end,
How ought the wise their lives to spend ?

What course should I, to duty true,
My sire, from youth to age pursue ?

FATHER,

Begin thy course with study; store
The mind with holy Vedic lore.
That stage completed,—seek a wife,
And gain the fruit of wedded life,

* This dialogue is referred to in p. 351 f. of Prof. Max
Miiller’s Hibbert Lectures.

FROM SANSKRIT WRITERS. 29

A race of sons, by rites to seal,

When thou art gone, thy spirit’s weal.
Then light the sacred fires, and bring
The gods a fitting offering.

When age draws nigh, the world forsake,
Thy chosen home the forest make ;

And there, a calm, ascetic sage,

A war against thy passions wage,

That, cleansed from every earthly stain,
Thou may’st supreme perfection gain.

Son.

And art thou then, my father, wise,
When thou dost such a life advise ?

What wise or thoughtful man delights

In formal studies, empty rites ¢

Should such pursuits and thoughts engage
A mortal more than half his age ?

The world is ever vexed, distressed ;

The noiseless robbers * never rest.

FATHER.

Tell how the world is vexed, distressed ;

What noiseless robbers never rest ?

What means thy dark, alarming speech ?

In plainer words thy meaning teach.
Son.

The world is vexed by death; decay

The frames of mortals wears away.

Dost thou not note the circling flight
Of those still robbers, day and night,

___ * Literally, “When the unfailing ones ever recur” (amoghdsu
᾿ patantishu). The Commentator explains amoghdsu as dyur-
harane saphdlasu ratrishu : “The nights, which are efficacious
in carrying off life.”

320

METRICAL TRANSLATIONS

With stealthy tread which hurrying past,
Steal all our lives away at last ?

When well I know how death infests
This world of woe, and never rests,
How can I still, in thoughtless mood,
Confide in future earthly good ?

Since life with every night that goes,
Stil shorter, and yet shorter grows,
Must not the wise perceive how vain
Are all their days that yet remain ?
We, whom life’s narrow bounds confine,
Like fish in shallow water, pine.

While men on other thoughts are bent,—
Like those on gathering flowers intent,—
As lambs by wolves are snatched away,—
They fall to death a sudden prey,

Before they yet the good have gained
For which they every nerve had strained.

No moment lose ; in serious mood
Begin at once to practise good ;
To-morrow’s task to-day conclude ;

The evening’s work complete at noon :—
No duty can be done too soon.*

Who knows whom death may seize to-night,
And who shall see the morning light ?

And death will never stop to ask,

If thou hast done, or not, thy task.

While yet a youth, from folly cease ;
Through virtue seek for calm and peace.

So shalt thou here attain renown,

And future bliss thy lot shall crown.

Death interrupts the futile dreams
Of men who, plunged in various schemes,

* Compare Ecclesiastes ix. 10, and xii. 1.

FROM SANSKRIT WRITERS. 31

Are thinking: ‘This or that is done ;
This still to do; that just begun.”
As torrents undermine the ranks
Of stately trees that crown their banks,
And sweep them downwards to the main,
Death tears from earth those dreamers vain.
While some are all on traffic bent,
And some on household cares intent,
Are fighting hard with pressing need,
And struggling wives and babes to feed,
Or with some other ills of life
Are waging an incessant strife ;
Death these hard toiling men uproots,
Before they yet have reaped the fruits
Of all their labour, all their thought,
Of all the battles they have fought.
Death spares no class, no rank, nor age ;
He carries off the fool, the sage,
The knave, the saint, the young, the old,
The weak, the strong, the faint, the bold.
As soon as men are born, decay
And death begin to haunt their way.
How can’st thou, thoughtless, careless, rest,
When endless woes thy life infest ;
When pains and pangs thy strength consume,—
Thy frame to dissolution doom ?
Forsake the busy haunts of men,
For there has death his favourite den.
In lonely forests seek thy home,
For there the gods delight to roam.
Fast bound by old attachment’s spell,
Men love amid their kin to dwell.
This bond the sage asunder tears ;
The fool to rend it never cares,

* This simile is found in Mahabharata xii. 8311.

32 METRICAL TRANSLATIONS

Thou dost advise that I should please
With sacrifice the deities.

Such rites I disregard as vain ;
Through these can none perfection gain.
Why sate the gods, at cruel feasts,
With flesh and blood of slaughtered beasts ?
Far other sacrifices I

Will offer unremittingly ;

The sacrifice of calm, of truth,

The sacrifice of peace, of ruth,

Of life serenely, purely, spent,

Of thought profound on Brahma bent.*
Who offers these, may death defy,

And hope for immortality.

And then thou say’st that I should wed,
And sons should gain to tend me, dead,
By offering pious gifts, to seal,

When I am gone, my spirit’s weal.

But I shall ask no pious zeal

Of sons to guard my future weal,

No child of mine shall ever boast

His rites have saved his father’s ghost. t
Of mine own bliss I'll pay the price,
And be myself my sacrifice.

* Brahma-yajne sthito munih, i.e., “as a muni practising the
Brahma-sacrifice.” I have here ventured to take the compound
word Brahma-yajne, as meaning a sacrifice of contemplation on
Brahma, as most suitable to the state of a sage. Its recognized
sense is that of the Vedic sacrifice, i.¢., study of the Vedas,
the word Brahma having also the meaning of Veda.—See Pro-
fessor M. Miiller’s “ Hibbert Lectures,” p. 164.

+ By these words (in the original: na mdm tdrayati praja:
“Offspring does not deliver me ;”) the practice of Sraddhas,
oblations to deceased ancestors, is rejected as useless.

FROM SANSKRIT WRITERS.

- ~XXXUIL “Take thine ease, eat, drink, and be merry.”
Bhagavad Gita xvi. 1 ff. = Mahabharata vi. 1403 ff

On earth two classes live of men ;
And one is devilish, one divine ;
In one all noble virtues shine,

In th’ other evil passions reign.

From malice free, averse to strife,
Mild, bounteous, humble, calm, sincere,
Kind, holding other creatures dear,
The one are pure in heart and life.

The others differ far from these ;
Impure, deceitful, haughty, vain,
Harsh, cruel, causing others pain,
They only care themselves to please,

Such men enjoyment only prize, »
And so, to sate impure desire,
By fraud and force they wealth acquire ;
And often thus soliloquize :

“This gained to-day ; I soon shall more
Acquire, on which my heart is set.
From this and that I hope to get
Yet further means to swell my store.

“ One foe I've smitten ;—all the rest
Shall undergo a like defeat.
A mighty lord am I, complete
In all that makes a mortal blest.

33

34

METRICAL TRANSLATIONS

“T’m rich, can boast my noble birth ;
With me what other creature vies ?
ΤΊ] lavish gold, 11 sacrifice ;

And lead a life of ease and mirth.”

So these deluded wretches think,

On low and sensual pleasures bent ;

But soon,—their brief existence spent,—
They down to hell, condemned, shall sink.

XXXIV. Final overthrow of the wicked.
Manu iv. 170 fff.

Not even here on earth are blest
Unrighteous men, who live by wrong
And guileful arts: who, bold and strong,
With cruel spite the weak molest.

Though goodness only bring distress,
Let none that hallowed path forsake :
Mark what reverses overtake

The wicked after brief success.

Not all at once the earth her fruits
Produces ; so unrighteousness

But slowly works, yet not the less
At length the sinner clean uproots.

At first through wrong he grows in strength,
He sees good days, and overthrows,

In strife triumphant, all his foes ;

But justice strikes him down at length.

Yes, retribution comes, though slow ;
For if the man himself go free, |
His sons shall then the victims be,
Or else his grandsons feel the blow.

FROM SANSKRIT WRITERS. 35

XXXV. Good and bad seem to be equally favoured here:
not so hereafter.

Mahabharata xii. 2798.
AILA says:

Both good and bad the patient earth sustains,
To cheer them both the sun impartial glows,
On both the balmy air refreshing blows,

On both the bounteous god, Parjanya, rains.

KASYAPA replies :

So is it here on earth, but not for ever

Shall bad and good be favoured thus alike ;

A stern decree the bad and good shall sever,
And vengeance sure at last the wicked strike.
The righteous then in realms of light shall dwell,
Immortal, pure, in undecaying bliss ;

The bad for long, long years shall pine in hell,
A place of woe, a dark and deep abyss.

XXXVL “ Strait is the gate and narrow is the way which
Mahabharata xiv. 2784.

Heaven's narrow gate eludes the ken,

Bedimmed and dull, of foolish men.
ms Within that portal sternly barred,
ae To gain an entrance, O how hard !

τ What forms its bolts and bars? the sin
Of those who seek to enter in,

Men generous, pure, and self-controlled,
Alone that heavenly door behold ;

To such ’tis ever opened wide ;

They entering there, in bliss abide.

36 METRICAL TRANSLATIONS

XXXVIL. Alo second youth to man. (Compare Job xiv. 7.)
Kathdsaritsdgara ἵν. 110.

The empty beds of rivers fill again,

Trees, leafless now, renew their vernal bloom ;
Returning moons their lustrous phase resume ;
But man a second youth expects in vain.

XXXVI. The lapse of time not practically noticed.
Subhdshitdrnava 255.

Again the morn returns, again the night ;
Again the sun, the moon, ascends the sky :
Our lives still waste away as seasons fly,
But who his final welfare keeps in sight ?

XXXIX. “All men think all men mortal but themselves,”
(Young’s “ Night Thoughts.”)
Mahabhirata iii. 17041.

Is not those men’s delusion strange,
Who, while they see that every day

So many sweeps from earth away,

Can long themselves t’ elude all change ?

XL. tho are the really blind, deaf, and dumb ?
Dampatisikshé 26 ; Prasnotiaramala 15.

That man is blind whose inner eye
Can nought beyond this world desery ;
And deaf the man on folly bent,

On whom advice is vainly spent.

The dumb are those who never seek
To others gracious words to speak.

FROM SANSKRIT WRITERS. 37

ΧΙ, Remember thy mortality.
Bhartriharis Santifataka, 35.

Thou hear’st that from thy neighbour’s stores
Some goods by theft have vanished ; so,
That none of thine by stealth may go,

Thou sett’st a watch, and barr’st thy doors.
"Tis well : but know’st thou never fear
When thou dost learn that every day

Stern death from many a dwelling near
A helpless victim tears away ?

Deluded mortals, warning take,

From such insensate slumber wake !

7
»

XLII. Sin remobed by Repentance.
Manu xi. 228 ; Mahabharata iii. 13751” ff; xiii. 5534 ff.

Whenever men with inward pain

And self-reproach their sins confess,

And steadfast never more transgress,
Their souls are cleansed from every stain ;
As serpents shed their worn-out skins,
These men are freed from cast-off sins.

᾿ς ΧΙ. flever do what would distress thee on a sick-bed.
Mahabharata ν. 1474" £; xii. 10559" ἢ,

+ Such deeds as thou with fear and grief
. Would’st, on a sick-bed laid, recall,
In youth and health eschew them all,
Remembering life is frail and brief.

METRICAL TRANSLATIONS

XLIV. #Hlen should think on their end.
Vriddha Chanakya, 14, 6.

Did men but always entertain
Those graver thoughts which sway the heart,
When sickness comes, or friends depart,
Who would not then redemption gain ?

XLV. HMen devout when in distress.
Subhashitarnava 163 ; Vriddha Chanakya, 176.

In trouble men the gods invoke ;

When sick, submit to virtue’s yoke ;
When lacking power to sin, are good ;
When poor, are humble, meek, subdued.

ol ttt a σαν

XLVI. SHlen lobe the fruits of virtue, not birtue itself.
Subhishitdrnava 48.

In virtue men have small delight ;
To them her fruits alone are dear ;
The fruits of sin they hate and fear,
But sin pursue with all their might.

XLVII. Effects of habitual sin and birtue respectively.
Mahabharata v. 1242.

Sin practised oft,—experience shows,—
Men’s understanding steals at length, |
And understanding gone, the strength
Of sin unchecked, resistless grows.
But virtue ever practised, lends

The understanding firmer sway ;

And understanding day by day

More widely virtue’s rule extends.

FROM SANSKRIT WRITERS.

XLVI. Ἅ small part of the toil endured in gaining
wealth would ensure final emancipation.

Panchatantra ii. 127 (117 Bombay Ed.)

Fools endless labour, care and moil,
In storing earthly wealth endure.
A hundredth part of all that toil
Would everlasting calm ensure.

XLIX. Action keeping in οἱε the future.
Mahabharata ν. 1248 f.

Let all thy acts by day be right,

That thou mayst sweetly rest at night ;
Let such good deeds thy youth engage,
That thou mayst spend a tranquil age.
So act through life, that not in vain
Thou future bliss may’st hope to gain.

L. Daily self-examination.
Sarngadhara’s Paddhati, Niti 2.
With daily scrutinizing ken
Let every man his actions try,
Enquiring ‘“ What with brutes have I
In common, what with noble men ?”

a LL Emprobement of time.
nd Sarngadhara’s Paddhati, p. 4.
The sage will ne'er allow a day
Unmarked by good to pass away ;
But waking up, will often ask,
“ Have I this day fulfilled my task?
With this, with each, day's setting sun,
A part of my brief course is run.”

40 METRICAL TRANSLATIONS

LIL. Birtue difffenlt ; bice easp.
HitopadeSa ii, 44.

As stones rolled up a hill with toil and pain,
Come quickly bounding backward o’er its side ;

Tis hard the top of virtue’s steep to gain, _
But easy down the slope of vice to glide.

LITT. “ Gutta cabvat lapidem,” &c.; good slowly acquired.
Vriddha Chanakya xii. 22.

As water-drops, which slowly fall,
A pitcher fill by ceaseless flow ;
So learning, virtue, riches, all
By constant small accessions grow. ,

LIV. The condition of acquiring knowledge.
Mahabharata v. 1537.

How can the man who ease pursues,
The praise of knowledge ever earn ?
All those the path of toil must choose—
Of ceaseless toil—who care to learn.
Who knowledge seeks must ease refuse ; ἼΩΝ
Who ease prefers must knowledge lose. |

LV. Knowledge a treasure which camnot be lost.
Chanakya 5.

With knowledge, say, what other wealth
Can vie, which neither thieves by stealth
Can take, nor kinsmen make their prey ;
Which lavish’d, never wastes away.

FROM SANSKRIT WRITERS. 4!

LVI. Ars longa, dita brevis: The essence of
books to be got.

Vriddha Chainakya xv. 10.

The list of books is long; mishaps arise

To bar the student’s progress ; life is brief ;
Whatever, then, in books is best and chief,
The essence, kernel,—that attracts the wise.

LVIL. The Condition of Mortality.

Ramayana (Bombay Edition) ii. 105. 16, (= MBh. xi. 48, 55 ;
xii. 828; 5683 ; 8255 ff. ; 12501; 12516 ἢ).

In scatterings end collections all ;
High towering piles at length must fall ;
In parting every meeting ends ;
To death all life of creatures tends.
The early fall to earth is sure,
Of fruits on trees that hang mature.
Of mortals here behold a type ;
They, too, succumb, for death when ripe.

As houses fall when long decay
Has worn the posts which formed their stay,
So sink men’s frames, when age’s course
Has undermined their vital force.

The nights which once have passed away,
And mingled with the morning ray,
Return no more,—as streams which blend
With ocean, there for ever end.

Revolving ceaseless, night and day,
The lives of mortals wear away ;

As summer’s torrid solar beams
Dry up the ever lessening streams.

In hours when men at home abide,

Death, too, reposes by their side ;

42

METRICAL TRANSLATIONS

When forth they issue, day by day,
Death walks companion of their way ;
Death with them goes when far they roam ;
Death with them stays, death brings them home.
Men hail the rising sun with glee,
They love his setting glow to see,
But fail to mark that every day
In fragments bears their life away.
All nature’s face delight to view,
As changing seasons come anew ;
Few see how each revolving year
Abridges swiftly man’s career.
As logs that on the ocean float,
By chance are into contact brought,
But, tossed about by wind and tide,
Together cannot long abide ;—
So wives, sons, kinsmen, riches, all
Whate’er our own we fondly call,—
Obtained, possessed, enjoyed, to-day,
To-morrow all are snatched away.
As, standing on the road a man
Who sees a passing caravan,
Which slowly winds across the plain,
Cries, “1 will follow in your train ;”
So men the beaten path must tread
On which their sires of yore have led.
Since none can nature’s course elude,
Why o’er thy doom in sorrow brood ?

LVI. The Mysteries of Destinn.
Mahabharata xii. 846 f. ; 854 ff.

How strange, to all her course who mark,
Must Fortune’s ways appear, how dark !

ey

\
ee —_— — <<

FROM SANSKRIT WRITERS. 43

For those she seems to favour most,
By fatal ills are often crossed.
The man who strongest seems to be,
Is vexed by some infirmity.
Oft rich men pine from lack of health,
And gain scant good from all their wealth.
A prosperous youth, whose hopeful mood
Foresees long years of coming good,
To sudden, early death a prey,
From all his joys is torn away :

While oft a poor man, frail and worn,
Lives out a hundred years, forlorn.
The poor man’s wife, son after son
Brings forth although he asks for none.*
The rich man vainly seeks an heir ;

No sons are granted to his prayer.
The leech who other men can cure,
Himself must sharp disease endure ;
His skill, his learning, nought avail,
His vaunted drugs and potions fail
To ease his frame by pain oppressed,
Or Death’s foredoomed approach arrest.
And men whom study, deep and long,
Has taught the rules of right and wrong,
By women lured, misled by knaves,

_ Of vice are often found the slaves.
No prayers, no rites, no drugs, no spells,
Can save the man whom death assails.
Disease and death like wolves devour,
None, strong or weak, elude their power ;
Not even the king whose sway extends
Supreme, to earth’s remotest ends.

44 METRICAL TRANSLATIONS

LIX. The Same.
Mahabharata iii, 13851 ff ; xii. 12521 ff.

Men self-controlled, acute and wise,

Oft fail their aims to realize.

In vain they plan, in vain they strive ;
Their schemes are foiled, they never thrive.
While others worthless, base, or weak,
Gain often all the good they seek.

A man the scoundrel’s part who plays
Lives on in ease through all his days.
One favouring Fortune’s gifts commands,
Although he sits and folds his hands,
Another, every nerve who strains,

Gains no return for all his pains.

A man who offspring lacks, adores

The gods, and humbly sons implores.

At length, in answer to his prayers,

His spouse the longed-for children bears ;
But ah! they prove a wicked race,

Who on their parents bring disgrace.*

LX. Contrasts of life.
Bhartrihari, and Subhdshitarnava 28, 313.

Hark ! here the sound of lute so sweet,
And there the voice of wailing loud ;
Here scholars grave in conclave meet,
There howls the brawling drunkard-crowd ;

* Compare Ecclesiastes ix. 11, “I returned, and saw under
the sun that the race is not to the swift, nor the battle to the
strong, neither yet bread to the wise, nor yet riches to men
of understanding, nor yet favour to men of skill; but time
and chance happeneth to them all.”

————————— δι

é¢

FROM SANSKRIT WRITERS. 45

Here charming maidens full of glee,
There tottering, withered dames, we see.
Such light! such shade! I cannot tell
If here we live in heaven or hell.*

LXI. Means do not always lead to the Desired ends.
Mahabharata xii. 831 (= xii. 6486” ἢ).

Friends cannot always bring us bliss,
Nor foes suffice to bring us ill ;
Wealth is not always won by skill,

And rich men oft enjoyment miss,

LXIl. The same.
Mahabharata v. 1430 (compare xiii. 7597—7606).

‘The clever do not always wealth command,

Nor stupid fools for lack of fortune pine ;
The wise the course of mundane things divine ;

) No other men the secret understand.

LXIIL. Poverty lends a relish to food.
Mahabharata v. 1144.

The poor man daintier fare enjoys
Than e’er his wealthy neighbours taste ;
For hunger lends his food a zest,

While plenty pampered palates cloys.

=

Ν᾿

᾿. * The expressions in this line are stronger than the
_ original employs. See prose translation in the Appendix.

METRICAL TRANSLATIONS

LXIV. The Vanity of Human Ambition.
Vishnu Purdna iv. 24, 48 ff.

How many kings—their little day

Of power gone by—have passed away,
While yet the stable earth abides,

And all the projects vain derides

Of men who deemed that She was theirs,
The destined portion of their heirs !

With bright autumnal colours gay,
She seems to smile from age to age,
And mock the fretting kings who wage
Fierce wars for Her,—for ampler sway.

“ Though doomed,” She cries, “ to disappear
So soon, like foam that crests the wave,
Vast schemes they cherish, madly brave,
Nor see that death is lurking near,

‘‘ And kinsmen, brothers, sons and sires,
Whom selfish love of empire fires,

The holiest bands of nature rend,—

In bloody strife for Me contend.

“OQ! how can princes, well aware
How all their fathers, one by one,
Have left Me here behind, and gone,
For my possession greatly care ?”

King Prithu strode across the world,
And all his foes to earth he hurled ;
Beneath his chariot wheels—a prey
For dogs and vultures—crushed they lay.

—— χὰ. «ῳ

FROM SANSKRIT WRITERS. 47

Yet snatched by time’s resistless blast,
He long from hence away has past ;
Like down the raging flames consume,
He, too, has met the common doom.

And Kartavirya, once so great,

Who ruled o’er all the isles, supreme,
Is but a shadow now, a theme

On which logicians subtly prate.

Those Lords of men, whose empire’s sheen -
Of yore the regions all illumed,

By death’s destroying frown consumed,

Are gone ; no ashes e’en are seen !

Mandhatri once was world-renowned :
What forms his substance now? A tale!
Who hearing this, if wise, can fail

This mundane life to scorn, so frail,

So dreamlike, transient, worthless found ?

Of all the long and bright array

Of kings whose names tradition shows,
Have any ever lived? Who knows?

And now where are they? None can say.

LXV. The path of salvation.

That man with Brahma union wins,—
The highest good by sages sought,—
Who ne’er in deed, or word, or thought,
’Gainst any living creature sins.

48 METRICAL TRANSLATIONS

LXVI. Sanctitas bia intelligentix : Holiness the road
to knowledge.

Mahabharata ν. 1382.

The man who every sin forsakes,

Whose breast with love of goodness glows,—
He Nature’s primal essence knows,

And all the changing forms she takes.

LXVIL The extinction of Sin leads to Fnowledge.
Mahabharata xii. 7447.

As sinful passion’s fires grow cold, |
Men ever deeper knowledge gain,
Until, at length, when free from stain,
They in themselves the Soul behold.

LXVIUI. Final beatitude; and the self-ebidencing power
of the doctrine regarding it.

Mahabharata iii. 13982 ; xii. 8959, ff. ; 11380, ff. ; 11692, ff.
xiv. 1455, ff.

Let men all worldly longings quell,
And, sunk in contemplation, dwell

On th’ inmost, deepest truth of things,
From which the spirit’s freedom springs.
Composed and calm, ascetics feel

No longer outward woe and weal :
Within themselves enclosed they rest,
And self-sufficing, live most blest.

Their state resembles placid sleep,

’Mid men who troubled vigils keep.

"Tis as,—when winds by night repose,—
A lamp’s clear flame unflickering glows.

P
{
;
Ι
Ὗ
q
|
1

;
1

FROM SANSKRIT WRITERS. 49

And thus as seasons onward roll,
The saint, with meagre fare content,
On deep self-contemplation bent,
Within himself beholds the Soul.*

Now see in this most wholesome lore
The Vedas’ deep esoteric core.

On no tradition old it rests :

Its truth at once itself attests.
Whatever precious gems you find

In sacred tales, are here combined.
Extracted here, you taste distilled
The nectar thousand verses yield.

LXIX. J guide through the gloom.
Mahabharata xii. 12064.

The night approaches now : hold fast
The lamp of holy knowledge, bright
With ever slowly kindling light,

To guide thee till the gloom is past.

* Compare, though of a different character, the phenomenon
described by Professor Reuss, Histoire des Israelites, p. 295,
note 3, as quoted in the Appendix.

| [Although in subsequent verses (8967 f.), systems founded
_ on reasoning, and ignorance of the Vedas, are condemned, we
_ seem to have in the passage before us a recognition of the
self-evidencing power of certain doctrines, independently of
any revealed authority. In the pieces preceding, pp. 11-13,

entitled “An Indian Free-thinker’s fate,” and “The Indian
_ Rationalist in ancient times,” strict orthodoxy is required. ]

| D |

50 METRICAL TRANSLATIONS

LXX. Janaha’s saving: The Plessedness of dispassion.
Mahabharata xii, 529, 6641, 9917, 9919 ; (also 7981). a
“ As having nothing, and yet possessing all things.”

How vast my wealth, what joy I taste,
Who nothing own and nought desire!
Were this fair city wrapped in fire,

The flame no goods of mine would waste.

A purer, sweeter bliss he knows
Whom quelled desire no more annoys
Than springs from earth’s exciting joys,
Or even than paradise bestows.

LXXI. Ghither knowledge leads.

Satapatha Brahmana x. 5, 4. 16.

By knowledge mortals thither soar
Where all desires have passed away ;
Alms, penance, cannot there convey
The man who lacks this holy lore.

LXXII. Death is not the extinction of the good.

Mahibharata xii. 12121.

Let no one deem the wise are dead,
Who've “shuffled off this mortal coil,”
The wise whose lives were pure from soil,
Who never fell, by lust misled.

FROM SANSKRIT WRITERS. 51

ΠΧΧΊΠ. The Gatchtower of Wisdom.*
Mahabharata xii. 530 (= xii. 5623).

As men who climb a hill behold

The plain beneath them all unrolled,
And thence with searching eye survey
The crowds that pass along the way,
So those on wisdom’s mount who stand
A lofty vantage-ground command.
They thence can scan the world below,
Immersed in error, sin and woe;

Can mark how mortals vainly grieve,
The true reject, the false receive,

The good forsake, the bad embrace,
The substance flee and shadows chase.
But none who have not gained that height,
Can good and ill discern aright.

LXXIV. The Endian Martha and Marp,

(Illustrative of the Vedantic doctrine of absorption
{into Brahma).

Brihad Aranyaka Upanishad ii. 4, 1, ; and iv. 5, 1, ff.

‘Two wives, as Indian rules allowed,
Called pious Yajnavalkya lord.

* This passage has some resemblance to Lucretius, ii. 10 f.
Sed nil dulcius est, bene quam munita tenere edita doctrin&
sapientum templa serena, despicere unde queas alios passimque
videre errare atque viam palantis querere vite, etc. “ But
nothing is more welcome than to hold the lofty and serene
positions well fortified by the learning of the wise, from which
you may look down upon others and see them wandering all
abroad and going astray in their search for the path of life,”
ete.—Munro.

52

METRICAL TRANSLATIONS

They dwelt in peace and good accord,
With varying powers and tastes endowed.

Maitréyi studied, grave and wise,
The depths of sacred lore to sound ;
In fair Katyayani were found

Such gifts as women mostly prize.

Now Yajnavalkya longed to gain

A higher stage of saintly life,

And wander far from home and wife,
Domestic ties esteeming vain.

He thus addressed his elder bride :
“1 now go forth alone to roam :

So let me, e’er I quit my home,
Between you twain my goods divide.”

She asked him then, that thoughtful wife :
“Tf earth, with boundless treasures filled,
Were mine, should then my fears be stilled,
That Yama* soon will claim my life?”

He said: ‘‘ Hadst thou such treasures won,
Thy lot would but be that of those

Round whom her halo fortune throws,
Whose life with pleasure overflows :—

The grasp of death thou couldst not shun.”

“What profits wealth,” Maitréyi cried,
“Tf I must die and leave it soon ?
Immortal life, that envied boon,

To gain, if thou canst guide me, guide.”

* The Indian Pluto.

FROM SANSKRIT WRITERS.

Then Yajnavalkya said: ‘“ Though dear
To me, my spouse, thou wast before,
For these thy words I love thee more.
Now ponder well what thou shalt hear :

“ A woman holds her husband dear.
’Tis not her lord, as such, that draws
Her love; he’s only dear because

In him she sees that Soul appear.

“ With others, too, the same is true:
Wife, sons—whate’er our own we call—
Are only dear, because in all

The Universal Soul we view.

“ Whate’er we round us see, the whole
Terrestrial system—gods, priests, kings,—
The vast totality of things—

Is nothing else than that one Soul.

“ A lump of salt, as soon as cast
Into its primal source, the sea,
Dissolves, and ne’er can cease to be
A part of that salt ocean vast.

“So, sprung from that great Spirit, men,
When once their earthly term is spent,
To him return, and with him blent,

The sense of life no more retain.”

“The dark, mysterious words that end
Thy sage discourse,” Maitreyi cried,

“‘Perplex my mind. Oh! guide me, guide ;

The Soul I do not comprehend.”

“Let not the knowledge I now give
Perplex thee,” Yajnavalkya said ;

53

54

METRICAL TRANSLATIONS

The Soul, as thou appear’st to dread
Τὸ may, can never cease to live,

“ A baseless, dualistic dream
Indulging, vulgar men suppose

That one another sees, hears, knows.
If ’tis not as the many deem,

* And if that Soul is all, and none
But That exists,—and this is so,—
Whom else can That behold or know ?
Since thus, Maitreyi, nought but one

“Great Spirit lives, there cannot be
Of separate being any sense

To mortals left, when they go hence.
That Soul is deathless ; therein see

The only immortality.”

Thus Yajnavalkya taught his wife,
Who wondering heard his mystic lore,

And left her then, to come no more,
But lead till death a beggar’s life.

In quitting those he loved so well,
Showed then the saint a husband’s heart ;
Or played he, cold, the Stoic’s part ?
Tradition fails: we cannot tell.

LXXV. Hachiketas: a theosophic story.

Toittiwiya Brahmana 111. 11, 8, 1 ff. ; and Katha Upanishad.

Desiring heaven, a sage of old
With sacrifice the gods adored ;

FROM SANSKRIT. WRITERS. 55

Devoting to the priests his hoard
Of slowly-gathered goods and gold.

His son, young Nachiketas, stood

And saw the gifts his father brought,

To give the priests: ‘‘ My Sire,” he thought,
“ His vow has not made fully good.”

“Thou hast ποῦ" 811, my father, given
Thou hadst to give,” he calmly said ;
One offering more must yet be made,
If thou would’st hope to merit heaven.

“To whom shall I be given, my sire ?”
His father deemed the question vain ;
Once more he asked, and yet again :
“To Death,” his father cried in ire.

He rose to go to Death’s abode :

A Voice addressed him from the air,

“ Go, seek Death’s house, and enter there
What time its lord shall be abroad,

“Three nights within his mansion stay,

But taste not, though a guest, his food ;
And if in hospitable mood,

He comes and asks thee, thou shalt say :

“41 in thy house three nights have passed.’
When next he asks, ‘ what did’st thou eat ν᾿
Say, ‘ First thy children were my meat,
Thy cattle next, thy merits last.’”

The youth th’ aerial Voice obeyed,

And dwelt three nights in Death’s abode ;
When questioned by his host, the god,
He answered as the Voice had said.

56

METRICAL TRANSLATIONS

Disturbed that this his youthful guest,
Had not been fitly entertained, _
The god, to make amends constrained,
The stranger humbly thus addressed :

“T bow before thee, reverend child ;
I pray thee crave a boon of me.”
“ My father let me, living, see,”
The boy rejoined, “ and reconciled.”

To whom the god,—*I grant thy prayer ;
But ask a second boon ”—replied.

“May my good works,” the stripling cried,
“Of bliss an endless harvest bear.”

This, too, according, Death desired
He yet one boon would choose, the last.
“When men away from earth have past,

Then live they still?” the youth enquired.

“To solve this question dark and grave
Was even for gods too hard a task :

This boon, I pray thee, cease to ask,

Fair youth,” said Death, ‘“ another crave.”

Young Nachiketas, undeterred,
Replied, ‘“‘ The boon I choose, bestow : '
Who can like thee the answer know ?
No boon like this may be compared,”

Death said: “ Ask all thine heart’s desire ;
Sons long-lived, cattle, gold demand,

Elect a wide domain of land,

And length of days from me require ;

St νυ

FROM SANSKRIT WRITERS. 37

“ Or seek what earth can ne’er supply—
The love of witching heavenly brides,
And all celestial joys besides ;

But unto death forbear to pry.”

The youth rejoined, “ The force of man
Is frail, and all excess of joys

His feeble organs soon destroys :

Our longest life is but a span.

“Wealth cannot satisfy: all zest
Of pleasure flies before thy face ;
Our life depends upon thy grace,
Once more, of boons I crave the best.

“For who, with deathless youth though crowned,
And godlike force, if wise, would deign

To spend an endless life in vain

In sensual joy’s disturbing round ?”

When thus the stripling had withstood,
Though proffered by a god, the lure
Of sensual bliss, and sought the pure
Delight of transcendental good,

Then Death, who knew the unborn soul,
And being’s essence, taught the youth
The science of the highest truth,
Through which is reached the final goal.

“Two things for men’s regard contend—
The good, the pleasant: he who woos
The good is blest, whilst they who choose
The pleasant miss the highest end.

METRICAL TRANSLATIONS

“The wise between the two discern,
The pleasant spurn, the good embrace,
But fools the pleasant wildly chase :
To love the good they cannot learn.

“The first take knowledge for their guide ;
The last by ignorance are led ;

Far, far, diverge the paths they tread ;
The chasm that parts their goals is wide.

“ΤῊ 6 fools who ignorance obey,

Conceive they much have learnt and know,
But roam, unwitting where they go,

As blind men, led by blind men, stray.

“ With fortune’s favours vain elate,
The men whom earthly passions fire,
To no sublimer aim aspire,

Nor dream of any future state.

“ Of all the objects men can know,

The highest is the Soul, too high

For common mortals to descry,

Whose eyes are dazzled by outward show.

“Some men have never learnt this lore,
And some whom sages seek to teach,
Possess no faculty to reach

This sacred doctrine’s inner core.

“Ὁ skilled and wonderful, my son,

Is he the Soul who gains and knows !
This subtle science only those

Can teach who think the Soul as one.

FROM SANSKRIT WRITERS. 59

“The sage whose spirit’s gaze intense,
This God, the Soul, from fleshly eyes
Impenetrably veiled, descries,

’ No longer dotes on things of sense.

** Derived from no anterior source,
The Soul, unborn, exempt from all
The accidents that life befall,
Holds on its everlasting course.

The smiter thinks that he can slay ;
The smitten fears that he is slain:
The thoughts of both alike are vain,
The Soul survives the murderous fray.

“Steel cannot cut, nor cleave, nor tear,
Nor fire consume, nor water wet,

Nor winds e’er dry it up, nor yet
Aught else its deathless essence wear.

“ A man casts from him on the shelf
; His garments old, and newer takes ;
-__ So bodies worn the Soul forsakes,

‘ And new assumes, unchanged itself.*

“The man who learns the Soul to be
Minute, yet infinitely vast,

He, by his Maker's grace, at last

Its majesty attains to see.

“Tt travels far and wide, at rest ;
Moves everywhere, although asleep.
Say, who but I the secret deep

Of this mysterious God has guessed ?

oe * The ideas in this and the preceding verse are taken from
the Bhagavad Gita. See also Mahabharata xi. 91 f.

60 METRICAL TRANSLATIONS

“ΒΥ reasoning, thought, or many books,
This hidden Soul is sought in vain.
That man alone the Soul may gain,

On whom the Soul with favour looks,*

‘Elected thus, the sage believes
His oneness with the One Supreme ;
Awakes for ever from the dream
Which uninstructed men deceives ;

* And now from imperfection purged,
And freed from circling life and death,
He calmly yields his vital breath,

And in the Sovereign Soul is merged.

LXXVI. Gonderful Attributes of the Brahmans.

(Mahabharata i. 3383 f.; 7045 ff. ; 1, 50; 1395; 12470 ff. ; .

13362 ff. ; 13427; 13434 ff. ; 13676 ff. ; 13684 ff. ; xil.
6057 ff. ; 6951 ff. ; xiii, 2084 ff. ; 2160 ff.; 7163—7184 ;
7213 ff. ; 7412 ff. ; Manu ix. 314 ff.)

[It is perhaps not very easy to determine in what sense _

some of the most extravagant assertions in the verses which
I have translated are to be understood. On the one hand it
will be seen from one of the notes given below, that the
statement there referred to, is regarded by Kulliika the com-

* In regard to the translation of this verse, see the Appendix,
and the renderings of Dr Roer and Professor Max Miiller there
quoted.

+ The general substance of the Vedantic doctrine of

absorption is here expressed, not in any words of the Katha
Upanishad.

FROM SANSKRIT WRITERS. 61

- mentator as eulogistic and hyperbolical ; and from another,
that the gods and worlds are in some way regarded as
ee ndent on the sacrifices of the Brahmans. Compare my
3 en Sanskrit Texts,” Vol. v., where the god Indra is
said to be stimulated by the Soma libations which he drank,
ad strengthened to support the earth and the sky, (p. 88) ;
and where a similar effect is said to be produced by the hymns,
and worship addressed to him, (p. 91). The action
of the worshipper and the god on each other, is thus in some
measure reciprocal. The worshipper by his offerings and his
hymns strengthens the god, and thus enables him to afford
the help which the suppliant requires.

Before the Brahmans bow with awe ;
Esteem their every word as law ;

For they shall prosper all, who treat
The priests with filial reverence meet.

As pure and lustrous gleams the fire,
Which lights the foulest funeral pyre,

As that which household hearths illumes,
Or holy offerings consumes.

No touch of objects base or vile

Can all-destroying fire defile.*

So, though they servile tasks Τ᾿ pursue,
To Brahmans high esteem is due.

_ * Comp. Prof. A. Holzmann’s Agni, pp. 10 ff.
_ +The words in the original are “all undesirable works.”
* the commentator on Manu ix. 319, where the same verse

occur “ undesirable ” is explained as (udsita) bad, or “ mean,”
as it is rendered by Sir W. Jones. The commentator says
at as the verse is of an eulogistic character, (stutyarthatvdt),
i a akallplipeseses cape ig tran
" at least of which forbid a Brahman, unless in cases of
ity, to engage in the occupations of the lower castes.

ἂν. “π᾿

62

METRICAL TRANSLATIONS

For be he stolid as a clod,

A Brahman is a mighty god.

How much more, then, should those who shine

By learning be pronounced divine !
By them,—whose might sustains the world,*

It could be into ruin hurled,

And others formed to take its place,

With guardian gods, a younger race.

Could aught the Brahmans overthrow,

The gods themselves would feel the blow,

And fall from heaven, resourceless left,

Of all their best allies bereft.

Through their high grace to gods ’tis given

In bliss serene to dwell in heaven.

By them cast down, the demon host

Lies prostrate on the ocean tost.

By their transforming curse malign,

The sweet sea-waves were turned to brine.
No power could form th’ ethereal space,t

Or shake Himalay from its base ;

No dam could stem the Ganges’ tide;

No might can quell the Brahman’s pride.
The dam of law uprearing, they

The surging flood of evil stay,

Which truth and right would sweep away.
Their gold they never grudge to give ;

A silent, lovely life they live ;

Whate’er may be their outward state,

They never grieve or feel elate.

*The commentator on Manu ix. 316, understands the

dependence of the worlds, and the gods, on the Brahmans, to
be connected with the sacrifices offered by the latter.

+ Yet it is stated in Mahabharata xii, 6132, that Brahma

created the other (dkdsa).

FROM SANSKRIT. WRITERS. 63

In scented silken robes bedight,
They know no pride, no vain delight.
If wrapped in skins, or coarsely clad,
And smeared with mud, they are not sad.
Nor plenteous fare, nor lack of food,
Affects their calm, unchanging mood.
And thus a sinless life they lead,
From worldly ties and passions freed.
What forms their wealth? this life austere.
Their power? that potent word we hear.
Of other mortals they are guides ;
In them all sacred lore resides.
They know the nicest points of right ;
No jot eludes their piercing sight.
A heavy yoke sustaining, strong,
They draw the social car along.
Like oxen staunch, though rough their road,
They never sink beneath their load.
With fullest knowledge blest, and free
From doubt, the final goal they see.
The highest good they seek to gain,
And lead on others in their train.

The Brahman deem a lamp whose light
Can guide athwart the gloom of night ;
An eye, through which what else were sealed,—
To even the sagest lies revealed.
Of other causes he the cause,
The proof of proofs, the law of laws.*

_ *The last four words of this line are not in the original ;

but have been added for the sake of the rhyme they afford, as
they harmonize with the two preceding characteristics ascribed
_ tothe Brahmans, The words “ proof of proofs,” (pramdanasya
_ pramdnam cha,) could perhaps be better rendered “ authority
_ of authorities.”

64 METRICAL TRANSLATIONS

The next verses are different in their tendency.

LXXVIL. Bibersities among Brahmans.
Mahabharata xiii. 2092 ff.

After declaring, in verses 2084 ff. that Brahmans should be
honoured, and asserting their great powers, Bhishma refers to
their varieties :—

Deem not in character the same

All those who bear the Brahman’s name.
Among them every sort you find,

In work, in character, in mind.

Some dangerous, dark, resemble wells,
Whose mouth luxuriant grass conceals ;
While others are as clear as day,

When shines the sun’s unclouded ray.
Some cattle tend, some till the ground ;
Some, begging, roam the country round.
Some fierce, and wild, obey no rule,
While some are soft as cotton-wool.
Some harmless lives ascetic lead,

From earthly hopes and longings freed ;
While some, to sordid passions slaves,
Are liars, thieves, and arrant knaves ;
And others in the mimic’s art *

Adepts, in plays enact their part.

By lives so low, by acts so base,

Some men this highest caste disgrace,

* This might have been otherwise rendered :—
And others, leagued with dancers, stoop
To join a dancing, acting, troop.
See, however, the quotation given below from Prof. Wilson’s
“Theatre of the Hindus,” in which he intimates his opinion,
that the profession of an actor was not considered disreput-
able in ancient India; as well as the remarks which precede.

FROM SANSKRIT WRITERS. 65

Which other some, not better born,
By virtue, learning, fame, adorn.
But he who virtue’s laws obeys,
Howe’er subsisting, merits praise.

LXXVIII. Knowledge to be sought from all castes, which
all spring from Srahma.

Mahabhérata xii. 11811.

From knowledge springs redemption : seek
That lore in faith, with spirit meek,

From Brahmans, Kshatriyas, Vaisyas learn,
Nor even the Siidra’s teaching spurn.

This lowest order none should scorn ;

For though from different members born,
All castes from Brahma sprang; the name
Of Brahman all may fitly claim :

And all by reverent impulse stirred,

Recite aloud the sacred Word.

To thee I tell the inmost core

And sense of this most holy lore :

This world is Brahma: all we see

Around is nothing else than He.

The following is a somewhat different and completer rend-
ering of the same lines.

Through knowledge men redemption earn,
And never more to earth return.
Such knowledge seek,—make this thy task,—
From Brahmans, Kshatriyas, Vaigyas ask,
Yea, even from lowly Siidras learn,
And so shalt thou the truth discern.
Be full of faith: whoe’er believes
The fruit of holy lore receives.
The humble Sidra none should scorn ;

E

66 METRICAL TRANSLATIONS

For though from different members born,
All castes alike from Brahma spring,
And so are Brahmans all, O king.

From lips of all the sacred word,
Recited, too, is ever heard.

Of that blest word now learn the core,
And live in error sunk no more.

This word that deepest truth makes known,
That Brahma and the world are one.
The lack of knowledge know to be

The source of mortals’ misery ;

This brings them back again to earth

In ever varying forms of birth.

Seek, therefore, knowledge: wheresoe’er
Thou seekest, thou shalt find it there.

To no one class is truth confined ;

It lightens even the Siidra’s mind.
Whoever gains it, high or low,
Redeemed, no change shall ever know.

The following remarkable words of the sage Bhrigu are
more decided. They are quoted and translated in my
“ Original Sanskrit Texts,” i. 138 ff.

LXXIX. Mo distinction of Castes.
Mahabharata xii. 6939.

When Brahma framed the world of men,
He made it all Brahmanic then.

By no distinction marked of class,

They formed one homogeneous mass,

But when in time they showed diverse
And widely varying characters,

Those men whose natures were the same,
Conjoined, received a separate name.

FROM SANSKRIT WRITERS. 67

The following passage is written in a similar spirit.
Mahabharata xiii. 6612.

The Sidra pure in all his ways,

Who all his passions sternly sways,
The same respect can rightly claim
As he who bears the Brahman’s name.
So Brahma ruled, and he well knew
To mete to every class its due.

When worthy acts, a nature sound,

Are both in any Siidra found,

He stirely merits more esteem

Than worthless Brahmans ;—so I deem.

Nor birth, nor hallowing rites, nor store,
However vast, of sacred lore

Can make a Brahman ; nonght avails
For this, if virtuous conduct fails.

Good conduct constitutes a man
A Brahman; nought else ever can.

And Siidras too, whose lives are pure,
The rank of Brahmanhood secure.

Brahmanic nature shows no change,
Wherever found, in all its range.

That man a Brahman deem in whom,
Exempt from goodness, passion, gloom,
The stainless Brahma dwells, serene :—
None else deserves the name, I ween.

LXXX. Final beatitude attainable eben by low caste men
and by women.

xii. 8801 ; xiv. 592.

Know this, the highest good, the final rest,
To gain with Brahma union ;—this the goal :

68 METRICAL TRANSLATIONS

Then freed from hard corporeal bonds, the soul
Enjoys immortal life, supremely blest.

This end pursuing, e’en the lowest men,

With women, reach that blissful state ; much more
Shall Brahmans, Kshatriyas, versed in sacred lore,
Who Brahma seek, this good transcendent gain.

[This is said after a statement has been made in xiv. 532
ff. of the means by which final redemption, described in v.
543 as nirvdna, may be obtained. The same promise is made
by Krishna (who is also the speaker here), to the same
classes of persons in the Bhagavad Gita, ix. 32 f. ; but it is
there made dependent on their being devoted to him, the
words mdm hi Partha vyapdsritya standing there in place of
dharmam imam samdsthiya, the reading of v. 593 in the passage
before us].

LXXXI. Honour due not to Class, but to Character.

Mahabharata xiii. 2610.

No well-born man respect deserves,
Whose life from virtue’s canons swerves ;
While honour is that Siidra’s due,

Who lives to duty ever true.

νυ a

LXXXIL The nobility of manhood.

Mahabhirata xii. 10931.

Though joyless, poor, and sad at heart,
Let no man seek with life to part ;
For even the humblest, basest state
Of manhood yet is something great.

FROM SANSKRIT WRITERS.

LXXXIIL. Generous impartiality.
Mahabharata xii. 8752.
With equal eye the truly wise
View learned Brahmans, nobly born,

Cows, dogs, and outcast men forlorn,
Whom thoughtless fools as vile despise.

For both in objects fixed, and things
Which inward motive force impels,—

In all,—the one great Spirit dwells,
From whom this frame of nature springs.

LXXXIV. Birtue of more balue than high birth.
Mahabharata v. 1492; iii. 12531.

The man of high or humble birth,

Whose life with virtue’s laws accords,—

The righteous, modest man, is worth
A hundred merely high-born lords.

LXXXV. The true Hrahman.
; Mahabharata xii. 9667.
The man who Nature knows, with all
The changing growth that from her springs,
And all the fates of living things,—
That man the gods a Brahman call.

LXXXVIL The Same.
Mahabharata xii, 8925.
He whose sole presence fills a place,
Whose absence makes a void in halls

Where thousands throng the ample space,
That man the gods a Brahman call.

METRICAL TRANSLATIONS.

LXXXVII. What makes a man a Brahman.
Mahabharata iii. 17392 ; xii. 2363 ; iii. 12470.
A spirit (Yaksha) asks :
What is it makes a Brahman ? birth,
Deep study, sacred lore, or worth ?

King Yudhishthira answers ;

Nor study, sacred lore, nor birth
The Brahman makes; ’tis only worth.

All men—a Brahman most of all—
Should virtue guard with care and pains.
Who virtue rescues, all retains ;

But all is gone with virtue’s fall.

The men in books who take delight,
Frequenters all of learning’s schools,
Are nothing more than zealous fools ;
The learn’d are those who act aright.

More vile than one of Sfdra race

That Brahman deem, whose learned store
Embraces all the Vedic lore,

If evil deeds his life disgrace.

That man deserves the Brahman’s name
Who offerings throws on Agni’s flame,
And knows his senses how to tame.

LXXXVIILI. The true Srahman.
Mahabhirata iii. 14075.

No better than a Stidra deem

The Brahman wise in sin, the slave
Of low degrading vice, the knave
Who fain a holy man would seem.

FROM SANSKRIT WRITERS

But rank with men of priestly birth,
The Sadra truthful, self-restrained,
By constant acts in virtue trained :
A twice-born man is he by worth.

LXXXIX. Goodness essential to a Brahman.

Mahabharata xii. 2363.

The pious man who Soma * drinks,
From all base deeds with horror shrinks,
Calm, unaspiring, tender, mild,

Kind, patient, just, in guile a child,—
Deserves alone the Brahman’s name,
Which no bad man can ever claim.

XC. The Same. |
Mahabharata xiii. 1542 f.

KASYAPA says :

Nor vedic learning deep, nor store
Of legends, or of Sankhya lore,

Nor stainless birth, avails to save
The priest who lives to vice a slave.

AGNI says :

The man who much has read, and deems
His brain with copious learning teems,
Who yet misusing what he knows,

On worthier men discredit throws,—

By such base arts shall surely miss

In future worlds enduring bliss.

γι

Ὁ The juice of the Soma plant, as part of a religious rite,

72 METRICAL TRANSLATIONS

XCI. Profession without Practice.
Mahabharata xiii. 1550 ἢ :

Some Brahmans roam the world around,
And loudly virtue’s * praises sound,

Yet fail to practise what they preach ;
Nay, vice by vicious living teach.

To honour such let no one think ;

Who gives them gifts to hell shall sink.

XCII. Great Wealth injurious to Prahmans.

Mahabharata xiii. 3082.

To own too ample stores of wealth

Destroys a Brahman’s moral health.

The man who no misfortune knows,

Whose life in bliss unbroken flows,

And who, by Fortune long caressed,

Is deemed by all supremely blest,

Of such success the price must pay,—

By vain conceit be led astray.

But when the Brahmans, filled with pride,

No longer others wisely guide,

Abandoned by its guardians, then

Must virtue cease to govern men.

XCIIT. Srahmans should shun hononr.

Mamu ii. 162 ἢ ; Mahabharata xii. 8449 f. ; 11017;
compare 9064.

A Brahman should from honour shrink,
As be would poison dread to drink ;

* The original here has dharma, which may mean caste and
ritual rules, and speaks of the conduct of the persons in ques-

tion as leading to a confusion of castes, and so is written from
a Brahmanical point of view.

= σὰ

FROM SANSKRIT WRITERS. 73

And love contempt, as if he quaffed

A sweet celestial nectar-draught.

Though scorned, the wise man sweetly sleeps ;
Though scorned, he ever calmly wakes ;

And scorned, this course he calmly keeps ;
But woe the scorner overtakes.

XCIV. The real ascetics.
Mahabharata iii. 13448 f. ; xii. 343° ff; xii. 2979.

The high-souled men who never sin
In thought, or word, or action—they,
They are the true ascetics: pray,
What virtue’s in a shrivelled skin ?

XCV. The recluse less meritorious than birtuons men
who libe in the world.

Mahabharata xii. 12126.
From every vicious taint though pure,
A hermit’s virtue cannot vie

_ With theirs who ne’er from trials fly,
But face, and conquer, every lure.

self-control.

Mahabharata xii. 5961 ; (Comp. v. 1680.)
Why, pray, to forests wild repair,
There war against thy senses wage ?
Where dwells the self-subduing sage,
The wood, the hermit’s cell, is there.

74 METRICAL TRANSLATIONS
XCVIL. Shima’s Condemnation of Premature Asceticism. q

Mahabharata xii. 293 ff.

When old and grey, when strength decays, .
By foes when crushed, in evil days,

From fortune’s heights when downward hurled,—
Yes, then let men renounce the world ;

But not in days of youth and health,

When crowned with glory, blest with wealth.
Those scripture texts which praise as best

A life ascetic, lone, unblest,

Dragged sadly on in gloomy woods,

And dreary, doleful solitudes,

Are fictions hatched in squalid schools

By needy unbelieving fools,

Which look like truth, but proved, are found

To rest on no substantial ground.

eS eee ὦ -:

To savage beasts it is not given
By forest life to merit heaven ;
Yet this same life, by hermits led,
Their future bliss ensures, ’tis said !

When men no pleasure feel, nor pain,

A state of stupid torpor gain.

They then have reached perfection, rise
To heaven, so say the would-be wise.
But should not trees,—if this be true,—
And boulders, gain perfection too ?

For they are calm and torpid, feel

Nor pain nor pleasure, woe nor weal ;
They dread no want, they seek no ease,
Like self-tormenting devotees.

Abandon, then, thy vain design ;
By kingly virtues seek to shine.

FROM SANSKRIT WRITERS. 75

See how by acts all mortals strive

Their ends to gain, through effort thrive.
Inaction ne’er perfection brings ;

From strenuous deeds alone it springs.

XCVITI. @hat determines the Character of Actions.
Mahabharata xii. 4094.

Tis from the soul, the man within,
That actions all their value win ;
No outward state, whate’er it be,
Affects an action’s quality.

Would he not sin, a Brahman sage
Who slew within a hermitage ?
Bring gifts no fruit, howe’er profuse,
Unless bestowed by a recluse ?

XCIX. The inefficacy of mere theological knowledge.
Mahabharata v. 1623.

No varied store of sacred texts has power

To save the man in guile and fraud expert ;
His lore forsakes him in his final hour,

As birds, full-fledged, their native nests desert.

© Qastesites nd cite mabsiling without nar pai
Mahabharata iii. 13445.

The triple staff, long matted hair,
A squalid garb of skins or bark,

A vow of silence, meagre fare,

All signs the devotee that mark,
And all the round of rites are vain,
Unless the soul be pure from stain.

76

METRICAL TRANSLATIONS

CI. @ruth better than sacriffce.
Mahabharata i. 3094 ff. ; xii. 6002; xiii. 3660} ff.

By weighing truth and sacrifice appraise,
A thousand sacrifices truth outweighs.

CII. The Same.
Mahabharata xiii. 1544; (Comp. xiii. 6073 ff).
In one scale truth, in the other lay

A thousand Asvamedhas ; try ;
I doubt if all that pile so high,

- Even half as much as truth would weigh.

CITI. Results of Cruth and Falsehood.
Satapatha Brahmana ii. 2, 2, 19.

Those noble men who falsehood dread,

In wealth and glory ever grow,

As flames with greater brightness glow,
With oil in ceaseless flow when fed.

But like to flames with water drenched,
Which, faintly flickering, die away,
So liars day by day decay,

Till all their lustre soon is quenched,

CIV. Sweet savour of Good Deeds: Falsehood
to be shunned.

Taittwiya Aranyaka x. 9.

As far and wide the vernal breeze
Sweet odours wafts from blooming trees,
So, too, the grateful savour speeds
To distant lands of virtuous deeds.

FROM SANSKRIT WRITERS.

As one expert in daring feats
Athwart a pit a sword who lays,
And walking on its edge essays
The chasm to cross, but soon retreats,
_ With cries, afraid to fall below,
And trembling stands upon the brink,—
So let a man from falsehood shrink,
And guard himself from future woe.

CV. Hoss of Virtue the only real Poss.
Mahabharata v. 1289.

Thy virtue guard at any cost.
Wealth none can trust ; it comes and goes:
The good survive misfortune’s blows ;

But virtue lost,—and all is lost.

CVI. The Righteous alwans Prosper.
Mahabharata v. 1381 ; 1223 (comp. v. 4157 ff.).

- Whoe’er would wealth abundant earn,
Should first to practise virtue learn.
Success on goodness always waits,

As nectar aye the blessed sates.

CVIL Righteousness more baluable than Riches.
Mahabharata xii. 9810,

Wealth little satisfaction brings :
The highest bliss from virtue springs.

77

78 METRICAL TRANSLATIONS

ΟΥ̓ΠῚ. The balue of rites depends on the inward purity
of the performer.

Vayu Purana viii. 190.

No sacred lore, howe’er profound,
Nor all the long and varied round
Of sacred rites, can bliss procure
For worthless men, in heart impure.
Although a man with zeal and skill
Should all external rites fulfil,

He reaps no fruit of all his toil,

If sin his inner man should soil.
Ev’n he his all in alms who spends
With heart defiled, secures no meed :
The disposition, not the deed,

Has value,—all on it depends.

CIX. Fate of those who habe no belief in birtue ;
benefits of faith.

Mahdabhiwata iii. 13747 f.

The fearful doom of all is sure

Who laugh at men whose lives are pure ;
Who duty’s binding force deny,

And scout all virtue as a lie.

The man who loves to live in sin

Is like a huge inflated skin ;

With wisdom’s show himself he cheats,
For vain are all his proud conceits.

No sin can want of faith exceed,

While men by faith from sin are freed.

FROM SANSKRIT WRITERS. 79

Believing men throw off their sins,
As snakes cast off their worn-out skins*

CX. HMoral Goodness essential.
Mahabharata xiv. 2835 (comp. xiii. 5544),

The knaves, untrained in wisdom’s schools
Who smile at honest men as fools,
Who never vexed with scruples, long
Have wealth amassed by fraud and wrong,
And then their gains, with hearts elate,
To pious uses dedicate,
On costly sacrifices spend,
Or ample gifts to Brahmans send,—
Such knaves can never gain the meeds
Ordained for truly righteous deeds :
Their riches, sprung from poisoned roots,
Can bear none else than deadly fruits.
Bad men, who goodness only feign,
In hope the world’s esteem to gain,
With lavish gifts and dainty feasts
In vain delight a host of priests.
Esteem that Brahman’s doom assured,
Whoe’er, by lust of gold allured,
From virtue’s hallowed path departs,
And heaps up wealth by wicked arts.
But those who others’ wants relieve,
By giving what they have to give,—

_ * The following does not sound so satisfactory, but very
_ Antinomian ; but see the context as given in the Appendix :

ἡ Sacrifice is eberything.
Mahabharata xii, 2320.

A man of wicked life, a thief—

Of sinners yea the very chief,—

I reckoned good, if so he bring

The gods a fitting offering.

80 METRICAL TRANSLATIONS

The scantiest harvest-gleanings, roots,
A draught of water, herbs, or fruits,—
These righteous, self-denying men

At length the bliss of heaven attain.

CXI. True Piety and Righteousness, and their Fruits.
Mahabharata xiii. 7574. (Matthew vi. 19 f. ; xix. 21.)

With awe sincere the gods adore,
Meet honour to thy tutor show,
With gifts enrich the good, and so

In heaven enduring treasure store.

Thy pious acts perform apart ;
A love for goodness scorn to feign,
And never, as a means of gain,
Parade it with self-seeking art.

'In xii. 1328, it is said, “Let no man bestow gifts in order
to gain reputation” (na dadydd yasase dinam)).

ΟΧΤΙ. he most meritorious Gifts.
Mahabharata xiv. 2788.

Rich presents, though profusely given,
Are not so dear to righteous Heaven

As gifts, by honest gains supplied,
Though small, which faith has sanctified.

a οι —
———

CXIII. Cwo Enheritors of Paradise.
Mahiabhirata v. 1028.

Two men of heavenly bliss are sure,—
The lordly man who rules a land
With mild and patient self-command,

The man who freely gives, though poor.

; FROM SANSKRIT WRITERS. δ

CXIV. The best use of GHealth.
Mahabharata xii. 795.

For what should wealthy mortals live ?
Should such their gains enjoy or hoard ?
Not all* should be enjoyed or stored :

Those use wealth best who freely gfve.

CXV. Good practised because it is duty.
Mahabharata xii. 5906 (comp. xii. 1328).
"Tis not for gain, for fame, from fear,
That righteous men injustice shun,
And virtuous men hold virtue dear ;

An inward voice they seem to hear
Which tells that duty must be done.

CXVI. Good easy, ebdil difficult, to a noble man.
Mahabharata vii. 5960.

A noble man no effort needs _.

To make to practice noble deeds ;

But, oh! he struggles hard and long
Before he perpetrates a wrong.

CXVII. Effort, not success, the test of Goodness.
Mahabharata ν. 3313.

A man who toils with all his strength

A high and righteous end to gain,

May fail,—but has not wrought in vain ;
His merit gains its meed at length.

* The apparent rigour of the original is modified here.
F

82 METRICAL TRANSLATIONS

CXVIII. €bil intentions, if relinquished, not punished.
Mahabharata v. 3314.

Should thou the base intention nurse
To wrong another, pause and think :
Even then if thou from sin shalt shrink,
Thou shalt of guilt escape the curse.

CXIX. @irtue lies in the thought, not in the act.
Mahdabhirata xii. 7063 (comp. xiii. 7593° ff.)

The real seat of virtue’s in the mind
And not in outward act, so say the wise :
Let therefore every man in thought devise,
With earnest zeal, the good of all mankind.

CXX. Girtue must be a man’s on unaided act.
Mahabharata xii. 7064.

In virtue’s practice men alone must stand ;
No friends can e’er their moral efforts share :
Wise guides or books the rule of life declare ;
But only men themselves their acts command.

(Comp. xiii. 7594° ff., translated above, No. cxi., first line
of verse second. It is only the first clause which corresponds
to this passage, and the meaning is different, though the
words correspond. )

CXXI. Kind and Heartless Men.
Mahabharata xiii. 3010.
That man beloved by other lives
Who kindly acts and kindly gives :

From other men a fitting meed
He gains for every loving deed.

ἵ
!
x
2
ῃ

FROM SANSKRIT WRITERS.

Those who have power to help, but fail
To heed the needy suppliant’s wail,
Who treat his prayer with cold disdain,
These justly reprobation gain.

The man who kindly treats a foe

By stern misfortune’s stroke laid low,
Who sues for help in humble mood,—
He who so acts is truly good.

CXXII. The humble are wise.
Mahabharata v. 1010.

Those men who far ’bove others rise
By learning, wealth, or royal state,
And yet with pride are ne'er elate,

By all are justly reckoned wise.

CXXIII. #larks of a birtnous man.
Mahabharata v. 1088.

No ill the thoughtful man disturbs,
His hungry appetite who curbs,

In comfort all his household keeps,
Who toils immensely, little sleeps,
Who, not content to help his friends,
When asked, his help to foes extends.

CXXIV. Selfishness.
Mahabharata ν. 1011.

Who more inhuman lives than he,
Of dainty food who eats the best,
In rich attire is always drest,

And stints his helpless family ?

83

84 METRICAL TRANSLATIONS

CXXV. “ Ef anp probide not for his own, . . . he 1s worse
than an infidel” (1st Epistle to Timothy v. 8.)

Manu xi. 9.

Those men who ample gifts on strangers waste,
And leave their own to pine in want and woe,
Of goodness only earn the empty show :—

To poison turns the honied praise they taste.
The fools who thus to suffering doom their kin,
And costly rites fulfil to merit heaven,

From all the acts performed, and largess given,
No bliss shall find, but reap the fruit of sin.

CXXVI. Disinterestedness: “Do good and lend, hoping for
nothing again” (St Luke vi. 34 1)

Mahabharata iii. 16796.

The good to others kindness show,
And from them no return exact :

The best and greatest men they know,
Thus ever nobly love to act.

CXXVII. Do to others as pe would that thep should do
to pon,

_ Mahabharata v. 1517 ; xii. 9248” f. ; 9281°; xiii. 5571 f.

Whene’er thy acts the source must be

Of good or ill to other men,

Deal thou with them in all things then
As thou would’st have them deal with thee.

|
|
;
I
.

FROM SANSKRIT WRITERS. ἃς

ΟΧΧΥΠΙ. φἔαλτσ of a good man.
Mahabharata ii. 2424 and 2438 f.

The good kind actions recollect,
But base, injurious deeds forget ;
On doing good to others set,

They never recompence expect.

CXXIX. The Same.
Mahabharata i. 6116, 6254 ; and iii, 13252.

Kind deeds are never thrown away
On men of real goodness,—such
Are not content to give as much,
As they have got, far more repay,
Nay, even a hundredfold bestow :

For here the gods no measure know.

CXXX. Seneffcence a duty.
Mahabharata iii, 13745 ; xii. 3531°.
A man should do with all his might
The good his heart has once designed.
Ne’er let him wrong with wrong requite,
But be to others ever kind,

ΟΧΧΧΙ, The prosperity of others not to be enbdied.
Mahabharata xiii. 3880.
On thee to smile though fortune never deign,

Her favourites’ happier lot with calmness bear ;

For prudent men from wealth they do not share,
But others’ own, enjoyment ever gain.
[The last two lines of this maxim are ambiguous, and may,
_ perhaps, admit of an unfavourable interpretation ; viz., that

86 METRICAL TRANSLATIONS

the unfortunate may find means of benefiting by the wealth
of others, by recommending themselves to their favour. See,
however, the context, as given in the Appendix. |

CXXXII. The requiter, not equal to the doer, of good acts.

Mahabhirata xii. 4993.

The man who manifold hath paid
A kindness on himself conferred,
Does less than he who, only stirred
By generous impulse, lent him aid.

CXXXIII. “This is the law and the prophets.”
(St Matthew vii. 12.)

Vikrama charita 158.

In one short verse I here express
The sum of tomes of sacred lore :
Beneficence is righteousness ;
Oppression sin’s malignant core.

CXXXIV. Bo not to others what thou would’st not habe
Done to thee.

Panchatantra iii. 104 (or 103, in another edition.)

Hear virtue’s sum expressed in one
Brief maxim—lay it well to heart,
Ne’er do to others what, if done

To thee, would cause thee inward smart.

δὰ iis d be

FROM SANSKRIT WRITERS. 87

CXXXV. “£f pe lobe them which lobe pou what reward
habe pe?” (St Matthew v. 46.)

Panchatantra i. 277 (or 247 in another edition.)

His action no applause invites,

Who simply good with good repays :
He only justly merits praise

Who wrongful deeds with kind requites.

CXXXVL The highest worship of the Deity.
Bhagavata Purdna viii. 7, 44.

To scatter joy throughout thy whole
Surrounding world ; to still men’s grief :—
Such is the worship best and chief

Of God, the Universal Soul.

CXXXVIL The proper aim of life.
Bhagavata Purana x. 22, 35.

He only does not live in vain

Who all the means within his reach
Employs, his wealth, his thought, his speech,
Τ᾽ advance the weal of other men.

CXXXVIIL The means of attaining to final liberation,
Vriddha Chanakya xv. 1.

Those men alone the secret know
Which final liberation brings,

Whose hearts with pity overflow

To even the meanest living things :-—
Not those a beggar’s garb who wear,
With ashes smeared, with matted hair.

88 METRICAL TRANSLATIONS

CXXXIX. “ @Mbercome ebil with good.” (Epistle to the
Romans xii. 21.)

Mahabharata iii. 13253; v. 1518; xii. 9972.

With meekness conquer wrath, and ill with ruth,
By giving niggards vanquish, lies with truth.

CXL. “πο when he twas rebiled, rebiled not again.”
(1st Epistle of Peter ii. 2, 3; iii. 9.)

Mahabharata v. 1270 ; xii. 11008.

Reviling meet with patience ; ne’er

To men malignant malice bear.

Harsh tones and wrathful language greet
With gentle speech and accents sweet.
When struck return not thou the blow.
Even gods their admiration shew

Of men who thus entreat a foe.

CXLI. “ £f thine enemp hunger, feed him.” (Proverbs xxv.
v. 21 ἢ ; Epistle to the Romans xii. 20.)

Mahabharata xii. 5528.

That foe repel not with a frown
Who claims thy hospitable aid ;
A tree refuses not its shade

To him who comes to hew it down.

CXLIL. forgiveness of Enjuries.
Subhishitarnava, 274.

A hero hates not even the foe

Whose deadly bow is ’gainst him bent ;
The sandal-tree with fragrant scent
Imbues the axe which lays it low.

FROM SANSKRIT WRITERS. 89

: CXLUTI. Suppliants not to be sent empty atwap.
Mahabharata xiii. 3212.
Let none with scorn a suppliant meet,
Or from the door untended spurn; _
A dog, an outcast, kindly treat,
And so shalt thou be blest in turn.

CXLIV. The same.
Hitopadesa i. 55 (or 33).
The good extend their loving care
To men, however mean or vile ;
E’en base Chandalas’ * dwellings share
Th’ impartial moonbeam’s silvery smile.

7 CXLV. Slarrow and large heartedness.
: Panchatantra γ. 38.

: Small souls enquire “ belongs this man
To our own race, or class, or clan” ?

But larger-hearted men embrace
: As brothers all the human race.

CXLVI. Compassion should be shown to all men.
Ramayana vi. 115, 41.

To bad as well as good, to all,
A generous man compassion shows.
On earth no mortal lives, he knows,
Who does not oft through weakness fall.

* Chandala has the same sense as Pariah, a man of the
_ lowest, or of no, caste.

METRICAL TRANSLATIONS

CXLVII. A man map learn from the humblest, &c.

Manu, ii. 238, and Sarngadhara’s Paddhati, Niti, 34.

From whomsoever got, the wise

Accept with joy the pearl they prize.

To them the mean may knowledge teach,
The lowliest lofty virtue preach.

Such men will wed, nor view with scorn,
A lovely bride, though humbly born.

When sunlight fails, and all is gloom,
A lamp can well the house illume.

CXLVIIL Good may be gained from eberpthing.

Mahabharata, v. 1125.

From madmen’s ravings even, the wise,
And children’s prattlings, good may gain :
As workmen skilled extract the vein

Of gold in rocks that bedded lies,

(Compare xii. 11812. (See above, No. Ixxviii. p. 65.)

CXLIX. HMHen are formed by their associates.
Mahabharata, v. 1272 ; vii. 5961 ; xii. 11028.

As cloth is tinged by any dye

In which it long time plunged may lie;
So those with whom he loves to live
To every man his colour give.

FROM SANSKRIT WRITERS. 9!

CL. Evil men to be avoided.
Mahabharata, v. 1164 ; xii. 2797.

Let good men ne’er with bad themselves ally ;

Whene’er a friendly bond the two unites,

The guiltless share the doom the knaves that smites.
Moist wood takes fire, and burns, when mixed with dry.

CLI. How the wise and foolish respectively are affected
by Society.
Mahabharata, i. 3077.

The fool who listens day by day

To all that men around him say,
Whate’er is worst drinks in with greed,
As pigs on garbage love to feed.

But hearing others talk, the wise

The precious choose, the vile despise ;
Just so do swans, with innate tact,
From milk and water, milk extract.

CLII. Effects of good and bad compan.
Mahabharata, iii. 25 (compare ii. 223, 251).

To herd with fools, delusion breeds,
To error, vice, and misery leads ;
While those who wait upon the wise
On virtue’s ladder ever rise.

Let men who covet calm of mind
The old, the sage, the righteous find ;
From such the way of duty learn ;
Thus aided, truth and right discern.
Such men’s example, influence, looks,
Teach better far than many books,

METRICAL TRANSLATIONS

CLIT. Gndiscerning men’s praise worthless.
Mahabhirata, xii. 4217.

What boots the censure or applause
Which undiscerning men bestow ?
Who ever heeds the senseless crow
That in the forest harshly caws ?

CLIV. “ The tongue can no man tame.” (James iii."8.)
Mahabharata, v. 1170.

‘Tis very hard to curb the tongue,

Yet all this needful power should seek ;
For who much useful truth can speak,
Or charm with brilliant converse long ?

CLV. “ Casting pearls before swine.”
Hitopadesa, iv. 10.

He only threshes chaff who schools
With patient kindness thoughtless fools.
He writes on shifting sand who fain

By favours worthless men would gain.

CLVI. Hopelessness of reclaiming the bad.
Bhaminivilasa, i. 93.

Whoe’er the bad by kindness tries

To gain,—but vainly ploughs the skies,
The viewless wind with water laves,
And paints a picture on the waves.

FROM SANSKRIT WRITERS.

CLVIL Good adbice not to be wasted on fools.
Mahabharata, v. 3290 f.

When good advice is not more prized than ill,
What man of sense has any words to spare
For thoughtless fools? Does any minstrel care
On deaf men’s ears to waste his tuneful skill ?

CLVIIIL. Ability necessarp for acquiring knowledge.
Mahabharata, ii. 2485; x. 178f. ; ii. 1945.

No teaching e’er a blockhead shows
What’s right, what’s wrong, or makes him sage;
No child in understanding grows

Mature in sense, with growing age.

The wise who proffer learning’s boon

To stupid men, their labour waste :
Though filled with juices sweet, a spoon
Their pleasant flavour cannot taste.

But able men, though taught in haste
Truth, right, and wrong, can quickly learn.
The feeling tongue and palate taste,

And flavours sweet and sour discern.

CLIX. The pain inflicted by harsh words.
Mahabharata, xiii. 4985 f. = v. 1172 f.

The wound a foeman’s trenchant steel
Inflicts, in time again will heal ;

The tree a woodman’s axe o’erthrows

Soon sprouts again, and freshly grows ;

But never more those wounds are closed,
Which harsh and cutting words have caused.

93

94 METRICAL TRANSLATIONS

The shafts men’s flesh which pierce and gall,—
A leech’s skill draws out them all.

No power extracts the sharp word-dart,

Which rankles, bedded in the heart.

CLX. The same.
Mahabharata, xiii. 4986 ; v. 1266.

The tongue discharges shafts of speech,
Which cut and torture those they reach.
They light on none but tender parts,

They burn men’s vitals, bones, and hearts :
Let none shoot forth those cruel darts.

CLXI. Harsh speech,
Mahabharata, i. 3559 ; v. 1267.

Of all men him most luckless deem
With thorns of speech who others tears,
Who on his lips, with taunts that teem,
Destruction’s cursing Goddess bears.

{Compare the expressions in Psalms li. 2 ; lv. 21 ; lvii. 4; and
lxiv. 3, 4.}

CLXII. Disregard of good advice.
Mahabharata, v. 4348 ; compare v. 4143 ff.

That self-willed man his foes delights,
Who, ill advised, the counsel slights

Of those sage friends who wish him well,
And how to help him, best can tell.

ee ———

FROM SANSKRIT WRITERS.

Or,

Whoe’er the prudent counsel slights,

Of honest friends who wish him well,
And best the safest course can tell,—
That fool his foeman’s hearts delights.

CLXIU. The same.
Mahabharata x. 234.
Whene’er a man wise counsel scorns,
Which friends impress, but he dislikes ;
And such a man misfortune strikes,
He then too late, his folly mourns.

CLXIV. The claims and duties of friendship.

Mahabharata v. 3317.

That mortal sages heartless call

Who does not help his friends in need,
Who does not kindly warn and lead,
Whene’er they seem about to fall.

He merits praise, who, urged by care
His friend from folly back to hold,
Should use all means, and waxing bold,
Should even seize him by the hair.

CLXV. J real friend.

Mahahbarata, xii. 2998 f. ; xii. 6284 ff.

He is a genuine friend who, free
From every taint of jealousy,

Regards with constant joy and pride
Thy fortune’s ever-rising tide ;—
Whose heart, again, within him sinks
Whene’er of ills of thine he thinks.

95

96 METRICAL TRANSLATIONS

The man whose sympathising heart |
In all thy joys and woes takes part, |
Who as his own misfortunes treats

Thy woes, reverses, wrongs, defeats,

In him with perfect faith confide,

As in a father, brother, guide.

CLXVI. Groken friendships never thoroughly cemented.
Mahabharata xii. 4167.

Things well compact are hard to crack,
And broken things are hard to mend;

So shattered friendships, patched up, lack
The love that marked the former friend.

CLXVIL Honest advice.

Mahabharata v. 1348 ; compare v. 1097 ; ii. 2136 ---
Manu iv. 138.

Bland courtly men are found with ease,

Who utter what they know will please ;

But honest men are far to seek,

Who bitter truths and wholesome speak.

So, too, those thoughtful men are rare :
Who blunt and sound advice can bear,

A prince’s best ally is he,—

The man from servile truckling free,
Who faithful counsel gives, nor fears
With truth to wound his patron’s ears ;
Not he who spares him present pain
At certain cost of future bane.

-

FROM SANSKRIT WRITERS. 97

CLXVUI. Dishonest enlogists and secret detractors.
Mahabharata xii. 4221.

The men whe praise you, bland and bright,
| Before you,—rail behind your back,

Are dogs that dread a front attack,

But slink behind your heels to bite.

CLXIX. Evil of revengefulness.
Mahabharata xii. 4225.

The injured man who weakly longs

To pay base slanderers back their wrongs,
Is like the ass which loves to lie

And roll in ashes dirtily.

CLXX. Results of foresight and courage and their
contraries.

Mahabhirata i. 8404 f.

The prudent man, alive, awake,

To all the turns events may take,
The vigorous man, prepared to brave
All strokes of fate,* however grave,
Is never taken by surprise,

When ills assail and troubles rise.
Though laid by rude misfortune low,
He does not faint beneath the blow,
But soon recovering strength, is fain
To fight life’s battle o’er again.

His manly spirit nought dismays,
He strives and hopes for better days.

* The word “fate” is used by me here merely in the sense
of calamity.
G

98

METRICAL TRANSLATIONS

But thoughtless men, who never see

Th’ approach of dire calamity,—

Of yawning ruin never think,

Until they stand upon its brink,—

When trouble comes, oppressed and scared,
For struggling ’gainst it unprepared,
Succumb beneath the blows of fate,

And rise no more to high estate.

CLXXI. Conditions of success.
Mahabharata xii. 4889 and 4908.

Whoe’er for future chance provides,
Or promptly meets whate’er betides,
Ensures success; while he goes wrong
Tn act who is not prompt and strong.

CLXXII. Boldness necessary to success.

Mahabharata i. 5613.

No man gains good who is not bold,
And ready danger to confront ;

But if he dares, and bears its brunt,
And lives,—he then shall good behold.

CLXXIIT. Self-respect essential to success.
Mahdabhirata iii. 1259.

A man should ne’er himself despise :
Who weakly thus himself contemns,
The flowing tide of fortune stems,
And ne’er to high estate can rise.

FROM SANSKRIT WRITERS. 99

CLXXIV. Ghat energy can effect.
Vriddha Chanakya MS., p. 32.
Mount Meru’s peak to scale is not too high,
Nor Hades’ lowest depth to reach too deep,
Nor any sea too broad to overleap,
For men of dauntless, fiery, energy.

CLXXV. Fearlessness.
Mahabharata v. 1513.

The truly brave, however tried,

In all events the test abide.

The gloom of woods, the wild beasts’ haunt,
Their manly spirits cannot daunt.

Amid alarms, distress and woe

They ne’er lose heart, no fear they know.
When swords are swung, or, thick as hail
The arrows fly, they never quail.

CLXXVI. Procrastination.
Mahabharata vi. 2008.

Events have onward sped too fast ;

The time to change thy course is past.

A dam thou rear’st the streams to stay
Which have already flowed away !

Thy house is burned; the flames to quell
For water now thou digg’st a well.*

* Compare Ramayana, ii. 18, 23, “ Thou in vain desirest to
construct a dam when the water is gone.” Bhartrihari, iii.
76, “A wise man should strenuously strive after his
own wellbeing whilst his body is in health, whilst decay is
far off, whilst his strength is unbroken, and there is no decline

_ of life: when the house is in flames, what is the use of making

an effort to dig a well 1"

100

METRICAL TRANSLATIONS

CLXXVIL. Epil of indecision.

Mahabharata xii. 3814 ; 11, 164.

The dilatory men who let

The time for action pass away,

Though long they seek, can seldom get
Another opportunity.

CLXXVIII. Promptitude necessary.
Mahabhirata xi. 36.

While yet the hours for action last

A man should strive his ends to gain,
That so he may not mourn in vain
The chance away for ever past.

CLXXIX. Study beforehand the consequences of action.

Mahabharata v. 1112.

11 now take this step, what next ensues ?

Should I forbear, what must I then expect ?

Thus, e’er he acts, a man should well reflect,

And weighing both the sides, his course should choose.

CLXXX. The best remedy for grief.
Mahabharata xi. 184”, f.

Nor valour, wealth, nor yet a band
Of friends can bring such sure relief
To mortals overwhelmed with grief,
As strong and steadfast self-command.

FROM SANSKRIT WRITERS. Io!

CLXXXI. The cure for grief.
Mahabharata iti. 14079 (=xi. 76», δ ; xii. 12494).

With drugs the body’s pains are healed ;
But wisdom mental anguish quells ;

Such wholesome power in knowledge dwells.
To grief, then, never weakly yield.

CLXXXI. The wise superior to circumstances.
Mahabharata iti. 62 ; xi. 67; xii. 751; 6497, ἢ, ; 12483.

No day arrives, but as it flies,

Of fear a hundred sources brings,
Of grief a thousand bitter springs,
To vex the fool,—but not the wise.

CLXXXIII. Marks of αὶ wise man.
Mahabharata v. 993.

The men, too high who never aim,
For things once lost who never mourn,
By troubles ne’er are overborne,—
Such men the praise of wisdom claim.

CLXXXIV. Appearances not alwaps to be trusted.
Mahabharata xii. 4148 f.

A bounded vault the ether seems ;

With fire the firefly seems to shine ;
And yet no bounds the sky confine ;
’Tis not with fire the firefly gleams.

102 METRICAL TRANSLATIONS

_——_—

So other sense-perceptions too,

Which else might cheat, should first be tried,
And those which every test abide,

Should only then be deemed as true.

CLXXXV. @ontent, and final blessedness.
Mahabharata iii. 14085.

What gain can discontent allay ?
Contentment makes men truly blest.

He who has travelled wisdom’s way
With gladness hails th’ approaching day,
When he in bliss supreme shall rest.

CLXXXVI. The foolish discontented; the wise content.
Mahabharata xi. 75.

Though proudly swells their fortune’s tide,
Though evermore their hoards augment,
Unthinking men are ne’er content :

But wise men soon are satisfied.

CLXXXVII. Discontent.
Subhashitdrnava, 110.

Most men the things they have, despise, ῪΝ
And others which they have not, prize ;
In winter wish for summer's glow,
In summer long for winter’s snow.

CLXXXVIL Ao perfect happiness in the world. .
Mahabharata xii. 6712; comp. iii, 15382»

Some men by circumstance of birth |
Are happier, others more distrest ;
But any man completely blest

I nowhere yet have seen on earth.

[This verse in the original immediately precedes the next No.

FROM SANSKRIT WRITERS. 103

CLXXXIX. Desire insatiable.
Mahabharata xii. 6718; comp. xii. 514—522.

When men grow rich, for something else they pine,
They would be kings ; * were kingly rank attained,
They fain would gods become; were godship gained,
They'd long to rule o’er all the race divine.

Bat shouldst thou wealth and royal power acquire,
And soaring higher yet, become a god,

Yea rule all Svargat by thy sovereign nod,

Evn then unsated, thou wouldst more desire.

CXC. The same.

Mahabharata i. 3174 and 8518; iii. 80 ff., 6715 ; xii. 513 ff. ;
xii, 6609 ff. ; xii. 9925.

Renewed enjoyment never tames,
But rather more excites desire.
The more by oil or wood a fire
Is fed, the more it fiercely flames.

Fools find it hard to quell this pest, —
This plague, which lasts out all man’s days,
Which grows not old as he decays :—
Who cures it, he alone is blest.

* Compare the Pheenisse of Euripides, 503 ff., where Eteocles
says: “For I, o mother, will declare, concealing nothing ; I
would go to the place where the stars, and the sun rise, and
beneath the earth,—if I were able to do these things,—in order
to possess regal power, the greatest of the deities.”—-Compare
Mbh. v. 4567 (see below in the story of “Sanjaya and Vidula.”)

+ The Hindu paradise, the abode of Indra,

> ‘4 ‘ =
piietidars, —

a

104 METRICAL TRANSLATIONS

Rule, then, thyself; desire abate :
Earth, all the gems her caverns hold,
With women, cattle, stores of gold,—
All fails one greedy man to sate.

CXCI. Evils of wealth: praise of contentment.

Mahabharata iii. 84.

As fire consumes the wood from which it springs,
So inborn greed to mortals ruin brings.

The rich in constant dread of rulers live,

Of water, fire, thieves, kinsmen crying “ Give.”
Ev’n wealth itself to some men proves a bane ;
Who dotes on it, no lasting bliss can gain.

As flesh by denizens of earth, sea, air,—

Beasts, fishes, birds,—is seized as dainty fare,

So too the rich are preyed on everywhere.
Increasing wealth to greed and folly leads,

And meanness, pride, and fear, and sorrow breeds.
In getting, keeping, losing wealth, what pain

Do men endure! They others kill for gain.

The vain desires of mortals never rest ;
Contentment only makes them truly blest.

Life, beauty, youth, gold, power, we cannot keep ;
The loss of those we love we soon must weep.

On such-like things, from which he soon must part,
The thoughtful man will never set his heart.

In hoarding gold no more thy days expend ;

Or else endure the ills that wealth attend.

Ev’n men who wealth for pious uses win,

Would better act, if none they sought to gain :
Tis wiser not with mud to soil the skin,

Then first to soil, and then wash off the stain.

FROM SANSKRIT WRITERS. 105

CXCII. A man's aims barp with his time of life.
| Mahabharata x. 115.

In youth a man is led away

By other thoughts, ideas, aims,

Than those his middle life which sway :
In age yet other schemes he frames.

4 CXCIII. @ealth and poverty.
Mahabharata xii. 213, ff.

Amassing wealth with care and pains,

A man the means of action gains. |
From wealth a stream of virtuous deeds,—
As copious rills from hills,—proceeds.

But action halts when affluence fails,

As brooks dry up when drought prevails.
Wealth every earthly good procures,

And heavenly bliss itself insures.

For rich men gold, with hand profuse,
Can spend for every pious use.*

The wealthy man has troops of friends ;
A flattering crowd before him bends ;
With ardour men his kinship claim ;
With honour all pronounce his name ;
They call him noble, learned, wise,
And all his words as maxims prize.

¢ Men in the lap of affluence nurst

. Look down upon the poor as curst.
The world deems want a crime ; like bad
And guilty men, the poor are sad.

* There is nothing in the original corresponding to these
two lines; but I assume that their substance is intimated in
what precedes ; and this is confirmed by what is afterwards
said of the poor man.

ee

106 METRICAL TRANSLATIONS

A needy man is viewed with scorn,*

As base and vile, though nobly born ;
On earth his lot is joyless, hard,

To him the gates of heaven are barred ;
The rites which open wide that gate,
The needy cannot celebrate.

He merits most the name of lean

Who cattle lacks, whose garb is mean,
On whom no crowd of servants waits,
Whose food no hungry strangers sates :—
That hapless man is truly lean,

Not he whose frame is spare and thin.

CXCIV. GHealth often injurious.
Mahdabhirata xii. 6575.

The unthinking man with whom, too kind,
The goddess Fortune ever dwells,
Becomes the victim of her spells ;

As autumn’s clouds the wind impels,

She sweeps away his better mind.

Pride, born of viewing stores of gold,
Conceit of beauty, birth, invade
His empty soul ; he is not made,

He deems, like men of vulgar mould,

He knits his brows, his lip he bites,

At poorer men he looks askance,
With proud contempt and angry glance,

With threatening words their souls affrights.

* Nil habet infelix paupertas durius in se
Quam quod ridiculos homines facit.
Juvenal, Sat. i. 3, 152.

“For unhappy poverty has in it nothing harder than this,
than that it makes men the objects of ridicule.”

en aa.

FROM SANSKRIT WRITERS. 107

How, how could any mortal brook
On such a hateful wretch to look,

_ Even though he owned the godlike power
On men all envied boons to shower ?

CXCV. The same.
Sahityadarpana, 322.
A wealthy man not drunk with pride,
A youth who fickle folly flees,

A ruler scorning careless ease,
Among the great enrolled abide.

CXCVI. What will not men do to get wealth ?
Sarngadhara’s Paddhati, Dhanaprasamsa 12.
For gold what will not mortals dare ?
What efforts, struggles, labours spare ?

The hostile warrior’s sword they brave,
And plunge beneath the ocean wave, [-

ΟΧΟΥῚΙ. The same.
Mahabharata iii. 15398.

On seas, in forests wild, the bold
Will risk their precious lives for gold.

CXCVIII. The rich hath many friends.
Mahabharata xii. 12131,
A rich man’s kinsfolk, while he thrives,
The part of kinsmen gladly play :
The poor man’s kindred die away
Long e’er his day of death arrives,

108

CCI. Selt-exaltation, and censure of others condemned,

METRICAL TRANSLATIONS

CXCIX. The same.
Panchatantra i. 15.

A wealthy man ev’n strangers treat
As if they were his kinsmen born :
The poor man’s kindred all with scorn
His claim to kinship basely meet.

CC. Heirs of the rich often spendthrifts,

Subdhshitdrnava, 64.

How many foolish heirs make haste

The wealth their fathers saved to waste !
Who does not guard with care the pelf
He long has toiled to hoard himself ?

Mahabharata xii. 10576.

Himself in men’s esteem to raise

On other’s faults let no one dwell ;
But rather let a man excel

All other men in doing well,

And thus command the meed of praise.
Oft worthless men, in blind conceit,
Their own superior merits vaunt,

And better men with failings taunt :

Reproof themselves with scorn they meet,

By blameless acts alone the wise,
Although they ne’er themselves exalt,
Nor yet with other men find fault,

To high esteem and honour rise.

The odour sweet of virtuous deeds,
Though voiceless, far and wide will fly :

FROM SANSKRIT WRITERS. 109

To tell his presence in the sky

The noonday sun no herald needs.

By self-applause a fool in vain

From others glory seeks to gain ;

But nought a wise man’s light confines :
Though sunk within a pit it shines.

CCII. Sad men pleased to hear ill, not good, of others.
Mahabharata v. 1380; xii. 11014.

Of others’ ill to hear makes bad men glad ;
To hear of others’ virtues makes them sad.

CCIII, The bad like, the good dislike, to censure others.
Mahabharata i. 3079.

In censuring others wicked men delight:
With all good men ’tis just the opposite.

CC1V. HMen of merit alone can appreciate merit.
Mahabharata viii. 1817.

No man can others’ merits know
When he himself has none to show.

CCV. Censoriousness and self-deception.
Mahabharata viii, 2116 ; v. 1007.

All men are very quick to spy

Their neighbours’ faults, but very slow

To note their own ; when these they know,
With self-deluding art they eye.

TIo

CCV1. Hen see other's faults, but are blind to their otwn.

METRICAL TRANSLATIONS

Subhdshitdrnava, 275.

Men soon the faults of others learn :
A few their virtues, too, find out ;
But is there one—I have a doubt—
Who can his own defects discern.

COVII. “ @hp beholdest thou the mote that ts in thy

brother's eve?” δε.
(Matthew vii. 3 f.)
Mahdabhirata i. 3069.

Thou mark’st the faults of other men,
Although as mustard seeds minute ;
Thine own escape thy partial ken,
Though each in size a Bilva fruit.

CCVIII. Gant of self-knowledge.
Mahabharata i. 3074.

Until the ugly man has scanned

His form, as in a mirror shown,

He deems, in fond conceit, his own
The fairest face in all the land.

But when the faithful glass reveals
How every grace and charm it wants,
At once are silenced all his vaunts—
The galling truth he sadly feels.

CCIX. Conceit difficult to cure.
Panchatantra i. 314, or 357,

Declare what power the born conceit
Can drive from any creature’s mind.

* The Bilva is the Bel, or Aegle Marmelos.

FROM SANSKRIT WRITERS. 111

See yonder bird, its back reclined

On earth, throws up its little feet,

While there it sleeps, the sky to prop,
Which else to earth might downward drop.

CCX. To give adbice easy ; to act well difficult.

Hitopadesa i. 98, or 107.
Whoe’er will others seeking light, advise,
His task is easy—here all men are wise ;
But urged themselves to virtue, most no more
The wisdom show they seemed to have before.

CCXI. To boast easy; to act difficult.
Ramayana vi. 67, 10 (Gorresio’s Edition.)

In words to carry out a plan,

Is easy work for any man;

But those who vigour join with skill
Alone hard tasks in act fulfil.

CCXII. Gnion is strength.
Mahabharata ν. 1321 ff ; iii. 1333 ; i, 5915 ἢ

The forest tree that stands alone,
Though huge, and strong, and rooted fast,
Unable long to brave the blast,

By furious gusts is overthrown ;

While trees that, growing side by side,
A mass compact together form,
Each sheltering each, defy the storm,

And green from age to age abide.

So too the man alone who stands,
However brave himself, and wise,
But lacking aid from stout allies,

Falls, smitten soon by hostile hands.

112

METRICAL TRANSLATIONS

But those sage kinsmen ever thrive,
Like lotus flowers in blooming pride,
Who firmly each in each confide,

And each from each support derive.

CCXIII. The same.
Mahabharata v. 1318.
Long threads, if all alike they be,
And many, even if thin, sustain,

Unbroken, many a heavy strain :
Of good men here an emblem see.

CCXIV. The same.
Mahabharata v. 1319.

Would kinsmen deal a deadly stroke,
They all the common cause must aid,

When sundered, firebrands only smoke,
But blaze whene’er in contact laid.

CCXV. Hutual help.
Mahabharata v. 863.

By woods unsheltered, tigers fall
Beneath the hunter-troop’s attacks :
And stripped of tigers, forests tall
Soon sink before the woodman’s axe.
Let tigers, therefore, woods defend,
And woods to tigers shelter lend.

CCXVI. @eak foes not to be despised.

Mahabharata i. 5553 (compare i. 5627), xii. 4390.

Let none a feeble foe despise :
If but a little fire should seize
One out of many forest trees,
Soon low the wood in ashes lies.

FROM SANSKRIT WRITERS. 113

CCXVIL. Caution in dealing with a foe.
Mahabharata xii. 5315 ; v. 1405.

When with a crafty foe thou wagest war,

Ne’er rest secure because he dwells afar ;

For know, the arms of such a man are long,

When stretched to wreak his wrath on those who've
done him wrong.

CCXVIIL The same.
Mahabharata xii. 3501 (compare v. 1389.)

If thou hast chanced to wrong a powerful foe,

Ne’er rest secure, though far he dwell away:

His arm with sudden stroke may lay thee low,

As hawks, down swooping, smite their helpless prey.

CCXIX. Machiabellian counsel.
Mahabharata i. 5563 ; xii. 5264.

Whilst thou dost watch thy chance,—with seeming care
Thy mortal foe upon thy shoulder bear ;

Then down to earth thy hated burden dash,

As men against the rocks an earthen vessel smash.

CCXX. How women ought to gain and keep their
husbands’ affections.

A free translation of portions of the section of the Mahabharata,
entitled, the conversation of Draupadt with Satyabhama,
Book iii., verses 14649-14721 of the Calcutta Edition.

[OF the two ladies who figure in the following dialogue, the

first is Satyabhima, the wife of the renowned Krishna, the

ally of the Pindava princes; while the second is Draupadi

(as she is most commonly called by her patronymic, as the
H

114 METRICAL TRANSLATIONS

daughter of Drupada, although her proper name was Krishna),
the wife of the five Pindava princes, Yudhishthira and his
brothers. Here we have a case of polyandry, which the
Mahabharata, in accommodation to later ideas, explains as
apparently originating in accident, but as pre-arranged in a
former birth, although the custom is allowed by some of the
personages who appear in the poem, to have been one im-
memorially practised. (See my paper in the “Indian Antiquary”
- for September last, and Professor M. Williams’s “ Indian Epic
Poetry,” pp. 99 f.) Some indications of its, at least, occa-
sional occurrence in the Punjab, in ancient times, are found
in two passages adduced in a paper recently communicated by
me to the “Indian Antiquary.” It is worthy of remark that
Satyabhama is represented in the passage before us as seeking
to bring her husband, Krishna, under subjection by some of
the philtres which she supposes Draupadi to have found
effectual with the Pandavas, although Krishna was, either at
the time when this section of the Mahabharata was composed,
or somewhat later, regarded as an incarnation of Vishnu, or
of Brahma (the supreme Spirit), and (unless his deification
was a later event, or unless his higher was not supposed
always to permeate his human nature), might have been
supposed, by his divine omniscience, to be incapable of decep-
tion by the wiles of his wife. I may add that, at the time
when the dialogue is related to have occurred, the Pandavas
were living in the forests, in pursuance of an engagement to
exile themselves from their kingdom for a certain period.
(See Williams’s “Indian Epic Poetry.” pp. 23 and 103.) The
passage before us may, doubtless, be held to prove that, in
ancient days, the women of India were in the habit of employ-
ing philtres of various kinds to gain, or keep, their husbands’
affections. In other respects, and irrespectively of the dutiful,
though exaggerated, sentiments which the second speaker
expresses, it may possess some interest as a picture of ancient
Indian manners. |

Two ladies fair, of high estate,
Long parted, now again had met.

—

FROM SANSKRIT WRITERS. 115

The one herself could justly pride

On being noble Krishna’s bride ;

The other ruled five princes’ hearts
With loving sway, by honest arts.
Rejoiced each other now to see,

They laughed and chatted, full of glee.
In thought o’er all the past they ranged,
And ancient memories interchanged.
When this at length had found an end,
The former thus addressed her friend.

SATYABHAMA.

“ How is it, dearest Krishna,* say,
That thou thy husbands so can’st sway,—
Those godlike princes, youthful, bold,
Strong-limbed, and proud, and uncontrolled,——
Who ever watch thy looks, to find
What thoughts are passing in thy mind,
And ne’er against thy rule rebel ?
Reveal, I pray, thy potent spell.
By what devices, what finesse,
Canst thou their proud self-will repress,
And make them all thy power confess ?
Where lies thy strength? What philtres rare
Avail to gain thine end? declare.
Do rites, oblations, prayers, conduce
To work thy will, or lore abstruse ?
Or is thy grand success the fruit
Of any drug, or herb, or root ?
What art is thine, which fame ensures,
And full connubial bliss secures ?

τς « Draupadi’s proper name. See the prose introduction.

116

METRICAL TRANSLATIONS

For I, too, seek to rule my lord :
Thy methods tell; thy help afford.”

These words when noble Krishna heard,
She spake, with grief and sorrow stirred.

KRISHNA (DRAUPADI).

“Such questions vain befit not thee,
A dame esteemed so sage to be.
For all but heartless wives eschew
Those wicked arts thou hast in view.
Could any female merit praise
For acts so shameful, schemes so base ?

Whene’er a hapless husband knows

His foolish wife is one of those

Who ply their lords with drugs and charms,
His soul is racked by dire alarms,

As any one is ill at ease

Who in his house a serpent sees.

How can he lead a happy life

Who lives in dread of such a wife ?

How many men whose wives thus sin,—
Who seek by drugs their lords to win,—
To fell diseases fall a prey,

Grow dropsied, leprous, pine away

In sad and premature decay !

Such madness could’st thou dare to share ?
For thine own lord such ills prepare ?

No wife has e’er, by drugs or charms,
Won back a husband to her arms.

Now, calmly hear how I proceed,
Avoiding every tortuous deed.

_—s

ee ψσοσ. οὐδ

FROM SANSKRIT WRITERS.

I seek to win my husbands’ hearts

By none but open, honest arts.

And so their willing hearts I rule :

I ne’er cajole them, or befool,

Nor e’er on charms or drugs depend,
Their independent wills to bend.

From anger, pride, and passion free,

I serve my lords most zealously.
Without parade of fondness, still,
Submissive, I their wish fulfil.

By fitting gestures, gentle speech,

And mien, and acts, my goal I reach.
Those lords, whose glance alone could kill,
I please with all my might and skill.
Though they are never harsh nor rude,
But always kind, and mild, and good,

I act as if constrained by awe,

And treat their slightest hint as law.
No other object draws my love,

On earth beneath, or heaven above.

No handsome, wealthy, jewelled youth,
No god, could shake my plighted troth.
For no delight or joy I care,

Unless my lords the pleasure share.
Whene’er their home they chance to leave,
Dejected, pale, I fast and grieve.

Their homeward safe return I greet
With sparkling eyes, and welcome meet.
Till all their wants are well supplied,

I never for my own provide.

At meal times, I, without delay,

The food they love before them lay,
Served up in golden platters fair,

All burnished bright with constant care,
My bouse is clean, and fairly swept,
Well stocked and ordered, neatly kept.

117

118 METRICAL TRANSLATIONS

As friends I own, and talk with, none
But virtuous women: bad I shun.*
From all such words and acts I shrink
As wellbred dames unseemly think,
Loud laughter, foolish jests I hate.
And constant loitering at the gate.
My lords’ behests I all observe,

From these I could not bear to swerve.
Just issued from the bath, and bright
In fair attire, with jewels dight,
Before my lords’ appearing, I

Delight their eyes to gratify.

Whatever usage, rule or rite,
Whatever courtly forms polite,

My husbands’ sires observed of old,
And they themselves in honour hold,
All these with never-ceasing care

I carry out; no toil I spare.

* Compare the Troades of Euripides, 647 ἢ, where :
Andromache says of herself —
“ πρῶτον μέν, ἔνθα κἂν προσῇ κἂν μὴ προσῇ
ψόγος χυναιξνν, αὖτο rour’ ἐφέλκεται

κακῶς ἀκούειν, ἥτις οὐκ ἔνδον μένει,
rourov παρεῖσα πόθον ἔμιμινον ἐν δομοις,
εἴσω τε μελάθρων κομψὰ θηλειῶν ἔπη
οὐκ εἰσεφρούμην, τὸν δὲ νοῦν διδάσκαλον
οἴκοθεν ἔχουσα χρηστὸν ἐξήρκουν ἐμοί.

“Tn the first place, where (whether a slur already attaches
to women or not,) this very conduct is sure to bring ill repute
in its train, when one does not keep (literally, to her who does
not keep) at home ; giving up the desire of this, I used to stay
within the house, and did not bring into it the clever sayings
of women (i.¢., their gossip and romantic notions) ; but having
my mind a good teacher by its own instinct, I was content
with myself.”— Paley.

Tb i — ων

FROM SANSKRIT WRITERS.

And here the way their mother shows,
Who all the past exactly knows.

Her will I follow; her revere ;

And hold the noble woman dear.

By constant care, alertness, zeal,
I strive to work my husbands’ weal.

Base women’s wicked arts I shun ;
By nobler means my ends are won.

In happier days,* at sumptuous feasts
We entertained eight thousand priests.
Those Brahmans learn’d and grave, in state
Their food from golden platters ate.
And many other guests beside

Were every day with food supplied.
Whate’er within our household passed,
Was known to me from first to last.
I knew the servants, one by one,

And all they did or left undone.

My husbands’ hordes of gold I knew,
Their income, all their outlay too.

To me they left all household cares,—
A mass of manifold affairs.

On me this burthen all was thrown ;
This load I bore without a groan,

And sacrificed my rest and ease,

My task to end, my lords to please.

I rose the first by dawn’s faint light,
Retired the last to rest at night.

119

__ * That is while the Pandavas were at home, and in posses-

sion of their dominions. Some of the preceding details also,
_ though expressed in the present tense, should,—if the story is
to be regarded as self-consistent, be referred to this earlier

120 METRICAL TRANSLATIONS

Such are the philtres, such the spells,
Whose power my husbands’ love compels.
To please her lord a virtuous wife
Should deem the object of her life.

To him her thoughts should ever turn ;
With love to him her heart should burn ;
Her hope is he, her refuge, god ;*

And all her acts should wait his nod.

In vain by ease is pleasure sought ;
By pains and toil alone ’tis bought.
Strive, then, thy lord’s esteem to win ;

A new career of love begin.
Whene’er his step without the gate
Is heard, start up, and on him wait.
With cheerful tact his wishes meet,
His palate please with viands sweet,
His every sense with pleasure sate ;
Within thy home a heaven create.
So doing, thou shalt make it clear
That he to thee is very dear ;
And then thy love perceiving, he
With answering love will cherish thee.
This course will bring thee high renown,
Thy life with bliss connubial crown.
Compare the story of Sandili in Mahabharata xiii, 5864 ff. ;
and see the passages in praise of women, Nos. ccxxii. ff.

'
|
.

CCXXI. Ἁ Kshatvipa heroine's exhortation to her son.
Mahabharata v. 4494—-4637,

There lived a Kshatriya queen of old,
Well known to fame, far-sighted, bold,
Who sate in councils, heard debate
Proceed on grave affairs of state,

* Mahabharata xiii. 6783, 6799.

FROM SANSKRIT WRITERS. 121

Who, studying much and long, a store
Possessed of rich and varied lore.

She dwelt with joy ’mid war’s alarms,
And loved to hear of feats of arms,

How Kshatriya’s power the proud subdued,
And blessed the subject multitude.

It chanced, a foe’s superior might

Once overcame her son in fight ;

And all his host dispersing, drove

The prince in foreign lands to rove.
There, stunned by fortune’s crushing blow,
He lived, and pined, in want and woe.
Desponding, sad, he deemed it vain

To seek to raise his head again.

His spirit seeing so depressed,

The mother thus her son addressed.

VIDULA.

“ΟΥ̓ all thy friends the grief and bane,
Of all thy foes the joy and gain,—
No real son art thou of mine,
No scion of the kingly line,
A Kshatriya thou wast never born ;
Of every warrior thou the scorn.
Whence spring’st thou? from what outcast race ?
All nobler sires thou would’st disgrace.
Who can of thee with honour speak 7—
In spirit faint, in act so weak.
Desponding thus, hast thou no care
Thy shattered fortunes to repair ?
Contemn thyself no longer ; rise,
Awake to deeds of high emprize.
Why liest thou prone, as if the dread
Forked bolt of heaven had struck thee dead ?

I22

METRICAL TRANSLATIONS

Start up, aspire to high renown ;
By knightly deeds regain thy crown.

By force of will respect command ;

Blaze fiercely like a glowing brand.*

Like smouldering chaff, that only smokes,
A weakling men’s contempt provokes.
Whoever strikes a manly blow,

And strives to lay his foeman low,

Has done his duty ; though he fail,

That failure let him ne’er bewail.

For duty wage a constant strife ;

Than this, what other use has life ?

Thy pious acts have borne no fruit ;
And cut is now thy welfare’s root.
If all thy hopes of good are gone,
Tn life why should’st thou linger on ?

Though hardly pressed, a warrior ne’er
Should yield to sad and weak despair.

Though fell’d to earth, a man should seize

With deadly grasp his foeman’s knees,

Should drag him down with main and might

And smiting, end the deadly fight.

The sons who earn no honoured name,
Can bring their mothers only shame.
Whoe’er in splendour, valour, lore,
Stands forth all other men before,

He justly claims,—no other can,—
The high and noble name of man.
He’s falsely called a man, whose heart
Is weak, who plays a woman’s part.

* Compare Mahabharata xii. 5265; and No. cexiv. above, p. 112.

4
’

FROM SANSKRIT WRITERS. 123

On this our sad condition think :

' We stand on utter ruin’s brink,
From home and country driven, laid low,
Of joy bereft, and plunged in woe.
And wilt thou, nerveless, thus lie low,
Nor dare to strike another blow ?

I called thee son, but now I see
I bore the Kali age in thee.*
May woman never bear again

A son so base, so dire a bane!

Submission, meekness, ne’er can raise
The sunk, or bring them happier days.
Fierce, energetic, strife alone

Can win thee back thy father’s throne.
Ambition only, restless, proud,

Can lift a man above the crowd.

Steel, then, thy heart :—a hero grown,
From haughty fues wrest back thy own.”

SANJAYA.

“What worth has earth, its wealth, its joys,
Its power, its state, its glittering toys,

_ * The Kali, which is the present Yuga, is the last of the
_ four immense periods into which the Indian system of cosmo-
᾿ς gony divides the duration of the existing creation. The first,
___ or Satya, Yuga, was the age of perfection; and during those
which have followed, the world is conceived to have been
undergoing a gradual course of deterioration to the extent of
ΟΠ one-fourth in each succeeding Yuga. In the Kali age cor-

ruption and calamity are thus regarded as attaining their
_ climax. The word Kali as used in the text may thus be
7 ay as denoting an impersonation or incarnation of
all evils.

124 METRICAL TRANSLATIONS

What worth has even life—for thee,
My mother, if thou hast not me ?
Then urge me not to peril life,

In fruitless, bootless, desperate strife.”

VIDULA.

“Their lot is base, who once were great,
But now have fallen from high estate ;
Who, masters once, dependent now,

To others’ wills must humbly bow,

Whom none regards, and who, by need
Constrained, on others’ bounty feed.

To such a servile life as now

Thou lead’st, my son, no longer bow.

Win back those days,—alert and brave,—
When thou wast lord and not a slave,
When all men watched thy kingly nod,
And bent before thee as a god.*

Like heavenly bliss is kingly sway,

Like hell their lot who must obey.t |
The prince whose arm his rule assures,
And well his kinsfolks’ weal secures,—

He during life enjoys renown, <a
And earns at length a heavenly crown.

Yet thou continuest faint of heart,

And wilt not act a hero’s part.

But know, whene’er from love of life,
A Kshatriya shrinks from battle’s strife,
With no fierce warlike ardour burns,—
His tribe that recreant soldier spurns.

* Compare Manu vii. 8.
+ This line, which has nothing corresponding to it in the
original, is given as a counterpart to the preceding.

FROM SANSKRIT WRITERS. 125

Yet why should I my speech prolong ?

No pleas of mine, however strong,

Can sway, poor youth, thy wavering mind,
To all bold action disinclined.

Just so, no drugs his death can stay,
Whose life is ebbing fast away.

Yet hear another reason why

Thou still in war thy chance should’st try.
The foe who now usurps thy throne

The people’s love has never known.

Too weak to rise,—with none to guide,
They watch the turn of fortune’s tide.

But if men saw thee bent on war,

Allies would flock from near and far. .
With these combined, thy plans prepare,
Thy standard raise, and war declare.

Thy foe is mortal, bears no charm

To guard his life from deadly harm.
Go forward then ; to battle stride;
Successes yet thine arms abide.

Thy name is Victor ; * prove thy right
To bear it: triumph now in fight.

Whilst thou wast but a child, of old

A Brahman seer thy lot foretold,

That after dire reverses, thou

Once more in pride should’st rear thy brow.
The sage’s word remembering, I

Expect thy coming victory.

But what a life is this we lead,
Starvation dreading, sunk in need !

* His name “Sanjaya” means “ victorious,” or “victory.”

126 METRICAL TRANSLATIONS

What sad vicissitudes I’ve seen !

A princess born, a wedded queen,
Resplendent once with jewels bright,
My husband’s joy, my friends’ delight,
In splendour nursed, I knew no care ;
And now !—but yet I'll not despair.

Should’st thou continue still to see
Thus plunged in woe thy spouse and me,
What joy could life then have for thee ?

Our servants, all attached and good,
Have left us, forced by lack of food.
Our honoured teachers, Brahman priests,
Enjoy no more their former feasts.
What comfort have I yet in store ?
Shall glad bright mornings dawn no more ἢ
it rends my heart, augments my woe,
To say a needy Brahman “no.”

In happier days my spouse and 1

A Brahman’s suit could ne’er deny.

We stand before a trackless sea,

We have no raft, no guide but thee.

Be thou our pilot, steer us o’er

And land us on a happier shore.

A dying life is this we live ;

Do thou full life and vigour give.

What joy have I, if thou disgrace
By shrinking fear thy father’s race ¢ |
I could not bear to see thee act |
A flatterer’s part with servile tact. |
A manly Kshatriya, highly born,

All base unworthy acts should scorn ;
By fawning, cringing aspect meek
For others’ grace should never seek,

FROM SANSKRIT WRITERS 127

Think what our race’s law requires,—
A law observed by all our sires,

On all their hearts inscribed, divine,
And why not too, engraved on thine ?
A Kshatriya bold, with lofty brow,
To lower men should never bow,

But always grandly stand erect

With conscious, noble, self-respect.
And even when nought can doom forefend,
Defiant let him meet his end ;

By force be broken,—never bend.

To duty, Brahmans, gods above,
A Kshatriya bows with reverent love :
To these alone he homage pays ;
All humbler men he lord-like sways.”

SANJAYA.

“ Thou hast a hard, an iron heart,
And play’st no loving mothers’ part,—
True daughter of a warrior line ;
A fierce unbending soul is thine.
To all thy Kshatriya instincts true,
Thou dost not yield to love its due ;
Nor seek to guard me as thy one
Supreme delight, thine only son !
But spurr’st me on, devoid of ruth,-—
As if I were an alien youth,—
To join again in hopeless strife,
‘And all in vain to peril life.
What worth would earth, its wealth, its joys,
Its power, its state, its glittering toys, —

128 METRICAL TRANSLATIONS

What worth would life—possess for thee,
My mother, if thou hadst not me ?” *

VIDULA.

“ Life has two aims,—with zeal pursued
By thoughtful men,—the right, the good.+
These worthy ends of life to gain
I’ve urged thee on, as yet in vain.
The time has come, the favoured day
For action,—long it may not stay ;—
Improve it e’er it pass away :
Thy fame is perilled by delay.
Should I to warn thee now decline,
Τα show a fondness asinine, ὦ

Thou cravest love, then prove thy right
To be indeed my heart’s delight.

When thou shalt play the hero’s part,

I then will clasp thee to my heart.

The Kshatriya race was formed for fight,
In martial deeds should take delight ;
And heaven is earned by warriors all,
By those who conquer, those who fall.”

SANJAYA.

“1 lack all means, have no allies
To aid my hostile enterprise.

* Tn the original these ideas are repeated here.

t+ Dharma and Artha, or Duty, and Prosperity.

1 This follows the original: ‘“ Were I not to address thee,
when thou art affected by infamy, this would be the weak,
causeless, fondness of a she-ass.”

FROM SANSKRIT WRITERS. _ |. 129

From home and empire rudely driven,
My forces into fragments riven,—
How can I face my conquering foe,
Or think, unhelped, to lay him low ?
Alone, could even a giant hope

With fierce embattled hosts to cope ?
But thou art fertile in resource ;

Do thou direct and shape my course.
Thou bidd’st me now the strife renew ;
What thou commandest, I will do.”

VIDULA.

“ Let not thine ancient ill success
In war, my son, thy soul depress.
To self-distrust no longer yield ;
Once more thy sceptre hope to wield.
Misfortune lasts not always long ;
The strong grow weak, the weak grow strong.*

* Compare Sophocles, Electra, 916—

ἀλλ᾽, ὦ φίλη, θάρσυνε. τοῖς αὐτοῖσι τοί

οὐχ αὑτὸς αἰεὶ δαιμόνων παραστατεῖ,
“ But, oh, dear [sister], be of good courage : the same deity
_ does not always attend on the same persons.”

And Euripides, Hercules Furens, 101—

κάμνουσι γάρ ror καὶ βροτῶν ai συμφοραί,

nal πνεύματ᾽ ἀνέμων οὐκ αἰεὶ ῥώμην ἔχ ει,

Η τ᾽ εὐτυχοῦντες διὰ τέλους οὐκ εὐτυχ εἴς].

ab γὰρ πάντ᾽ aw αλλήλων δίχα.

τὸς δ' ἀνὴρ ἄριστος ὅστις ἐλπίσι

πέποιθεν ἀεί, τὸ δ᾽ ἀτορεῖν ἀνδρὸς καχοῦ.
“For the calamities of mortals too cease; and the blasts
of the winds have not always the same strength, [and the
prosperous do not prosper in the end]. For all things
_ separate themselves from each other. But he is the best man
_ who always trusts in hope; while despair is a quality of a
_ weak man.”

A

METRICAL TRANSLATIONS

But trust not chance; by strife alone,
And toil, canst thou regain thine own.

Heroic men, awake, alert,

Spring up, and all their force exert.
Resolved to win, with stubborn will,
Despising risk, and braving ill,
They never rest, but struggle on
Till all the good they seek is won.

A well-starred prince, religious, wise,
To high estate must surely rise.

On such Sri* smiles, benignly bright,
As rising suns the Orient light.

But listen yet, while I reveal

. How thou with other men should’st deal ;

How thou with art, and tact, and skill,
May’st always mould them to thy will,
By varying means may’st all persuade,
Thy will to work, thy schemes to aid.
Men’s several natures sharply note,

The various loves on which they dote,
Gold, splendour, pleasure, honour, fame,
Revenge, and every other aim ;—

These mark, indulge, to these give scope :
And swaying all by fear and hope,

Their passions use to serve thine ends,
To thwart thy foes, attach thy friends.
By such means, too, the wise man knows
To sow dissension ‘mong his foes.

And, never, son, evince alarm,

Whate’er may rise to threaten harm.

A ruler fear should never know,

Or, if he feels, should never show ;

* The goddess of good fortune.

FROM SANSKRIT WRITERS. 131

For if he shows be danger dreads,
O’er all his host a panic spreads.

I’ve shown thee how, if thou wilt dare,
Thou may’st thy losses yet repair.
I’ve stirred thee up to flee from shame,
To gain thyself a glorious name.
I’ve sought thy soul with hope t’ inspire,
With martial glow thy breast to fire.

. I’ve told thee how, though now forlorn,
Thou wast for future glory born.
And now, my son, at length arise,
Arise, and snatch the envied prize.

Now, last of all, my secret hear,
That thou no more may’st doubt or fear.

_ We yet possess, to thee unknown,
Large treasures, known to me alone.
And many hundred friends remain,
Good friends, who’ve borne misfortune’s strain,
Whom no reverse of our’s could shake,
Who common cause with us will make ;—
They surely will not leave us now,
When fortune comes to crown thy brow.
What need for more, my son, what need?
So on to fight, and victory speed !”

SANJAYA.

“0 thou, thy race’s joy and pride,

_ Heroic mother, sagest guide,
Fond prophetess of coming good,
How thou hast roused my timid mood !
Whilst thou didst strive, in long discourse,
My languid soul to nerve with force,

a Cae ed

132 METRICAL TRANSLATIONS

In war of words I strove in vain

O’er thee the mastery to gain.

For thou couldst all my pleas refute,
And leave me stunned, abashed, and mute.
With thee to lead, sustain, and cheer,
How can I longer shrink or fear ?
Drunk with the nectar of thy word,
To superhuman valour stirred,

I must, with thee to show the way,
Impossibilities essay.

I will not see the ocean whelm *

My own, my dear, paternal realm,
But lift it high above the wave,

Yea death itself with joy will brave
My cherished heritage to save.”

Thus by his mother’s tauntings stung,
By these her exhortations fired,

Away the youth his weakness flung,
And snatched the prize her soul desired.

[The women of Rajputana, as represented by Colonel Tod
in his “ Annals and Antiquities of Rajasthan” (see chapter
xxiii. pp. 607, ff.), maintain in more recent times the character
of heroism ascribed to Vidula in his passage of the Mahabharata.
I give a few extracts. Vol. i. p. 607, f. “C’est aux hommes ἃ

* The original verse (4634), literally translated, runs
thus :—‘ This earth must be supported in the water. I must
die, (plunging) down into an abyss, or precipice.” This is
thus explained by the Commentator: “ This land, my paternal
kingdom, sinking as it were in the water, . . . must be sup-
ported by me, or the sunken kingdom must be raised ; or I
must die in the gulf called battle; and not thus remain
inactive.” Supposing the word “earth” to stand for the
world, the phrase might perhaps be understood of a super-
human effort, as 1 have done in the lines which precede.

FROM SANSKRIT WRITERS. 133

faire des grandes choses ; c’est aux femmes ἃ les inspirer,” is a
maxim to which every Rajpoot cavalier would subscribe, with
whom the age of chivalry is not fled, though ages of oppression
have passed over him. He knows there is no retreat into which
the report of a gallant action will not penetrate, and set fair
hearts in motion to be the objects of his search.” P. 610. “Like
the ancient Germans or Scandinavians, the Rajpoot consults
her in every transaction ; from her ordinary actions he draws
the omens of success, and he appends to her name the epithet
of devi, or godlike.” P. 613. ‘Nor will the annals of any
nation afford more numerous or more sublime instances of
female devotion, than those of the Rajpoots ; and such would
never have been recorded, were not the incentive likely to be
revered and followed.” P. 614. “The annals of no nation on
earth record a more ennobling or more magnanimous instance
of female loyalty than that exemplified by Dewuldé, mother
of the Binafur brothers,” ὥς, P. 617. ‘“ Dewuldé says, would
that the gods had made me barren, that I had never borne
sons who thus abandon the paths of the Rajpoots, and refuse
to succour their prince in danger.” Ρ 625. ‘ Were we
called upon to give a pendant for Lucretia, it would be found
in the queen of Ganore,” who the story tells, clothed her
enemy, the Khan who sought to marry her, in poisoned gar-
ments, which caused him to die in great agony, and then
threw herself from the battlements of the fortress. P. 633.
“The Rajpoot mother claims her full share in the glory of her
son, who imbibes at the maternal fount the first rudiments of
chivalry ; and the importance of this parental instruction can-
not be better illustrated than in the ever recurring simile,
make thy mother’s milk resplendent,” &c. ]

CCXXII. Praise of women.
Mahabharata i. 3027 ff. See xiii. 6781 ff. ; xii. 5561 ff; iii. 13661 ff.

[These lines have been partially and differently versified in
my “Religious and Moral Sentiments metrically rendered
from Sanskrit Writers,” p. 65.]

That dame deserves the name of wife
Whose husband is her breath of life,

134

METRICAL TRANSLATIONS

Who, versed in all indoor affairs,

Her lord relieves of household cares ;
Who fills his house, a mother proud,
With children bright, a merry crowd.

A wife is half the man, transcends

In value far all other friends.

She every earthly blessing brings,

And even redemption from her springs.
Who on him ever fondly dotes,

To him her being all devotes ;

The men possessed of virtuous wives
Can lead at home religious lives.

They need not to the woods repair,
And merit seek through hardships there,
A happy, joyful life they lead ;

Their undertakings all succeed.

In lonely hours, companions bright,
These charming women give delight ;
Like fathers wise, in duty tried,

To virtuous acts they prompt and guide.
Whene’er we suffer pain and grief,
Like mothers kind they bring relief.t

%

The weary man whom toils oppress,
When travelling through life’s wilderness,

* Four stages in the religious life of a Brahman, viz., those
of the student, householder, anchorite, and mendicant, are
recognised by Indian writers, and the last are generally
regarded as representing an advance in perfection.
passages, however, of the Mahabharata xii. 343 ff., 652 ff,
preference is given to the householder’s life, as more excellent
than all the others ; and an abandonment of domestic life is
characterised as folly. I have introduced this sentiment here,
although it is not expressed in the original of the passage

translated.

+ “ When pain and anguish wring the brow,

A veritable angel thou.”—Srr WALTER Scorr.

In two

FROM SANSKRIT WRITERS. 135

Finds in his spouse a place of rest,
- And there abides, refreshed and blest.

When men at length this life forsake,

And other forms of being take,

Then too do faithful wives pursue

Their husbands all their wanderings through.
The wife who first departs, awaits

Her lord’s approach at Hades’ gates ;

When he dies first, the faithful wife

To join her spouse, resigns her life.

The following is another translation of part of one of the same

passages.
Mahabharata i. 3028.

Our love these sweetly-speaking women gain ;
When men are all alone, companions bright,
In duty, wise to judge and guide aright,

Kind tender mothers in distress and pain.

The wife is half the man, his priceless friend ;
Of pleasure, virtue, wealth, his constant source ;
A help and stay along his earthly course ;
Through life unchanging, yea, beyond its end.

CCXXILIL. The same.
Mahabharata xii. 5497 ff.

Although with children bright it teems,
And full of light and gladness seems,
A man’s abode, without a wife,

Is empty, lacks its real life.

The housewife makes the house ; bereft
Of her, a gloomy waste ’tis left.

136

METRICAL TRANSLATIONS

That man is truly blest whose wife,
With ever sympathetic heart,

Shares all his weal and woe ; takes part
In all th’ events that stir his life ;

Is filled with joy when he is glad,

And plunged in grief when he is sad,
Laments whene’er his home he leaves,
His safe return with joy perceives,

With gentle words his anger stills,

And all her tasks with love fulfils.

Her husband’s chiefest treasure, friend,
And comrade to his journey’s end,—

A wife in duty aids her lord,

With gold she helps, to swell his hoard ; —
Assists in all his hours of joy,

And seeks to spare him all annoy.

A spouse devoted, tender, kind,

Bears all her husband’s wants in mind,
Consults his ease, his wishes meets,
With smiles his advent ever greets.

He knows, when forced abroad to roam,
That all is safe, with her at home.

In doubt, in fear, in want, in grief,

He turns to her, and finds relief.

When racked by pain, by sickness worn,
By outrage stung, by anguish torn,
Disturbed, perplexed, oppressed, forlorn,
Men find their spouses’ love and skill

The surest cure for every ill.

The luckless wight who lacks a wife,

And leads a doleful single life,

Should leave his home, and cheerless dwell
In some secluded forest dell,

FROM SANSKRIT WRITERS. 137

And there should spend his days and nights
In fasting, penance, painful rites,—

For now, without a helpmate dear,

His house is but a desert drear.

Who then would live without a wife—

His house’s joy and light and life ?

With her the poorest hut will please,

And want and toil be borne with ease.
Without her spacious gilded halls

Possess no charm,—all splendour palls.

CCXXIV. The bachelor only half a man.
Brahma Dharma ii. 2, 1.

A man is only half a man, his life

Is not a whole, until he finds a wife.

His house is like a graveyard, sad and still,
Till gleeful children all its chambers fill.

CCXXV. The best cure for misfortune.
Mahabharata iii. 2325.

Thou sayest right ;—for all the ills of life
No cure exists, my fair one, like a wife.

COXXVL Reward of αὶ wife's devotion.

Ramayana ii. 24, 26 (Bomb. ed.) Mahabharata xiii. 2496 ;
iii, 13649" αὶ

That wife to bliss celestial soars,
Whose loving care her lord delights,
Although she shuns all holy rites,
And never any god adores.

138 METRICAL TRANSLATIONS

CCXXVIT. Women naturally pandits.
Mrichchhakatika, Act iv.

Men, seeking knowledge, long must strive,
And over many volumes pore :
But favoured women all their lore,
Unsought, from nature’s grace derive.

CCXXVIII. Women’s wiles.
Mahabharata xiii. 2236 ff.

[I have above and elsewhere quoted from this great poem
passages in which the fair sex is cordially eulogized, directly
or indirectly. The following picture, though in some respects
it is flattering to women, as testifying to their great cleverness
and powers of allurement, is otherwise far from laudatory.
The fair sex, however, need not be vindicated against this
representation. As the names of the Indian sophists referred
to in these lines are not familiar to the English reader, I
have substituted that of Macchiavelli. |

Deep steeped in Macchiavellian wiles,
With those that smile a woman smiles,
With those that weep dissolves in tears,
The sad with words of comfort cheers,
By loving tones the hostile gains,

And thus firm hold on men attains,—
Her action suiting well to all

Th’ occasions that can e’er befall.

As words of truth she praises lies,

As arrant falsehood truth decries,

And, mistress of deceptive sleight,
Treats right as wrong, and wrong as right.
All powers which wizard demons old,
Of whom such wondrous tales are told,
Displayed the gods themselves to cheat,

FROM SANSKRIT WRITERS.

To blind, elude, and so defeat,—

Such fascinating powers we find

In artful women all combined.

So skilfully they men deceive,

So well their viewless nets can weave,
That few whom once these syrens clasp,
Can soon escape their magic grasp.

Yet, once their earlier ardour cooled,
They jilt the men they’ve thus befooled ;
And fickly newer objects seek

To suit their changing passion’s freak.
Such charmers well to guide and guard,
For men must prove a task too hard.

CCXXIX. FJ spell to promote concord in a family.
Atharva Veda iii. 30. 1.

Within this house, by this my spell,
I concord, union, peace, create ;
That none may more another hate ;
But all in love together dwell.
Let these, the sons, their sire obey,
And ne’er their mother’s word gainsay.
Let this fair wife, with aspect bright,
And honied words her lord delight.
Let brothers mutual rancour shun,
And sister sister kindly treat,
Let each the rest with accents sweet
Address, and all in heart be one.

CCXXX. Description of a good king.
Mahabthrata xii. 3450, ἄο. (see Appendix).
That man alone a crown should wear
Who’s skilled his land to rule and shield ;

For princely power is hard to wield—
A load which few can fitly bear.

139

140 METRICAL TRANSLATIONS

That king his duty comprehends

Who weli the poor and helpless tends,
Who wipes away the orphan’s tears,
Who gently calms the widow’s fears,
Who, like a father, joy imparts,

And peace, to all his people's hearts ;
On vicious men and women frowns,

The learn’d and wise with honour crowns ;
Who well and wisely gifts on those
Whose merits claim reward, bestows ;
His people rightly guides and schools,
On all impressing virtue’s rules ;

Who day by day the gods adores,

With offerings meet their grace implores,
Whose vigorous arm his realm protects,
And all insulting foes subjects ;

Who yet the laws of war observes,

And ne’er from knightly honour swerves.

CCXXXI. Self-conquest must precede other conquests.

Mahabharata ii. 194 ; v.1150ff.; 1157; 1162; 4332 ff.;
xil. 2599 ἢ ; Manu vii. 44.

The king who long aspires to rule,
Must all his lawless passions school.
Whoever these neglects to sway
Soon sees his empire pass away ;
While he who well himself commands
Can wisely govern all his lands.

For lust and anger men delude,

And draw them from proper good.
But he who these two foes enchains,
A world-wide empire surely gains.
This lofty rank, this envied state,
This power to fix each subject’s fate,

FROM SANSKRIT WRITERS. 141

Usurped by base and wicked kings,
On men dire woe and ruin brings.

Whoe’er would ample wealth amass,—
In virtue other men surpass,—

In check must all his senses hold ;
When these are ever well controlled,
In strength the understanding grows,
As fire by fuel brightly glows.

But men whom lawless passions sway
To swift destruction fall a prey,

As steeds uncurbed, in wild career
Dash down to earth their charioteer.

The prince who fails himself to school
His ministers can never rule ;

And he his foes can ne’er defeat

His ministers who has not beat.

A monarch first himself must school,
Then seek his court and camp to rule ;
Must first subdue himself in fight,

And then march forth his foes to smite.
For who can other men subject

Who has not first his passions checked ?

Kind fortune on that monarch waits

Who first his fierce desires abates,

Who rules his ministers, and wields

The rod which good from bad men shields,
Who first investigates the facts,

And then deliberately acts.

142 METRICAL TRANSLATIONS

OCXXXII. Merey should be shown to ignorant offenders.
Mahabharata iti. 1055.

When men from want of knowledge sin,
A prince to such should mercy show; .
For skill the right and wrong to know
For simple men is hard to win.

CCXXXII. FZ king's best treasures and castles.
Mahabharata ii. 2020.

Though other treasures kings may boast,—
Of gems and gold a glittering hoard, —
The richest far is he, the lord

Of stalwart men, a numerous host.

Amid impending war's alarms,
Though round us lofty castles rise,
The fort that best assault defies

Is formed by manly warriors’ arms.

CCXXXIV. “@ixere fortes ante Agamemnona,” &c.

Bilhana in Sarngadhare’s Paddhati, Simanyakavi-
prasamsaé 13 (12).

Without a bard his deeds to sing

Can any prince be known to fame ?

Of old lived many a valiant king

Of whom we know not even the name!

CCXXXV. Dobe of home.
Panchatantra v. 49 ; iii. 92 (Bombay Edition).

Not such is even the bliss of heaven
As that which fills the breast of men

FROM SANSKRIT WRITERS. 143

To whom, long absent, now ’tis given
Their country once to see again,

Their childhood’s home, their natal place,
However poor, or mean, or base.

CCXXXVI. Gntrabelled men’s horizon contracted.
Panchatantra i. 21.

Th’ incurious men at home who dwell,
And foreign realms, with all their store
Of various wonders, ne’er explore,

Are simply frogs within a well.

CCOXXXVIL. “The wolf also shall Divell with the lamb.”
(Isaiah xi. 6.)
Mahabharata xiii. 651.
With serpents weasels kindly play,
And harmless tigers sport with deer ;

The hermit’s holy presence near
Turns hate to love,—drives fear away.

CCXXXVIII. The saint should patiently await the hour of
his Departure.

Manu vi. 45 ; Mahabhérata xii. 8929.

Let not the hermit long for death,
Nor cling to this terrestrial state :
Their lords’ behests as servants wait,
So let him, called, resign his breath.

144 METRICAL TRANSLATIONS

CCXXXIX. Ghat is injurious, though dear, is to
be abandoned.

(St. Matthew xviii. 8 f.)
Bhigavata Purdna vii, 5, 37.

That alien man who blessings brings,
The wise with love parental greet ;
But like a dire disease will treat

The son from whom destruction springs,

Thy limb unsound, although with pain,
Lop off, remove the noxious taint
Which renders all thy body faint,

That thus the whole may strength regain.

CCXL. “A prophet has no honour in his oun country.”
Drishtanta Sataka, 76.

A man in whom his kindred see

One like themselves, of common mould,
May yet by thoughtful strangers be
Among the great and wise enrolled.

In Vishnu clowns a herdsman saw,
Gods viewed the lord of all with awe.

FROM SANSKRIT WRITERS. 145

(ΌΧΙ. Asita and GSuddha; or the Endian Simeon.*
(Lalita Vistara, in Bibliotheca Indica, p. 115 ff.)

In the Lalita Vistara—a legendary history in prose and
verse of the life of Buddha, the great Indian Saint, and founder
of the religion which bears his name—it is related that a
Rishi, or inspired sage, named Asita, who dwelt on the skirts
of the Himalaya mountains, became informed, by the occurrence
of a variety of portents, of the birth of the future lawgiver, as
the son of King Suddhédana, in the city of Kapilavastu, in
Northern India, and went to pay his homage to the infant. I
have tried to reproduce the legend in the following verses.
The similarity of some of the incidents to portions of the
narrative in the second chapter of St Luke’s Gospel, verses
25, ff., will strike the reader.

I may mention that the Buddhist books speak also of earlier
Buddhas, that the word means “ the enlightened,” or, “the
intelligent,” and that Buddha also bore the appellations of
Gautama, and of Sakyasinha, and Sékyamuni—i.e., the lion,
and the devotee, of the tribe of the Sakyas, to which he
belonged.

That I have not at all exaggerated the expressions in the
text which speak of Buddha as a deliverer or redeemer, or
assimilated his character more than was justifiable to the
Christian conception of a saviour, will be clear to any one who
ean examine the original for himself. Kumarila Bhatta, a
renowned Brahmanical opponent of the Buddhists, while
charging Buddha with presumption and transgression of the
rules of his caste in assuming the functions of a religious
teacher (with which, as belonging to the Kshatriya, and not
to the Brahmanical, class, he had no right to interfere), ascribes
to him these words—*“ Let all the evils (or sins) flowing from
the corruption of the Kali age” (the fourth, or most degene-
rate, age of the world) “fall upon me; but let the world be
redeemed!” If we might judge from this passage, it would
seem that the character of a vicarious redeemer was claimed

* This, and the next piece, are reprinted from my ‘‘ Original Sanskrit
Texts,” &c., Vol. ii., pp. 494 ff.

K

146 METRICAL TRANSLATIONS

by, or at least ascribed to, Buddha. I am informed by Mr R.
Ο. Childers, however, that in his opinion the idea of Buddha's
having suffered vicariously for the sins of men is foreign to
Buddhism, and indeed, opposed to the whole spirit and ten-
dency of the system.

Another valued correspondent, Professor E. B. Cowell, is
unable to think that the sentiment ascribed to Buddha by
Kumarila is foreign to his system, as it is thoroughly in accord-
ance with the idea of the six paramitas. He does not understand
it as implying any theological notion of vicarious atonement,
but rather the enthusiastic utterance of highly-strung moral
sympathy and charity ; and would compare it with St Paul’s
words in Romans ix. 3, and explain each in just the same way as,
he thinks, Chrysostom does. He further refers to the existence
of numerous Buddhist stories in the Kathasarit-sigara, among
which is one from lvi. 153, viz., the story of the disobedient
son with a red-hot iron wheel on his head, and he says—
‘*PApino ‘nye ’pi (vi?) muchyantém prithvyam tat-patakair api.
ἃ papa-kshayam etad me chakram bhraimyatu mfirdhani.”
“Let other sinners on earth be freed from their sins; and
until the removal of [their] sin let this wheel turn round upon
my head.” In either case it is only a wish, and it is not pre-
tended that it really had, or ever could have, any effect on other
men. It only expresses a perfection of charity. The same
idea (borrowed, as Dr Cowell supposes, from Buddha), occurs
in the Bhagavata Purana, ix. ch. 21. The “immortal word”
(amritam vachah) contained in the 12th verse, and ascribed to
the pious and benevolent King Rantideva,—who himself
endured hunger and thirst to relieve others,—is as follows :
na kimaye’ham gatim tsvardt param ashtarddhi-yuktam apunar-
bhavam va. drtim prapadye *khila-dehabhajam antah-sthito yena
bhavanty aduhkhah. “1 desire not from God that highest
state which is attended with the eight perfections; nor do I
ask to be exempted from future births. I seek to live within
all corporeal beings, and endure their pains, that so they may
be freed from suffering.” On this the commentator annotates
thus: Para-duhkhaisahishnutayad sarveshim duhkham svayam
bhoktum dsdste. . . . “akhila-dehabhajam artim” duhkham tat-
tad - bhoktri-riipena ‘‘antahsthitah” sann aham “ prapadye”

FROM SANSKRIT WRITERS. 147

prapnuydm ity evam kamaye. “ Being unable (in thought) to
endure the sufferings of others, he desires himself to endure
the sufferings of all. . . . I desire, in the form of each sufferer,
living within him, to undergo the sufferings of them all.”

On Himalaya’s lonely steep

There lived of old a holy sage,

Of shrivelled form, and bent with age,
Inured to meditation deep.

He—when great Buddha had been born,
The glory of the Sakya race,
Endowed with every holy grace,

To save the suffering world forlora—

Beheld strange potents, signs which taught
The wise that that auspicious time
Had witnessed some event sublime,
With universal blessing fraught.

The sky with hosts of gods was thronged :
He heard their voices Buddha’s name
Resounding loud with glad acclaim,

And clear exulting shouts prolonged.

The cause, exploring, far and wide
The sage’s vision ranged ; with awe
Within a cradle laid he saw

Far off the babe, the Sakyas’ pride.

With longing seized this child to view
At hand, and clasp, and homage pay,
Athwart the sky he took his way,

By magic art, and swan-like flew ;

And came to King Suddhédan’s gates,
And entrance craved—“ Go, royal page,
And tell thy lord an ancient sage
To see the king permission waits.”

148

METRICAL TRANSLATIONS

The page obeyed, and joined his hands
Before the prince, and said—-“ A sage,
Of shrivelled form, and bowed with age

Before the gate, my sovereign, stands,

‘And humbly asks to see the king.”
To whom Suddhédan cried —“ We greet
All such with joy; with honour meet
The holy man before us bring.”

The saint beside the monarch stood,
And spake his blessing—‘“ Thine be health,

With length of life, and might, and wealth ;

And ever seek thy people’s good.”

With all due forms, and meet respect,
The king received the holy man,
And made him sit ; and then began—
“Great sage, I do not recollect

“That I thy venerable face

Have ever seen before ; allow

Me then to ask what brings thee now
From thy far-distant dwelling place.”

“To see thy babe,” the saint replies,

‘‘T come from Himalaya’s steeps.”

The king rejoined—* My infant sleeps ;
A moment wait until he rise.”

‘Such great ones ne’er,” the Rishi spake,
“Τὴ torpor long their senses steep,
Nor softly love luxurious sleep ;
The infant prince will soon awake.”

FROM SANSKRIT WRITERS. 149

The wondrous child, alert to rise,
At will his slumbers light dispelled.
His father’s arms the infant held
Before the sage’s longing eyes.

The babe beholding, passing bright,

More glorious than the race divine.

And marked with every noble sign,*
The saint was whelmed with deep delight ;

And crying—* Lo ! an infant graced
With every charm of form I greet !
He fell before the Buddha’s feet,
With fingers joined, and round him paced.t

Next round the babe his arms he wound,
And “ One,” he said, “ of two careers
Of fame awaits in coming years

The child in whom these signs are found.

“ Tf such an one at home abide,
He shall become a king, whose sway
Supreme a mighty arm’d array

On earth shall stablish far and wide.

* Certain corporeal marks are supposed by Indian writers
to indicate the future greatness of these children in whom
they appear. Of these, thirty-two primary, and eighty
secondary, marks, are referred to in the original as being visible
on Buddha’s person.

+ The word here, imperfectly translated, means, accord ing
to Professor H. H. Wilson’s Dictionary, “reverential saluta-
tion, by circumambulating a person or object, keeping the
right side towards them.”

150 METRICAL TRANSLATIONS

“Tf, spurning worldly pomp as vain,

He choose to lead a joyless life,

And wander forth from home and wife,
He then a Buddha’s rank shall gain.”

He spoke, and on the infant gazed,
When tears suffused his aged eyes;
His bosom heaved with heavy sighs ;

When King Suddhdédan asked, amazed —

“Say, holy man, what makes thee weep,
And deeply sigh? Does any fate
Malign the royal child await ?

May heavenly powers my infant keep !”

“For thy fair infant’s weal no fears
Disturb me, king,” the Rishi cried ;
“No ill can such a child betide ;

My own sad lot commands my tears.

“In every grace complete, thy son,
Of truth shall perfect insight* gain,
And far sublimer fame attain

Than ever lawgiver has won.

‘He such a wheel} of sacred lore
Shall speed on earth to roll, as yet

* The term here translated “ insight” is derived from the
same root as the word “ Buddha,” and means “ intelligence,”
or “ enlightenment.”

+ The term thus rendered, dharmachakra, expresses a some-
what singular figure. It literally denotes the “wheel of the
law,” or the “wheel of righteousness,’ or the “wheel of
religion.” See, however, on the sense of dhammachakka, Mr
Childers’s Pali Dictionary. He renders it “dominion of the
law.” In Bohtlingk and Roth’s Sanskrit Lexicon, one of the
senses assigned to chakra (wheel) is the “wheel of the monarch
rolling over the lands; dominion.”

FROM SANSKRIT WRITERS. 151

Hath never been in motion set
By priest, or sage, or god before.

“ The world of men and gods to bless,
The way of rest and peace to teach,
A holy law thy son shall preach—

A law of stainless righteousness.

“ By him shall suffering men be freed
From weakness, sickness, pain, and grief,
From all the ills shall find relief

Which hatred, love, illusion breed.

“ His hand shall loose the chains of all
Who groan in fleshly bonds confined ;
With healing touch the wounds shall bind
Of those whom pain’s sharp arrows gall.

“His potent words shall put to flight
The dull array of leaden clouds
Which helpless mortals’ vision shrouds,
And clear their intellectual sight.

“ By him shall men who, now untaught,
In devious paths of error stray,
Be led to find a perfect way—

To final calm* at last be brought.

* The word in the original is nirvdya, a term of which the
sense is disputed—some scholars esteeming it to mean absolute
annihilation ; others explaining it as the extinction of passion,
the attainment of perfect dispassion. Mr Childers informs me
that he considers nirvana to signify active bliss on earth for a
brief period, followed (upon death) by total annihilation. See
a letter from him on this subject in No. 62 of Triibner’s
Literary Record for October 1870, p. 27. See also the long
article in his Pali Dictionary on the word nibbdnam, the Pali
form for nirvdnam.

152 METRICAL TRANSLATIONS

“ But once, O king, in many years,
The figtree* somewhere flowers perhaps ;
So after countless ages’ lapse,

A Buddha once on earth appears.

“ And now, at length, this blessed time
Has come; for he who cradled lies
An infant there before thine eyes

Shall be a Buddha in his prime.

“ Full, perfect insight gaining, he

Shall rescue endless myriads tost

On life’s rough ocean waves, and lost,
‘* And grant them immortality.+

* But I am old, and frail, and worn,

I shall not live the day to see

When this thy wondrous child shall free
From woe the suffering world forlorn.

“Tis this mine own unhappy fate
Which bids me mourn, and weep, and sigh ;
The Buddha’s triumph now is nigh,

But ah! for me it comes too late!”

When thus the aged saint, inspired,
Had all the infant’s greatness told,
The king his wondrous son extolled,

And sang, with pious ardour fired —

* The tree referred to in the original is the Udumbara, the .
Ficus glomerata.

+ The word so rendered is in the original amrita, commonly
understood as translated. The Pali form is amata, which Mr
Childers, in his Dictionary, s.v., says means nirvdya. See the
preceding note.

FROM SANSKRIT WRITERS. 153

_ “Thee, child, th’ immortals worship all,
The great physician, born to cure
All ills that hapless men endure ;

I, too, before thee, prostrate fall.”

And now—his errand done—the sage

Dismissed with gifts, and honour due,
Athwart the ether swan-like flew,

And reached again his hermitage.

Ae .* ©) eo), a a a

154 METRICAL TRANSLATIONS

CCXLIT. Rabana and Bedabati.

The Ramayana, as is well known to students of Indian lit-
erature, relates the adventures of Rama, son of the king of
Ayodhya (Oude), who, in consequence of a domestic intrigue, be-
cameanexilefrom his country, and wandered about thesouthern
regions of India, in company with his brother Lakshmana and
his wife Sita. Sita was carried off by Ravana, king of the
Rakshasas (demons or goblins), to his capital, Lanka, in the
island of Ceylon. Ultimately, Ravana was slain in battle by
Rama, who (according, at least, to the poem in its existing,
and perhaps interpolated, form) was an incarnation of the
supreme god Vishnu, and Sita was rescued. Rama returned
to Ayodhya after his father’s death, and succeeded him on the
throne. The legend now freely translated is taken from the
supplementary book of the Ramayana, the Uttara Kanda,
chapter 17, and relates a passage in the earlier life of Ravana.
Vedavati, the heroine of the story, agreeably to the Indian
theory of the transmigration of souls, was subsequently re-born
in the form of Sita. |

Where, clothed in everlasting snow,
Himalay’s giant peaks arise
Against the ambient azure skies ;

And bright as molten silver glow—

While, far beneath, the solitudes

Are green with Devadaru* woods—

It chanced that once the demon lord

Who ruled in Lanka’s isle afar,

And, mounted on his airy car,
These northern tracts sublime explored,
Alighted there upon the ground
And roamed those forests wild around.

* Pinus devadaru which signifies the “divine tree;” the
Deodar, a magnificent tree, both in height and girth.

FROM SANSKRIT WRITERS.

And, lo, he saw a maiden, fair
And brilliant as a goddess, clad
In garb ascetic, rude and sad,

Deform with squalid matted hair:

And all at once with passion fired,

The damsel’s secret thus inquired:

“ How is it, tell me, lovely maid—
Whose virgin charms subdue the heart,
Whose form with every grace of art

In gold and gems should be arrayed—

Thou dost this doleful garb assume,

Which ill beseems thy youthful bloom ?

“Whose daughter art thou? What hath led

Thy choice to such a life austere ?
O blest were he whom, lady dear

And beauteous, thou should’st deign to wed !’

Him, duly honoured as a guest,
The fair ascetic thus addressed :

“My father was a holy sage :
From him I sprang as, calm, and dead
To earthly aims and joys, he read
Th’ eternal Veda’s hallowed page :
The Voice which spoke within the book
In me a form corporeal took,

“The gods, enamoured, all aspired
The honour of my hand to gain ;
Their ardent pleas were urged in vain ;
A loftier aim my father fired ;
For he had vowed, with lawful pride,
I could be only Vishnu’s bride,

155

156 METRICAL TRANSLATIONS

‘“Incensed at his rejection, one
Among the suitors, proud but base,
The chieftain of the Daitya race,*
Avenged the slight the sage had shown :
By night he nigh my father crept,
And vilely slew him while he slept.

“That I my sire’s high aim may gain,
And win great Vishnu for my lord,
I lead this life, by thee abhorred,

Of hard austerity and pain ;

And, till the god himself impart,

I'wed his image in my heart.

“1 know thee, Ravan, who thou art ;
By virtue of this life austere,
All secret things to me are clear ;
I bid thee hence ; avaunt, depart !”
But by the maiden’s charms subdued,
The demon still his suit pursued.

“ Proud art thou, lady fair, whose soul
So high aspires; but such sublime
Devotion suits not well thy prime,

Nor stern and painful self-control.

The old may so their days employ ;

But thou should’st live for love and joy.

“ T am the lord of Lanka’s isle ;

Thy peerless charms my bosom fire :

If thou wilt crown my heart’s desire,
And ever on me sweetly smile,
Then thou, my favoured queen, shalt know
The bliss that power and wealth bestow.

“The Daityas in character correspond with the Titans of
the Greeks,

SS - So ee ὰ.

FROM SANSKRIT WRITERS.

“ And who is Vishnu, pray, declare,
Whose form thy fancy paints so bright ?
Can he in prowess, grandeur, might,

And magic gifts with me compare ?

A phantom vain no longer chase,

The offer of my love embrace.”

To whom the holy maid replied—
“‘ Presumptuous fiend, thy boast is loud.
No voice but thine, profanely proud,
Hath ever Vishnu’s might defied ;
Heaven, earth, and hell, all own him lord—
By all their hosts and powers adored.”

She spake ; the fiend with rage was fired :
The damsel’s hair he rudely grasped ;
Thus by his hated fingers clasped,

She tore her locks, and cried, inspired—

“ This insult I may not survive :

I enter now this fire, alive.

“Yet though I die, I once again
Shall live to recompense this wrong.
And though my vengeance slumber long.
My pious works their meed shall gain,
And I shall reappear on earth,
A virgin fair of royal birth.”

She ceased. With fixed resolve to die,
The fire she entered, calm, elate ;
When all at once, to celebrate
This deed heroic, from the sky
There fell a shower of fragrant flowers,
Rained down by gods from heavenly bowers.

158

For how could hellish power withstand

a. Ss Ue ae 7 <a’ ΣΥΝ
᾿ “ΩΣ ᾿ ma —— ~,! ᾿ ἣν
. “

METRICAL TRANSLATIONS

Nor was this maid’s prediction vain.
Attaining all her heart’s desire,
As Sita she was born again,
The daughter of a royal sire,
And won great Rama for her lord,
Whom men as Vishnu’s Self adored.

And now the demon-king profane,
Whose coming doom had been foretold
By that insulted maid of old,

By Rama’s hand in fight was slain.

Incarnate Vishnu’s murderous brand ?

FROM SANSKRIT WRITERS. 159

SKETCHES OF DIFFERENT DEITIES AS REPRE-
SENTED IN THE HYMNS OF THE RIGVEDA.*

CCXLIIL Baruna.

Lo, reared of old by hands divine,
High towers in heaven a palace fair ;
Its roof a thousand columns bear :

A thousand portals round it shine.

Within, enthroned in god-like state,
Sits Varuna, in golden sheen :
To work his will, with reverent mien,
His angel hosts around him wait.

When I beheld this vision bright,
I deemed the god was clad in flame,
Such radiance from his presence came,
And overpowered my aching sight.

Each morn when Ushas starts from sleep,
He mounts his car, which gleams with gold :
All worlds before him lie unrolled,

As o’er the sky his coursers sweep.

The righteous lord the sceptre wields,
Supreme, of universal sway ;
His law both men and gods obey :
To his decree the haughtiest yields.

He spread the earth and watery waste ;
He reared the sky; he bade the sun

* These sketches are reprinted from the fifth volume of my
“ Original Sanskrit Texts,” &c.

160 METRICAL TRANSLATIONS

His shining circuit daily run :
In him the worlds are all embraced.

By his decree the radiant moon
Moves through the nightly sky serene,
And planets sparkle round their queen ;*
But whither have they fled at noon!

The rivers flow at his request ;
And yet—admire his wondrous skill-—
The ocean-bed they never fill,
Although their currents never rest.

The path of ships across the sea,
The soaring eagle’s flight he knows ; +
The course of every wind that blows,
And all that was or is to be.

Descending, ceaseless, from the sky,
His angels glide this world around :
As far as earth’s remotest bound,

All-scanning, range their thousand eyes.

This mighty lord who rules on high,
Though closely veiled from mortal gaze,
All men’s most secret acts surveys :

He, ever far, is ever nigh.

* In Indian mythology the moon is a god, not a goddess ;
but I have in this line adhered to the customary English
poetical phraseology.

+ Compare Proverbs xxx. 18—“ There be three things which
are too wonderful for me ; yea, four which I know not: 19.
The way of an eagle in the air; the way of a serpent upon a
rock ; the way of a ship in the midst of the sea ;” &c.

$<. π-πΠΠ

iw wa ΔΝ Τ᾿

FROM SANSKRIT WRITERS. 161

Two think they are not overheard,
Who sit and plot as if alone ;
Their fancied secrets all are known ;
Unseen, the god is there, a third.

Whoe’er should think his way to wing,
And lurk unknown beyond the sky ;
Yet could not there elude the eye,

And grasp, of Varuna, the king.

For all within the vast expanse
Of air that heaven and earth divides,
Whate’er above the heaven abides,
Lies open to his piercing glance,

The ceaseless winkings all he sees,
And counts, of every mortal’s eyes ;
In vain to move a creature tries,

Unless the god the power decrees.

To thoughtful men, who truth discern,
And deeply things divine explore,
The god reveals his hidden lore ;

But fools his secrets may not learn.

He marks the good and ill within
The hearts of men ;—the false and true
Discerns with never-erring view :

He hates deceit, chastises sin.

His viewless bonds, than cords and gyves
More hard to burst, the wicked bind ;
In vain, within their folds confined,

To cast them off the sinner strives,

L

162 METRICAL TRANSLATIONS

And yet the god will not refuse
His grace to one who inly moans,
When fetter-bound, bis errors owns,
And for forgiveness meekly sues.

But where is, lord, thy friendship now ?*
Thine ancient kindness, O restore ;
May we, so dear to thee of yore,

No longer dread thy frowning brow,

Thine ire we did not madly brave,
Nor break thy laws in wanton mood ;
We fell by wrath, dice, wine, subdued,
Forgive us, gracious lord, and save.

Absolve us from the guilt, we pray,
Of all the sins our fathers wrought,t
And sins which we commit in thought,
And speech, and act, from day to day.

From dire disease preserve us free, .
Nor doom us to the house of clay
Before our shrivelling frames decay :
A good old age yet let us see. |

In vain shall hostile shafts assail
The man thy shielding arm defends :
Secure, no wrong he apprehends,
Safe as if cased in iron mail.

As mother birds their pinions spread
To guard from harm their cowering brood ;
Do thou, O lord, most great and good,
Preserve from all the ills we dread.

* Compare Psalms lxxxix. 49; xxv. 6; and Ixxxv. 5.
+ See Exodus xx. 5 ; Deuteronomy v. 9 ; and Ezekiel xviii. 1 ff.

FROM SANSKRIT WRITERS. 163

Many of the ideas in the preceding sketch are derived from
the following hymn :—

Atharva veda, iv. 16.

The mighty lord on high our deeds, as if at hand, espies;
The gods know all men do, though men would fain their

acts disguise :

Whoever stands, whoever moves, or steals from place to
place,

Or hides him in his secret cell,—the gods his movements
trace

Wherever two together plot, and deem they are alone,

King Varuna is there, a third, and all their schemes are
known.

This earth is his, to him belong those vast and boundless
skies ;

Both seas within him rest, and yet in that small pool he
lies,

Whoever far beyond the sky should think his way to
wing,

He could not there elude the grasp of Varuna the king.

His spies, descending from the skies, glide all this world
around ;

Their thousand eyes all-scanning sweep to earth’s remotest
bound.

Whate’er exists in heaven and earth, whate’er beyond
the skies,

Before the eyes of Varuna, the king, unfolded lies.

The ceaseless winkings all he counts of every mortal’s
eyes,

He wields this universal frame as gamester throws his
dice.

Those knotted nooses which thou fling’st, O god, the bad
to snare,

All liars let them overtake, but all the truthful spare.

164

METRICAL TRANSLATIONS

CCXLIV. Enbdra.
i. Invitation of Indra to the Sacrifice.

Hear, Indra, mighty thunderer, hear,
Great regent of the middle sphere:
List, while we sweetly sing thy praise,
In new and well-constructed lays,
Hymns deftly framed by poet skilled,
As artizans a chariot build.

Come, Indra, come, thou much invoked ;
Our potent hymn thy steeds has yoked ;

Thy golden car already waits

Thy pleasure at thy palace gates.
Friend Indra, from the sky descend,
Thy course propitious hither bend ;
Come straight, and let no rival priest
Prevail to draw thee from our feast.
Let no one catch thee unawares,

Like bird the artful fowler snares.

All is prepared; the soma draught
Is sweet as thou hast ever quaffed :
And we will feed with corn, and tend,
Thy coursers at their journey’s end.
But, Indra, though of us thou thinkest,
And our oblations gladly drinkest,
We, mortal men, can only share

A humble portion of thy care.

We know how many potent ties
Enchain thee in thy paradise.

Thou hast at home a lovely wife,

The joy and solace of thy life ;

Thou hast a ceaseless round of joys
Which all thy circling hours employs,
Joys such as gods immortal know,
Unguessed by mortals here below.

FROM SANSKRIT WRITERS. 165

But, brother Indra, come, benign,
Accept our gifts, thou friend divine.
Come, Indra, come in eager haste,
Our hymns to hear, our food to taste,
Like lover lured by female charms,
Who rushes to his dear one’s arms.
Accept our sweet and grateful song,
Come, we will not detain thee long.

il. Indra’s Birth.

Hear, Indra, while thy birth we sing,
Thy deeds, thy greatness, glorious king.
Old father Sky* and mother Earth,
Both quaked, confounded, at thy birth.
The Sky exclaimed, at that great sight,
“ Thy father was a stalwart wight ;
Of most consummate skill was he,
The god whose genius fashioned thee.”
This infant, of unrivalled force,
Sprang forth from a transcendant source.
A blessed mother bore the child,
: And fondly on her offspring smiled ;
| Foretelling then, with pride and joy,
: The might and glory of the boy.
: He needed not a tedious length
: Of autumns to mature his strength.
: His force he felt as soon as born,
| And laughed all hostile powers to scorn.
: Grasping his deadly. shafte, in pride
᾿ ° Of prowess, thus the infant cried :
“Where, mother, dwell those warriors fierce,
| Whose haughty hearts these bolts must pierce ?”
| And when thy father proved thy foe,
Thy fury, Indra, laid him low.

* Dyaus = Ζεύς.

166

METRICAL TRANSLATIONS

Who vainly sought thy life to take,

Then thou didst sleep, when thou didst wake ?

Who, Indra, in his vengeful mood,
Thy mother doomed to widowhood ?
What god stood by, thy wrath to fire,
When seizing by the foot thy sire,

Thou smot’st him dead, in youthful ire ?

iii. Indra’s Arrival.

Fulfilling now our ardent prayer,

The god approaches through the air.
On, on, he comes, majestic, bright ;
Our longed-for friend appears in sight.
His brilliant form, beheld afar,

Towers stately on his golden car.

Fair sun-like lustre, god-like grace,
And martial fire, illume his face.

Yet not one form alone he bears ;

But various shapes of glory wears,

His aspects, changing at his will,
Transmuted, yet resplendent still.

In war-like semblance see him stand,
Red lightnings wielding in his hand.
The heavenly steeds, his shining team,
With all the peacock’s colours gleam.
Resistless, snorting, on they fly,

As swift as thought, across the sky ;
And soon bring nigh their mighty lord,
To us, his friends, a friend adored.
Now Indra from the sky descends ;
Yes, yes, to us his way he wends,
Although we see him not, we know
He now is present here below.

Within our hallowed precincts placed,
He longs our grateful feast to taste.

FROM SANSKRIT WRITERS. 167

iv. Indra Invited to Drink the Soma Draught.

Thou, Indra, oft of old hast quaffed,
With keen delight, our Soma draught.
All gods delicious Soma love ;

But thou, all other gods above.

Thy mother knew how well this juice
Was fitted for her infant’s use.

Into a cup she crushed the sap,
Which thou didst sip upon her lap.
Yes, Indra, on thy natal morn,

The very hour that thou wast born,
Thou didst those jovial tastes display,
Which still survive in strength to-day.
And once, thou prince of genial souls,
Men say thou drained’st thirty bowls.
To thee the Soma-draughts proceed,

| As streamlets to the lake they feed,

{ Or rivers to the ocean speed.

Our cup is foaming to the brim,

With Soma pressed to sound of hymn.
Come, drink, thy utmost craving slake,
Like thirsty stag in forest lake,

Or bull that roams in arid waste,

And burns the cooling brook to taste.
Indulge thy taste, and quaff at will ;
Drink, drink again, profusely swill ;
Drink, thy capacious stomach fill.

v. Praise of Soma.

This Soma is a god ; he cures

T he sharpest ills that man endures.
He heals the sick, the sad he cheers,
He nerves the weak, dispels their fears,
The faint with martial ardour fires,
With lofty thoughts the bard inspires,

168

METRICAL TRANSLATIONS

The soul from earth to heaven he lifts—-
So great and wondrous are his gifts.
Men feel the god within their veins,

And cry in loud exulting strains :

“‘ We’ve quaffed the Soma bright,

And are immortal grown ;

We've entered into light,

And all the gods have known.

Nought mortal now can harm,

Or foeman vex us more ?

Through thee beyond alarm,

Immortal god, we soar.”

The gods themselves with pleasure feel
King Soma’s influence o’er them steal ;
And Indra once, as bards have told,
Thus sung in merry mood of old.

vi. Indra’s Drinking Song.

Yes, yes, I will be generous now,

And grant the bard a horse and cow ;
For haven’t I quaffed the Soma draught ?
These draughts impel me with the force
Of blasts that sweep in furious course ;
For haven’t I quaffed the Soma draught ?
They drive me like a car that speeds,
Then whirled along by flying steeds.
These hymns approach me fondly now,
As hastes to calf the mother cow.

I turn them over, as I muse,

As carpenter the log he hews.

The tribes of men, the nations all,

I count as something very small.

Both worlds, how vast soe’er they be,
Don’t equal even the half of me.

FROM SANSKRIT WRITERS. 169

The heaven in greatness I surpass,

And this broad earth, though vast her mass.
Come, let me asa plaything seize,

And toss her wheresoe’er I please.

Come, let me smite with vigorous blow,
And send her flying too and fro.

My half is in the heavenly sphere ;

I’ve drawn the other half down here.
How great my glory and my power!
Aloft into the skies I tower.

I’m ready now to mount in air,

Oblations to the gods to bear :

For haven’t I quaffed the Soma draught ?

vii. Indra Drinks the Libation.

And not in vain the mortal prays,

For nothing loth the god obeys:

The proffered bowl he takes.

Well trained the generous juice to drain,

He quaffs it once, he quaffs again,

Till all his thirst he slakes,

And soon its power the Soma shows,

Through Indra’s veins the influence flows,

With fervour flushed he stands;

His forehead glows, his eyes are fired,

His mighty frame with force inspired,

His towering form expands,

He straightway calls his brave allies,

To valorous deeds exhorts, and cries :—
“Stride, Vishnu, forward stride.

Come, Maruts, forth with me to war,

See yonder Vritra * stands afar,

* The demon who personifies drought—called also Sushna
and Ahi.

=< τυ τϑϑῳ ——

170

METRICAL TRANSLATIONS

And waits the coming of my car :
We soon shall crush his pride.”

viii. Indra, attended by the Maruts, sets out to
encounter Vritra.

Amid the plaudits long and loud,

Which burst from all the heavenly crowd,
Charmed by the sweet and magic sound
Of hymns pronounced by bards renowned,
Viewed by admiring troops of friends,
The valiant. god his car ascends.

Swept by his fervid, bounding steeds,
Athwart the sky the hero speeds.

The Marut hosts his escort form,
Impetuous spirits of the storm.

On flashing lightning-cars they ride,

And gleam in warlike pomp and pride:
Each head a golden helmet crests,

And glittering mail adorns their breasts.
Spears on their shoulders rest, their hands
Bear arrows, bows, and lightning brands.
Bright tinkling anklets deck their feet,
And thought than they is not more fleet.
Like lion’s roar their voice of doom,
With iron force their teeth consume.

The hills, the earth itself, they shake ;
All creatures at their coming quake.
Their headlong fury none can stay,

All obstacles are swept away.

The forest’s leafy monarchs tall

Before their onset crashing fall,

As when, in fierce, destructive mood,
Wild elephants invade a wood.

=— δ a

— << ry

.
a τ}Ὺὸὺν. ὥδν“ οἱ

yr
- .

—_,

ot >

FROM SANSKRIT WRITERS. 171
ix. Indra’s Conflict with Vritra.

Who is it that, without alarm,
Defies the might of Indra’s arm ;
That stands and sees without dismay
The approaching Maruts’ dread array,
That does not shun in wild affright,
The terrors of the deadly fight ?

"Tis Vritra ; he whose magic powers
From earth withhold the genial showers,
Of mortal men the foe malign,

And rival of the race divine, :

Whose demon hosts from age to age
With Indra war unceasing wage ;
Who, times unnumbered, crushed and slain,
Is ever newly born again ;

And evermore renews the strife

In which again he forfeits life.
Perched on a steep aerial height,
Shone Vritra’s stately fortress bright.
Upon the wall, in martial mood,

The bold gigantic demon stood,
Confiding in his magic arts,

And armed with store of fiery darts.
And then was seen a dreadful sight,
When god and demon met in fight.
His sharpest missiles Vritra shot,

His thunderbolts and lightnings hot
He hurled as thick as rain.

The god his fiercest rage defied,

His blunted weapons glanced aside,
At Indra launched in vain.

When thus he long had vainly toiled,
When all his weapons had recoiled,
His final efforts had been foiled,

And all his force consumed,—

In gloomy and despairing mood,

17

METRICAL TRANSLATIONS

The baffled demon helpless stood,

And knew his end was doomed.

The lightnings then began to flash,

The direful thunderbolts to crash,

By Indra proudly hurled.

The gods themselves with awe were stilled,
And stood aghast, and terror filled

The universal world,

Even Tvashtri sage, whose master hand
Had forged the bolts his art had planned,
Who well their temper knew,—

Quailed when he heard the dreadful clang,
That through the quivering welkin rang,
As o'er the sky they flew.

And who the arrowy shower could stand
Discharged by Indra’s red right hand,
The thunderbolts with hundred joints,
The iron shafts with thousand points,
Which blaze and hiss athwart the sky,
Swift to their mark unerring fly,

And lay the proudest foeman low,

With sudden and resistless blow,—
Whose very sound could put to flight
The fools who dare the thunderer’s might ?
And soon the knell of Vritra’s doom

Was sounded by the clang and boom

Of Indra’s iron shower.

Pierced, cloven, crushed, with horrid yell,
The dying demon headlong fell

Down from his cloud-built tower.

Now, bound by Sushna’s spell no more,
The clouds discharge their liquid store ;
And, long by torrid sunbeams baked,
The plains by copious showers are slaked.
The rivers swell, and seaward sweep
Their turbid torrents broad and deep.

EO στ νυν

ee

——_— Ύ ΝΡ

a ν. Δ». Ἄ.....᾿

FROM SANSKRIT WRITERS. 173

The peasant views with deep delight,
And thankful heart, the auspicious sight.
His leafless fields so sere and sad,

Will soon with waving crops be clad ;
And mother earth, now brown and bare,
A robe of brilliant green will wear.

And now the clouds disperse, the blue
Of heaven once more comes forth to.view.
The sun shines out, all nature smiles,
Redeemed from Vritra’s power and wiles,
The gods with gratulations meet,

And loud acclaim, the victor greet ;
While Indra’s mortal votaries sing

The praises of their friend and king.

The frogs, too, dormant long, awake,
And floating on the brimming lake,

In loud responsive croak unite,

And swell the chorus of delight.

x. Indra’s Greatness.

What poet now, what sage of old,
The greatness of that god hath told,
Who from his body vast gave birth
To father sky and mother earth,
Who hung the heavens in empty space,
And gave the earth a stable base,
Who framed and lighted up the sun,
. And made a path for him to run;
Whose power transcendent, since their birth
| Asunder holds the heaven and earth,
As chariot wheels are kept apart
By axles framed by workman's art ?
| In greatness who with him can vie
| Who fills the earth, the air, the sky ;

174

METRICAL TRANSLATIONS

Whose presence, unperceived, extends |
Beyond the world’s remotest ends ? |
A hundred earths, if such there be, .
A hundred skies, fall short of thee ;

A thousand suns would not outshine

The effulgence of thy light divine.

The worlds, which mortals boundless deem,

To thee but as a handful seem.

Thou, Indra, art without a peer,

On earth, in yonder heavenly sphere.

Thee, god, such matchless powers adorn,

That thou without a foe wast born.

Thou art the universal lord,

By gods revered, by men adored.
Should all the other gods conspire, |
They could not frustrate thy desire.

The circling years, which wear away

All else, to thee bring no decay ;

Thou bloomest on in youthful force,

While countless ages run their course.

Unvexed by cares, or fears, or strife,

In bliss serene flows on thy life.

xi. Indra’s relations to his Worshippers.

Thou, Indra, art a friend, a brother,

A kinsman dear, a father, mother.

Though thou hast troops of friends, yet we
Can boast no other friend but thee.

With this our hymn thy skirt we grasp,
As boys their fathers’ garments clasp ;

Our ardent prayers thy form embrace,

As women’s arms their lords enlace ;

They round thee cling with gentle force,
Like saddle-girth about a horse.

FROM SANSKRIT WRITERS.

With faith we claim thine aid divine,
For thou art ours, and we are thine.
Thou art not deaf; though far away,
Thou hearest all, whate’er we pray.
And be not like a lazy priest,

Who battens at the dainty feast,

Sits still in self-indulgent ease,

And only cares himself to please.
Come, dole not out with niggard hand
The brilliant boons at thy command.
Thy gracious hands are wont to grant
Profusely all thy servants want.

Why is it, then, thou sittest still,
And dost not now our hopes fulfil ?
If I were thou, and thou wert I,

My suppliant should not vainly cry.
Wert thou a mortal, I divine,

In want I ne’er would let thee pine.
Had I, like thee, unbounded power,

I wealth on all my friends would shower.

Shed wealth, as trees, when shaken, rain
Their ripe fruit down upon the plain.

Thy strong right hand, great god, we hold

With eager grasp, imploring gold.

Thou canst our longings all fulfil,

If such shall only be thy will.

Like headlong bull’s, thy matchless force

Strikes all things down that bar thy course.

Art thou to gracious deeds inclined ?

Then who shall make thee change thy mind ?

Abundant aids shoot forth from thee,
As leafy boughs from vigorous tree.
To wifeless men thou givest wives,
And joyful mak’st their joyless lives.
Thou givest sons, courageous, strong,
To guard their aged sires from wrong,

175

176

METRICAL TRANSLATIONS

Lands, jewels, horses, herds of kine,—
All kinds of wealth are gifts of thine.
Thy friend is never slain; his might

Is never worsted in the fight.

Yes, those who in the battle’s shock,
Thine aid, victorious god, invoke,
With force inspired, with deafening shout
Of triumph, put their foes to rout.
Thou blessest those thy praise who sing,
And plenteous gifts devoutly bring ;
But thou chastisest all the proud,

The niggard, and the faithless crowd,
Who thine existence doubt, and cry

In scorn, “ No Indra rules on high.”
The rich can ne’er thy favourites be,
The rich who never think of thee.
When storms are lulled, and skies are bright,
Wine-swillers treat thee with despite.
When clouds collect, and thunders roar,
The scoffers tremble and adore.

No deed is done but thou dost see ;

No word is said unheard by thee.

The fates of mortals thou dost wield,
To thy decree the strongest yield.

Thou dost the high and fierce abase,
The lowly raisest in their place.

But thy true friends secure repose,

By thee redeemed from all their woes,
From straits brought forth to ample room,
To glorious light from thickest gloom.
And thou dost view with special grace
The fair-complexioned Aryan race,

Who own the gods, their laws obey,
And pious homage duly pay.

Thou giv’st us horses, cattle, gold,

As thou didst give our sires of old.

FROM SANSKRIT WRITERS. 177

Thou sweep’st away the dark-skinned brood,
Inhuman, lawless, senseless, rude,

Who know not Indra, hate his friends,
And spoil the race which he defends.
Chase far away, the robbers, chase,
Slay those barbarians, black and base ;
And save us, Indra, from the spite

Of sprites that haunt us in the night,
Our rites disturb by contact vile,

Our hallowed offerings defile.

Preserve us, friend, dispel our fears,
And let us live a hundred years.

And when our earthly course we’ve run,
And gained the region of the Sun,
Then let us live in ceaseless glee,
Sweet nectar quaffing there with thee,

: ' CCXLY. Parjanpa, the Rain God.
: Rigveda v. 83.

Parjanya laud with praises meet,

: The fertilizing god extol,

: And bless, of living things the soul,
‘Whose advent men, exulting, greet.

Like steeds a charioteer has spurred,
His watery scouts before him fly.
Far off, within the darkening sky,
The thundering lion’s roar is heard.

Fierce blow the blasts, the lightnings flash,
Men, cattle, flee in wild affright.
Avenging bolts the wicked smite ;
The guiltless quake to hear the crash.
M

178 METRICAL TRANSLATIONS

Malignant demons stricken lie ;
The forest’s leafy monarchs tall
Convulsed, uprooted, prostrate fall,
Whene’er Parjanya passes by.

Speed on thy car, Parjanya, haste,

And, as thou sweepest o’er the sky,
Thine ample waterskins untie,

To slake with showers the thirsty waste.

Now forth let swollen streamlets burst,

And o’er the withered meadows flow ;

Let plants their quickening influence know ;
And pining cattle quench their thirst.

Thy wondrous might, O god, declare ;
With verdure bright the earth adorn,
Clothe far and wide the fields with corn,
And food for all the world prepare.

But oh, we pray, Parjanya kind,

Since now our harvests, drenched with rain,
Bright sunbeams fain would see again,

Thy waterskins no more unbind.

CCXLVI. Bata or Bapu, the ind God.
Rigveda x. 168.

King Vata’s car my hymn extols,

Which thundering, crashing, onward rolls.
Its bounding steeds now soaring high, —
With ruddy glow it tints the sky ;

Again a lower path it keeps,

And clouds of dust before it sweeps.

As maidens after lovers haste,

By kindred hosts the god is chased ;

FROM SANSKRIT WRITERS.

While round him floats the impetuous throng,
His stately car is borne along.

Pursuing still his airy way,

He never rests on any day.

Primeval, changeless, old ally

Of waters streaming through the sky,

This god was born,—we know not where, —
Within the boundless realms of air.

No power may e’er this lord control,

Of other gods the breath, the soul,

Of all existing things the source,

Who, where he wills, directs his course.

His voice is heard in breeze and storm,

But who hath ever seen his form ?

CCXLVIL Sutpa, the Sun.
Rigveda i. 50.

By lustrous heralds led on high,
The omniscient Sun ascends the sky,
His glory drawing every eye.
All-seeing Sun, the stars so bright,
Which gleamed throughout the sombre night,
Now scared, like thieves, slink fast away,
Quenched by the splendour of thy ray.
Thy beams to men thy presence show ;
Like blazing fires they seem to glow.
Conspicuous, rapid, source of light,
Thou makest all the welkin bright.
In sight of gods and mortal eyes,
In sight of heaven, thou scal’st the skies.
Bright god, thou scann’st with searching ken,
The doings all of busy men.
Thou stridest o’er the sky; thy rays
Create, and measure out, our days ;
Thine eye all living things surveys.

179

180

METRICAL TRANSLATIONS

Seven lucid mares thy chariot bear,
Self-yoked, athwart the fields of air,
Bright Sirya, god with flaming hair.
That glow above the darkness we
Beholding, upward soar to thee,

For there among the gods thy light
Supreme is seen, divinely bright.

CCXLVIIL. shas, the Endian Aurora.
Rigveda i, 48; i. 92; i. 113.

Hail Ushas, daughter of the sky,
Who, borne upon thy shining car
By ruddy steeds from realms afar,

And ever lightening, drawest nigh :—

Thou sweetly smilest, goddess fair,
Disclosing all thy youthful grace,
Thy bosom bright, thy radiant face,

The lustre of thy golden hair :-—

(So shines a fond and winning bride,
Who robes her form in brilliant guise,
And to her lord’s admiring eyes

Displays her charms with conscious. pride :—

Or virgin by her mother decked,
Who, glorying in her beauty, shows
In every glance, her power she knows
All eyes to fix, all hearts subject ;—

Or actress, who, by skill in song
And dance, and graceful gestures light,
And many-coloured vesture bright,
Enchants the eager gazing throng :—

:
.
:

FROM SANSKRIT WRITERS.

Or maid, who wont her limbs to lave
In some cool stream among the woods,
In deep surrounding solitudes,
Emerges fairer from the wave) :—

But closely by the amorous sun
Pursued, and vanquished in the race,
Thou soon art locked in his embrace,

And with him blendest into one.

Fair Ushas, though through years untold

~ Thou hast lived on, yet thou art born
Anew on each succeeding morn,

And so thou art both young and old.

As in thy fated ceaseless course
Thou risest on us day by day,
Thou wearest all our lives away

With silent, ever-wasting force.

Their round our generations run :
The old depart, and in their place
Springs ever up a younger race,

Whilst thou, immortal, lookest on.

All those who watched for thee of old
Are gone, and now ’tis we who gaze
On thy approach ; in future days

Shall other men thy beams behold.

But ’tis not thoughts so grave and sad
Alone that thou dost with thee bring,
A shadow o’er our hearts to fling ;—

Thy beams returning make us glad.

181

182

METRICAL TRANSLATIONS .

Thy sister, sad and sombre Night, .
With stars that in the blue expanse
Like sleepless eyes mysterious glance, :

At thy approach is quenched in light ;— |

And earthly forms, till now concealed
Behind her veil of dusky hue,
Once more come sharply out to view,
By thine illuming glow revealed.

Thou art the life of all that lives,
The breath of all that breathes; the sight
Of thee makes every countenance bright,
New strength to every spirit gives,

When thou dost pierce the murky gloom,
Birds flutter forth from every brake,
All sleepers as from death awake,

And men their myriad tasks resume.

Some, prosperous, wake in listless mood,
And others every nerve to strain
The goal of wealth or power to gain,
Or what they deem the highest good.

But some to holier thoughts aspire,
In hymns the gods immortal praise,
And light, on earthly hearths to blaze,
The heaven-born sacrificial fire.

And not alone do bard and priest
Awake ;—the gods thy power confess
By starting into consciousness

When thy first rays suffuse the east ;—

οἡ

ν

FROM SANSKRIT WRITERS. 183

And hasting downward from the ¢ky
They visit men devout and good,
Consume their consecrated food,

And all their longings satisfy.

Bright goddess, let thy genial rays

To us bring stores of envied wealth

In kine and steeds, and sons, with health,
And joy of heart, and length of days.

CCXLIX. Agni, the God of Fire.
Rigveda, passim.

Great Agni, though thine essence be but one,
Thy forms are three ; as fire thou blazest here,
As lightning flashest in the atmosphere,

In heaven thou flamest as the golden sun.

It was in heaven thou hadst thy primal birth ;
But thence of yore a holy sage benign

Conveyed thee down on human hearths to shine,
And thou abid’st a denizen of earth.

Sprung from the mystic pair,* by priestly hands
In wedlock joined, forth flashes Agni bright ;
But—O ye heaven and earth, I tell you right,—
The unnatural child devours the parent brands.

But Agni is a god: we must not deem

That he can err, or dare to reprehend

His acts, which far our reason’s grasp transcend :
He best can judge what deeds a god beseem,

* The two pieces of fuel, by the attrition of which

fire is produced, and which are represented as husband and
wife.

184 METRICAL TRANSLATIONS

And yet this orphaned god himself survives :
Although his hapless mother soon expires,

And cannot nurse the babe, as babe requires,
Great Agni, wondrous infant, grows and thrives.

= eee eee

Smoke-bannered Agni, god with crackling voice
And flaming hair, when thou dost pierce the gloom
At early morn, and all the world illume,

Both heaven and earth, and gods and men rejoice.

In every home thou art a welcome guest ;

The household’s tutelary lord ; a son,

A father, mother, brother, all in one ;

A friend by whom thy faithful friends are blest.

A swift-winged messenger, thou callest down

From heaven, to crowd our hearths, the race divine,
To taste our food, our hymns to hear, benign,

And all our fondest aspirations crown,

Thou, Agni, art our priest, divinely wise,
In holy science versed ; thy skill detects
The faults that mar our rites, mistakes corrects, . ἢ
And all our acts completes and sanctifies, |

Thou art the cord that stretchest to the skies,

The bridge that spans the chasm, profound and vast,
Dividing earth from heaven, o’er which at last

The good shall safely pass to paradise.

But when, great god, thine awful anger glows,
And thou revealest thy destroying force,

All creatures flee before thy furious course,

As hosts are chased by overpowering foes.

|
.

-—— Ὸ-

FROM SANSKRIT WRITERS. 185

Thou levellest all thou touchest ; forests vast

Thou sheer’st like beards which barber's razor shaves,
Thy wind-driven flames roar loud as ocean-waves,
And all thy track is black when thou hast passed.

But thou, great Agni, dost not often wear

That direful form ; thou rather lov’st to shine

Upon our hearths with milder flame benign,

And cheer the homes where thou art nursed with care.

Yes, thou delightest all those men to bless
Who toil, unwearied, to supply the food
Which thou so lovest, logs of well-dried wood,
And heaps of butter bring, thy favourite mess.

Though I no cow possess, and own no store
Of butter, nor an axe fresh wood to cleave,
Thou, gracious god, wilt my poor gift receive,
These few dry sticks I bring; I have no more.

Preserve us, lord, thy faithful servants save
From all the ills by which our bliss is marred ;
Tower like an iron wall our homes to guard,
And all the boons bestow our hearts can crave.

And when away our brief existence wanes,
When we at length our earthly homes must quit,
And our freed souls to worlds unknown shall flit,
Do thou deal gently with our cold remains ;

And then thy gracious form assuming, guide
Our unborn part across the dark abyss,
Aloft to realms serene of light and bliss,
Where righteous men among the gods abide.

186

METRICAL TRANSLATIONS

CCL. Hama, and a future life.
Rigveda x. 14; x. 15; x. 16; and Atharva Veda.

To great king Yama homage pay,

Who was the first of men that died,
That crossed the mighty gulf, and spied
For mortals out the heavenly way.

No power can ever close the road
Which he to us laid open then,
By which, in long procession, men
Ascend to his sublime abode,

By it our fathers all have passed ;

And that same path we too shall trace,
And every new succeeding race

Of mortal men, while time shall last.

The god assembles round his throne

A growing throng, the good and wise,—

All those whom, scanned with searching eyes
He recognises as his own.

Departed mortal, speed from earth

By those old ways thy sires have trod ;
Ascend, behold the expectant god
Who calls thee to a higher birth.

First must each several element
That joined to form thy living frame,
Flit to the region whence it came,
And with its parent source be blent.

Thine eye shall seek the solar orb,
Thy life-breath to the wind shall fly,
Thy part ethereal to the sky ;

Thine earthy part shall earth absorb.

FROM SANSKRIT WRITERS.

Thine unborn part shall Agni bright
With his benignant rays illume,

And guide it through the trackless gloom
To yonder sphere of life and light.

On his resplendent pinions rise,

Or soar upon a car aloft,

By wind-gods fanned with breezes soft,
Until thou enterest paradise.

And calmly pass, without alarm,

The four-eyed hounds which guard the road
That leads to Yama’s bright abode :

Their master’s friends they dare not harm.

All imperfections leave behind:

Assume thine ancient frame once more,—
Each limb, and sense, thou hadst before,
From every earthly taint refined,

And now with heavenly glory bright,
With life intenser, nobler, blest,
With large capacity to taste

A fuller measure of delight.

Thou there once more each well-known face
Shalt see of those thou lovedst here :

Thy parents, wife, and children dear,

With rapture shalt thou then embrace,

The fathers, too, shalt thou behold,
The heroes who in battle died,
The saints and sages glorified,
The pious, bounteous kings of old.

187

188 METRICAL TRANSLATIONS

The gods whom here in humble wise
Thou worshippedst with doubt and awe,
Shall there the impervious veil withdraw
Which hid their glory from thine eyes.

The good which thou on earth hast wrought,
Each sacrifice, each pious deed,

Shall there receive its ample meed :

No worthy act shall be forgot.

In those fair realms of cloudless day,
Where Yama every joy supplies,
And every longing satisfies,

Thy bliss shall never know decay.

CCLI. Monentity, Entity, and the One.
Rigveda x. 129.

There then was neither Aught nor Nought, no air nor
sky beyond.

What covered all? Where reseed all ? In watery gulf
profound ?

Nor death was there, nor δυνά δ nor change of
night and day.

That One breathed calmly, self-sustained : nor else
beyond It lay.

Gloom hid in gloom existed first—one sea eluding view.

That One, a void in chaos wrapt, by inward fervour
grew.

Within It first arose desire, the primal germ of mind,

Which nothing with existence links, as sages searching
find.

The kindling ray that shot across the dark and drear
abyss,— |

Was it beneath ? Or high aloft? What bard can answer
this 4

— i

FROM SANSKRIT WRITERS. 189

There fecundating powers were found, and mighty
forces strove,

A self-supporting mass beneath, and energy above.

Who knows, whoe’er hath told, from whence this vast
creation rose ?

No gods had then been born, who then can e’er the
truth disclose ?

Whence sprang this world, and whether framed by hand
divine or no,

Its lord in heaven alone can tell,—if even he can
show.

CCLIL. Aranpani, the Forest Goddess.

Rigveda x. 146.

Thou seemest, goddess, here to stray
Forlorn among these trackless woods,
These dark and dreary solitudes,

Why dost thou not enquire the way
That leads to cheerful human haunts ?
Is there nought here thy spirit daunts ?

Herself the goddess does not slay,
Although she nurtures murderous beasts.
On luscious fruits the traveller feasts,
Supplied by her, and goes his way.

Sweet-scented, fragrant, rich in flowers,
Her realm with various food is filled ;
For though by hinds she is not tilled,
She drinks in sap from heavenly showers.

190

METRICAL TRANSLATIONS

CCLIII. Men's barions tastes.
Rigveda ix. 112.

Men’s tastes and trades are multifarious ;
And so their ends and aims are various.
The smith seeks something cracked to mend ;
The leech could fain have sick to tend ;
The priest desires a devotee

From whom he may extract a fee.

Each craftsman makes and mends his ware,
And hopes the rich man’s gold to share.
My sire’s a leech, and I a bard ;

Corn grinds my mother, toiling hard.

All craving wealth, we each pursue

By different means, the end in view,

Like people running after cows,

Which too far off have strayed to brouse.
The draught-horse seeks an easy yoke,

The merry dearly love a joke,

Of pretty maidens men are fond,

And thirsty frogs desire a pond.

CCLIV. The gambler.
Rigveda x. 34.

These dice that roll upon the board
To me intense delight afford.

Sweet Soma-juice has not more power
To lure me in an evil hour.

To strife and wrangling disinclined,
My gentle wife was always kind ;

But I, absorbed in maddening play,
Have chased this tender spouse away.

FROM SANSKRIT WRITERS. 19!

She now, in turn, my person spurns ;
Her mother’s wrath against me burns.
Distressed and vexed, in vain I plead,
For none will help me in my need.

As wretched as a worn-out hack’s,

A gamester’s life all joyance lacks.

His means by play away are worn,
While gallants court his wife forlorn.
His father, mother, brothers shout,
“The madman bind, and drag him out.”
At times,—the scorn of every friend,—
I try my foolish ways to mend,

Resolve no more my means to waste

On this infatuated taste :

But all in vain :—when, coming near,
The rattle of the dice I hear,

I rush, attracted by their charms

Like lady to her lover's arms.

As to his game the gambler hies,

Once more his hopes of winning rise ;
And loss but more his ardour fires ;

To tries his luck he never tires,

The dice their victims hook and tear,
Disturbing, torturing, false though fair.
The transient gains they yield to-day,
To-morrow all are swept away.

These sportive dice, a potent band,

The destinies of men command.

They laugh to scorn the fierce man’s frown ;
Before them doughty kings bow down.
They downward roll, they upward bound,
And handless, men with hands confound.
They scorch the heart like brands, these dice,
Although themselves as cold as ice.

The gambler’s hapless wife is sad ;

His mother mourns her wayward lad.

192

METRICAL TRANSLATIONS

In want, at night he seeks relief

By graceless shifts, a trembling thief.
He groans to see his wretched wife,

And then the happy wives, and life,

Of others, free from care and strife.

His bad career, with morning light
Begun, in ruin ends by night.

To him, the Chief who leads your bands,
Ye Dice, I lift my suppliant hands :

“T hail thy gifts, when those art kind,
But crave thy leave to speak my mind.
Forgive me, King of all the Dice,

If thus I give my friend advice ;
Abandon play, and till the soil ;

For this shall better pay thy toil.

Well pleased with what thou hast, forbear
To crave of wealth an ampler share,”
“Thy wife, thy kine ;—in these rejoice ; ”
Thus cries a god with warning voice,
Be gracious, Dice, we now implore ;
Bewitch us with your spells no more.
From us withdraw, to us be kind,

And others with your fetters bind.

CCLY. Praise of liberality.
Rigveda x. 107. 8 ff.
The liberal does not mourn or die ;
No care or pain his life annoys ;
The world is his with all its joys,
And future bliss beyond the sky.

He owns a princely palace bright,

And dwells in godlike pomp and pride;
A richly decked and winning bride

Sits fair and blooming by his side,

And fills his heart with love’s delight.

FROM SANSKRIT WRITERS. 193

With plenteous store of corn and wine
Supplied, a merry life he leads ;

Swift o’er the plain his chariot speeds,
Whirled on by prancing, snorting steeds ;
He smites his foes by aid divine.

CCLVI. The same.
Rigveda x. 117.

The gods have not ordained that we
Should die of want: the lean and weak
Are not death’s only prey; the sleek
Themselves must soon his victims be.

The man endowed with ample pelf,
Who steels his heart, in selfish mood,
Against the poor who sue for food,
Shall no consoler find himself.

No friend is he who coldly spurns
Away his needy friend forlorn ;

He thus repulsed, in wrath and scorn
To some more liberal stranger turns.

Relieve the poor while yet ye may ;
Down future time’s long vista look,

And try to read that darkling book ;
Your riches soon may flit away.

Ye cannot trust their fickle grace.
As chariot wheels in ceaseless round
Now upward turn, now touch the ground,
So riches ever change their place.

N

194

METRICAL TRANSLATIONS

The man whose friend receives no share
Of all his good, himself destroys :

Who thus alone his food enjoys

His sin alone shall also bear.

CCLVIL The frogs in autumn.
Rigveda vii. 103.

As Brahmans, who a vow fulfil,

The frogs had now a year been still.
Like dried and shrivelled skins they lay,
Faint, parched with heat, for many a day,
Expecting, long in vain, the showers
Withheld by Air's malignant powers.
But autumn comes: Parjanya rains

In copious streams, and floods the plains.
Clouds veil the sun, the air is cool,

The ponds, long empty, now are full.
There float the frogs, their bodies soak :
Afar is heard their merry croak.

Well drenched, they jump aloft in glee,
And join in noisy colloquy.

They leap upon each other’s backs,

And each to t’other cries co-ax.

As teachers first call out a word,

Then boys repeat what they have heard,
Just so the frogs croak out once more
What other frogs bad croaked before.
Sounds diverse issue from their throats,
Some low like cows, some bleat like goats,
Though one in name, of various sheen,
For one is brown, another green.

As Brahmans at a Soma-rite,

Around the bowl in talk unite,

FROM SANSKRIT WRITERS.

This day the frogs their pond surround,
And make the air with noise resound.
These priests, the frogs, their voices raise,
And sing their annual hymn of praise.
As priests who sweated o’er a pot,

Soon quit the fire they find too hot,

The frogs so long oppressed with heat
Emerge in haste from their retreat.

From rules divine they never swerve,
But all the seasons’ laws observe.

When autumn comes their sufferings cease,
From scorching heat they find release.
The frogs that bleat and those that low,
Brown, green, on men all wealth bestow.
The kine that on our pastures graze

We owe to them, with length of days.

CCLVIII. The warrior.
Rigveda vi. 75.

When, cased in mail, the warrior proud
Stalks on, defiant, to the front,

To bear the raging battle’s brunt,

We seem to see a flashing cloud.

Bold warrior, may thine armour bright
Preserve thee scatheless in the fight.

May I the foeman’s malice foil

With this my all subduing bow !
May I, triumphant, lay him low,
And all his goods and cattle spoil !
This bow our foes with ruin whelms,
And conquers all surrounding realms.

195

196

METRICAL TRANSLATIONS.

The bowstring to the bowman’s ear
Approaches close, as if to speak :

Its twang is like a woman’s shriek:
It guards the warrior’s soul from fear.

See, yonder on the chariot stands

The dauntless charioteer, whose skill
His horses onward drives, whose will
Their movements to and fro commands.
The reins (their wondrous power extol !)
Although behind, the steeds control.

The impetuous coursers shrilly neigh,
As forward to the fight they rush :
Their trampling hoofs our foemen crush ;
They never shun the murderous fray.

APPENDIX.

I. Atharva Veda x. 8, 44. “Knowing that Soul, who is
wise [or, calm], undecaying, young, free from desire, immortal,
self-existent, satisfied with the essence [of good, or blessedness},
and in no respect imperfect, a man does not dread death.’

As the soul (dman) is masculine in Sanskrit, I have ven-
tured to put the relative pronoun following the word in that
gender.

I am indebted to Professor Adolf Kiigi, of Ziirich, for re-
calling my attention to this verse, which I had quoted in my
Original Sanskrit Texts, iv., p. 20.

π. Svetdsvatara Upanishad iii. 19. “ Without hands or feet,
He grasps, and moves; without eyes He sees, without ears He
hears. He knows whatever is knowable, but no one knows
Him. Men call ites the great, primeval Purusha (Man or
Spirit).”

I subjoin a portion of the context of this passage beginning
at iii.7: “‘ Knowing that lord, the Brahma which is beyond that,
the supreme, the vast, hidden in the bodies of all creatures,
the one enveloper of the universe, men become immortal.
8. (= Vajasaneyi Samhita xxxi. 18). Iknow thatgrand Purusha
(male or spirit), of sunlike lustre, beyond the darkness, It is
by knowing him’ that a man overpasses death ; there is no
other road to go. 9. This whole universe is filled by this
Purusha, to whom there is nothing superior, from whom there is
nothing different, than whom there is nothing either minuter
or vaster, who stands alone, fixed like a tree in the sky. 10.
That which is above this world is formless, and free from suf-
fering ; ; they who know it become immortal ; others encounter
pain... 12. Purusha is the great lord ; he is the mover of

198 APPENDIX.

existence ; he rules over this purest state (of blessedness ?), he
is light, he is undecaying.. . . 19. Without hands and feet,
he grasps, he moves, without eyes he sees, and hears without
ears. He knows whatever is to be known ; and no one knows
him; men call him the great primeval Purusha. 20. Minuter
than the minutest, greater than the greatest, the soul dwells
in the heart of this creature. He who is devoid of grief
beholds by the favour of the creator this passionless (soul), this
great one, this lord, 21. I know this undecaying, ancient one,
the soul of all things, from his universal diffusion omni-pre-
sent, whom the expounders of the Vedas declare to be incapable
of birth, and eternal.”

The following are two other passages from the same
Upanishad :—iv. 19, “None hath grasped him above or
across, or inthe middle. There is no similitude of him, whose
name is the great renown. 20. His form is not perceptible by
vision ; no one sees him with the eye. Those who through
heart and mind know him abiding in the heart, become im-
mortal.”

Ibid. vi, 1, “Some wise men, deluded, speak of Nature,
and others of Time (as the cause of all things): but this
great power of God (acting) in the world is that whereby this
wheel of Brahma is made to revolve. 2. For he by whom
the universe is eternally enveloped, who is the knower, who
is the maker of time, who is possessed of excellent attributes,
and omniscient :—ruled by him this creation, which is to be
thought of as earth, water, fire, air, and ether, revolves. .. .
7. We know him who is the great and supreme lord of lords,
the supreme deity of deities, the master of masters, the ador-
able god who is sovereign of the world. 8. There is in him
no effect, or instrument (i.¢., he has no body, and no organ
of sense: commentator). No one equal or superior to him
is beheld. His supreme power is declared in Scripture to
be various; it is the natural action of his knowledge and
force. 9. There is not in the world any one who is his
master, or his ruler; nor is there any (outward) indication of
him. He is the cause, the lord of the lords of creation ; no
one is the producer of him orhis master. ... 12. He is the
one god hidden in all beings, all-pervading, the inner soul of all

APPENDIX. 199

beings, the superintender of all acts, who dwells in all beings,
the witness, the observer, the only one, and without qualities
12. (=Katha Upanishad v. 12), the one who is independent
among many inactive (souls), who develops in various manners
the one seed, The wise who behold him abiding in them-
selves, and they alone, have eternal joy. 13. (=Katha
Upanishad v. 13) The eternal among the eternal (ones), the
conscious among the conscious (ones), who alone among many
dispenses the objects of desire—knowing that cause, the god
who is to be apprehended through the Sankhya and Yoga
systems, a man is freed from all bonds. 14. (=Katha
Upanishad v. 15, and Mundaka Upanishad ii. 2, 10), There
to reveal him no sun shines, nor moon, nor stars, nor do these
lightings gleam, much less this fire. It is through his shining
that all else shines ; by his lustre this universe is illuminated.
16. He is the maker of all things, knows all things, is
self-originated (or the soul and the source), the creator of time,
endowed with (excellent) attributes, the lord of Pradhana
(rudimentary matter), of the embodied spirit and of the gunas
(three qualities), the cause of liberation from the world, of the
world’s continuance and (the) bondage (which it involves).”

1. Vikramacharita, 232. “Thou, even thou, art (my)
mother, thou my father, thou (my) kinsman, thou (my) friend.
Thou art knowledge, thou art riches. Thou art my all, O God
of gods,”

Iv. Raghuvansa x. 15 ff.—15. “Glory to Thee, who art
first the creator of the universe, next its upholder, and finally
its destroyer ; glory to Thee in this threefold character. 16.
As water falling from the sky, though having but one flavour,
assumes different flavours in different bodies, so Thou, associ-
ated with the three qualities [Sattva, Rajas, and Tamas, or
Goodness, Passion, and Darkness*], assumest [three] states
[those of creator, preserver, and destroyer,—according to the
commentator], though Thyself unchanged. 17. Immeasurable,

* See Wilson’s Vishnu Purana, vol. i., p. 41 (Dr Hall’s Edition),
where Rajas is translated “‘ activity,” and not ‘ passion.”

200 APPENDIX.

Thou measurest the worlds; desiring nothing, Thou art the
fulfiller of desires ; unconquered, Thou art a conqueror; utterly
indiscernible, Thou art the cause of all that is discerned. 18.
Though one, Thou from one or another cause assumest this or
that condition ; Thy variations are compared to those which
erystal undergoes from the contact of different colours. 19,
Thou art known as abiding in [our] hearts, and yet as remote ;
as free from affection, as ascetic, merciful, untouched by sin,
primeval, and imperishable. 20. Thou knowest all things,
Thyself unknown ; sprung from Thyself (or self-existent), Thou
art the source of all things ; Thou art the lord of all, Thyself
without a master ; though but one, Thou assumest all forms.
21, Thou art declared to be He who is celebrated in the seven
Sama-hymns, to be He who sleeps on the waters of the seven
oceans, whose face is lighted up by the god of seven rays (Fire),
and who is the one refuge of the seven worlds. 22. Know-
ledge which gains the four classes of fruit [virtue, pleasure,
wealth, and final liberation], the division of time into four
yugas [ages], the fourfold division of the people into castes,—
all these things come from Thee, the four-faced. 23. Yogins
(devoutly contemplative men) with minds subdued by exercise,
recognise Thee, the luminous, abiding in their hearts ; (and so
attain) to liberation from earthly existence. 24. Who com-
prehends the truth regarding Thee, who art unborn, and yet
becomest born ; who art passionless, yet slayest thine enemies ;
who sleepest,* and yet art awake? 25. Thou art capable of
enjoying sounds and other objects of sense, of practising severe
austerity, of protecting thy creatures, and of living in indiffer-
ence to all external things. 26. The roads leading to perfec-
tion, which vary according to the different revealed systems,
all end in Thee, as the waves of the Ganges flow to the ocean.
27. For those passionless men whose hearts are fixed on Thee,
who have committed to Thee their works, Thou art a refuge,
so that they escape further mundane births. 28. Thy glory as
manifested to the senses in the earth and other objects, is yet

* This, I presume, refers to the stories of Vishnu sleeping on the
ocean in the intervals between the dissolution of one world and the
creation of the next.

—————— “Ὅ"ἀ.. .. "» eal — Ὁ

APPENDIX. 201

incomprehensible : what shall be said of Thyself, who canst be
proved only by the authority of scripture and by inference ?
29. Seeing that the remembrance of Thee alone purifies a man,

' —the rewards of other mental acts also, when directed towards

Thee, are thereby indicated. 30. As the waters exceed the
ocean, and as the beams of light exceed the sun, so Thy acts
transcend our praises. 31. There is nothing for Thee to at-
tain which Thou hast not already attained: kindness to the
world is the only motive for Thy birth and for Thy actions.*
32. If this our hymn now comes to a close after celebrating
Thy greatness, the reason of this is our exhaustion or our in-
ability to say more, not that there is any limit (iyatid, so-much-
ness, quantitas—=the Dutch hoeveelheid) to Thy attributes.”
These verses have not all been rendered metrically.

v. M. Bh. iii. 1124 ff. In this passage, the greater part
of which has been translated by me in the “Indian An-
tiquary ” for June 1874, Draupadi complains of the hard lot of
her righteous husband Yudhishthira, and charges the Deity
with injustice ; but is answered by Yudhishthira. I give here
the verses, which I have attempted to render metrically, as
well as some others. 1138”. “God (Isfna) the Disposer, allots
to creatures everything—happiness and suffering, the agreeable
and the disagreeable, darting radiance before Him. 1140.
Just as the wooden figure of a woman moves its several limbs,
according as it is adjusted, so too do these creatures. Asa
bird bound and confined by a string is not its own master, so
aman must remain under the control of God ; he is neither
the lord of others nor of himself. Like a gem strung upon a
thread, or a bull tied by a nose-rope, a man follows the com-
mand of the Disposer, to whom he belongs and on whom he
depends. Not self-directing, a man yields to some conjuncture
of time, like a tree which has fallen from a river bank, and has
reached the middle of the current. Ignorant, and powerless

* Compare the Bhagavad Gtté iii. 22. ‘There is nothing which I
am bound to do, nor anything unobtained which I have yet to obtain ;
and yet I continue to act. 25. As the ignorant, who are devoted to
action, do, so let the wise man also do, secking to promote the benefit
of the world.”

202 APPENDIX.

to command his own pleasures and sufferings, he must go to
heaven or hell, according as he is impelled by God. 1145. As
the tips of grass are swayed by the blasts of a strong wind, so,
too, all beings are subject to the Disposer. Impelling to noble
action, and again to sinful deeds, God pervades all creatures,
and it is not perceived that Heisthere. . . . 1153. Acting
according to His pleasure, this Lord, associating them, or dis-
sociating them, plays with living creatures as with a child’s
toys. The Disposer does not treat His creatures like a father
or a mother, but acts angrily, as any other being like ourselves.
1155. Seeing noble, virtuous, and modest men in want, and
ignoble men happy, I am,* as it were, agitated with perplexity ;
and perceiving this adversity of thine, and the prosperity of
Suyodhana, I blame the Disposer, who regards you with an
unequal eye. Bestowing good fortune on him who trans-
gresses the rules of conduct observed by noble men, who is
cruel, greedy, and a perverter of justice, what good end does
the Disposer gain ?”

(The same sentiments are expressed in the following frag-
ment of Sophocles, No. 94 (in the edition of Dindorf) ;
Stobseus iv. 31 (Ed. Meineke).

Δεινόν γε τοὺς μὲν δυσσεβεῖς καχῶν τ᾽ ἄπο
βλαστόντας εἶτα τούσδε μὲν πράσσειν καλῶς,
τοὺς δὕντας ἐσθλοὺς ἔχ τε γενναίων ἅμα
γεγῶτας, εἶτα δυστυχεῖς πεφυκέναι.

od χρῆν τάδ᾽ οὕτω δαίμονας θνητῶν πέρι
πράσσειν' ἐχρῆν γὰρ τοὺς μὲν εὐσεβεῖς βροτῶν
ἔχειν τί χέρδος ἐμφανὲς θεῶν πάρα,

σοὺς δ᾽ ὄντας ἀδίκους τοῖσδε τὴν ἐναντίαν
δίχην κακῶν τιμωρὸν ἐμφανῆ τίνειν,

κοὐδεὶς ἂν οὕτως εὐτύχει κακὸς γεγώς.

“Tt is strange that those who are impious, and descendants
of wicked men, should fare prosperously, while those who are
good, and sprung from noble men, should be unfortunate. It
was not meet that the gods should deal thus with mortals.

* Lam indebted to Professor Aufrecht for suggesting the reading
which gives this sense, viz., vihvalamiva for vihvaldn iva, which the Cal-
cutta text of the Μ, Bh, has,

———— ον, πα δε ππδιννόνυ.

APPENDIX. 203

Pious men ought to have obtained from the gods some manifest
advantage, while the unjust should, on the contrary, have
paid some evident penalty for their evil deeds; and thus no
one who was wicked would have been prosperous.”

With verses 1140 ff. compare also Euripides’ Supplices,
verses 734 ff. :—

ὦ Ζεῦ, τί δῆτα τοὺς ταλαιπώρους βροτοὺς
φρονεῖν λέγουσι ; σοῦ γὰρ ἐξηρτήμεθα,
ὁρῶμέν τε τοιαῦθ᾽ av σὺ τυγχάνῃς θέλων.

“Ὁ Zeus, why do they say that wretched mortals are wise ἢ
For we are dependent upon thee, and do whatever thou
happenest to will.”

YUDHISHTHIRA replies :—

1160. “I have heard, Yajnaseni (= Draupadt), the charm-
ing and amiable discourse, full of sparkling phrases, which
thou hast spoken; but thou utterest infidel sentiments
(ndstikya). 1 do not act from a desire to gain the recompense
of my works. I give what I ought to give, and perform the
sacrificial rites which I am bound to celebrate, Whether
reward accrues to me or not, I do to the best of my power what
a man should do, as if he were living at home. |The speaker
is represented as being at the time in the forests.] . . . 1164.
It is on duty alone that my thoughts are fixed, and this, too,
naturally. The man who seeks to make of righteousness a
gainful merchandize is low,* and the meanest of those who
speculate about righteousness. The man who seeks to milk
righteousness (i.¢., to extract from it all the advantage that
he can) does not obtain its reward.... I say it authorita-
tively : do not doubt about righteousness : he who does so is
on the way to be born as a brute.... 1171. Vyd4sa,
Vasishtha, Maitreya, Narada, Lomaga, Suka, and other sages
are all wise through righteousness. For thou plainly seest
these saints distinguished by a celestial intuition (yoga), able
both to curse and to bless, and more important even than the

* M. Bh, xiii. 7595. ‘‘Those men are mere traffickers in righteous-
ness who live by it.”

204 APPENDIX.

gods. These men...in the beginning declared that
righteousness was continually to be practised. Thou oughtest
not, therefore, O fair queen, with erring mind to censure and
to doubt the Deity and righteousness,... 1183. Right-
eousness and nothing else is the boat which conveys those
who are on their way to heaven: it only is a ship like those
on which merchants seek to cross the ocean. If righteous-
ness, when practised, were without reward, this world would
be plunged in bottomless darkness ; men would not attain to
final tranquillity (nirvana), would lead the life of brutes, would
not addict themselves to learning, nor would any one attain
the object of his desire. If austerity, continence, sacrifice,
sacred study, liberality, honesty—if all these things brought
no reward, men now, and others succeeding them, would not
practise righteousness. If works were followed by no rewards,
this state of things would be an exceeding delusion. Rishis,
deities, Gandharvas, Asuras, and Raékshasas,—why should
these lordly beings have reverenced and practised righteous-
ness?* But knowing that the Deity was a bestower of
rewards, unalterably attached to goodness, they practised
righteousness ; for that is the source of eternal blessedness,
1194. The award of recompense to works which are declared
by revelation to be holy, and to such as are wicked, as well as
the production and dissolution of the world,—these things are
secrets of the gods... . 1196. These (secrets) of the gods
are to be guarded; for the wonder-working power of the
deities is mysterious. Brahmans who have formed the desire,
who are devoted to religious observances, whose sins have
been burnt up by austerities, and who have a clear mental
intuition, perceive these (secrets). No doubts must be enter-
tained regarding righteousness, or the gods, merely because
the recompense of works is not visible. ... 1199. Where-
fore let all thy doubts vanish as a vapour.... 1200. Be
certain that all (this) is (so): abandon the state of disbelief
(nastikya). Do not censure God, the creator of living beings.

* This and what immediately precedes appears to be scarcely recon-
cilable with the indifference to the recompense of works which is in-
culcated in the earlier part of Yudhishthira’s discourse.

ee ee ee Se

APPENDIX. . 205

Learn (to know) Him: reverence Him: let not thy opinion
be such (as thou hast declared it). Do not contemn that most
exalted (or, most excellent) Deity, through whose favour the
mortal who is devoted to him attains to immortality.” [Com-

pare Aischylus, fragment 369 (Dindorf) :—

᾿Ανδρῶν γάρ ἐστιν ἐνδίκων τε καὶ σοφῶν
ἐν τοῖς κακοῖσι μὴ τεθυμῶσθαι θεοῖς.

“For it is the part of just and wise men when suffering
misfortune not to be incensed against the gods.”

In the Ion of Euripides, 1619 ff., the following sentiments
are found :—

ὦ Διὸς Λητοῦς τ᾽ *AwodAov, χαῖρ᾽ ὅτῳ δ᾽ ἐλαύνεται
συμφοραῖς οἶκος, σέβοντα δαίμονας θαρσεῖν χρεών"

ἐς τέλος γὰρ οἱ μὲν ἐσθλοὶ τυγλιάνουσιν ἀξίων,

οἱ κακοὶ δ᾽, ὥσπερ πεφύκασ᾽, οὔποτ᾽ εὖ πράξειαν ἄν.

“Oh Apollo, son of Zeus and Leto, hail! And it becomes
the man whose house is vexed with misfortunes to adore the
gods, and take courage. For in the end the good obtain
their due ; but the wicked, as their nature requires, can never

r.”

In the Supplices of the same poet, verses 195 ff., Theseus
is introduced as affirming the preponderance of good over
evil in human life, as apparent both in the gifts of reason and
speech which distinguish man from the lower animals, and in
the support afforded to him by the fruits of the earth, in the
means which he has of protection from heat and cold, in the
exchange of products procured by foreign commerce, and
finally in the supernatural aids obtained by divination ; and
then as asking, 214 ff. :—

Gp’ ob τρυφῶμεν, θεοῦ κατασχευὴν βίῳ
δόντος ποιαύτην, οἷσιν οὐκ ἀρχεῖ τάδε ;
arr’ ἡ φρόνησις τοῦ ϑεοῦ μεῖζον σθένειν
ζητεῖ, πὸ γαῦρον δ' ἐν φρεσὶν κεκτημένοι,
δοκοῦμεν sivas δαιμόνων σοφώτεροι,

“ Are we not, then, too fastidious, when we are not satisfied
with all this: provision which a god has made for our life?

206 APPENDIX.

But our reason seeks to be stronger than the god, and being
possessed in our minds by conceit, we fancy that we are wiser
than the deities.”

I introduce here a passage of the highest interest from
Plato, which, after stating that, from the nature of things,
evil must always continue, gives that great writer’s idea of
the Deity, and inculcates the duty of men to strive to become
like Him.

Theaetetus, section 84—’ AA οὔτ᾽ ἀπολέσθαι τὰ κακὰ δυνατόν,
ὦ Θεόδωρε ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη" οὔτ᾽ ἐν
θεοῖς αὐτὰ ἱδρύσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ.
ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαΐ χρὴ ἐνθένδε ἐκεῖσε φεύγειν ὅτι τάχιστα,
φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυναπόν. ὁμοίωσις δὲ δίκαιον καὶ ὅσιον
μετὰ φρονήσεως γενέσθαι... θεὸς οὐδαμῇ οὐδαμῶς ἄδικος, ἀλλ᾽ ὡς
οἷόν τε δικαιότατος, καὶ οὐκ ἔστιν αὐτῳ ὁμοιότερον οὐδὲν ἢ ὃς ἄν ἡμῶν
αὖ γένηται ὅτι δικαιότατος.

“ Evils, Theodorus, can never perish ; for there must always
remain something which is antagonistic to good. Of neces-
sity they hover around this mortal sphere and the earthly
sphere, having no place among the gods in heaven. Where-
fore, also, we ought to fly away thither, and to fly thither is
to become like God as far as this is possible ; and to become
like Him is to become holy and just and wise. ... In God
is no unrighteousness at all—he is altogether righteous; and
there is nothing more like him than he of us, who is the
most righteous.”"—Dr JowErTt1’s Translation, Vol. III., p. 400.
(Comp. the passages cited in Prof. L. Campbell’s edition of the
Theactetus).

A further passage from the same author may also be cited :

Republic ii. 18—odxouy ἀγαθὸς 6 γε θεὸς τῷ ὄντι τε καὶ Asx: tov
οὕτως; Τί μήν; ... Οὐδ᾽ ἄρα, ἦν δ᾽ ἐγώ, ὁ θεός, ἐπειδὴ ἀγαθός,
πάντων ἂν ἐΐη αἴσιος, ὡς οἱ πολλοὶ λέγουσιν, ἀλλ᾽ ὁλίγων μὲν τοῖς
ἀνθρώποις αἴτιος, πολλῶν δὲ ἀναίτιος" πολὺ γὰρ ἐλάττω τἀγαθε τῶ,
κακῶν Hui, καὶ τῶν μὲν ἀγαθῶν οὐδένα ἄλλον αἰτιατέον, « Ὧν δὲ
nani ἄλλ᾽ ἅττα δεῖ ζητεῖν τα αἴτια ἀλλ᾽ οὐ τὸν θεόν.

“And is he [God] not truly good? And must he not be
represented assuch? Certainly . . . Then God, if he be good,
is not the author of all things, as the many assert, but he is

-
ee

——— ay

APPENDIX. 207

the cause of a few things only, and not of most things that
occur to men ; for few are the goods of human life, and many
are the evils, and the good only is to be attributed to him ;
of the evil, other causes have to be discovered.”—Jowetrt, IL,
203 f.]

DRAUPADI replies :—

“1202. I do not scorn, or think lightly of, righteousness ;
and how should I contemn God, the Lord of creatures? In
my distress, I talk thus idly ; understand me so: and I shall
yet further lament. Do thou, who art kind, comprehend
me.” She then goes on to pronounce a long discourse, in
which she acknowledges and enforces the value of action and
exertion ; denounces dependence on fate or on chance, though
she does not appear to deny the influence of these causes
(verses 1233 ff.) ; and affirms that a man’s lot is the result of
his works, i.¢., including those performed in a former birth.
The following are some of the verses: “1222. For God, the
Tisposer, also determines his own acts according to this or
that reason, allotting to men the recompenses of their previous
works. Whatever act, good or bad, a human being performs,
know that that is the realization, fixed by the Disposer, of
the recompense of previous works. This (present) body is
the cause of the Deity’s action. Just as He impels it, so it
acts submissively.* For the great God ordains (the man) to
do such and such acts: He constrains all creatures to act,
and they are helpless.” Here the man seems to be repre-
sented as a mere machine, but the next verse says: “ Having
first of all fixed in his mind the objects at which he shall aim,
a man of himself afterwards attains them by action, preceded
by design : of this man is the cause,”

vi. M. Bh. v. 916 f. “The Disposer (of events) brings
under his control the good, the bad, the child, the old man,

* The commentator translates these words thus: ‘‘The existing
body is the cause of the Deity’s action. As it impels Him, He acts
submissively :” and remarks that God and the body are mutually de-
pendent ; it, as the result of previous works, necessitating Him to
determine the man’s present lot.

208 APPENDIX.

the weak, the strong. And the Lord gives learning to the
child, and childishness to the learned man, darting radiance
before him.” The last phrase (purastdch chhukram uchcharan)
occurs in M. Bh. iii. 1139 (see above p. 201); v. 2751. See also
y. 1739. Verses v. 1737 ff. are as follows: ‘That radiance, that
great and shining light, that great renown, is worshipped by
the gods; by it the sun shines. 1738. Devotees behold this
eternal lord. 1739. From radiance Brahma is produced ;
through radiance Brahma is augmented. Among the lights,
that radiance burns, unburnt, and glowing.... 1747. His
form is not to be beheld; no one perceives him with the eye.
Those who know him by the intellect, the mind, and the
heart, they become immortal.” See St Matthew xi. 25, and
Kathasaritsagara 11, 34. ;

vu. Mf. Bh. xii. 7058 ὁ “Unlearned men conceal the
sin which they have committed knowingly. Men do not see
the man ; but the dwellers in heaven (the gods) behold him.”
iii. 13754. “When he has committed sin, a man will think,
‘It is not I;’ but the gods behold him, and his own inner
man.”

vil. Manu viii. 84. “The soul (or self, déman) is its own
witness ; the soul is its own refuge. Disregard not thy soul,
which is the best (or highest) witness of men. 85. Sinners -
think ‘no one sees us ;’ but the gods behold them, and their
own inner man.” 91. “ Though, good man, thou thinkest of
thyself, ‘I am alone?’ this sage (muni) residing in thy
heart is a beholder of virtuous and sinful acts.”

M. Bh, i. 3015. “Thou thinkest ‘I am alone;’ thou ~
knowest not the ancient sage (muni) seated in thy heart, who ~
is cognizant of sinful acts. In his presence thou committest
sin.” 3018. “Yama, the son of Vivasvat, puts away the sin
of that man, the soul (kshetrajna) seated in whose heart as the
witness of his actions, is satisfied ; (3019) but punishes that
sinner whose soul is not satisfied.” Comp. M. Bh. xiii.
2382 f. (where it is said that the seasons, and day and night,
see the secret sinner), and Rdmdyana, iv. 18.15 (Bombay
Edition),

a...
aia

APPENDIX. 209

ΙΧ. and x. M. Bh. v. 1251} ἢ “ The rent which is covered
over with unjustly gotten gains, becomes uncovered, and
another is opened up. 1252” f. A teacher corrects the
intelligent ; a king corrects the wicked; Yama, the son of
Vivasvat, corrects secret sinners.”

xr. M. Bh, xii. 2791. “When sin,” says Kasyapa, “is
committed by wicked men, then, O Aila, this god Rudra
is born. The wicked by their sins generate Rudra; and he
then destroys both good and bad.” 2792. Aila says:
“ Whence comes Rudra? Or of what nature is Rudra? A
creature is seen to be slain by creatures. Declare to me all
this, Ὁ Kasyapa, from what this god Rudra is born.” 2793.
Kasyapa answers: “The self in the heart of man is Rudra ;
it slays each its own and others’ bodies. They declare that
Rudra resembles the hurricane ; his form is like the celestial (1)
clouds ” (devair jimiitaih).

In this passage we find a rationalistic account of the origin
of Rudra the destroyer, who seems to be represented as
nothing else than the natural and inevitable retribution which
follows men’s sins. See, however, the commentator’s remarks
quoted below. Another apparent instance of rationalizing,
which may not, however, be seriously meant, occurs in Manu
ix. 301 ἢ, and Mahabharata xii. 2674 ff., 2693, and 3408,
where it is stated that the four Yugas or great mundane .
periods (which are represented as differing in regard to the
physical and moral condition of the men who lived in each of
them,—the first being the most highly blest in these respects,
while the others undergo a gradual declension), are really
only names for the better or worse character of the king, on
which the welfare of his subjects depends. I translate the

' essential verses of the Mahabharata xii. 2674: “Either the

king causes the time, or the time causes the king. Doubt not
as to this alternative ; the king causes the time. When the
king completely fulfils the duties of criminal justice, then the
Krita Age, a product of time, exists.” This principle is next
applied to the other three Yugas (or ages). It is then said,
v. 2693: “The king is the creator of the Krita, Treta, and
Dvapara ages, and the cause of the fourth (the Kali).” The
ο

210 APPENDIX.

same idea is afterwards repeated in v. 3408 (= Manu ix. 301):
“The Krita, the Tretaé, the Dvapara, and the Kali Yugas
(ages), are modes of a king’s action ; for it is the king who is
denoted by the word Yuga.” The commentator on Manu ix.
302 says, however, that that verse (which declares that the
king is one or other of the Yugas, according to the character
of his action), is merely designed to intimate that a king
ought to be intent upon the performance of his duties ; and
not to deny the real existence of the four Yugas (ages).

The commentator thus remarks on the verses before us:
“*Rudra’ means ‘hinsra,’ ‘destructive ;’ ‘god’ means ‘king ;’
‘Rudra’ (further on, in the accusative) means the ‘ Kali’ age.
To the question whence arises the king’s destructive character
(Rudratva), he replies in the words, ‘The self,’ &c. It is the
self (or soul, ‘d¢man’), the living principle (jiva), in the heart
of men, which is (or becomes) Rudra, the destroyer. And
just as the body of a person possessed by an evil spirit is
not the property of the owner of that body, but at the
time of the possession is the property of the spirit pos-
sessing it, just so at the time of his being possessed by
Rudra, the king’s body belongs to, or takes the character of,
Rudra (Raudram bhavati). Then in reply to the enquiry
whence is it that the tranquil self (or soul) takes the
character of Rudra? he answers in the words, ‘The hurri-
cane,’ &c. As the hurricane in the air drives hither and
thither the cloud-goddess residing in the air, makes her
thunder, and causes lightnings, thunderbolts, and rain-falls to
be manifested from her, just so the passions of desire, anger,
&c., which spring from the soul, impel the life (or spirit)
springing from the soul, to commit every sort of destructive
act.”

xu. M. Bh, v. 1222. “The gods do not, like cattle-herds,
guard men by carrying a club; but they endow with under-
standing him whom they wish to preserve.” M. Bh. ii, 2679.
(=v. 1175). “The man for whom the gods are preparing
defeat, is deprived by them of understanding ; he sees every-
thing pervertedly. 2680. When his understanding has be-
come dimmed, and destruction approaches, folly, taking the

~~ δ...

δι, δορὰ =~

APPENDIX. 211

guise of prudence, does not depart from his heart ; (2681) and
hurtful things with the appearance of advantages, and advan-
tages under the guise of hurtful things, rise up for his destruc-
tion : and this (delusion) pleases him. 2682. Time (destiny)
does not lift up a staff and strike off anyone’s head. The
power of time is this, that it shows things in a perverted
shape.”

With verse 2679, compare the Latin adage: Quos
Deus vult perdere prius dementat. “God deprives of reason
those whom he wishes to destroy.” The same thought is
stated in the following Greek lines, quoted by Grotius in his
“ Annotationes” on the Epistle to the Romans xi. 8 :—

ὅταν yap ὀργὴ δαιμόνων βλάπτῃ τινὰ,
τούτῳ τὸ πρῶτον ἐξαφαιρεῖται φρενῶν

τὴν νοῦν τὸν ἐσθλὸν, εἰς δὲ τὴν χείρω τρέπει
γνώμην, ἵν᾽ εἰδῇ μηδὲν ὧν ἁμαρτάνει.

“For when the wrath of the deities smites a man, it first
deprives his mind of its good understanding, and turns him
to a worse way of thinking, that he may know nothing of the
things in which he errs.”

The two following passages are quoted by Dr A. Nauck in
a note on the Gidipus Coloneus of Sophocles, v. 800 ἢ :

Iliad, xix. 137. ἀασάμην καί μευ φρένας ἐξέλετο Ζεύς.

“Τ acted foolishly, and Zeus deprived me of reason.”
And from an anonymous writer :—

ὅταν δ᾽ ὁ δαίμων ἀνδρὶ πορσύνῃ κακά,
viv νοῦν ἔβλαψε πρῶτον.

“But when the god brings evil upon a man, he first injures
his understanding.” Compare Epistle to the Romans xi. 8,
and Exodus vii. 1 ff.: “ And the Lorn said unto Moses, . . .
3. And I will harden Pharaoh’s heart, and multiply my signs
and wonders in the land of Egypt. 4. But Pharaoh shall not
hearken unto you, that I may lay mine hand upon Egypt,
ἄς," See also 1 Samuel ii. 25: “ Notwithstanding they (Eli’s
sons) hearkened not unto the voice of their father, because
the Lorp would slay them.”

212 APPENDIX.

See also Odyssey, xxiii. 10 ff:

Τὴν δ᾽ αὗτε προσέειπε περίφρων ἸΠηνελόπεια"
μαῖα φίλη, μάργην σε θεοὶ θέσαν ὁΐ τε δύνανται
ἄφρονα ποιῆσαι καὶ ἐπίφρονα περ μάλ᾽ ἐόντα,
καί τε χαλιφρονέοντα σαοφροσύνης ἐπέβησαν.

οἵ σέ περ ἔβλαψαν'" πρὶν δὲ φρένας ἀισίμη ἦσθα.

“ Her again the wise Penelope addressed : ‘ Dear nurse, the
gods have made thee mad,—they who are able to render
foolish even one who is very wise, and have made reasonable
one who was silly: they have deprived thee of reason ; bnt
formerly thou wast sound in mind.’”

xu M. Bh. v. 1451.—“That gain which brings loss
is not to be highly esteemed ; but the loss which brings gain
is to be greatly valued, even though it be a loss. 1452. The
loss which brings gain is no loss; but that acquisition which
occasions great destruction is to be esteemed a loss.”

Compare the fragment of Menander’s Koniazomenai, page
102, Ed. Meineke.

Ὥστε μηδεὶς πρὸς θεῶν
πράττων κακῶς λίαν ἀθυμήσῃ ποτέ.
ἴσως γὰρ ἀγαθοῦ τοῦτο πρόφασις γίνεται.

“So let no one despond too much, when evil is allotted to
him by the gods; for perhaps this becomes an occasion of
good.”

Plato, Republic, x. 6 :—Aéyer wou ὁ νόμος ὅτι κάλλιστον ὅτι
μάλιστα ἡσυχίαν ἄγειν ἐν ταῖς ξυμφοραῖς καὶ μὴ ἀγανακτεῖν, ὡς
οὔτε δήλου ὄντος τοῦ ἀγαθοῦ τε καὶ κακοῦ τῶν φοιόυτων, οὔτε gig τὸ
πρόσθεν οὐδὲν προβαῖνον τῷ χαλεπῶς φέροντι, οὔ τέ τι τῶν ἀνθρωπίνων
ἄξιον ὃν μεγάλης σπουδῆς, ὅ τε δεῖ ἐν αὐτοῖς ὅτι τάχιστα παραγίγνεσ-
θα! ἡμῖν, τούτῳ ἐμποδὼν γιγνόμενον τὸ λυπεῖσθαι.

“The law would say that to be patient under suffering is best,
and that we should not give way to impatience, as there is no
knowing whether such things are good or evil; and nothing
is gained by impatience; also, because no human thing is of
serious importance, and grief stands in the way of that which,
at the moment, is most required.” —Jowett, Vol. IL, p. 446.

νὶ
i -

APPENDIX. 213

I quote here a passage from the Phaedrus of the same
author, section 147 :—"2 φίλε Πάν τε χαὶ ἄλλοί ὅσοί τῇδε θεοί
δοίητέ μοι χαλῷ γενέσθα, τἄνδοθεν" ἔξωθεν δὲ ὅσα ἔχω, τοῖς ἐντὸς Ewal
μοι φίλια. σλούσιον δὲ νομίζοιμι τὸν σοφόν. τὸ δὲ χρυσοῦ πλῆθος
εἴη μοι ὅσον μήτε φέρειν μήτε ἄγειν δύναιτ᾽ ἄλλος ἢ σώφρων.

“ Beloved Pan, and all ye other gods who haunt this place,
give me beauty in the inward soul ; and may the outward and
inward man be at one. May I reckon the wise to be the
wealthy, and may I have such a quantity of gold as none but
the temperate man can carry.”—Jowett, Vol. I., p. 615.

In the Phoenisse of Euripides the following sentiment
occurs (vv. 555 ff.); which I cite for its excellence, though
there is nothing corresponding to it in the Sanskrit passage.

Οὔτοι τὰ χρήματ᾽ ἴδια κέκτηνται βροτοὶ,
τὰ τῶν θεῶν δ᾽ἔχοντες ἐπιμελούμεθα.
ὅταν δὲ χρήζωσ᾽, αὔτ᾽ ἀφαιροῦνται πάλιν.

“For mortals possess no goods of their own, but we hold as
stewards things which belong to the gods; and when they
require them, they take them away again.”

xiv. M. Bh, iii. 87.—“‘ Wealth brings loss to some men ; and
the man devoted to the good derived from wealth does not
find good.” xii, 3885.—‘* Hurtful things take the appearance
of advantages, and advantages of things hurtful; for in the
case of some men the loss of wealth is a benefit.” The first
part of this maxim appears also in M. Bh., ii. 2681.

Compare the hymn of Kleanthes to Zeus, vv. 18 ff. :—

᾿Αλλὰ σὺ καὶ τὰ περισσὰ ἐπίστασαι ἄρτια θεῖναι,

καὶ κοσμεῖν τὰ ἄχοσμα καὶ ob φίλα σοὶ φίλα ἐστίν"
ὧδε γὰρ εἰς ἕν πάντα συνήρμοκας ἐσθλὰ κακοῖσιν,

ol ἕνα γίγνεσθαι, πάντων λόγον αἰὲν ἐόντων. ----χ, τ. ,

“ But thou knowest also to make even the things that are
uneven, and to order what is disordered ; and the things that
are not dear are dear to thee. For so hast thou combined
all good things into one with the bad, that there is but one
reason [or, account, to be given] of all things ever exist-
ing, &c.”

214 APPENDIX.

xv. M. Bh. ν. 1155.—‘ Considering loss as gain, and gain
as loss, a foolish man, whose senses are not subdued, regards
as happiness what is his great misery.”

xvi. M. Bh. vii. 429.—“ When men are ripe for slaughter,
even straws turn into thunderbolts.”

xvi. M. Bh. xiii. 7607.—“ A man whose time of death
has not yet come, does not die, though pierced by hundreds
of arrows ; while he whose time has arrived, if touched only
with the point of a straw, does not live.” Méarkandeya
Purana, ii. 49 f.—“ The life of a man, whether he is keeping
out of the way, or fighting, endures so long as Providence has
ordained before, not so long as he desires in hismind. Some
die in their houses, others when flying, others when eating
food and drinking water; others in the midst of health and
enjoyment, and wounded by no weapons, are overcome by
the King of the dead. Others devoted to austerities are
carried off by his servants. Others bent upon contemplation
have not attained exemption from death.”

Compare Aischylus, fragment 299 (Ed., Dindorf) :

᾿Αλλ᾽ οὔτε πολλὰ τραὐματ᾽ ἐν στέρνοις λαβὼν
θνήσκει τις, εἰ μὴ τέρμα συντρέχοι βίου,

οὔτ᾽ ἐν στέγη τις ἥμενος παρ᾽ ἑστίῳ

φεύγει τι μᾶλλον τὸν πεπρωμένον μόρον.

“For neither does any one die, although he has received
many wounds in his breast, unless the end of his life coin-
cides ; nor does any one sitting in his house by the hearth, on
that account any more escape his allotted fate.”

xvi. Hitopadesa i. 171 (or 189).* ‘He by whom swans
are made white, and parrots green, and peacocks variegated,
will provide thy subsistence.”

Compare Matthew vi. 25 ff.

xix. Vyiddha Chinakya x. 17. What fear is there for my
life if the all-nourishing Vishnu is hymned? otherwise, how

* When here and elsewhere alternative figures are given, different
editions are referred to.

a ———

APPENDIX. 215

has he provided for the life of the infant the milk of its
mother? So reflecting continually, O Lord of the Yadus,
and husband of Lakshmi, I ever spend my time in doing
homage to thy lotus-feet.”

Hitopadesa i. 170 (or 188). “ Let no one labour overmuch
for his livelihood ; for this is furnished by the Creator. When
the child has left the womb, its mother’s breasts flow (with
milk).”

The same idea occurs elsewhere.

Sdrngadharas Paddhati, Santoshaprasansé 6. “Shall he who,
while I was in the womb, prepared milk for my support, be
asleep or dead in providing for my future support ?”

Kavitaraindkara 101. “ Let a wise man think on his duty,
not on his sustenance ; for the sustenance of men is born with
their birth.”

xx. M. Bh. iii. 13461 ff., 13463”. “Neither this world,
nor the next, nor happiness, is the portion of the doubter.
Old men possessed of knowledge have said that faith is the
sign of final liberation. . . . Forsaking fruitless reasonings,
resort to the Veda (Sruti) and the Smriti.” |

But it is allowed that the Veda does not regulate everything ;
M. Bh. xii. 4035 (compare viii. 3455 ff.) Srutir dharmah
iti hy eke nety dhur apare janah: nacha tat pratyasuyamo na hi
sarvam vidhiyate. “The Veda (declares what) is duty: so
say some ; ‘not so,’ say others ; and we do not find fault with
that, for everything is not prescribed (in it).”

xxi M. Bh. xii. 6736 ff. “I was a would-be Pandit,
(learned man) a rationalist, a contemner of the Vedas
(Indian scriptures considered inspired), fond of logic, the
useless science of reasoning, an utterer of reasoned pro-
positions, a propounder of arguments in assemblies, a reviler
and abuser of Brahmans in theological discussions, an un-
believer, an universal doubter, a fool, who plumed myself
on being a Pandit (learned man). The recompence which
I have earned by this career is that I have been born as
a jackal. But perhaps it may yet happen that, hundreds
of days and nights hence, I shall be born again as a man ; and

216 APPENDIX.

then contented and alert, devoted to the practice of sacrifice,
of liberality, and of self-restraint, I shall seek to know (only)
what is to be known, and avoid all that is to be avoided.”

It will be seen from the preceding verses that the require-
ments of Indian orthodoxy are no less stringent than those of
some other religions. The words are part of an address of
the god Indra, who had taken the form of a jackal, to the
sage Kasyapa, in which various topics, not all very closely
connected with each other, are touched upon, and which
concludes with the jackal giving the account of himself which
I quote. At the end of the address the sage is struck with
the wisdom of the speaker, and by supernatural intuition
discovers that it is Indra who has been talking to him;
and if the story is part of a consecutive speech of Indra, it
might seem that, in consonance with the recognised doctrine
of transmnigrations, the god had first been a man, and then, in
consequence of his infidelity, had been reborn as a jackal, as a
punishment. This, however, may not be so, and in any case
the introduction of Indra makes no difference as to the
lesson sought to be conveyed, which is meant as a warning
to men.

xxi. M. Bh. xiii. 2194 ff; xii. 2980. ‘The opinion
that the Vedas possess no authority, the transgression
of the Sastras, and an universal lawlessness—(these things)
are the destruction of a man’s self. The Brahman who
fancies himself a Pandit (learned man), and who reviles
the Vedas, who is devoted to the science of reasoning,
useless logic, who utters argumentative speeches among
good men, who is a victorious wrangler, who continually
insults and abuses Brahmans, who is an universal sceptic
and deluded—such a man, however sharp in his speech, is
to be regarded as a child. He is looked uponas adog. Just
as a dog assails to bark and to kill, so such a man aims at
talking, and at destroying all the Sastras (scriptures).”

Whatever conclusion might have been drawn from such
passages as the preceding, it is a fact that the Brahmans
of old were by no means indisposed to argumentative
discussions; but, on the contrary, seem to have made a

APPENDIX. 217

practice of indulging in them on important occasions when
they met in large numbers. This is shown by two
passages from the Ramayana, i. 14, 19 (Bombay edition),
and the Mahabharata, xiv. 2536, where it is said, in similar
terms, that during the Asvamedhas (horse-sacrifices) cele-
brated, in the one case by Dasaratha, and in the other by
Yudhishthira, “wise and eloquent Brahmans, eager for
victory, engaged in argumentative discussions about the
reasons of things.”

It was only when the authority of the Vedas was called in
question, or anything decidedly heretical, or adverse to their
own high caste pretensions (though in this last respect the
Mahabharata itself is often unorthodox), was asserted, that
the Brahmans took the alarm, and sought to silence argument. |

xxl. Naishadha Charita xvii. 45.—These words form
part of the speech of a Charvaka, or Materialistic Atheist,
who is represented as addressing Indra and other gods on
their return to heaven from Damayanti’s Svayamvara. He
assails the authority of the Vedas when they affirm that
sacrifice is followed by any rewards, denies that men’s good
and bad actions are recompensed in another world ; recom-
mends unbridled sensual indulgence; says that adultery has
the example of the gods in its favour ; and throws ridicule on
the orthodox Indian doctrines. The following are the verses
which have been metrically rendered. 45. “The Veda
teaches that when men die, pains result from their sin, and
pleasures from their holy acts. The very reverse, however,
is, manifestly, the immediate consequence of those deeds.
Declare, therefore, the strong and weak points (in this con-
troversy).” 77. “If there is an omniscient and merciful God,
who never speaks in vain, why does he not by the mere
expenditure of a word satisfy the desires of us his suppliants ἢ
78. By causing living creatures to suffer pain, though it be
the result of their own works, God would be our causeless
enemy, whilst all our other enemies have some reason or
other for their enmity.” 74. ‘ When the Vedantists say that
in our mundane existence both a man’s self and Brahma
exist, but that after final emancipation, Brahma alone remains,

218 APPENDIX.

and when they thus define that state as the extinction of one’s
self ; is this not a great piece of cleverness ?”

The Charvaka is briefly answered by the four Deities,
Indra, Agni, Yama, and Varuna.

For an account of the Charvaka system, see Prof. Cowell’s
edition of Mr Colebrooke’s Essays, Vol. 1., pp. 426 ff., and
456 fff.

xxiv. Ramayana ii. 108. 1. “ When Rama who understood
duty, had thus consoled Bharata, Jabali the eminent Brahman
addressed to him these immoral words :—Well, descendant of
Raghu, do not thou, who art noble in sentiments and austere
in character, entertain, like a common man, this useless idea.
What man is a kinsman of any other? What relationship
has any one with another? A man is born alone and dies
alone. Hence he who is attached to any one as his father or
his mother is to be regarded as if he were insane, for no one
belongs to another. 5. Just as a man going to another
village abides outside, and next day leaving that abode pro-
ceeds on his journey ; so father, mother, home, property, are
only men’s resting places. Good men are not attached to
them. Thou oughtest not to abandon thy father’s kingdom
and stay (here) in a sad and miserable abode attended with
many trials. Cause thyself to be inaugurated king in the
wealthy Ayodhya. That city, with its hair in one braid (as
a sign of mourning for thine absence) expects thee. Tasting
excellent royal enjoyments, take thy pleasure in Ayodhya,
as Sakra (Indra) in heaven. 10. Dagaratha is nothing to
thee, or thou to him; the king is one, and thou another ; do,
therefore what is said... . 12, The king has gone whither
he had to go. Such is the course of creatures’ lives, but thou
art wrongly ruined. I pity those men, and them alone who
are devoted to (wealth* and?) righteousness ; for they suffer
here, and after death they perish. Men offer oblations to the
Manes on prescribed days; but see what a waste of food ! for

* The reading of the Bombay edition is artha-dharma-parah, of
which it is not easy to make any sense, Gorresio’s edition has atha
‘now,’ in place of arthu, ‘wealth,’

APPENDIX. 219

what can a dead man eat? 15. If what is eaten by one here
enters into the body of another, let Sraddhas be offered to
those who are travelling; they need not get food to eat on
their journey.” [This idea is repeated in verses quoted in
the Sarva-dargana-sangraha, p. 6, Bibl. Ind. ; and the further
question is asked :—“ Since men in heaven are satiated by these
offerings, why are they not given (by those below) to people
upon the roof of the house?”] 16. “These books (which
enjoin men to) sacrifice, give, consecrate themselves, practise
austerities, and forsake the world, are composed by clever
men to induce others to bestow gifts.” [Vishnu Purdna,
iii. 18.30. “ Authoritative words do not, Ὁ great Asuras,
fall from heaven. Let me, and others like yourselves, embrace
whatever assertion is supported by reason.” See Dr Hall's
edition of Wilson’s Vishnu Purana, Vol. iii, pp. 205-213.]
** Believe, O wise Rama, that there is no hereafter. Adhere
to what is apparent to the senses, and reject what is
invisible.” . . . . “This world is the next world; do thou
therefore enjoy pleasure, for every virtuous man does not
gain it. Virtuous men are greatly distressed, while the
unrighteous are seen to be happy.”* [The next lines are from
the Sarva-darsgana-sangraha, p. 6 :—‘“ While a man lives, let
him live happily ; let him borrow money and drink clarified
butter ; there is no return of the body when once it has been
reduced to ashes.” |

ii, 109. 1. “ Hearing these words of Jabali, Rama, who was
strong by truth, uttered excellent words in a contrary sense :
-—The words which you have addressed to me, though they
recommend what seems to be right and salutary, advise in
fact the contrary. The sinful transgressor, who lives accord-
ing to the rules of heretical systems, obtains no esteem from
good men. It is good conduct that marks a man to be noble,
or ignoble, heroic, or a pretender to manliness, as pure or
impure. 5. But ignoble men look like noble, impure look
like pure, men without good characteristics, as if they
possessed them, bad men as good. If under the garb of
virtue I were to practise vice, occasioning confusion of classes,

* These last bracketed lines are from Gorresio’s Edition.

220 APPENDIX.

forsaking what is good, and acting contrary to rule, what
sensible man who knows right and wrong would hold me in
much esteem, when I was wicked in conduct and a corrupter of
mankind? Following such a course and departing from my
promise, whose conduct should I imitate (?) or how should I
attain to heaven? The whole world devoted to pleasure
follows in train. (?) Such as is the conduct of kings, the
same is that of their subjects. 10. Truth and mercy are
immemorial characteristics of a king’s conduct. Hence royal

rule is in its essence truth; on truth the world is based.

Both rishis (sages) and gods have esteemed truth. The man
who speaks truth in this world ‘attains the highest imperish-
able state. Men shrink with fear and horror from a liar, as
from a serpent. In this world the chief element in virtue is
truth ; it is called the basis of everything. Truth is lord in
the world; virtue always rests on truth. All things are
founded on truth ; nothing is higher than it. Gifts, sacrifices,
oblations, self-inflicted pains, and austerities, the Vedas, are
founded on truth; wherefore a man should be devoted to
truth. 15. A man singly protects the world, singly he
protects his family, singly he is plunged into hell, and singly
he is glorified in heaven. Why then should I not be true
to my promise, and faithfully observe the truthful injunction
given by my father? Neither through covetousness, nor delu-
sion, nor ignorance, will I, overpowered by darkness, break
through the barrier of truth, but remain true to my promise
to my father... ,. 24. How shall I, having promised to
him that I would thus reside in the forest, transgress his
injunction, and do what Bharata recommends?” After Rama
had added more, Jabali rejoins :—38. “I do not utter infidel
words, nor am I an infidel, nor does nothing exist. Regard-
ing the fit time, I have again become a believer; and at a
suitable time I shall again become an atheist. And this time
has now gradually arrived: just as infidel sentiments were
uttered by me on thine account to stop (thine intention), I
have said this to appease thee.”

xxv. Ltdmdyana vi. 83, 14 ff. (Bombay ed. and vi. 62, 15 ff.
Gorr.) “Useless virtue cannot, my noble brother, deliver

_— δ δ.

APPENDIX. 221

thee from misfortunes, though thou walkest in a hallowed
path, and controllest thy senses. 15. Virtue is not visible, as
are created things, whether stationary or moving: hence my
opinion is that it has no existence. . . . 17. Did un-
righteousness really exist, Ravana would sink to hell; and
thou, who art righteous, wouldst not suffer calamity. 18. But
since he suffers no evil, whilst thou art afflicted by calamity,
it results that righteousness and unrighteousness mutually
conflict, i.e. (according to the commentator), are in their
fruits opposed (to what is revealed regarding them).” [The
corresponding verse in Gorresio’s edition is clearer. ‘Since he
suffers no evil, whilst thou art involved in calamity, by
righteousness I understand unrighteousness, and by unrighte-
ousness righteousness].” . . . 21. “Inasmuch as those men
who are settled in unrighteousness increase in prosperity,
whilst the virtuous are afflicted, virtue and vice have no effect
(or, as Gorresio’s edition has it, virtue is useless), (21.
Gorresio’s edition.—If men pure in their acts are smitten by
unrighteousness, then righteousness is smitten by unrighte-
ousness, and, being smitten, what can it do?) . . . 43.
Arise, thou man-tiger, long-armed, resolute in purpose. Why
dost thou not recognise thyself as high-souled ?”

xxvi. M. Bh. iii. 17402. “ Reasoning has no proper basis ;
Vedic texts are at variance with each other; there is no one
muni (sage) whose doctrine is authoritative; the essence of
virtue is enveloped in mystery; the (proper) path is that
which the many follow.”

xxvil. M. Bh, xii. 12078. “ Before thou art carried away
dead to the Ender, by the royal command of Yama, by his
dreadful (messengers), strive after rectitude. Before the
impassive lord Yama, whom none can oppose, snatches away
thy life with its roots and kinships ; 12080. Before the wind
which precedes him blows, before thou art carried away,
practise preparation for death. Before this destroying wind
blows upon thee, before the four quarters of the sky whirl
round, when great fears come upon thee, and before thy
hearing is closed, as thou goest away, confounded, practise

222 APPENDIX.

the most perfect contemplation. Before thou recollectest
with anguish thy former good and bad deeds full of folly,
appropriate the only treasure. Before decay wears away
thy body, and carries off thy strength, thy limbs and thy
beauty, appropriate the only treasure. 12085. Before Death,
conveyed by his charioteer Disease, violently dissolves thy
body, and ends thy life, practise great austerity. Before the
fearful wolves which dwell in men’s bodies rush on thee from
every side, strive after holiness. Before, all alone, thou
beholdest the darkness, make haste, before thou seest the
golden trees on the mountain summit. Before evil associates
and foes that look like friends, pervert thy views, seek what
is highest. 12089. Amass that wealth which has nothing to
fear from kings or thieves, and which does not desert thee in
death. 12090. (See also v. 12101). There there is no divi-

sion of goods according to each person’s deeds; everyone’

enjoys his own individual property. Give that by which men
live in the next world; amass thyself that wealth which is
imperishable, (Do not delay 3) until the pottage of the multi-
tude is cooked ; while it is yet uncooked, make haste before
thou diest. Neither mother, nor children, nor kinsmen, nor
dear familiar friends follow a man in his straits; he departs
alone. The deeds alone, good or bad, which he has formerly
done, are his fellow-travellers when he goes to the next world.

12095. The collections of gold and gems which he has made, —

by good or evil means, do not help him when his body is
dissolved. When thou goest thither there is no witness of
the deeds which thou hast or hast not done, equal to thine
own self. . . . 12100". (On the road) where there are
many enemies, and where there are dreadful insects, guard
thine own works, A man’s works accompany the doer.
12102, As the bands of Apsarases (celestial nymphs) obtain
as a reward enjoyment along with the great sages, so do men
gain the fruits of their works, moving about at will on
celestial cars. On the bridges of the duties of householders
they attain the highest condition, and reside in the same
world as Prajipati, as Vrihaspati, as Indra. 12106, Thy
twenty-fourth year has passed, thou art certainly twenty-five
years old ; amass righteousness ; for thy life is passing away.”

APPENDIX. 223

With verse 12089 above, compare what Cicero says, Paradox.
vi. 3.—* Quanti est estimanda virtus, que nec eripi, nec
surripi potest unquam; neque naufragio, neque incendio
amittitur; nec tempestatum, nec temporum permutatione
mutatur? Qua prediti qui sunt, soli sunt divites.” “ At
what a rate ought virtue to be esteemed, which can neither be
taken away nor stolen ; nor can we lose it by shipwreck or
fire; nor is it to be changed by the change of seasons or
of time? Those who possess it alone are rich.” Ramayge’s
beautiful thoughts from Latin authors, p. 49. Partly quoted
also in Wuestemann’s Promptuarium Sententiarum, p. 88, and
Hartung’s Sententiarum Liber, p. 189.

xxvu. Manu viii. 17 ; and iv. 239 ff.—These verses have
been already metrically translated in my Orig. Sanskrit Texts,
i. 380; and are thus rendered by Sir W. Jones, viii. 17;
“The only firm friend who follows men even after death is
justice ; all others are extinct with the body.” iv. 239 ff.
“ For in his passage to the next world, neither his father nor
his mother, nor his wife, nor his son, nor his kinsman, will
remain in his company—his virtue alone will adhere to him.
240. Single is each man born ; single he dies ;* single he
receives the reward of his good, and single the punishment of
his evil deeds. 241. When he leaves + his corse, like a log
or a lump of clay, on the ground, his kindred retire with
averted faces; but his virtue accompanies his soul. 242.
Continually, therefore, by degrees, let him collect virtue, for
the sake of securing an inseparable companion ; since with
virtue for his guide he will traverse a gloom, how hard to be
traversed !”

The same idea is repeated in the 13th book of the Maha-
bharata vv. 5405 ff, and is briefly alluded to in the
Markandeya Purina, i. 7. 28. See also ΜΌΝ. i. 654; ν,
1547 ff.

My attention has been drawn by Professor E. B. Cowell to
two passages—the one in Sophocles and the other in Euripides

* Je mourrai seul.— Pascal,
+ This should be rendered : ‘‘ Leaving his corse,” &c., “ his kindred
retire,” &c.

224 APPENDIX.
—the first of which, if the text be genuine, appears to convey
the same idea asin Manu. It is in the Philoctetes, 1443 :—

ἡ yap εὐσέβεια συνθνήσκει βροτοῖς,
κἂν ζῶσι κἂν θάνωσιν, οὐκ ἀπόλλυται.

“For piety dies with men ; and whether they live or die, it
does not perish.” The first only of these lines is retained as
it stands, in the text, by Wunder. Dindorf has put both,
along with a preceding line, within brackets as spurious. Nauck
considers these two lines as spurious, as he thinks that a
negative is required in the first of them to make it coincide in
sense with the second ; and in support of this view he quotes
the passage about to be cited from Euripides. If the words
of the first line, as they stand, are genuine, they seem to give
the same sense as Manu, that piety accompanies men in death.
In Professor Lewis Campbell’s metrical translation, the two
lines, with the one preceding them, are rendered as follows :—

“For our great Father counteth piety
Far above all. This follows men in death,
And faileth not when they resign their breath.”

The passage of Euripides is, in Dindorf’s Edition, fragment
No. 1 of the Temenidae :—

᾿Αρετὴ δὲ κἂν θάνῃ τις, οὐκ ἀπόλλυται,
ζῇ δ᾽ οὐκέτ᾽ ὄντος σώματος" κακοῖσι δὲ
ἅπαντα φροῦδα συνθανόνθ᾽ ὑπὸ «χθονός.

“But virtue does not perish even if a man dies, but lives,
though the body no longer exists ; but to the bad all things
disappear, dying with them, beneath the earth.” |

xxix. ἢ. Bh, xii. 12047. Vyasa says to his son.—* Follow
righteousness, my son, holding thy senses always under con-
trol, vanquish sharp cold and heat, hunger and thirst and
wind. 12048. Maintain, according to rule, truth, rectitude,
patience, an unenvious temper, self-restraint, austerity ; and
abstain from destroying life and from cruelty. . . . 12050.
Seeing that thy spirit abides like a bird in a body which re-
sembles mere foam, why sleepest thou, my son, in this dear abode,
which is so transitory? 12051. When thy foes are awake

APPENDIX. 225

and alert, and continually observant, and seeking some assail-
able point in thee, art thou not watchful, thou foolish youth ?
12052. Since thy days are being numbered, and thine age is
wearing away, and thy life is being written down, dost thou
not rise and flee? 12053. Men cling to this world’s bonds of
flesh and blood, and are asleep as regards the concerns of the
next world, and very infidels. 12054. That man suffers dis-
tress who follows those who hate righteousness, who are
deluded, and pursue a wrong road. 12055, Attend upon,
and enquire of, those great and powerful men who delight to
follow the scriptures, and who have entered on the path of
righteousness, 12056. Pondering the opinion of the wise
who have an intuition into righteousness, control with thy
best intelligence thy disposition to go astray. 12057. Foolish
men who are fearless, because they regard to-day only and
think to-morrow is far off, eating everything, do not perceive
the opportunity of performing good works. Standing upon the
ladder of righteousness, mount up by degrees. Thou dost
not perceive that thou art enveloping thyself like a silk-worm.*
12059 (=12118). Confidently cast aside, like a reed rooted
out, the infidel who breaks down all barriers, and who is as
the degrader of his race. 12060. Cross over the evils of exist-
ence, which are hard to overpass, over desire, anger, death, the
river whose waters are the five senses, having constructed the
boat of patience (compare v. 8623 bf.) 12061. The world being
smitten by death, and distressed by decay, and the unfailing
(nights) ever succeeding, cross over on the bark of righteous-
ness. 12062. Since death hastens after the man who is
standing and him who is lying, being suddenly destroyed by
it, from what can he obtain happiness? 12063 (= 12505).
Death carries him off as a wolf a sheep, when he is gathering,
and is unsatisfied with, the objects of his desire. 12064. Hold
firmly fast the lamp of the knowledge of righteousness, whose

* See v. 12449 f., where the same image is more fully stated. ‘‘ Dost
thou not perceive that thou art through delusion enveloping thyself in
many threads coming out of thyself, wrapping thyself round like a
silkworm? Farewell to all attachments, for attachment is faulty ; the
silkworm is bound by what it throws round itself.” See also Bhig.
Pur. vi. i. 52,

5 P

226 APPENDIX,

flames have been gradually gathered; for thou must enter
into the darkness.”

xii, 12453. “ Family, children, and wife, body, and amassed
wealth,—all these things are strange to us. What is our
own? Our good and bad deeds. 12454. Since thou must
abandon all and depart without power of resistance, why art
thou attached to that which is valueless, and dost not seek
thine own proper good? 12455. How shalt thou travel alone
that road through the wilderness of gloom, where thou shalt
find no repose, no support, no provisions, and no guide?
12456. No one shall walk behind thee when thou hast set
out; thy good and thy evil deeds shall follow thee as thou
goest,

xxx. M. Bh. xi. 116.—“ Deluded by avarice, anger, fear, a
man does not understand himself. He plumes himself upon
his high birth, contemning those who are not well born ; and
overcome by the pride of wealth, he reviles the poor. He
calls others fools and does not look to himself. He blames
the faults of others, but does not govern himself. When the
wise and the foolish, the rich and the poor, the noble and the
ignoble, the proud and the humble, have departed to the
cemetery and all sleep there, their troubles at an end, and
their bodies are stripped of flesh, little else than bones, united
by tendons, other men then perceive no difference between
them, (anything) whereby they could recognise a distinction
of birth or of form. Seeing that all sleep, deposited together
in the earth, why do men (now) foolishly seek to treat each
other injuriously? He who, after hearing this admonition,
acts in conformity therewith from his birth onwards, shall
attain the highest blessedness,”

xxx. M. Bh, xii. 3892.—“ Either, O king, a man must needs
leave his wealth, or his wealth must leave a man. What wise
man would lament this?”

xxx. M. Bh, xii, 6526 ff (= 9932 ffx); 8307 f.—The son
asks ; “ What should a wise man, who knows (the proper course

* The second of these two passages is nearly, but not entirely, a
repetition of the first,

———— - "

APPENDIX, 227

of action), do? for the life of men quickly passes away ; tell
me, O father, correctly and in order, how I should practise duty.
The father replies: after reading the Vedas, my son, as a
student, then seek for sons to hallow the fathers. Then kindle
the fires, and offer the proper sacrifices ; and at last entering
the forests, seek to become a Muni. Son: When the world
is so smitten, and on every side distressed, and when the
unfailing ones ever recur, dost thou speak like a wise man ?
Father; How is the world smitten and on every side dis-
tressed? Who are the unfailing ones? Why dost thou seem
to alarm me? Son: 6530(=9936). The world is smitten by
death, and distressed by decay: the days and nights recur.
How dost thou not comprehend? The unfailing nights con-
stantly come and go; when I know that death never stays,
how should I wait expectantly, as if enveloped by ignorance ?
When, as every night passes, life becomes shorter, then the
intelligent man will comprehend that the day is vain. How
then can any one find happiness, when he is like a fish in shal-
low water? Death assails a man* when he has not obtained
the objects of his desire, and when his mind is turned in
another direction, like one gathering flowers. 6535 (=9946).

* Some of these verses were rendered as follows in ‘‘ Moral and Re-
ligious Sentiments,” &c., p. 49 :—
Death comes, and makes a man his prey,
A man whose powers are yet unspent,
Like one on gathering flowers intent,
Whose thoughts are turned another way.
Begin betimes to practise good,
Lest fate surprise thee unawares
Amid thy round of schemes and cares ;
To-morrow’s task to-day conclude,

For ruthless death will never stay
To notice whether thou hast done
Or not, the work thou hadst begun ;
But haste to bear thy life away,
As wolves and tigers snatch their prey.

And none can tell how things may chance,
And who may all this day survive.
While yet a stripling, therefore, strive,—

On virtue’s arduous path advance,

228 APPENDIX,

Death carries a man off as a wolf takes a sheep. Do to-day
what is good, let not this time pass away from thee. Death
tears away a man before he has done the things which he
purposed to do. (=12,116). Do to-day the work of to-
morrow, and in the forenoon the work of the afternoon. For
death does not wait (to see) whether a man’s work is done or
not done. Who knows whose time of death will come to-day ?
Let a man be virtuous even while yet a youth; for life is
transitory. If duty be performed, a good name will be obtained
here, and after death happiness. For being filled with delu-
sion, a man exerts himself, both by proper and improper acts
for the benefit of his children and his wife, and procures for
them maintenance. 6540. The man who possesses children
and cattle, and whose mind is devoted to them, is carried off
by death as a sleeping deer by a tiger. Death bears off the
man who by himself is amassing (wealth) and is not satiated
with enjoyments, as a tiger carries off another animal. Death
makes himself master of the man who is striving, and has
effected this, and not yet effected that, and has another third
thing partly done and partly undone. Death carries off the
man who has not obtained the fruit of his labours, and who is
bent on effecting other objects, and while he is engaged with
the field, the shop, or the house. Death takes away the weak
and the strong, the hero and the timorous, the fool and the
wise man, who have not obtained the objects of their desires.
6545. When death, decay, disease, and suffering from many
causes are inseparable from the body, why dost thou live as
if thou wert well? Death and decay follow a man from his
birth to his end: things both motionless and moving are sub-
ject to these two things. The attachments of a man dwelling
in the village are death’s delight (or death’s home according
to the reading οὖν. 9952”) ; whilst, according to the scripture,
the forest is the abode of the gods. The virtuous sever the
fettering rope of the attachments of the man who dwells in
the village, and depart ; whilst the vicious do not sever it.
. . » 6550. No one can by force arrest the approaching army
of death ; truth only (not falsehood and the like) can do this ;
for immortality is founded on truth. Immortality and death
both lodge in the body ; death results from delusion ; immor-

APPENDIX. 229

tality is attained by truth. I, being innoxious, truth-seeking,
abandoning desire and anger, regarding pain and pleasure as
equal, and peaceful, shall escape death, as if I were immortal.
I, a sage, tranquil, loving composure as my sacrifice, practising
Vedic study (or contemplation of Brahma) as my sacrifice, and
taking word, thought, and deed as my sacrifice, shall follow
the sun’s northward course. 6555. How can an intelligent man,
such as I am, offer destructive animal sacrifices, which are, as it
were, temporary (in their effects), or a warrior’s sacrifices, like
a fiend? Being born in myself, and by myself, and resting on
myself, though without offspring, I shall exist in myself (or be
my own sacrifice, according to the reading in verse 9961"):
offspring does not deliver me.* 6560. What hast thou, o
Brahman, who shalt die, to do with riches, or relatives, or a
wife? Search out thy self which has entered into the heart.
Whither have thy forefathers and thy father gone ?”

Xxx Bhagavad Gita xvi.(=M. Bh. vi. 1403 ff.), 6.—
“Two creations of beings exist in this world, the divine
and the devilish: the former has been described at length.
{I have left out the enumeration of the virtues ascribed to
this class in vv. 1-3.] Hear (the account of) the other
from me. These devilish men are equally ignorant of
action, and cessation from action; they are distinguished
neither by purity, nor by right conduct, nor by truth.
...«. + 10. Yielding to insatiable desire, full of hypo-
crisy, arrogance, and conceit, impure in their practices, and
governed by delusion, they snatch at wrongful gains. 11.
Entertaining boundless anticipations extending to the end of
all things, esteeming enjoyment the main thing, and the only
thing, bound in a hundred chains of hope, the slaves of lust
and anger, for the sake of gratifying their passions, they strive
to amass wealth by unjust means. ‘This has been gained by
me to-day ; that object of desire I shall obtain ;+ I have this

* Connected with ν, 6527 (= 9933), this seems to intimate that in
the writer’s opinion Sraddhas (oblations to ancestors) are worthless.

+ To these exclamations of self-congratulation and security the com-
mentator Ramanuja gives the special sense of boastings that the
speaker had gained all these advantages by his own power, unassisted
by destiny and other causes supposed to influence human welfare.

230 APPENDIX.

property, and that further wealth I shall acquire. That enemy
has been slain by me, and I shall slay the others also. I am
lord ; I enjoy pleasure, I am complete, powerful, happy ; Iam
opulent, of noble birth ; who else is like me? I will sacrifice
and bestow largesses, I will rejoice.’ Thus speaking, deluded
by ignorance, carried away by many imaginations, enveloped
in the net of illusion, and abandoned to gratifications, they fall
into an impure hell.”

This passage is one of those adduced by Dr Lorinser (see
the introduction to this volume) as exhibiting the influence
of the New Testament. See Luke xii. verses 17 ff. The
parallel of one part with these verses is striking ; but the
passage of the Bhagavad Gita has various traits which are not
found in the Gospel.

XxxIv. Compare Ps. xxxvii. ; Job xx. 5, and xxvii. 13 ff.
Manu iv. 170.—The following is Sir W. Jones’s rendering of
this passage :—‘‘ Even here below an unjust man attains no
felicity ; nor he whose wealth proceeds from giving false evi-
dence ;” (or from falsehood, or wrong generally,—J. M.), “ nor
he who constantly takes delight in mischief. 171. Though
oppressed by penury in consequence of his righteous dealings,
let him never give his mind to unrighteousness ; for he may
observe the speedy overthrow of iniquitous and sinful men.
172. (M. Bh. i. 3333 f.) Iniquity, committed in this world, pro-
duces not fruit immediately, (but) like the earth, (in due
season) ; and advancing by little and little, it eradicates the
man who committed it. 173. Yes, iniquity, once committed,
fails not of producing fruit to him who wrought it; if not in
his own person, yet in his son’s ; or, if not in his son’s, yet in
his grandson’s. 174. He grows rich for a while through un-
righteousness ; then he beholds good things; then it is that
he vanquishes his foes; but he perishes at length from his
whole root upwards.” In the metrical version I have altered
the order of verses 173 and 174. Compare M. Bh, iii. 8489 ff.

xxxv. M. Bh. xii. 2798.—See the preceding verses which
introduce this, about the sufferings of the good ; and compare
v. 776,778. “ Aila says: The earth now supports the good

eR Ρ {σ---

ESV = τυ τ

APPENDIX. 231

and the bad, and the sun warms both. So too the wind blows
on the good and the bad, and the waters purify them. 2799.
Kaégyapa replies: So is it in this world, but not so in the next ;
after death there shall be a wide distinction between him who
practises virtue, and him who practises vice. 2800. In the
world of the righteous, there is a centre of immortality, sweet,
with a bright glow, and golden splendour. There after death
the man of restrained passions dwells in blessedness ; there,
is neither death, nor decay, nor suffering. 2801. The abode
of the wicked is a dismal hell with continual suffering, and
great grief. There for many years the sinner bewails his fate,
falling downwards (into a) bottomless (abyss).”

xxxvi. M. Bh. xiv. 2784.—“ The gate of heaven, which is
very small, is not seen by men owing to their delusion. The
bolt of (the door of) heaven is created by (Jit. has its root in)
covetousness, guarded by passion, and difficult (to draw aside).
2785. But men who have conquered anger and subdued their
senses, Brahmans practising austerity, and liberal according
to their power, behold it. 2786. A man who could bestow a
thousand, and gives a hundred, he who could give a hundred,
and gives ten, and he who gives water according to his
power,—all these receive an equal reward. 2787. For poor
king Rantideva bestowed water with a pure mind, and
thence ascended to heaven. 2788, Righteousness is not so
much pleased with presents conferring large advantages, as
with small gifts (given out of wealth) justly obtained, and
purified by faith, 2789. King Nriga gave thousands of
largesses of cows to Brahmans ; but because he gave away one
belonging to another person, he went to hell.” 2790. “ By
giving his own flesh the devoted King Sivi Ausinara has ob-
tained the realms earned by virtue, and rejoices in the sky.

2793. A reward equal to thine is not gained by offer-
ing many Rajasiiya sacrifices with large gifts, or many Asva-
medhas. By bestowing the measure of meal thou hast con-
quered the eternal world of Brahma.” With verses 2786 and
2787 compare Matthew x. 42. In the Taittiriya Brahmana,
iii. 12, 4, 7, It is said, “ These are the five doors of heaven.

. Austerity guards the first, faith the second, truth the

232 APPENDIX.

third, mind the fourth, and good conduct the fifth.” 7 doors
of heaven are mentioned in M. Bh. i, 3621.

The following parallel passages are referred to in Kuinoel’s
Commentary on the Gospel of Matthew, vii. 13 f. :

Cebetis Tabula, cap. 12.—"Opds, ἔφη, ἄνω τόπον τινὰ ἐκεῖνον,
ὅπου οὐδεὶς ἐσικατοιχεῖ, ἀλλ᾽ ἔρημος δοκεῖ εἶναι ; “Ope. Οὐκοῦν καὶ
θύραν τινὰ μικρὰν, καὶ ὁδόν τινα πρὸ τῆς θύρας, ἥτις οὐ πολὺ ὀχλεῖται,
ἀλλὰ πάνυ ὀλίγοι πορεύονται, ὥσπερ δ ἀνοδίας τινὸς καὶ τρωχεῖας
καὶ πετρώδους εἶναι δοκούσης; Καὶ μάλα, ἔφην. Οὐκοῦν καὶ
βουνός τις ὑψηλὸς δοκεῖ εἶναι, καὶ ἀνάβασις στενὴ πάνυ, καὶ κρημνοὺς
ἔχουσα ἔνθεν κἀκεῖθεν βαθεῖς ; “Opw, Αὔτη τοίνυν ἐστὶν ἡ ὁδὸς, ἔφη,
ἡ ἄγουσα πρὸς τὴν ἀληθινὴν παιδείαν, Dost thou see,” said the
old man, “ yonder a certain place where no one dwells, but it
appears to be deserted?” “41 see it,” said the stranger. ‘‘ Do
you then see,” continued the old man, “a certain little door,
and a road in front of the door which is not much frequented,
but very few pass along it, as it seems to be, in fact, no road
at all, but rough and rocky?” “1 do, certainly,” replied the
other. “And does there not appear to be a certain high hill,
and a very narrow ascent, with deep precipices on either
side?” ‘I see it all.” “This, then, is the way which leads
to true education.” ‘ And,” said the stranger, “it looks very
difficult.” Diodorus Siculus, p. 296 B. κατάντης ἡ πρὸς τὸ χεῖρον
ὁδὸς, padiav ἔχουσα τὴν ὁδοιπορίαν. “The way to what is bad
slopes downward, and it is very easy to traverse.” ‘
Vitringa (Obss. Sacr. 3, p. 199), has explained a famous past
sage in the Gemara Berachoth, ο. 4, sect. 11, about the two
roads leading, the one to the Garden of Eden, the other to
Gehenna.”

xxxvil. Kathd-sarit-Sdgara lv.110. “The streams of rivers,
the flowers of trees, the phases of the moon, disappear, but
return again ; not so the youth of embodied beings.” ,

Compare Euripides, Hercules Furens, 655 ff. :

εἰ δὲ θεοῖς Hy ξύνεσις καὶ copia κατ᾽ ἄνδρας,.
δίδυμον ἂν ἥβαν ἔφερον

φανερὸν χαρακτῆρ᾽

ἀρετᾶς ὅσοισιν

APPENDIX. ᾿ 233

μέτα, κατθανόντες τ΄

εἰς αὐγὰς πάλιν ἁλίου

δισσοὺς ἄν ἔβαν διαύλους,

ἁ δυσγένεια δ᾽ ἁπλᾶν ἂν

εἶχε ζωᾶς βιοτάν,

καὶ τῷδ᾽ ἦν τούς τε κακοὺς ἂν
γνῶναι καὶ τοὺς ἀγαθούς. ----κ. τ΄ A,

“ But if the gods had intelligence and wisdom according to
man (i.¢., according to the standards of human wisdom), they
(the gods) would bring them a second youth, as a visible
stamp of prowess, to those who possess it, and so, when dead,
they would be again restored to the light of the sun, and would
have run a double course ; while ignobleness would have a
single term of life, and by that it would be possible to know
both the bad and the good,” &c, Paley.

And in the Supplices of Euripides, 1080 ff., Iphis says :-—

ὄιμοι" τί δὴ βροτοῖσιν obx ἔστιν τόδε
νέους δὶς εἶναι καὶ γέροντας αὖ πάλιν:
ἀλλ᾽ ἐν νόμοις μὲν ἤν τί μὴ καλῶς ἔχῃ,
γνώμαισιν ὑστέραισιν ἐξορθούμεθα,
αἰῶνα δ᾽ οὐκ ἔξεστιν, εἰ δ᾽ ἦμεν νέοι
δὶς καὶ γέροντες, εἴ τις ἐξημάρτανε,
διπλοῦ βίου τυχόντες ἐξωρθούμεθ᾽ ἄν.

“Alas! Why is it not granted to men to be twice young,
and again old? But if there be anything in the laws which
is not as it should be, we amend it by our subsequent decisions,
but we cannot do this in regard to our life ; while, if we were
both young and old twice, and any one made a mistake, we
could rectify it, if we had a double life.”

xxxvill. Subhdshitarnava, 255. “Again the morning (dawns),
again the night (arrives), Again the moon rises, again the
sun. As time passes away, life too goes ; yet who regards his
own welfare?” (The word for welfare in the original is hitam,
and the epithet “ final,” given in the metrical version is absent.)

ΧΧΧΙΧ, M. Bh, iii. 17401. “ Day after day men proceed
hence to the abode of Yama (the ruler of the dead) ; and yet

234 APPENDIX.

those who remain long for a state of permanence (here) ; what
is more wonderful than this?”

ΧΙ, Dampati-Sikshd, 26. ‘‘ Who, now, are destitute of sight ?
Those who do not perceive the future world. Say, say, who
are the deafest? Those who do not listen to good advice.”

Prafnottara-mala, 15. ‘Who is blind? He who is bent on
doing what he should not. Who is deaf? He who does not
listen to what is beneficial Who is dumb? He who does
not know how to say kind things at the proper time.”

XLI. Sdntisataka, 35. “When thou hast heard that in an
adjoining house some trifling article of property has been
stolen, thou guardest thine own house ;—it is right to do so.
Dost thou not fear death, which every day carries off men from
every house? Be wakeful, O men!”

xLu. Manu xi. 228 (compare M. Bh. iii. 13751 ; xiii. 5534),
“Tn proportion as a man, who has committed a sin, shall truly
and voluntarily confess it, so far he is disengaged from that
offence, like a snake from his slough. 229. And in proportion
as his heart sincerely loathes his evil deed, so far shall his vital
spirit be freed from the taint of it. 230. If he commit sin,
and actually repent, that sin shall be removed from him ; but
if he merely say, ‘I will sin thus no more,’ he can only be
released by an actual abstinence from guilt.” (Sir W. Jones’s
translation).

xtul. M. Bh. v. 1474. “Since life is uncertain, let
not a man do at first an act by which, when reclining
on his bed, he would be distressed.” See also xii. 10599 bf.

XLIv. Subhdshitdrnava, 163. ‘Men in distress bow down
before the gods; the sick practise austerity ; the poor man is
humble ; an old woman is devoted to her husband.”

Vriddha-Chinakya, 17,6. “A man who is powerless will be
virtuous ; a poor man continent ; a sick man devout ; an old
woman devoted to her husband.”

Ss ee θδπιπιιουνι "Σ στο τ ΙΝ σον
” 2

APPENDIX. 235

xLv. Subhdshitarnava 43. “Men desire the fruits of virtue ;
virtue itself they do not desire. They do not desire the fruits
of sin; but practise sin laboriously.” Compare Juvenal Sat.
x. 140. Tanto major fame sitis est quam Virtutis. Quis enim
virtutem amplectitur ipsam Premia si tollas. ‘So much more
do men thirst after reputation than after virtue. For who
embraces virtue itself, if you take away its rewards?” Also
Horace Epist. i. 16, 52. Oderunt peccare boni virtutis amore.
“The good, from love of virtue, hate to sin.”

xivi. M. Bh. v. 1242. “Sin, committed again and again,
destroys the understanding; and a man who hast lost his
understanding constantly practises sin only. 1243. Virtue (or
holiness, punya), practisedjagain and again, augments the under-
standing ; and he whose understanding is augmented does
continually only what is good (or holy).”

xivil. Vyiddha-Chanakya xiv. 6. “If those sentiments
which men experience when duty is expounded to them, or in
a cemetery, or when they are sick, were abiding, who would
not be delivered from bondage ?”

xtvil. Panchatantra ii. 127 (or 117). ‘The man seeking
for final emancipation (moksha), would obtain it by (undergoing)
a hundredth part of the sufferings which the foolish man
endures in the pursuit of riches.”

xix. M. Bh. vy. 1248. “Let a man so act by day,
that he may live happily at night. 1249. Let him for eight
months so act, that he may live happily during the rainy
season. In early life let him so act that he may enjoy happi-
ness in his old age. All his life let him so act that he may
enjoy happiness in the next world.”

1, Sdrngadhara’s Paddhati Nii. 2. “Let a man every day
examine his conduct, (enquiring thus,) ‘What is common to
me with the brutes, and what with noble men?’ ”

11. Sdrngadhara’s Paddhati, p. 4. ‘Constantly rising up, a

236 APPENDIX.

man should reflect [and ask himself], ‘ What good thing have

I done to-day?’ The setting sun will carry with it a portion
of my life.”

Lu. Hitopadega ii. 44. “Asa stone is rolled up a hill by
great exertions, but is easily thrown down, so it is with our-
selves in respect of meritorious acts and faults.” Comp.
Hesiod, Opera et Dies :—

Τὴν μέν ror κακότητα καὶ ἱλαδὸν ἔστιν ἑλέσθαι
ῥηϊδίως" λείη μὲν ὁδὸς, μάλα δ᾽ ἐγγύθι ναίει.
τῆς δ᾽ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν
ἀθάναποι" μακρὸς δὲ καὶ ὕρθιος οἷωος ἐς αὐτὴν
καὶ τρηχὺς τὸ πρῶτον" ἐπὴν δ᾽ εἰς ἄχρον ἵκηται,
ῥηϊδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα.

“Men may easily choose wickedness even in abundance ; for
the road is smiooth and is near at hand. But the immortal
gods have placed sweat in front of virtue, and the road to it is
long and steep, and rough at first, but when the summit is
reached, it then becomes easy, though difficult.” Seneca takes
a different view. He says (De Ira, 2, 13, 2,):—Non ut
quibusdam visum est, arduum in virtutes et asperum iter est :
plano adeuntur . . . Facilis est ad beatam vitam via ; inite
modo bonis auspiciis ipsisque dis bene juvantibus. “The
road to the virtues is not, as has appeared to some, difficult
and rough ; they are reached by a level (path) . . . The
road to a happy life is easy, provided only you enter upon it
under good auspices, and with the gods themselves for your
helpers.” Wuestemann’s Promptuarium Sententiarum, p. 89.
Other writers agree with Hesiod ; see the same work, p. 89 f.,
and Hartung’s Sententiarum Liber, p. 188.

Lil. Vriddha Chanakya xii. 22, “A jar is gradually filled
by the falling of water-drops. The same rule holds good in
regard to all sciences, to virtue, and to wealth.”

tiv. M. Bh. ν. 1537. “ How can the man who loves ease
obtain knowledge? The seeker of knowledge can have no
ease, Either let the lover of ease give up knowledge, or the
lover of knowledge relinquish ease.”

APPENDIX, 237

tv. Chdnakya, 5. “That jewel knowledge, which is not
plundered by kinsmen, nor carried off by thieves, which does
not decrease by giving, is great riches.” In two other similar
maxims, kings are mentioned among those who carry off a
man’s wealth.

γι. Vriddha Chdnakya xv. 10. “ Books are endless, the
sciences are many, time is very short, and there are many ob-
stacles: a man should therefore seek for that which is the
essence, as a swan seeks to extract the milk which is mixed
with water.”

Subhdshitarnava, 92. “There are many books, the Vedas,
&c.; life is very short, and there are millions of obstacles ; let
a man therefore seek to discover the essence, as the swan finds
the milk in water.”

LVI. Ramayana ii. 105, 16 ff. “ All collections end in dis-
solutions ; high heapings end in falls ; unions in separations;
and life in death. As fruits when ripe have only to fear
falling, so men when born have only to fear death, Asa house
resting on firm pillars, when (they) become worn out, sinks ;
so men sink, subdued by decay and death. The night which
passes never returns ; the Jumna flows to the ocean, which is a
full receptacle of waters. The days and nights of all creatures
move on and wear away their lives, as the sun’s rays dry up

water in the summer. . . . 22. Death walks with men;
death sits with them ; and having travelled a long journey,
death returns with them. . . . 24. Men delight when

the sun rises, they delight when it sets; but they do not per-
ceive the consumption of their own lives. Men rejoice when
they behold the beginning of each new season as it arrives ;
and with the revolution of the seasons the life of creatures is
curtailed. As two logs of wood meet on the great ocean, and
after a time part again, so wives, sons, relatives, and riches,
having come into contact with men, hasten away again ;
separation from them is certain . . . 29. As any one
standing on the road says to a company of people moving on-
ward, ‘I too will follow behind you ;’ so the road which has
been traversed by fathers and ancestors, preceding us, is cer-

238 APPENDIX,

tain (to be trodden by us also) ; and having entered on it, why
should any one lament, since it cannot be avoided.”

tym. M. Bh, xii. 854 ; iii. 13,850 ff. ; xii. 12,521 f_—“ And
physicians become sick, and strong men weak , . .; such are
the strange vicissitudes of time. 855, High birth, heroism,
health, beauty, good fortune, and enjoyment, aregained through
destiny. The poor, who do not desire them, have many
sons, while the rich have none: such is the wonderful action
of fate! Creatures have to suffer from pain, fire, water,
weapons, hunger, calamities, poison, fever, death, and falls
from elevated positions. . , . 859°. A rich man is noticed to
die while he is quite young ; (860) while a poor man lives for
a hundred years distressed and worn out, Poor men are
seen who are long-lived, while those who are born in a
wealthy family perish like moths, (=v. 1145). For the
most part the rich have no power of enjoyment (iii. 13857” f.,*
and those who have food to eat are unable to eat it, owing to
disease in the intestines), whilst poor men’s sticks even are
eaten, . . . 863. Hunting, dice, women, drinking, are
attachments blamed by the wise ; but even very learned men
are addicted to them, . . . 866. Cold, heat, and rain come in
turn through the lapse of time. 867. So, too, neither herbs,
nor sacred texts, nor oblations, nor recitations, (868) deliver

“Some of these verses were rendered in ‘‘ Religious and Moral
Sentiments,” p. 57:

Some men decrepit, poor, distrest,
Survive to life’s extremest stage,
While some by fortune richly blest
Are seized by death in early age ;
And few of those with splendour graced
Enjoy the bliss they hoped to taste.

xii, 859.—“ For a wealthy man is observed to perish while he is
young ; and a poor distressed man to attain to a hundred years and to
decrepitude . , , and for the most part prosperous men lack the power
to enjoy.” Compare Job xxi, 23 ff,

Stobseus quotes the following lines from Antiphanes :—

οὐ πώποτ᾽ ἐζήλωσα πλουτοῦντα σφόδρα
ἄνθρωπον ἀπολαύοντα μηδὲν ὧν ἔχει.

‘*T never envied the very wealthy man who enjoys nothing of all
that he possesses,”

APPENDIX. 239

the man who is assailed by death and decay. (=xii. 6471; and
Ramayana ii. 105, 26). Just as two logs of wood meet upon
the ocean (869) and again separate, such also is the manner
in which living creatures meet. Time is equally the agent in
the lot of men who have wives, and enjoy singing and
music ; (870) and of orphans who eat the bread of strangers.
Thousands of fathers and mothers, and hundreds of sons and
wives, are perceived to exist in the world—(871) to whom do
they—to whom do we—belong? No one belongs to this
man, nor does this man belong to any one. 872. This meet-
ing with wives, relations, friends, has occurred on the way.
Where am I? whither shall I go? who am I? and why
standing here? 873. Why should I mourn anything? So
let a man resolve. In this transitory world, with its dear
unions, revolving like a wheel, (874) we have met upon our
road brothers, mothers, fathers, friends. ... 877°. Many
medical men, the readers of medical books alone, (878) are
seen to be overcome with sicknesses, along with their depen-
dants. Drinking decoctions and various preparations of butter,
(879) they cannot overpass death, as the ocean cannot over-
pass its shores. And men who are acquainted with elixirs,
and who have skilfully applied them, (880) are seen to be
broken down by decrepitude, like trees crushed by powerful
elephants. So, too, ascetics devoted to sacred study, (881)
liberal, practising sacrifice, cannot escape decay and death,
Neither the days, nor the months, nor the years, (882) nor
the half-months, nor the nights of born creatures return.
Transient, dependent, man, under the influence of time,
(883) travels over the long and everlasting road traversed
by all creatures. Lither a living man’s body passes away
from him, or his life passes from his body. 884. He has
met his wife and other connections by the way ; here there
is no perpetual association with any one, (885) not even with
one’s own body, how much less with any one else. Where
now, O king, is thy father? Where are thy ancestors ?
886. Thou beholdest them not now; nor do they behold
thee.” (Repeated in xii. 3864.)

Lix. M. Bh, iii. 13846,—* Whatever act, good or bad, a man

240 APPENDIX.

performs, of it he necessarily receives the recompense. When
an unwise man falls into an unfavourable condition, he greatly
reviles the gods (comp, xii. 3877), and does not recognise the
faults of his own action. A fool, a bad, and an unstable
man invariably experiences reverses of fortune.* Neither
wisdom, nor prudence, nor energy, delivers a man, He
would gain at will whatever object of desire he sought,
(13850) if the rewards of energy in action were not depen-
dent (on something else). Self-restrained, able, and intelligent
men, are seen to receive no rewards for their works ; while
some other being, who is constantly employed in injuring
others, and in deceiving the world, lives always happily.
The goddess of prosperity (Sri) attends upon some who sit
inactive ; whilst others who act do not attain the object of
their desires. To poor men who sacrifice to the gods, who
practise austerity, desiring to have offspring, sons who are
a disgrace to their family are born, after being carried for ten
months in the womb. Others are born with wealth, with
stores of grain, with many sources of enjoyment collected by
their fathers, . . . For there is no doubt that men’s diseases
spring from their works (done in a previous existence). And
they are harassed by diseases as the smaller wild animals are
by huntsmen. And these diseasest are not stopped by
skilful physicians, with all their collections of drugs, as wild
animals are by huntsmen. And those who have food which
they might enjoy, are distressed by a disorder of the intes-
tines, and are disabled from enjoying it. Many other men
who are strong of arm live in distress, (13859) and with diffi-
culty obtain food. ... 13860". Men would not die, nor
decay, but would enjoy all they desired, and experience
nothing unpleasant, if they were their own masters. Every
one seeks to rise higher and higher in the world, and strives
according to his power, but things do not turn out so (as he
had desired). . . 13864. According to the Veda the life
(soul) is eternal, (13865) but the body of all creatures is
perishable. When the body is destroyed, . . . the soul
departs elsewhere, being fettered by the bonds of works.”

* This is rather opposed to the general tenor of the passage.
+ See the passages quoted under No. Iviii. and xii. 12540 ff,

—— eee

APPENDIX. 241

Lx. Bhartrihari, and Subhdshitdrnava, 28, 313. “In one place
(is heard) the sound of the lute ; in another lamentation and
weeping. In one place (is found) an assemblage of learned
men ; in another (is heard) the wrangling of drunkards. In
one place (is seen) an enchanting woman; in another a dame
whose body is worn out by decay. I know not whether the
essence of this world is ambrosia or poison.”

Lx1. M. Bh, xii. 831; xii. 6486” f.—“Friends do not suffice
for happiness, nor foes for suffering. Intelligence does
not suffice to bring wealth, nor wealth to bring enjoy-
ment.”

Lx. M. Bh. v. 1430.—Compare xiii. 7597 ff. “Intelligence
does not (always lead) to the acquirement of wealth ; nor
stupidity to poverty. The wise man, and no other, knows
the course of events in the world.”

Lxi. M. Bh. v. 1144 f.—*“Poor men eat more excellent food
(than the) rich; for hunger gives it sweetness ; and this is
very rarely to be found among the rich.”

LXIv. 77. Vishnu Purdna iv. 24, 48 (compare Mbh. xii.
8260 ff.; and Rdamdyana (Gorresio’s edit.), ii. 116, 28 ff.).—
The passage, a small part of which 1 have versified, may be
found in Professor H. H. Wilson’s translation of this Purana,
vol. iv., of Dr Hall’s edition, pp. 237 ff. I subjoin my own
version of the lines which I have reproduced in verse. 50,
51. “These and other kings who, blinded by delusion, and
possessed of perishable bodies, claimed this imperishable earth
as their own, (saying), distressed by anxiety, ‘How [shall]
this female [become] mine, and my son’s, and my descendants’
᾿ property,’—these have all come to their end. 52. So, too,
others who preceded, and those who followed them, and those
who are to come, and others who again are to succeed then,
shall (all) depart. 53. Beholding princes eager to march and
strive for the subjugation of herself,* the Earth, smiling with

* Professor Wilson renders the words which I have so translated, as
follows: ‘‘ Kings unable to effect the subjugation of themselves ;” and
Dr Hall would substitute ‘‘ harassed with the enterprise of self-con-

Q

242 APPENDIX.

flowers in autumn, appears to laugh. . . . The Earth once
said: 55. ‘How does this delusion exist in kings, even in the
intelligent, through which, although in their nature (as tran-
sient) as foam, they are filled with confidence? . . . 57. We
shall thus at length (they say) conquer the Earth with her
oceans ; but while their thoughts are thus fixed, they do ποῦ
perceive death, which is close at hand... . 60. On my
account, wars arise between fathers, sons, and brothers, whose
hearts, through exceeding delusion, are seized by selfish ambi-
tion. . . . 62. How is it that ambition, directed towards me,
finds a place in the heart of the descendant who has seen his
ancestor, whose soul was possessed by the same desire, follow-
ing the road to death, and leaving me behind?’ ... 72.
Prithu—who, unconquered, traversed all the regions, whose
chariot-wheels tore to pieces his enemies—he, smitten by the
blast of time, has perished, like the down of the Salmali tree
when thrown into the fire. 73. Kartavirya, who invaded
and possessed all the zones of the earth, shattering the
chariot-wheels of his foes, and who is celebrated in narrative
tales, is (now merely) a subject for affirmation and denial.*
74. Out upon the royal splendour of Daganana (Ravana)
Avikshita, and Raghava (Rama), who illuminated the face of
all the quarters of the globe! how has it not been turned
to ashes in a moment by the frown of Death? (Or, accord-
ing to the commentator, the second half of this verse may be
alternatively rendered : “ How has it not even been turned to
ashes,—how have not even ashes been left of it,—by the frown
of Death?”) 75. Seeing that Mandhatri, who was an em-
peror upon earth, has now his only embodiment in a story,—
what good man, even if slow of understanding, would indulge
in selfish desire? 76. Did Bhagiratha, Sagara, Kakutstha.

quest.” But on comparing the parallel verse in the Bhagavata Purina
xii. 3, 1, which, as explained by the commentator, means, ‘‘ Beholding
kings eager to conquer herself, this earth laughs,” it appears to me
that the word dman in the line of the Vishnu P. also must be ren-
dered ‘‘ herself,” not ‘* themselves,”

* Professor Wilson quotes as a parallel to this the concluding lines
of the well-known passage of Juvenal (x. 147) about Hannibal :

“ΕἼ, demens, et sevas curre per Alpes,
Ut pueris placeas, et declamatio tias.”

APPENDIX, 243

Dasanana, Raghava, Lakshmana, Yudhishthira, and the rest
exist in truth, or only in imagination? And where are they ?
We do not know.”

I introduce here a sentence from Plato :—Hi οὖν ὑπάρχει
διανοίᾳ μεγαλοπρέπεια καὶ θεὼρία παντὸς μὲν χρόνου, πάσης δὲ
οὐσίας, οἷόν τε οἴει τούτῳ μέγα τι δοκεῖν εἶναι τὸν ἀνθρώσινον βίον ;—
Republic, vi. 2.

“And do you think that a spirit full of lofty thoughts, and
privileged to contemplate all time, and all existence, can
possibly attach any great importance to this life }”—Messrs
DAvVIEs and VAUGHAN’s Translation, 1852.

“Can the soul then, which has magnificence of conception,
and is the spectator of all time and all existence, think much
of human life ?”—Prof. Jowert’s Translation, 1871.

A soul whose flight so far extends—

A soul whose unrestricted range
Embraces Time with all its change—

All Being’s limits comprehends—

Can such a soul the life of man

Deem worth a thought,—this petty span ?

txv. M. Bh. i. 3176 ἢ ; xii. 781 ff. ; 6508” f.—* When a
man never sins against any creature, either in act, in thought,
or in word, then he attains to Brahma. When he does not
fear, and when no one is afraid of him; when he neither loves
nor hates, then he attains to Brahma” (xii. 783). ‘ When
he has overcome pride and illusion, and is freed from many
attachments, then the good man, self-resplendent, attains to
final tranquillity (nirvdna)” (xii. 6508 f.). “ When it sup-

resses all desires, as a tortoise draws in its limbs, then this
soul beholds its own glory in itself.”

utxvi. M. Bh. v. 1382.—“ He whose soul has ceased from
sin, and is fixed upon goodness,—he understands this universe,
both its primal substance (Prakriti) and its developments.”

txvu. M. Bh. xii. 7447.—“ Knowledge is generated in a man
by the decay of sinful action ; and then, as in a clear mirror,
he beholds the soul in himself (or himself in the soul).”

244 APPENDIX.

Lxvitl. In M. Bh. xii. 8957, Vyasa discourses to his son Suka
as follows :—‘ Repressing all desires, let the man fix his mind
on the reality (sativa) ; and having done so, he will annihilate
time. Through clearness (or calmness) of spirit, the Yati
(ascetic) relinquishes good and evil. With an untroubled
soul abiding in himself, he enjoys extreme happiness. This
tranquillity may be characterised as resembling sweet sleep,
or a lamp which in calm air burns without flickering. So, as
time goes on, fixing his soul on itself, eating little, inwardly
purified, he sees the soul in himself. This lore, my son, is
the esoteric essence of all the Vedas, independent of tradition
or of scripture, a self-evidencing doctrine. All the substance
which is to be found in religious narratives, in true tales, the
ambrosia yielded by churning ten thousand Rik-verses, is (here)
extracted. As butter is drawn out of milk, or fire out of
wood, so has this knowledge possessed by the wise been
extracted for my son. . . . This doctrine should not be com-
municated to any one who is not composed, calm, and ascetic,
to one who is ignorant of the Veda, is not submissive (wpagata),
is envious, dishonest, who does not obey the instructions he
receives, to one who has been burnt by logical books, or who
is cruel. . . . This esoteric lore is to be communicated to a
dear son, to an obedient disciple, and to no other. This
instruction is better than the gift of this whole earth filled
with jewels would be.”

The phenomenon described by Professor Reuss, alluded to
in the text (p. 49, note), is related in 1 Samuel xix. 20 ff. In
verse 23 we read:—‘‘ And he (Saul) went thither to Naioth in
Ramah ; and the Spirit of God was upon him also, and he
went on, and prophesied, until he came to Naioth in Ramah.
24. And he stripped off his clothes also, and prophesied
before Samuel in like manner, and lay down naked all that
day and all that night. Wherefore they say, Is Saul also
among the prophets?” The following note is in explanation
of verse 24.

“This is the sequel of the fact just mentioned. If Saul
experienced the effects of the inspiration even before arriving
at the spot, his transports only became stronger when he
arrived in the midst of the assembly. He not only took off

ee ee eee
.

APPENDIX. 245

his (upper) garments, as the others did: but he found him-
self for a time in such a state of enthusiasm and ecstasy, that
as a consequence of that over-excitement, he experienced an
utter prostration of strength for twenty-four hours. Such a
phenomenon has not only nothing in it that is inexplicable,
but must have been frequent everywhere that the prophetic
excitement attained a degree of intensity which disturbed the
intellectual faculties. (See my explanation of the Glossolaly,
1 Corinthians xiv., and Jeremiah xxix. 26 ; 2 Kings ix. 11.)”

LxIx. M. Bh. xii. 12064.—“ With effort hold fast the great
lamp, formed by the comprehension of righteousness, whose
flames have been gradually collected ; seeing that thou must
enter into the darkness.”

Luxx. M. Bh. xii. 529, 6641, and 9917.—This saying,
ascribed to Janaka, King of Videha, occurs in all the three
passages here specified: ‘‘ Boundless, verily, is my wealth,
though I possess nothing. If Mithila [his capital] were burnt
up, nothing of mine would be consumed.” In verse 9917 the
words, ‘ Most happily, verily, do I live,” are substituted for
“ Boundless, verily, is my wealth.” In the last passage the
saying is expanded. See also xii. 7981. Κλεάνθης ἐρωτώμενος
πῶς ἄν τις gin «λούσιος, εἶπεν “ ei τῶν ἐσιθυμιῶν εἴη «ἕνης.".--
Stobeus Floril. ii. 196 (Teubner’s Edn.). ‘ Cleanthes, when
asked how a man could be rich, said, If he were poor in
desires.” Compare Valerius Maximus, 4, 4, 1 :—Omnia habet
qui nihil concupiscit : (“ He who lusts after nothing, has all
things”); and Cicero, Parad. 6, 3: “Contentum suis rebus
esse, maxim# sunt certissimeque divitie: (“To be content
with what one has, is the greatest and surest riches”).

Lxx1. Satapatha Brahmana x. 5, 4, 15.—“This (soul) is
without desires, but possesses all objects of desire ; for it has
no desire for anything. On this subject there is this verse :—

‘ By knowledge mortals thither soar
Where all desires have passed away ;
Gifts, penance, cannot there convey
The man who lacks this holy lore.’

246 APPENDIX.

That is, the man who does not possess this knowledge, does
not attain to that world by largesses, or by austerities ; those
only who have that knowledge attain to it.”

txxul. M. Bh. xii, 12121.—*“ Men who possess knowledge
do not die when they are separated from their bodies ; nor do
they perish when they have carefully kept to the (proper)
path. For he who increases (his) righteousness is an in-
structed man; whilst he who falls away from righteousness
is deluded.”

LXxUL M. Bh. xii. 530; xii. 5623. Compare iii. 14789.—
* Mounted on the palace of wisdom, a man (beholds) others
grieving for those who are not objects of commiseration, as
one who is standing on a hill beholds those standing on the
plain ; but the dull man does not perceive this.”

LxxIv. The dialogue of which a portion is here rendered
occurs, with some variations, in two places of the Brihad
Aranyaka Upanishad, viz., 11, 4, 1 ff., and iv. 5, 1 ff. (accord-
ing to Dr Roer’s numeration). The introductory sentence is
found only in the latter place. ‘ Yajnavalkya had two
wives,* Maitreyi and. Katyayani. Of these two, Maitreyi
was acquainted with theology, while Katyayani had only that
understanding which is common among women. Yajnavalkya
was bent upon commencing another stage of life (than that of
a householder); 2. And said to Maitreyi, “I am about to
leave this place, and begin the life of a wandering mendicant;
come, let me divide my property between thee and Katyayani.”
3. Maitreyi replied: “ΚΟ reverend lord, if this entire earth,
filled with riches, were mine, should I thereby become
immortal, or not?” “No,” said Yajnavalkya, “in that case
thy life would be such as is that of the opulent ; but there is
no hope of thy gaining immortality by means of wealth.” 4.
Maitreyi rejoined ; “ What could I do with that which would
not make me immortal? Declare to me, Ὁ reverend sir,

* On the existence of polygamy in India in early times, see τὴ
Original Sanskrit Texts, v. pp. 457 f.

APPENDIX. 247

whatever thou knowest (regarding the means of attaining that
end).” 5. Yajnavalkya said: “Being (already) dear to me
thou hast now (by this speech) increased my affection, [or
done more than ever what is pleasing to me]. I shall there-
fore explain this (which thou askest of me); do thou seek to
ponder my explanation.” The discourse of some length which
follows may be found rendered in Dr Roer’s translation of
this Upanishad in the Bibliotheca Indica (Calcutta, 1856),
pp. 242 ff., in Professor Max Miiller’s “ History of Ancient
Sanskrit Literature” (London, 1859), pp. 22-25; and in the
same author’s Hibbert Lectures, pp. 327 ff. Yajnavalkya
begins: 6. “It is not from affection to the husband that the
husband is dear (to his wife); but it is from her affection to
the Self or Soul (d¢man*) that he is dear to her. It is not
from affection for the wife that she is dear (to her husband),
but from his affection for the Soul that she is dear (to him).”
After saying the same of children, of wealth, of the gods, &c.,
the speaker proceeds:—‘“It is not from affection for the
totality of things that it is dear (to any one), but it is dear
from affection for the Soul. The Soul is to be seen, to be
heard, to be thought, to be pondered. O Maitreyi, when the
Soul is seen, heard, thought, and known, this entire universe
is known. 7... . This universe should reject the man who
regards the universe as other than the Soul. The Brah-
manical class, the Kshatriya class, these gods, these Vedas,
all these creatures, all this universe, is nothing else than this
Soul.” 13.¢ “As a lump of salt is without an interior or
an exterior, but is all a mass of flavour ; so this Soul has no

* This word is rendered by Professor Miiller “‘ the Divine Spirit,” or
“the Divine Self.”

+ The first half of this paragraph runs as follows in the parallel pas-
sage in the earlier part of the Upanishad : ‘‘ 12. Just as a lump of sea
salt, when thrown into the sea, will be dissolved into it, and no one
will be able to take it out again (as a lump); but from whatever place
you take water it will be salt; so this great Being is infinite, bound-
less, a totality of knowledge.” The same illustration is employed in
the Chhindogya Upanishad, vi. 13, 1 ff. Uddalaka there says to his
son Svetaketu, ‘‘ ‘Throw this salt into water, and come to me in the
morning.’ Hedidso, U. said: ‘ Take out the salt which Thou didst
put into the water in the evening.” By touch he could not discover it.
(U. said): ‘ Since it is dissolved, taste the water at (one) end.’ ‘How

248 APPENDIX.

interior or exterior, but is one mass of knowledge. Arising
out of these elements, it enters into them again. After death
there is no consciousness (of separate individuality).” 14.
Maitreyi replied : “‘ Thou hast brought me into a state of be-
wilderment by saying that after death there is no conscious-
ness. I do not know this soul.” He replied: “I do not
speak what should cause bewilderment. This Soul is im-
perishable, and by nature indestructible. 15. When a state
of duality appears to exist, then one sees another, ...
addresses another, hears another . . . but if the Soul is the
whole of this, then whom [what other] can he see... or
address, or hear, and by whom? .. . by whom can he know
him by whom he knows this universe? He is not this or
that.[?] The Soul is unseizable, for he is not seized ; indis-
soluble, for he is not dissolved; free from attachment, for he
is not attached ; unbound, he is not subject to pain or injury.
How could he know the knower? Thus hast thou been in-
structed, O Maitreyi. Such is immortality.” Having thus
spoken, Yajnavalkya wandered forth. The story leaves us in
ignorance whether the sage was moved when he set out, or
whether he departed with Stoical insensibility.

The doctrine which Maitreyi was taught by her husband
does not at first sight appear to be of the most comforting
character. See the Charvakas’ estimate of the Vedantic re-
demption above, No. xxiii., pp. 13 ἢ and 217 ἢ But see the
remarks of Professor Miiller in the next page. I give a note
by Professor Cowell in the Supplementary Appendix, p. 352.

The expression na pretya sanjnaé sti, which I have rendered
above by the words “after death there is consciousness (of
separate individuality,” is thus explained by the commentator
on ii., 4.12 (p. 467 of text of the Upanishad in the Bibliotheca
Indica). “There is no consciousness of a distinction of this
character that Iam such a person, such a one’s son, happy,

is it?’ ‘Salt.’ ‘Taste (some) from the middle.’ ‘How is it?’ .
‘Salt.’ ‘Take (some) from the (other) end.’ ‘How is it?’ ‘Salt.’ |
‘Having thus tasted it,’ (said U.) ‘wait upon me,’ S. did so, and
said, ‘It (the salt) continues to exist.’ U. replied: ‘That Reality is
here (in this body) though thou dost not perceive it. That atom,—it
forms the essence of this universe,—that is the Truth, that is the Soul.
That art thou, O Svetaketu.’”

APPENDIX. 249

unhappy, &c.; since it (such a consciousness) is caused by
ignorance. And since the science of Brahma (or divine know-
ledge) utterly destroys ignorance, how should such conscious-
ness of distinctness arise in one who has acquired such know-
ledge? Such consciousness of distinctness is inconceivable in
a man who has attained to the state of oneness (kaivalya), even
though he is still in the body. How much less can it subsist
in one who is entirely freed from effects and instruments
(karya-karana-vimuktasya).”

The Commentator then explains Maitreyi’s perplexity as
arising from the apparent contradiction between Yajnavalkya
having declared that the soul was compact of knowledge, and
then affirmed it to have no consciousness or knowledge.

In regard to this doctrine, the reader may consult what
Professor Miiller says in his Hibbert Lectures, pp. 358, 361 f.
He there states: “ And yet they did not believe in the anni-
hilation of their own self.” “Here we see that annihilation
was certainly not the last and highest goal to which the
philosophy or the religion of the Indian dwellers in the forest
looked forward. The true self was to remain after it had
recovered himself. We cease to be what we seemed to be ;
we are what we know ourselves to be,” &c.

In the M. Bh. xii. 7931, however, king Janaka expresses
his doubts in regard to this doctrine thus: ‘ Venerable sir, if
no one has any consciousness after death, of what consequence
will ignorance or knowledge be in that case ? 7932. And see,
O most excellent of Brahmans, everything will end in annihila-
tion. What difference will it then make whether a man is
thoughtful or deluded? 7933. If there is either no connection
then with living beings, or, a connection only with such as
perish, what certainty can then be entertained, or realised, of
any future reward ?”

After a discourse of some length, beginning (verse 7935) with
the words, “Here neither is annihilation the end, nor, on
the other hand, is individual existence the end;” Panchasikha
arrives at the conclusion (verses 7971 ff.); “This
so, what annihilation can there be, or on the other hand,
how can any individual be eternal Ὁ since all things naturally
exist by their cause [ignorance]. Just as all rivers, when they
reach the ocean lose their individualities and their names, and

250 APPENDIX.

the larger rivers swallow up the smaller, so are beings ab-
sorbed. Such being the case, how can there again be any
consciousness after death, the individual lives being collected
from every quarter and absorbed [by soul]? And he who
possesses this comprehension of liberation, and calmly seeks
after the self, is not implicated in the undesired fruits of
works, as the leaf of the lotus when sprinkled with water (is
not wetted). Freed from many rigid bonds arising from off-
spring and deities, when he abandons pleasure and pain, then,
being liberated, he reaches the highest state without a subtle
body. Without fear of decay or death he rests, with the
blessings of the scriptures, founded upon the authority of the
Vedas. And both holiness and sin having become exhausted,
and the fruits resulting from them having ceased, when they
have ascended to the ether, which has no stain or mark, they
behold it without any attachment to the mundane under-
standing (buddhi). As a revolving spider when its web is
exhausted remains thrown down, so when freed, the man
abandons suffering, and dissolves as a clod dashed against a
rock. Just as a deer leaving its old horn, or a serpent its
skin, departs, without regarding them, so he abandons suffer-
ing; or as a bird deserting a tree which is falling into the
water, flies away, indifferent to it; so having abandoned
pleasure and pain, and liberated, he attains the highest state
without a subtle body.”

The preceding story of Maitreyi is interesting as one of the
instances in which women are recorded in the Indian books
as receiving scholastic instruction.

As an additional case of the same kind, I may refer to
another female student of theology mentioned in the same
Upanishad, iii. 6. 1, and iii. 8.1 (pp. 198 and 203 of the
English translation), viz., Gargi Vachaknavi (the daughter of
Vachaknu), who puts questions to Yajnavalkya. In the Grihya
Siitras of Asvaliyana, she is mentioned along with Vadava
Pratitheyi (daughter of Pratithi) and Sulabha Maitreyi (the
daughter of Maitri),* in company with various famous teachers,

* See also Professor Weber’s Indische Studien, x. 118f. The
Brihad Aranyaka, viii. 4, 17 (p. 1086 Bibl. Ind.)=Satapatha Brah-
mana, xiv. 9.4, 16, has a passage prescribing a certain rite for the man.

APPENDIX. 251

to the spirits of al] of whom, men and women, oblations are en-
joined to be offered. In a formula quoted in Mr Colebrooke’s
Essays, Vol. I., p. 162 (Professor Cowell’s edition) the names
of Vaijavapi, Haha, Lokakshi, Maitrayani, and Aindrayani,
are mentioned in a similar connection. If by the Sulabha
Maitreyi above referred to, the wife of Yajnavalkya is meant,
her story is different from the Sulabha whose name occurs in
the Mahabharata xii. 11854—12043, who was a king’s
daughter, and never was married, but embraced the life of a
mendicant (verses 11858 and 12033 f.) She came, assuming
a form of youthful beauty, to see and to prove King Janaka
(see above, No. lxx., p. 245), who was renowned as a royal
sage (11856 ff.) A long conversation ensues between them.
Janaka declares that, while retaining his kingly position, he
lives happily in a state of indifference to all objects of sense
(11888), asks why, if ascetics attain to a state of liberation
(or redemption) by knowledge, kings should not be able to
gain the same end by the same means ? (11893) urges that
ascetics too, in finding fault with, and abandoning, one state of
life and embracing another, are not free from attachment to
external things (11895), and that it is knowledge, and not a
man’s particular condition of life, which is the cause of libera-
tion (11897 ff.) He, himself, he says, “has cut through the
chains formed by royalty,—whose binding power consists in
attachment,—by the sword of abnegation, sharpened on the
whetstone of knowledge” (11903). He then goes on to find
fault with her for doubting that he has attained perfection,
charges her with meditating the offence of confusion of castes

who wishes to have a learned daughter born to him (atha yah ichhed
duhitad me pandita jdyeta, &e.) On this the commentator on the
Upanishad explains that the learning of a daughter has reference only to
domestic matters, as women are not empowered to study the Veda
(duhituh pdandityam griha-tantra-vishayam eva vede nddhikdrdt), And
the commentator on the Brahmana similarly says: That a daughter's
learning is skill in the domestic activity proper to women, and has no
reference to the Vedas, as women have no power to engage in such
study (duhituh pdndityam strindm uchite griha-karmani kausalam na tu
vedadi-vishayam strindm tatranadhikarat), Professor Eggeling has sent
me a list of females to whom hymns of the Rigveda are ascribed by
tradition as the authuresses.

252 APPENDIX.

by seeking to marry him, and calls upon her to tell who she
is, and all about herself. Sulabha replies at great length
(vv. 11930—12042), asking if he does not perceive his one-
ness with all other beings, and if he does, how he can inquire
who she is? (11978) but how, she proceeds, can a king
who recognises such relations as those of friend, enemy,
&c., be ina state of liberation? (11981) then goes on to de-
scribe the distractions of a king’s life (11990 ff.), says he
must have listened in vain to the instructions of the sage
whose pupil he claimed to be, and continues in bondage to
things of sense, like an ordinary man (12017 f.), stating
her opinion that he neither continued in the state of a house-
holder, nor had attained to final liberation, but remained
somewhere between the two (verse 12027), and concludes by
vindicating her own conduct,—with the result that Janaka
makes no reply.

LXxv. Taittiriya Aranyaka iii. 11, 8, 1.—‘ Desiring reward.
Vajasravasa, bestowed all his property (at a sacrifice). He
had a son called Nachiketas. Into him, being a boy, faith
(a rigorous sense of duty) entered, as the presents were being
brought. He said, ‘Father, to whom wilt thou give me?’
(This he did) a second, and a third time. Being angry (his
father) said to him, ‘I give thee to Death.’ When he arose
a Voice addressed him (2), the descendant of Gotama: ‘He
(thy father) hath said: go to the abode of Death; I have
given thee to him. She then said: Thou shalt go when he
(Death) is absent; remain three days in his house without
eating. If (when he comes) he asks thee: Boy, how many
nights hast thou abode (here), reply, three. If he asks what
didst thou eat the first night, answer (3); Thy sons: What
didst thou eat the second, say, thy cattle; what didst thou
eat the third, say, thy good deeds.’ He (accordingly) went
when he (Death) was absent ; and remained three nights in
his house without food. He (Death) came to him and asked :
Boy, how many nights hast thou stayed? He replied, three,
(4) What didst thou eat the first night? Thy sons. What,
the second? Thy cattle. What, the third ? Thy good deeds,
(Death then) said: Obeisance to thee, O reverend: choose a

APPENDIX. 253

boon: May I return alive to my father; choose a second:
Command that (the fruits of) my sacrifices and oblations may
be imperishable: He bestowed on him this Nachiketa fire.
Hence his sacrifices and oblations do not lose their effect. . . .
He (Death) then said, choose a third (boon). Command that
I may again overcome death. (The commentator explains
that command to mean, death as the result of a subsequent
birth). He gave him this Nachiketa fire ; whereby he again
overcame death. . . .” The story in the Brahmana ends here ;
the interesting dialogue contained in the Katha Upanishad
being altogether wanting in it. Katha Upanishad. Omitting
the earlier part of this Upanishad, I take it up at Valli i. 20.
Having been asked to choose a third boon, Nachiketas
replies: 20. “In answer to the doubt as to a man’s state
after death, some say that he exists, others that he does not.
The third boon which I ask is that, being instructed by
thee, I may know [what is the truth] regarding this. (Death
answers) 21. Even the gods have of old been in doubt on
this subject ; for it is not easy to know. The question is one
of a subtle character. Choose another boon, Nachiketas, do
not press me ; give this up. 22. (Nachiketas rejoins): Thou
tellest me that the gods have of old been in doubt regarding
this ; and as for what thou sayest that it is difficult to know,
no one can be found so capable as thou art to declare it ; and
no other boon is equal to this. 23, (Death replies): Choose
sons and grandsons who shall live a hundred years, much
cattle, elephants, gold, horses ; choose a wide domain of land,
and live thyself as many autumns as thou desirest. 24. Or,
if thou regardest any (other) boon as equal to this, choose it,
with wealth and long life; be (lord) over a great kingdom ;
I grant thee the fulfilment of all thy desires. 25. Ask at will
all those enjoyments which cannot be obtained in the world
of mortals, those enchantresses with their cars and musical
instruments; for such as they cannot be gained by men. Be
waited upon by them after I have given them to thee; but do
not, O Nachiketas, enquire about death. 26. (Nachiketas
says): ‘‘ These, O Death, which are things of the morrow,*

* Svobhavah, “Things, the existence of which to-morrow is doubt-
ful” (commentary). ‘‘ Equivalent to, cares for the morrow,” Buhtlingk
and Roth, s.v, ‘‘ Ephemeral” (Regnaud).

254 APPENDIX.

wear out the vigour of all a man’s senses. An entire life, too,
is but short. Thine be the cars, and the dancing and singing.
27. A man cannot be satisfied with wealth. Shall we obtain
wealth if we have seen thee? We shall live only so long as

thou shalt rule.* The boon I will choose is the one I have

said. 28. What decaying mortal, living here below onearth,+ but
attaining to the undecaying state of the immortals, yet know-
ing (the reality), and reflecting on the enjoyments springing
from beauty and love, would take delight in a very long life ?
29. Tell us, Death, that about which they doubt regarding
the great future. Nachiketas chooses no other than this boon
regarding the question which is involved in mystery. ii. Valli.
1. 1. (Death speaks): “One thing is the good, another the
pleasant. Both objects, though varying, enchain man. It is
well with him who of these two embraces the good ; but he
who chooses the pleasant misses the (highest) end. 2. The
good and the pleasant present themselves to man. The wise
man considering them, distinguishes them, and chooses the
good in preference to the pleasant; but the unthinking man
prefers the pleasant as consisting in (present) enjoyment. 8,
But thou, O Nachiketas, pondering them, hast abandoned
enjoyments which are pleasant and lovely, not following the
road of wealth on which many men fall. 4. Far apart and
divergent are these two things, ignorance, and what is known as
knowledge. I regard thee, Nachiketas, as desiring knowledge ;
many pleasures did not allure thee. 5. Fools living enveloped
in ignorance, wise in their own conceit, regarding themselves
as instructed, go wandering about like blind men led by a
blind man. 6, The means of attaining future felicity are not
apparent to the unthinking and careless man deluded by

* Dr Roer (Bibliotheca Indica, vol. xv., p. 102), renders this: “Τῇ
we should obtain wealth, and behold thee, we would (only) live as long
as thou shalt say.” In Windischmann’s ‘‘ Philosophie im Fortgang der
Weltgeschichte, page 1709, the words are rendered: “Shall we strive
after riches when we have beheld thee? We shall live so long as thou
commandest,” (Sollen wir nach Reichthum streben, wenn wir dich
gesehen? wir werden leben so lange du befiehlst).

+ There is another reading in place of the word kvadhahsthah so
rendered ; but it is not necessary to refer further to it.

.

APPENDIX. 255

riches. Fancying that this world and no other exists, he
again and again becomes subjected to my sway. 7. Wonder-
ful is he who declares, skilful is he who attains, wonderful is
he who, instructed by a skilful teacher, knows that (the Soul),
which many can never hear of, which many who hear of it,
cannot comprehend. 8, This (Soul) when declared by an in-
ferior man, is not easy to comprehend, being regarded in
various ways. But when it is declared by one who beholds
no duality, there is no doubt as to it.* It is more minute than
an atom, and transcends reasoning. 9. This recognition is
not to be gained by reasoning. It can be well known when
declared by another. 12. The wise man, recognising by
spiritual contemplation, the primeval divine (Soul), invisible,
and enveloped in mystery, seated in the heart, dwelling in the
cavity, abandons joy and grief. 18. The omniscient (soul) is
not born, and does not die. If it did not spring from aught,
nor was any one (produced) from it. It is unborn, perpetual,
eternal, and primeval. It is not slain when the body is slain.
19. If the smiter thinks that he kills, or the smitten thinks
himself slain, both of them are ignorant: the one does not
slay, nor is the other slain. 20. The Soul, which is, minuter
than the minutest, and greater than the greatest, dwells in the
heart of this living being. The man who is free from desire,
and exempt from grief, beholds this greatness of the Soul by
the grace of the creator.t 21. Resting, it travels afar; sleep-

* The words ananya-prokte gatir atra ndsti are differently rendered
by different translators. Dr Roer renders: ‘‘ (but) when it is declared
by a teacher who beholds no difference, there is no doubt concerning
it.” Mr Gough, in the Caleutta Review, translates: ‘ There is no dissent-
ing about it when it is explained by one that recognises nought but it.”
- M. Regnaud (Matériaux pour servir ἃ l'histoire de la philosophie de

YInde, p. 173) renders: “On ne saurait y atteindre si elle n’est pas
transmise par un maitre qui ne voit point de différences (pour qui tout
est l’Atman) ;’’ and Windischmann, p, 1711. “Ist er von einem wahrhaften
Lehrer verkundet, so kan keine Meinung (keine Verschiedenheit der
Ansicht) mehr darin sein.” Can the real reading be ananydprokte and
the sense, ‘when it is not taught by one who recognises no duality,
there is no attaining to it?”

+ Dr Roer, following the commentator, renders the last words ‘ by
the tranquillity of his senses ;” and Mr Gough ‘through the limpid

256 APPENDIX.

ing, it moveseverywhere. Who but I (the wise man, Comm.)
should know this god who rejoices, and does not rejoice? 22,
Regarding the soul as bodiless in bodies, as unchanging in
changing things, as vast, and all pervading, the wise man does
not mourn. 23. This soul is not attainable by teaching, nor
by the understanding, nor by much Vedic learning. It is
attainable by him whom it chooses ; that man’s body the soul
chooses as its own.* 24, The man who has not ceased from
evil deeds, who is not tranquil, meditative, and calm in spirit,
cannot attain that soul by knowledge.”

Lxxvi. M. Bh. xiii. 2160. “ By the victorious power of the
Brahmans the Asuras lie prostrate on the ocean, by the
Brahmans’ favour the gods dwell in heaven. The xther could
not be created, the Himalaya mountain cannot be shaken, the
Ganges cannot be stemmed by an embankment. The Brahmans
cannot be conquered on earth. The earth cannot be governed
in opposition to the Brahmans, for they are the gods of the
gods. Honour them always with gifts and service, if thou
desirest to possess this earth which is girdled by the ocean.
xiii. 7163. The might of the Brahmans could destroy even

clearness of his faculties.” Windischmann translates: ‘‘ durch die
Gnade des Schoepfers.” The commentator on Svet. Upan. 111, 20 (see
p. 198 above), renders ‘‘ by the favour of the Creator.”

* This verse occurs also in the Munda Upanishad iii. 2,2. Dr Roer,
who, in his translation of that passage, in his text renders the words
according to the commentator’s interpretation, states in a note (p. 163),
that it appears to him at variance with the strict sense of the words,
and he would prefer the following rendering:—“ It (the supreme soul)
can be obtained by him (the individual soul) whom it chooses ; it (the
supreme soul) chooses as its own the body of him (of the individual
soul).” The same words have been rendered as follows by Professor
Max Miiller (Anc. Sansk. Lit., p. 320): ‘‘ That divine self,” the poet
says, ‘‘is not to be grasped by tradition, nor by understanding, nor by
all revelation: by him whom He himself chooses, by him alone is He to
be grasped ; that self chooses his body as his own.” Mr Gough trans-
lates: ‘‘ This spiritual reality is not attainable by learning, by memory,
by much spiritual study ; but if he choose this reality, it may be
reached by him; to him the soul unfolds its own essence.” And
Windischmann, p. 1713, renders thus: ““ Welchen jener sich erwaehlt,
von dem ist er erlangbar, fiir diesen erwaehlt, er einen eigenen Leib.”
‘*Whomsoever that one chooses for himself, by him is he attainable ;
for this (man) he chooses a body of his own.”

APPENDIX. 257

the gods.* . . . 7164”. They are to be honoured and
reverenced, and men ought to act the part of sons towards
them, for these wise men support all these worlds. The
Brahmans are the barriers of righteousness in all worlds ;
they delight in parting with riches, and control their speech.
They are amiable, the supporters of creatures . . . 7167.
Austerities are ever their riches, and their word is great
power. . . . They are skilled in duty and have nicety of
perception. . . . 7170. They ever bear the heavy load
handed down from fathers and ancestors,t and like stout oxen
never sink under the load, though the road be uneven. 1771”.
They are a lamp to all the people, the eye of those who have
eyes, rich in instruction and in scriptural knowledge, skilful,
perceiving the way of redemption, understanding the course
of all men, ponderers of the path to the highest spiritual goal.
7175. Sandal wood and mud, food or no food, are the same to
them. Their clothing may be silk, or sackcloth, of linen
cloth, or skins. . . . 7177. They can make what is not
divine divine, or what is divine not divine. If incensed, they
could create other worlds and other rulers of worlds. The
curse of these mighty ones rendered the ocean undrinkable,
and the fire kindled by their anger in the Dandaka forest is
not even now extinguished. They are the gods of the gods,
the cause of the cause, the authority of authority. What wise
man can overcome them? They all, whether young or old,
deserve respect ; but by eminence in learning and austerities
they honour [or, confer honour on] each other. An ignorant
Brahman is a god, honourable, and a great source of purity.
A learned Brahman is still more a god, like a full ocean.
; 7183, Just as even in a cemetery fire is not soiled,

it shines duly in the sacrifice with butter, and in the house ;

* If the proper sense is here assigned to the words brdhmandndm
paribhavah (and it is confirmed by the use of the words in xiii, 2160—
see above), the metrical rendering in lines 9—12 of p. 62 would appear
to be wrong, as the overthrow of the deities by the victorious power of
the Brahmans seems to be the idea contem

+ The same expressions occur in xiii. 377, and xiv. 25. Ancestral
rites and usages must be intended. The exact idea is not reproduced
in the metrical rendering, lines 15 ff. of p. 63.

R

258 APPENDIX.

_s8o too a Brahman, though he engages in all sorts of undesir-
able occupations, is in all cases to be respected.”

Lxxvil. M. Bh. xiii. 2092 ff. The following is a literal render-
ing of this passage, though the sense is not always clear: 2092.
“Even violent men regard them with dread, since they have
great qualities ; (some are) like wells covered over with grass;
whilst others resemble the clear sky. 2093. Some are violent
in action ; some others are mild as cotton ; some of them are
exceedingly knavish ; others are austere in their lives. 2094.
Some practise agriculture, or tend cattle; others pursue
begging, others are thieves, others are liars, others are actors
and dancers. 2095. Other Brahmans dare all kinds of
acts, and in other regions (?) are possessed of various forms.
2096. Let a man always celebrate the knowledge of righteous-
ness possessed by these good men, who are attached to, and
live by, many and various occupations.”

Instead of understanding these verses as descriptive of the
variety of occupations and characters among contemporary
Brahmans, the commentator explains as follows, the various
epithets which they contain, as referring to the early Brah-
manical sages who figure in the legends: 2092. ‘ Even the
violent, those who do things which they ought not to do, are
afraid of them: how much more, then, men of discrimination 2
‘Covered over’ (or ‘ concealed ἢ), i.¢., some like Jadabharata * ;
‘others,’ like Vasishtha. 2093. ‘Violent in action;’ he
refers to Durvasas and others: ‘mild,’ Gautama and others,
who fearing lest they should inflict injury on creatures, even
by walking on foot, placed eyes in their feet, and so got the
name of Akshapada,t i.¢., eye-footed. ‘Exceedingly knavish’:
ἴ.6., Agastya and others, who in order to devour Vatapi,
showed themselves very greedy of flesh. 2094. ‘ Practising
agriculture’: Uddalaka, Guru, and others ; ‘tending cattle’ ;
Upamanyu and others, on their teacher’s account ; ‘ begging’:
Dattatreya and others; ‘thieves’: Valmiki, Visvamitra, and
others; ‘liars, fond of wrangling: Narada and others;

* Whose story is told in the Bhagavata Purana, Book v., Section 9
and 10,
+ A name of Gautama.

APPENDIX. 25

‘actors and dancers’: Bhiradta* and others. 2095, ‘ Ven-
turing upon, or daring, all acts ;’ even equal to the drying up
of the ocean and such like acts; ‘various occupations ;’
perpetrating even forbidden acts in order to conceal their own
forms, or for the protection of the world; but in reality
knowing their duty: the praise of such men should always
be celebra

This view of the sense of these verses, however, cannot be
correct, and must be dictated by a desire to save the honour,
and veil the faults, of the commentator’s own class.

In fact, such an interpretation is quite inconsistent with
other passages in this same book of the Mahabharata (See verses
1583 ff. and 4273 ff. of book xiii.), and in Manu iii. 150 ff. (See
Sir W. Jones’s translation). In these texts the Brahmans
characterised in the Mahabharata, xiii. 4374, 4293, and 4309,
as those who are ornaments to their class, and those who
disgrace it, (panktipdvana and panktidisha, or apdnkteya), who
in the one case are fit, and in the other unfit, to be invited to
Sraddhas (celebrations and feasts in honour of deceased
ancestors), are respectively described. A variety of physical
blemishes and infirmities, unsuitable occupations, and offences
against morality are enumerated, which render many Brah-
mans unfit to be so entertained. Among those disqualified
persons are mentioned thieves (stena), gamblers (kitava),
dancers (kuSilava, nartaka), singers (gdyana), tumblers (plavaka),
drinkers of intoxicating liquors (madyapa), hypocrites (damb-
hika), unbelievers, (ndstikavyitti), revilers of the Vedas (veda- Ὁ
nindaka), incendiaries (dgdradahin), fanciers of dogs (svakridin),
&c. Some of the offences specified are merely infractions of
caste rules (such as sacrificing for Sidras (hotaro vrishalanam),
teaching, or being taught by Sidras (vrishaladhyapaka, vrishala-
fishya), teaching, or being taught for hire (anuyoktri and
anuyukta, or bhritakadhytpaka and bhritakadhydpita.) The dis-
paraging opinions cited above from Manu and the Mahabharata
in regard to all Brahmans who came forward as singers, dancers,
and tumblers, may, however, perhaps be extended to all

* Bharata is the reputed originator of dramatic literature.

260 APPENDIX.

members of the sacerdotal class who appeared in any
capacity as professional performers for the public amuse-
ment.

I subjoin a translation of some other verses in the same
book of the Mahabharata xiii. 2154 ff.

“T esteem their power greater, like that of a king who
practises austerity. And they are dangerous to approach,
fiery, fierce, impetuous (or quick), in action. Some of them
have the nature of lions, others of tigers, others of boars, or
deer, or fishes. The touch of some is like that of serpents, of
others like that of sea-monsters (makara). Some kill by bitter
words, others by their glance. Some are like poisonous
serpents, others are sluggish ;—such are the various characters
of Brahmans.”

On this the commentator merely remarks thus: “ greater,”
&c.: though they possess the faults of being fiery, &c., they
deserve respect.

In the Mahabharata xii. 2655, it is enjoined upon a king
that actors and dancers, wrestlers and jugglers, should give
lustre and pleasing amusement to his city.

In the preface to his “Select Specimens from the Theatre
of the Hindus,” Prof. H. H. Wilson remarks in regard to
these Indian actors: “Companies of actors in India must
have been common at an early date, and must have been
reputable, for the inductions (introductions?) often refer to
the poets as their personal friends, and a poet of tolerable
merit in India under the ancient regime, was the friend and
associate of sages and kings. The Hindu actors were never
apparently classed with vagabonds and menials, and were
never reduced to contemplate a badge of servitude as a mark
of distinction.” ]

Lxxvill. M. Bh. xii. 11811.. Yajnavalkya is the speaker.
“From knowledge springs final liberation ; it is not attain-
able without knowledge ; so they (the wise) declare. Where-
fore a man should seek after true knowledge, whereby he
may deliver himself from birth and death. Constantly
obtaining knowledge from a Brahman, a Kshatriya, Vaisya,
or a lowly Sidra, a man should always practise faith ; birth

APPENDIX. 261

and death do not affect him who has faith. All castes are
Brahmanical and sprung from Brahmi, and they all constantly
utter the sacred word (brahma). Having an understanding of
this sacred word, I declare to thee the reality, the scripture ;—
this entire universe is Brahma. The Brahman sprang from
(Brahma’s) mouth, the Kshatriyas from his arms, the Vaisyas
from his navel, the Sidras from his feet: all the castes are
to be understood as having no other origin. From ignorance
men adopt this or that source of action, (karma-yoni), and as
they proceed into non-existence (? abhdva), so the castes,
destitute of knowledge fall, from dire ignorance, into a net
of natural births (1 prakritam yoni-jdlam). Wherefore know-
ledge is to be sought everywhere, wherever existing, as
I have told thee. The Brahman or whosoever else stands
on (appropriates) it has, they declare, eternal redemp-
tion.”

LXxIx. M, Bh. xii. 6939. “There is no distinction of castes:
this entire world, having been by Prahma originally created
Brahmanical (or in the image and of the essence of Brahma),
became separated into castes in consequence of (the diversity
of men’s) works.” The characteristic qualities of the
Kshatriyas, Vaisyas, and Sadras are then described. It will
be observed that the verse which I have quoted goes further
than the preceding passage (xii. 11811 ff.), by ignoring the
common statement adopted there in verse 11814, (unless that
is an interpolation) of the different castes having sprung from
different parts of Brahma’s body.

M. Bh. xiii. 6612. “For pure acts a pure-minded Sidra
who subdues his senses, should be honoured as a Brahman :—
Such is the doctrine revealed by Brahma (or in the Scripture).
6613. The Sadra in whom a virtuous nature and virtuous
actions are found, is to be esteemed more excellent than a
Brahman. Such is my opinion.” (Mahadeva is the speaker.)
“6614. Neither birth, nor initiation, nor learning, nor progeny,
(descent?) are the causes of Brahmanhood: good conduct alone
creates it. 6615. All this class of Brahmans in the world is
only constituted such by virtuous conduct ; and a Sidra who
continues to conduct himself virtuously attains to Brahman

262 APPENDIX.

hood.* 6616. I consider that the Brahmanical nature (or the
nature derived from Brahma: see Mahdbhdrata xii. 6939,
quoted above in p. 261) is the same everywhere (i.¢., in whom-
soever it is found). He in whom the pure Brahma, devoid
of qualities (goodness, passion, darkness), resides, is a
Brahman.”

The passage in which these lines occur forms a long reply
by Mahadeva to a question of his wife Uma, who had enquired
how men of one caste are, in another birth born as members
of another class, higher or lower, than the one they had
previously belonged to. Mahadeva begins by saying that
Brahmanhood was difficult to attain; and that Brahmans,
Kshatriyas, Vaisyas, and Sidras were all such by nature, and
either retained or lost their former caste, or were raised to a
higher caste, according to their works. In the verses which
I have last quoted, however (unless it be the second half of
verse 6615), the idea is different. It is that the real essence of
Brahmanhood is, or depends upon, conduct, or on participa-
tion in the nature of Brahma, and so may be common to men
of all classes who possess that character.

Lxxx. M. Bh. xii. 8801. “Even a man of low caste, and a
woman solicitous of righteousness, may attain to the highest
state by following this path.”

xiv. 592. “The eternal Brahma is the highest state, in
whom a man, after leaving his body, attains to immortality,
and is ever blessed. Following this course, even people of
low birth, women, Vaigyas, and Sidras arrive at the highest
condition; how much more, then, learned Brahmans and
Kshatriyas, devoted to their duties, and seeking after the
world of Brahma.”

LXxXxI. M. Bh, xiii. 2610. “A man of high rank (jyayamsam)
is not to be honoured if devoid of good qualities, while even
a Sidra is to be honoured if acquainted with duty and
virtuous in conduct.”

* Niyachhati, the reading of the word so rendered, is alleged in
Bohtlingk and Roth’s Lexicon (vol. v. column 1370) s.v., gam + ni, to
be wrong, the correct reading being regarded as nigachhati.

APPENDIX. 263

Lxxxul. M. Bh. xii. 10931. “Let no one destroy himself
although he be destitute of enjoyments. Manhood (i.¢., man’s
nature) is altogether noble, even in the state of a Chandala.”

LXxxu. M. Bh. xii, 8752. “The wise look with an equal
eye on a learned Brahman of good birth, on a cow, an
elephant, a dog, an outcast. For in all creatures, moving and
stationary, dwells that one great Spirit by whom the universe
is stretched out. Brahma is then attained when an embodied
being perceives himself in all beings, and all beings in him-
self.”

LXxxIv. M. Bh. v. 1492. “ He who, whether of low or high
birth, does not transgress law, but regards virtue, and is mild and
modest, is better than a hundred high-born men.” iii, 12531.
“Truth, self-restraint, austerity, liberality, abstinence from:
cruelty, continual adherence to duty,—these qualities always
constitute perfect men, and not caste or birth.”

LXxXxv. M.Bh. xii. 9667. “The gods call that man a Brahman
by whom all this universe is comprehended, both rudimental
nature (Prakriti) and its mutations (Vikriti), and who knows
the course of all beings.”

LXXXvI. M. Bh, xii. 8925. “He by whom, though alone, the
ether (Akasa) is, as it were, always filled, and by whom (by
whose absence) it becomes empty, though crowded with men,
is called by the gods a Brahman.”

LXxxvil. M. Bh, iii. 17392. “A Yaksha (ghost or spirit)
asks :—In what does Brahmanhood consist, O king, in birth,
in conduct, in study, in Vedic learning? declare this dis-
tinctly. Yudhishthira replies :—Hear, Yaksha, neither birth,
nor study, nor Vedic learning are the causes of Brahmanhood ;
the cause is conduct alone, without a doubt. Good conduct
is to be carefully adhered to, by a Brahman especially. He
who is not destitute in respect of conduct is not destitute,
but he who is ruined in conduct is ruined. Readers and
teachers and other people who are interested in the Sastras

264 APPENDIX.

are (only) devoted fools; he who acts is wise. The man
whose conduct is bad, though he knows the four Vedas,
exceeds (is worse than) a Sidra; he who zealously offers the
Agnihotra and is calm in spirit is called a Brahman.” 11].
12470. “He in whom truth, liberality, patience, a good dis-
position, freedom from cruelty, are seen, is a Brahman, so
(says) the Smriti.”

Lxxxvi. M. Bh. iii. 14075. “The Brahman who practises
vicious acts which occasion loss of caste, who is hypocritical,
skilled in evil, is on the level of a Sidra, while I regard the
Sidra who is constantly active in self-command, in truth, in
duty, as a Brahman, for he is such in conduct.”

LXxxIx. M. Bh. xii. 2363, ‘“‘He who is self-controlled, a
drinker of soma, of noble disposition, compassionate, all-
enduring, free from desire, honest, mild, innocent, patient, is
a Brahman, and not any other man whose acts are sinful.”

xc. M. Bh. xiii. 1542. “Kasyapa says :—All the Vedas with
the six Angas (appendages), the Sankhya (philosophy), the

Puranas, and high birth, all these things do not save the |

Brahman who is destitute of good character. 1543. Agni
says :—The man who studies and thinks himself learned, but
who by his knowledge injures the reputation of others, he
falls, he does not practise truth ; the worlds (future states of
happiness) which he gains are temporary.”

ΧΟΙ. M, Bh. xci. “ But whosoever gives gold, jewels, cows,
or horses to those who go about this earth praising righteous-
ness, but not practising it, bent on causing a confusion of
castes,—he abides in hell for ten years, eating ordure.”

xou. M. Bh, xiii. 3082”, f. “It is a misfortune to a Brahman
to possess great stores of riches. Constant association with
Fortune will puff up, and delude, aman. And when Brahmans
become deluded, righteousness is sure to perish.”

xc. Manu ii. 162. “A Brahman should ever shrink from

ἀπ σώ δ». ἂν ὦ

APPENDIX. 265

honour, as from poison; and ever desire disrespect, as he
would nectar. 163. Though treated with disrespect he sleeps
sweetly, and sweetly awakes; but his despiser perishes.”
Mahibharata xii, 8449. “A man who knows the reality will
enjoy disrespect as he would nectar; and the wise man will
ever shrink from honour as from poison. Though treated
with disrespect, he sleeps sweetly, and being liberated from
all faults, he is free from fear both here and hereafter ; but
the contemner perishes.” Ibid 9064. “He will not love
scents, or well flavoured things, or pleasure, nor receive the
ornaments of this or that (person?). He will not desire
honour, fame, or reputation. Such is the practice of a
Brahman who sees.” Ibid. 11016. “Let not a wise man
abuse the unwise with reviling or contempt ; and so let him
not elevate another and injure himself. 11017. Let the wise
man enjoy disrespect as he would nectar. Treated with dis-
respect he sweetly sleeps, but he who so treats him perishes.”
Ibid. v. 1168. “The foolish afflict the wise with reviling and
abuse ; the speaker incurs sin, while the endurer is freed.”

xciv. M. Bh. iii. 13448. “They who do not in thought,
speech, act, or intention (buddhi) commit sin,—these great
men practise austerity. It is not the maceration of the body.”
Ibid. xii. 343. “The wise say of the four stages of life
(asramas) when placed in the balance, that the other three
together occupy the one scale, and that of the householder
alone occupies the other. This is the path trodden by great
sages, this is the course of men who know the worlds, when
they regard in the scale pleasure and heaven. [The sense of
this is not very clear.] He who acts thus is the ascetic, not
he who leaves his home and goes to forest, like a madman.”
Ibid. 2929. “Avoidance of injury, truth-speaking, austerity
(tapas) and compassion,—these things the thoughtful regard
as austerity (tapas), and not the maceration of the body.”

χουν. M. Bh. xii. 12126. “Those who are born in forest
hermitages, and who die there, have less merit, since they
have no experience of the enjoyment of pleasure. But he
who abandons enjoyments and practises bodily austerity, by
him nothing is unattained ; this I regard as a great reward.”

266 APPENDIX.

xovi. M. Bh. xii. 5961. ‘What need has either a self-sub-
duing man, or one who is not such, of (retiring to) the forest?
The place where the self-subduing man dwells, is a forest, is
an hermitage.” Ibid v. 1680. “A muni (sage) is not so
called from remaining silent (mauwndt), nor from living in a
forest. He is called the most excellent muni who knows his
own character.”

xovil. M. Bh. xii. 293. “It is enjoined as fitting that men
should abandon the world in the time of calamity, or when
worn out by decay, or overcome by enemies. 294. Wherefore
the wise do not approve of abandonment of the world, and
the keen-eyed regard it as a transgression of duty. . . . 296.
This untrue conception of the Vedas, which has only a
semblance of justice, has received currency from needy infidels
unblessed by fortune. 297. A man who has adopted this
condition of a shaveling, who maintains himself alone, and
assumes the guise of holiness, cannot (truly) live, but only
sink. 298. He may indeed live happily in the forests alone,
without supporting his sons and grandsons, the divine rishis,.
guests, or ancestors. 299. Neither these deer, nor boars, nor
birds conquer heaven [by their forest life]. . . . 300. If
any one could gain perfection by abandoning the world, the
hills and trees would soon attain it; 301, for these are seen
to practise constant retirement from the world, free from dis-
tresses, free from family attachments, and leading the life of
religious students. 302. Now, if a man attains happiness
through his own successes, not through those of others, he
must therefore act; no good fortune results from inaction,
304. Behold how people are actively engaged each in their
own occupations. Act, therefore, for no success results from
inaction.”

xcvill. M. Bh. xii. 4094. “If my birth is mean, good
birth arises from good character. I seek those acts by
which reputation is spread. If I dwell in a cemetery, hear
about my contemplation. It is the soul which produces
actions ; a hermitage does not confer righteousness. If a man
slay a Brahman in an hermitage, is that no sin? and if he

APPENDIX. 267

bestows a cow in a place other than a hermitage, is the gift
fruitless ¢”

xcrx. M.Bh. v. 1623. “Dhritarashtra asks: Is the man who
knows the Rig-, the Yajur-, and the Sama- Vedas, and com-
mits sin, polluted by that sin or not? Sanatsujata answers :
Texts of the Sima-, Rig-, or Yajur- Vedas, do not deliver the
ignorant man from his sinful action; this I tell thee truly.
1635. (=v. 1224). Vedic texts do not deliver from sin the
guileful man living in guile. They abandon him at the time
of his end, as birds whose wings are grown leave their nests.”
(compare Isaiah i. 11 ff., lviii. 6; Hosea vi. 6.) Vriddha
Chanakya, xi. 7.—‘“‘ A man who is inwardly depraved is not
cleansed by bathing at a hundred Tirthas (holy places) ; just
as a pitcher holding intoxicating liquor, even though burnt
(is not rendered pure).” Subhashitarnava, 267. As a vessel
which has held intoxicating liquor does not become clean
though washed with river water, so, too, a living being defiled
by falsehood and other sins is not purified by bathing. Jbid.,
96. Liberality, worship, austerity, visiting holy places, learn-
ing—all these things avail nothing to the man whose heart is
not pure.”

c. M. Bh. iii. 13445. “The carrying of the triple staff,
silence, a load of matted locks, shaving, a garb of bark or
skin, religious observances, consecration, the agnihotra offer-
ing, abode in a forest, the drying up of the body—all these
things will be worthless if the disposition is not pure... .
13448”. Those high-souled men who sin not in thought, word,
deed, or intention—they practise austerity which does not
_ consist in drying up the body. . . . 13450”. A sage living at
home, always clean and adorned, who throughout his life
is merciful—he is freed from his sins. Sinful deeds are not
cleansed by abstinence from food and so forth, 13454, It is
not from eating roots and fruits, nor from silence, nor from
fasting (lit. eating air), nor by shaving the head, nor by sitting
in a hut, nor by wearing matted hair, nor sleeping on the
bare ground, nor constant abstinence, nor by tending fire, nor
by entering into water, nor sleeping on the ground, nor by

268 APPENDIX.

knowledge (?), nor by rites, that decay, death, and diseases
are averted, and the highest condition is attained. As seeds
burned by fire do not sprout again, so the soul again is never
associated with sufferings which have been burnt up by
knowledge.” M. Bh. xii. 2979.—“ Austerity is superior to
sacrifice—this is the highest doctrine of the Veda. I shall
describe this austerity. Hear from me what itis. Abstinence
from injury and cruelty, truth, austerity, pity—this is what
the wise regard as austerity, and not the maceration of the
body.”

σι. M. Bh. i. 3095, repeated in xii. 6002, and xiii. 3650° ff.
“Let a thousand Asgvamedhas (immolations of a horse) and
truth be weighed in the balance—truth exceeds the thousand
aSvamedhas.

Cll. xiii. 1544, “Let a thousand Asvamedhas and truth be
weighed against each other—I know not if the sacrifices
would weigh half so much as truth.” Comp. xiii. 6073.

ci. This is a prose passage from the Satapatha Brahmana, —

ii. 2, 2, 19: “ As fire is kindled into brilliancy when clarified
butter is shed upon it, so the man who speaks truth acquires
ever greater glory, and becomes daily more prosperous ; whilst
he who utters falsehood declines continually in glory, and

becomes every day more wretched, as fire is extinguished ©

when water is poured upon it. Wherefore a man should
speak nothing but truth.” Ibid. iii. 1, 2,10: “A man be-
comes impure by uttering falsehood.”

cIv. This passage also is from a prose work, the Taittiriya
Aranyaka x. 9, and was pointed out to me by Professor
R. von Roth of Tiibingen: “As the odour of a tree in full
flower is wafted from a distance, so, too, the odour of a holy
act is wafted from afar. As aman who steps upon the edge
of a sword placed over a pit (cries out),* ‘I shall slip, I shall
fall into the pit:’ so let a man guard himself from falsehood

* Professor Roth observes that the text here appears not to be quite
correct, though the sense is not thereby affected.

—— =

APPENDIX. 269

(or sin).” (The commentator on the passage remarks that
reference is here made to a man-expert in performing various
difficult feats, and engaged in exhibiting his skill for the
amusement of a king and his court.)

cv. M. Bh. v. 1289. “Let a man maintain good conduct.
Riches come and go. He whose wealth only is lost suffers
no loss ; but he who loses his good conduct is indeed lost.”

ovi. M. Bh. v. 1381. “Let him who desires great pro-
sperity in respect of wealth, first practise righteousness ; for
prosperity does not depart from righteousness, as ambrosia
does not depart from heaven.” Jbid. 1223. “ Just as a man
sets his heart on what is good, all the objects which he has in
view are attained; of this there is no doubt.” Jbid. 4158.
‘Let him who seeks pleasure and riches first practise
righteousness ; for riches and pleasure never depart from
righteousness.”

cvit. M. Bh. xii. 9810 (incorrectly quoted in p. 78 as xii.
910). ‘ In wealth there is a small portion of enjoyment ; but
the highest enjoyment is found in righteousness.”

συμ. Vayu Purdna viii. 190 (see Original Sanskrit Texts,
i. 98 f.) “The Vedas, with their appendages, sacrifices,
fasts, and ceremonies, avail not to a depraved man when
his disposition has become corrupted. All external rites are
fruitless to one who is inwardly debased, however energeti-
cally he may perform them. A man who bestows even the
whole of his substance with a defiled heart will thereby
acquire no merit—of which a good disposition is the only
_ cause.”

crx. M. Bh. iii. 13747. “They who think there is no such
thing as righteousness, who have no faith in it, and who
deride the pure, undoubtedly perish. The sinner is ever like
a great inflated skin. The imaginations of conceited fools are

baseless.” [The reference to the passage from which the last

four lines of the metrical passage have been derived has been lost. ]
M. Bh. xii. 2317. “A man who has faith, and who

270 APPENDIX.

has subdued his senses, kindles the sacrificial fire whether
the sun has risen or not: faith is the great cause (of well-
doing). That which he spills is the first; and what he
does not spill is the last. There are many forms of sacrifice,
and various rewards of works. The Brahman who knows
these, who has acquired certain knowledge, and is possessed
by faith—he ought to sacrifice. 2320. They declare to be
good that man who desires to sacrifice, though he be a thief
or a sinner, or the worst of sinners. The rishis applaud him
—and this is certainly good; it is a settled point that the
castes should in every way and always sacrifice. There is
nothing in the three worlds equal to sacrifice ; wherefore they
say that a man should sacrifice ungrudgingly, according to
his power and will.”

cx. M. Bh. xiv. 2835. “The sinful, hypocritical Brahman, the
worst of men, who, possessed by passion and illusion, and un-
bridled in conduct, has acquired riches by sinful acts, and in
order to make men trust him [or believe him virtuous], bestows
gifts on Brahmans, he comes to a miserable end. Bent also
upon gathering (money), enslaved by avarice and illusion, he >
torments living creatures by sin, springing from impure inten-
tion (?) He who, having so gained wealth by delusion, be-
stows it, or sacrifices, does not in the next world enjoy the
reward of these acts, owing to his sinful acquisition of riches.
But those righteous men who according to their means give -
gifts, gleanings of grain, roots, fruits, vegetables, a vessel of
water, go to heaven.” bid. xiii. 5544°—“Excellent food,
rightfully gained, is to be given to Brahmans.”

This passage, it will be noticed, is very freely rendered in
the metrical version.

cxt. Mbh. xiii. 7594 (wrongly quoted in p. 80 as xiii.
7574), 7595°—“ A man should worship the gods with sin-
cerity, should serve his guru (teacher) honestly, and lay up
treasure in the next world.” 7594, Let him practise right-
eousness alone, and not make mere pretences to it.”

oxi. M.Bh. xiv. 2788.—“ Righteousness is not so delighted
by the bestowal of abundant gifts, as it is pleased by small

APPENDIX. 271

gifts (derived from means) gained justly, and purified by
faith.” Ibid. xii. 10788.—“ A gift bestowed with contempt,
and without faith, is declared by munis, who state the truth,
to be the worst of gifts.” Compare Proverbs xv. 8, “The
sacrifice of the wicked is an abomination to the Lord ; but
the prayer of the upright is his delight.” Ecclesiasticus xxxiy.
19, “ The Most High is not pleased with the offerings of the
wicked ; neither is he pacified for sin by the multitude of
sacrifices. Whoso bringeth an offering of the goods of the
poor, doeth as one that killeth the son before his father’s
eyes.” Ibid. xxxv. 7, “The sacrifice of a just man is accept-
able, and the memorial thereof shall never be forgotten.”

Euripides, fragment of his Danae :----ὀγὼ δὲ πολλάκις σοφωτέ-
ρους πένητας ἄνδρας εἰσορῶ τῶν «λουσίων, καὶ θεοῖσι μικρὰ χειρὶ
θύοντας τέλη τῶν βουθυτούντων ὄντας εὑσεβεστέρους.

“ But I often perceive poor men to be wiser than the rich ;
and those who present with their hands small offerings to
the gods, to be more pious than those who sacrifice oxen.”

Euripides, fragment (940) in Nauck’s Edition :—év 700’,
bravrig εὐσεβῶν θύῃ θεοῖς, κἂν μικρὰ θύῃ, τυγχάνει σωτηρίας.

“ Know this well, that when any pious man sacrifices to
the gods, even if his offering be small, he obtains safety.”

exit. M. Bh. v. 1028. “These two men, O king, abide
above in heaven, a master who is patient, and a poor man
who is liberal.”

σχιν. M. Bh. xii. 795. “They (the wise) declare that riches
should be bestowed, not enjoyed or hoarded. What is the
use of hoarding money, when a higher employment of it

what modified in the translation.

oxv. M. Bh. xii. 5906. “These men do not practise right-
eousness for the sake of wealth or reputation, but because it
must necessarily be practised ; and so of bodily acts.” bid.
1328: “Let not a righteous man bestow gifts for reputation,
nor from fear, or upon a benefactor,” &c., &c,

cxvi. M. Bh. vii. 5960, “They say that noble deeds are

exists?” This direction as to the use of wealth has been some- ἡ

272 APPENDIX.

easily practised by a noble man; but ignoble deeds are per-
petrated by him with the greatest difficulty.”

oxvil. M. Bh. v. 3313. “If striving according to his power
for a righteous end, a man does not gain it, he undoubtedly
attains the merit of it.”

ΟΧΥΠΙ. M. Bh. v. 3314. “If a man who has in thought
meditated sin does not seek to carry out his intention, he does
not receive its punishment ; so moralists think.”

oxix. M. Bh, xii. 7063. “The wise say that the righteous-
ness of all creatures is seated in the mind; let every one
therefore seek in his mind the good of all creatures.”

oxx. M. Bh, xii. 7064. “Let a man practise righteousness
alone (i.¢., by himself). In doing so he has no helper. Having
only ascertained the rule, what can a helper do?”

oxxi. M. Bh. xiii. 3010. “He who gives, and who does,
what is (dear) pleasing, receives (dear) pleasant things. He
is dear to (all) creatures, here and hereafter. But he who

from haughtiness does not honour according to his power

a poor helpless (?) suppliant is cruel. He who shows kind-
ness even to a poor enemy who takes refuge with him in his
misfortune, is an excellent man.”

cxx. M. Bh. v. 1010, “He who has acquired great .

wealth, or knowledge, or regal power, and yet displays no
arrogance, is called a wise man.”

ΟΧΧΊΠ, M. Bh. v. 1088. ‘ Misfortunes do not visit the
excellent man who eats moderately, meting out support to those
who depend upon him, who sleeps moderately after doing an
immense amount of work, and who when asked gives to his
enemies.” |

coxxiv. M. Bh. v. 1011. “Who is more cruel than the
man who alone eats of the best, and wears fine garments, but
does not (properly) support those who depend upon him.”

cxxv. Manu xi. 9 f. The following is Sir Wm. Jones’s
translation of these verses, 9. ‘He who bestows gifts on

“πω ὦ. ὁ ΣΝ

ee πνέμα μων, Ἰὰ ἃ

———

a a ον a, δου ὦ.

APPENDIX. 273

strangers (with a view to worldly fame), while le suffers his
family to live in distress, though he has power (to sup-
port them), touches his lips with honey, but swallows poison ;
such virtue is counterfeit. 10. Even what he does for
the sake of his future spiritual body, to the injury of
those whom he is bound to maintain, shall bring him ulti-
mate misery both in this life and in the next.” The words
placed by Jones at the beginning of verse 10 are explained
by the commentator Kullika as “gifts and so forth given
from a feeling of duty in reference to the next world.”

cxxvi. M. Bh. iii. 16796. “ Knowing that such is the
conduct in which noble men delight, the good, when they
promote the welfare of others, expect no reciprocity.”

oxxvu. M. Bh. v. 1517 f. (= xiii. 5571). “ Let no
man do to another what would be repugnant to himself.
This is duty in summary. Any other rule is according to
inclination.” Ibid. xiii. 5572. “ In refusing, in bestowing, in
regard to pleasure and pain, to what is agreeable and dis-
agreeable, a man obtains the proper rule by considering the
case as like his own.” Jbid. xii. 9248>f. “Let no man do
to others any action which he would not wish to be done by
others to himself,” knowing that it is displeasing to himself.
9250°. How can any one who himself desires to live slay
another? 9251 (wrongly printed 9281 in p. 84). “ Whata
man wishes for himself let him also meditate for another.”

In the 8th vol. of the “ Bijbel voor Jongelieden,” being the
2d vol. of the Apokriefe Boeken, p. 168, Professor Oort refers
to the following as a saying of Hillel: “ Wat uzelven onaan-
naam zou zijn, doe dat ook uwen naaste niet aan; ziedaar
gansche Wet ; al het overige is hiervan slechts de verklar-
ing ;” i.e., Do not to your neighbour what would be disagreeable
to yourself ; see in this the whole law ; all the rest is only the

explanation of this.

eoxxvi. M. Bh. ii. 2442. “The good recollect only
benefits, and not hostile acts, though done to them, being
grateful that confidence has been placed in them.” [Compare
Ibid. verse 2424.] Ibid. 2438. “They who do not recognise
8

274 APPENDIX.

any hostilities, who look to good qualities, not bad, who do
not enter upon quarrels, are most excellent men. 2439.
The good recollect only benefits and not hostile acts though
done to them; and doing what is beneficial to others, they
expect no return.”

ΟΧΧΙΧ. M. Bh. i. 6116 (=6254»f.) “ He only is a complete
man, a (good) deed done to whom is not lost and who does
more” [many times more,” in verse 6255] ‘“ for another,
than another has done for him.” Jbdid. iii. 13252. “Let a
man do a hundredfold what has been done to him. Among
the gods there is nothing fixed (in regard to this).”

oxxx. M. Bh. iii. 13745 (=xii. 3531».) “Let a man set
himself to do the good which he may design. Let him not
reward evil for evil, but be always good.”

ΟΧΧΧΙ. VM. Bh. xii. 3880. I give this verse with its con-
text from the Mahabharata xii. 3877 ff. “A foolish man
who is unfortunate from of old, in consequence of what has
gone before, constantly reviles the Disposer of events, (comp.
iii. 13847). He cannot endure those who are successful,
(3878) and regards prosperous men as undeserving. From
this cause this (his) suffering continually recurs. 3879.
Those who fancy themselves heroes, are full of envy and
haughtiness. Be not thou thus envious, Ὁ king. 3880.
Endure thou the prosperity of others, although thyself un-
prosperous. Discreet men always enjoy good fortune, though
it is found elsewhere. 3881. For prosperity, though abiding
with an enemy, flows away to a man. And righteous men
who are thoughtful and (3882) practised in contemplation,
voluntarily abandon prosperity, and quit their sons and
grandsons, perceiving, as they do, that the love (of gain) and
wealth, occasion much pain. 3883. Other men, too, abandon
(the pursuit of) wealth, thinking it to be very difficult of
acquisition.”

cxxxil, M. Bh. xii. 4993. ‘A man who repays very
largely a benefit conferred on himself is not equal to the first
benefactor. He only acts in requital of what has been done
for him ; the other acts without (this) motive.”

APPENDIX. 275

exxxu. Vikrama Charita, 158, “ Hear the sum of duty
which is declared in a million of books. Helping others is
to be esteemed as righteousness, oppression of others as sin.”

coxxxiv. Panchatantra iii. 103 (Bombay ed.) “ Hear the sum
of righteousness, and when thou hast heard, learn (or ponder)
it. Do not to others what would be repugnant to thyself.”

Cxxxv. Panchatantra 247 (Bombay ed.), 227 (Kosegarten’s
ed.) “ What merit is there in the goodness of the man who
is good to his benefactors ; he only who is good to those who
do him wrong, is called good by the virtuous.”

CXxXxvI. Bhdgavata Purdna viii. 7-44. “Good men are
generally distressed by the distresses of mankind ; such (sym-
pathy) is the highest worship of Purusha, the Soul of all
things.”

Bahudarsana, 122. “That the wise man should in what-
ever manner (he can) promote the satisfaction of every em-
bodied creature—this is the worship of Vishnu.” Compare
Kamandakiya-niti-sira, iii, 34 ff.; Rajatarangini, i. 227;
Agni Purina, &c.

cxxxvil. Bhdgavata Purdna x. 22.35. “ What constitutes
the birth of embodied creatures in this world completely
fruitful is this, that they should with their life, with their
means, with their understanding, and with their speech,
always seek to promote the welfare of other -creatures in this
world.” Panchatantra, iii. 96 (Bomb. ed.). ‘ He whose days
come and go devoid of righteousness,—he, like the bellows
of a blacksmith, though breathing, does not live.”

᾿ς oxxxvil. Vriddha Chinakya xv. 1. “The man whose
heart melts with pity to all creatures, has knowledge, and
gains final liberation (moksha); which are not attained by
matted hair, ashes, and the garb of a mendicant.”

ΟΧΧΧΙΧ, M.Bh, iii. 13,235, “Let a man conquer a niggard by
generosity, a liar by truth, a cruel man by patience, and a bad
man by goodness.” Jbid. v. 1518. “ Let a man conquer anger
with calmness, a bad man by goodness, a niggard by gene-
rosity, and falsehood by truth.” (This maxim occurs also as

276 APPENDIX.

verse 223, in the Buddhist Dhammapada, written in the Pali
language.) A very different maxim is found in M. Bh. xii.
4052. “To act towards any man as he has acted to any
other, is righteousness. Deceitful conduct is to be quelled
by deceit ; and kindly conduct is to be requitted with kind-
ness.”

oxt. M. Bh. v. 1270. “The gods regard with delight the
man who does not utter opprobrious language, or cause it to
be uttered ; who when struck does not strike again, or cause
(his smiter) to be struck ; and who does not desire to smite
the wicked man.” Jbid. xii. 11008. ‘‘ He who when reviled
does not say anything either bitter or pleasing, who, through
patience, when smitten does not smite again, nor wish any —
evil to his smiter, in him the gods constantly delight.”
Instead of “delight in,” Dr Béhtlingk here renders “ envy.”
In M. Bh. xii. 9968 ff., it is said, among other things, of a
man who in pursuit of final emancipation has renounced the
world, and adopted a mendicant and ascetic life, v. 9972:
“Let him endure reviling with patience; let him desire
nothing ; when he is angrily addressed, let him speak kindly ;
when reviled, let him reply benevolently.”

oxi. M. Bh. xii. 5528. “Suitable hospitality should be
shown even to an enemy when he comes to one’s house. A
tree does not withdraw its shade even from him who comes
to cut it down.” (These words are said in the poem to be
addressed by a bird to a fowler.)

M. Bh. ii. 189. “ Dost thou cherish as a son an enemy who
has resorted to thee from fear, or who has fallen into decay,
or who has been conquered in battle?” This is one of a
series of questions on duty proposed by Narada to ἐόν...
thira, 11, 151 ff.

M. Bh. xiii. 3012. “He is a most excellent man whe
befriends in his calamity even an enemy in distress who takes
refuge with him.”

xill. 6657. “ Those friendly men go to heaven who, when
they meet with them, treat with the same disposition foes
and friends,”

APPENDIX. 277

CxL. Subhdshitdrnava, 274; and quoted in the preface ot
_ Halhed’s Gentoo Code. “A good man who regards the wel-
fare of others does not show enmity even when he is being
destroyed. Even when it is being cut down, the Sandal tree

imparts fragrance to the edge of the axe.”

oxLut. Mahabharata xiii. 3212. “Let no one contemn a
person who comes to his house, or send him away (empty).
A gift bestowed even on an outcast or a dog is not thrown
away.”

The sentiment in verse 3216 is not so good. “He who
has committed a very sinful act, and gives food to a suppliant,
especially to a Brahman, does not suffer for his sin.”

CXLIV. Hitopadesa i. 55 (or 63). “The good show com-
passion even to worthless creatures. The moon does not
withdraw its light from the house of the ChAndala.”

CxLV. Panchatantra ν. 38 (Bombay edition). ‘“‘ To consider,
Is this man one of our own or an alien? is a mark of little-
minded persons ; but the whole earth is of kin to the generous
hearted.” Compare St Luke x. 29 ff, “ And who is my neigh-
bour ?”
Bhigawata Purdma x. 72,19. “ Who is an alien to men who
look upon all with an equal eye?” Compare Euripides, frag-
ment 19, of an uncertain author :

ἽΑσας μὲν ἀὴρ aler® σεράσιμος,

ἅπασα δὲ χϑῶν ἀνδρὶ γενναίῳ πατρίς.
“ The entire air can be crossed by an eagle; the entire earth
is the native country of the noble man.”

CXLVI. Rdmdyana vi. 115, 41. “A noble man should show
mercy to men whether virtuous or wicked, or even deserving
of death ; there is no one who does not offend.”

cxivil. Manu ii. 238. “Let a man accept with faith valu-
able knowledge even from a person of low degree, (a know- —
ledge of) the highest duty even from a humble man, and
a jewel of a wife even from an ignoble family. 239. Nectar
may be drawn even from poison; good words even from a
child ; (a lesson of) good conduct even from an enemy, and

278 APPENDIX.

gold rom what is unclean. 240. Women, gems, knowledge,
righteousness, purity, good words, and various arts are to be
received from all quarters. 241. In time of calamity, it is
prescribed that a student may read with one who is not a

Brahman.” Compare Mahabharata xii. 6071 f., which corres--

ponds nearly with the first of the two preceding verses: the last
clause of verse 6072 runs thus : “ For women, gems, and water
from their nature cannot be spoiled.” Sdrngadhara’s Paddhati,
Niti, 34. “A wise sentiment should be received even from a
child. In the absence of the sun, does not even a lamp illu-
minate a house?” Similarly in the Hitopadega 11. 77 (or 78).
See No. Ixxviii. above.

oxivu. M. Bh. v. 1125. “Let a man take from all quarters
what is valuable, even from a raving madman and a chatter-
ing child, as he extracts gold from stones.”

oxLrx. M. Bh. v. 1272; xii. 11,023. “A man becomes
such as those are with whom he dwells, and as those whose
society he loves ; and such as he desires to become. Whether

he associates with a good man or a bad, with a thief, or an as-

cetic, he undergoes their influence, as cloth does that of the
dye (with which it is brought into contact).” vil. 5961. “A
man quickly acquires the character of those among whom he
lives, and the places to which he resorts: this, (O Partha),

is seen in thee.” Compare 1 Corinthians xv. 33 (from Men--

ander). “ Evil communications corrupt good manners.”

cL. M. Bh, v. 1164 = xii. 2797. “From not abandoning
the wicked, those who themselves are not evil are, from the
contact, smitten with a similar punishment. Moist wood, from
being mixed with dry, is burnt. Do not, therefore, ally thyself
with the wicked,”

cul. M. Bh, i. 3077.‘ For a fool when he hears the words,

good and bad, of men who are talking, takes in what is bad,
as a pig does garbage. But a wise man similarly circum-
stanced embraces what is good, as a swan extracts milk from
water.”

cLil. M. Bh, iii. 25. “The source of the net of delusion is
association with fools ; whilst daily association with the good

|

APPENDIX. 279

is the source of righteousness. Wherefore, those who seek
after tranquillity of spirit should cultivate the society of the
wise, the aged, the sweet-dispositioned, the ascetic, the vir-
tuous. A man should seek those in whom knowledge, birth,
and action are found unexceptionable ; to consort with them
is better than studying books.”

cin. M. Bh. xii. 4217. “ Of what avail is the praise or the
censure of one of the vulgar, who makes a useless noise like a
senseless crow in the forest ?”

οἵαν. M.Bh. v. 1170. “To abstain from speaking is regarded
as very difficult. It is not possible to say much that is valu-

able and striking.”

σιν. Hitopadesa iv. 10. “Τὸ address a judicious remark to
a thoughtless man is a mere threshing of chaff. And benefi-
cence shown to mean men is, O king, nothing better than
writing on sand.” Compare M.Bh. v. 1009. “He who teaches
one who cannot be taught, or who waits upon a man who has
nothing, or who courts a stingy man, is called a fool.”

CLVI. Bhiminivildsa i. 93. “ Whoever kindly treats a bad
man, ploughs the sky, paints a picture on water, and bathes
the wind with water.” Compare Proverbs ix. 7: “He that
reproveth a scorner getteth to himself shame ; and he that
reproveth a wicked man getteth himself a blot. 8. Reprove
not a scorner, lest he hate thee; rebuke a wise man, and he
will love thee.” xiv. 6: “A scorner seeketh wisdom, and
jindeth it not; but knowledge is easy unto him that under-
standeth.” xv. 12: “A scorner loveth not one that reproveth
him ; neither will he go unto the wise.” xxvii. 22: Though
thou shouldest bray a fool in a mortar among wheat
with a pestle, yet will not his foolishness depart from him.”
Jeremiah xiii. 23: “Can the Ethiopian change his skin, or
the leopard his spots? then may ye also do good that are ac-
customed (Heb., taught) to do evil.” Matthew vii. 6: “Give
not that which is holy unto the dogs, neither cast ye your
pearls before swine, lest they trample them under their feet,
and turn again and rend you.” Titus iii, 10: “A man that
is an heretic after the first and second admonition, reject ; 11,

280 APPENDIX.

knowing that he that is such is subverted, and sinneth, being
condemned of himself.” Second Epistle of Peter 11, 32.: “ But
it has happened unto them according to the true proverb,
‘The dog is turned to his own vomit again ; and the sow that
was washed to her wallowing in the mire.’ ἢ

civ. M. Bh. v. 3290 ἢ “Let not a wise man speak (in a
company) where good and bad words are equally esteemed ;
he would be like a singer to deaf men.”

civil. M. Bh. ii. 2485. “Instruction does not teach a fool
what is good or the reverse. A child in understanding will never
become mature (literally, aged).” Ibid. 1945: “ He who has
no understanding of his own, but is merely learned, does not
learn the sense of books, as a spoon does not taste the flavour
of broth.” Ibid. x. 178: “A brave man (Surah) if very stupid,
though he long waits upon a learned man, does not discern what
is duty, as a spoon does not taste the flavour of broth: but an
intelligent man who has attended on the learned man but for

a short time, quickly discerns duty, as the tongue tastes the |

flavour of broth.”

cuix. M. Bh. v. 1172 (xiii. 4987). “A wound inflicted by
arrows heals; a wood cut down by an axe grows; but harsh
words are hateful ; a wound inflicted by them does not heal.

Arrows of different sorts can be extracted from the body; but —

a word-dart cannot be drawn out, for it is seated in the
heart.”

cLx. M. Bh, xiii. 4986. ‘ Word-arrows fly from the mouth ;
whoever is smitten by them mourns night and day. They
alight only on vital parts ; let not a wise man discharge them
against others.” v. 1266: ‘ Harsh words burn the vital parts,
the bones, the heart, the breath of men; the man who loves
righteousness ought therefore to avoid burning and harsh
words,”

cLXI. M. Bh. i. 3559. “ He should be regarded as the most
luckless of men and as carrying Nirriti (the goddess of de-
struction) fastened to his mouth, who is sharp in speech, who
wounds men and smites them with his word-arrows.”

a

on ἐδ. | ee. ὰἂ δ

APPENDIX. 281

ctxu. M. Bh. v. 4348. ‘ He who does not abide by the in-
structions of friends who desire his welfare, and who are wise
and learned, is the delight of his enemies.” Compare Jbid.
4143—5,

ctx. M. Bh. x. 234”, f. “He who does not listen to the
disagreeable but wholesome words of friends, laments when he
falls into misfortune, as I, who have disregarded these two.”

cLxIv. M. Bh. ν. 3317. “ Wise men regard him as cruel who
does not come to the help of a friend distressed by calamity,
and console him according to his power. He who, seeking to
restrain his friend from an improper act, shall even seize him
by the hair, can incur blame from no one, since he makes every
effort in his power.”

cLxv. M. Bh. xii. 2998 ἢ “They say that this is the best
mark of a friend, that he should never be content with (his
friend’s) prosperity ({.6., should always wish it greater); and
should be sad at his decline. Confide, as in a father, in the
man of whom one thinks that to him ‘ my loss (or death) will
be his Joss (or death).’” In xii, 6284: Among the marks of
good men is stated that, “they are devoted to promoting the
objects of their friends, even though they distress themselves
in doing so.”

cLxvi. M. Bh. xii. 4167. “ What is broken is with difficulty
united ; and what is whole is with difficulty broken. But the
friendship which has been broken and again cemented, does not
continue to be affectionate.”

oLxvil. M. Bh. v. 1348. “ Men are easily found who always
say what is agreeable; but one who speaks, and one who
listens to, what is disagreeable but wholesome, are difficult to
find. 1349 ( = ii. 2137): He who adhering to duty, and dis-
regarding what is agreeable or disagreeable to his master,
utters disagreeable but wholesome things,—in him a king finds
an ally.” Jbid. ii. 2136: “ A wicked man who utters agreeable
things is (easily) found in this world.” The next half verse
corresponds to the second half of v. 1348. Manu iv. 138 is

SS ——E Ce eee a

282 APPENDIX.

not so uncompromising: “ A man should speak what is true,
and what is agreeable, but not a disagreeable truth, nor an
agreeable falsehood ; this is the eternal law.”

cLxvul. ΗΠ. Bh. xii. 4224. “The man who in your presence
praises your virtue and reviles you behind your back, is a dog
in the world.” I am not clear as to the sense of the last clause
of the verse. The explanation given of the similarity between
the man and the dog in the third and fourth lines of the
metrical translation is not found in the original.

cLxIx. M.Bh, xii, 4224. “For a bad man, uttering censure in
public, proclaims faults, as a serpent displays its expanded hood.
He who seeks to retaliate on this man who is performing his
own natural part, (literally, his own acts, sva-karmédni), is like
a senseless ass which plunges into a heap of ashes, into dirt.”

cLxx. M. Bh. i. 8404. “ An intelligent man is awake before
the time of calamity ; and when it arrives he suffers no vex-
ation. But the foolish man who does not perceive that

calamity has arrived, is distressed when it has overtaken him, —

and does not attain to great prosperity.” The metrical version,
it will be observed, greatly expands the original.

CLXxI. M. Bh. xii. 4889 and 4908. “ He who provides for

contingencies not yet arrived, and he who has presence οὗ.

mind, these two prosper, whilst the procrastinator perishes.”

oLXxIl. M. Bh. i. 5613. ‘The man who does not encounter
risks, never sees good ; but he who faces risks, if he lives, sees
(good).”

CLXXIII, ili, 1259. “A man should never despise himself ;
for brilliant success never attends on the man who is con-
temned by himself.” Ibid. v. 4500: “ Do not despise thyself,
or set a low value on thyself.” 4605: “Myson, a man should
not despise himself on account of his former ill successes.
Things previously non-existent spring up, whilst others which
have existed disappear.” Manu iv. 137: ‘Let not a man
despise himself on account of previous ill successes : until his
death let him seek after prosperity, and not regard it as un-

APPENDIX. 283

attainable.” The other extreme, of self-satisfaction, is con-
demned by Plautus. Trin. 2, 2, 40.

Qui ipsus sibi satis placet, nec probus est nec frugi bone ;

Qui ipsus se contemnit, in eo est indoles industri.

“The man who is satisfied with himself is neither virtuous

nor excellent ;
He who contemns himself has a disposition for industry.”

ULXxIv. Vriddha Chanakya (Berlin MS., 32). “ The summit
of Meru is not very lofty, nor the infernal world very pro-
found, nor the ocean very far to cross, for men who have
energy on their side.”

cLxxv. M. Bh. v. 1513», f. “ Men ot spirit are never terrified
in forests, in impervious woods, in hard calamities, in alarms,
or when weapons are uplifted.”

cLxxvi. M.Bh, vi. 2008. “Thy intention is like the con-
struction of an embankment in a place whence the water has
flowed away ; or like the digging of a well when the house
has been burnt.” Compare Raméyana, li. 18, 23 (Bombay
ed.) “Thou in vain desirest to construct a dam when the
water is gone.” Bhartrihari iii. 76. ‘“‘A wise man should
strenuously strive after his own wellbeing whilst his body is
in health, whilst decay is far off, whilst his strength is un-
broken, and there is no ‘ecay of life: when the house is in
flames, what is the use of making an effort to dig a well?”

cuxxvit. M.Bh. xii. 3814. “ The opportunity which passes
away from a man seeking for an opportunity can hardly be
obtained by him again, when he wishes to act.”

cLtxxvi. Mbh. xi. 36. “A man should at first act with all
his might, that he may not afterwards lament the loss of an
object which has passed away from him.”

ΟἸΧΧΙΧ. Mbh. v. 1112. “ What shall happen to me if I do
this? What shall happen to me if I do not do it? Reflect-
ing thus on acts, let a man do or not perform them.”

CLXxx. Mbh. xi. 184» f. “ Neither valour, nor wealth, nor

284 APPENDIX.

friends, have such power to rescue a man from grief, as a reso-
lute self-commanding spirit.”

CLXXxI. Mbh. iii. 14079 (=xi. 76° ἢ; xii. 12494). “Let a
man quell mental suffering by wisdom, bodily by medicines :
such is the power of knowledge ; let not a man place himself
on an equality with children,” or ‘‘ with others” (xi. 77).

CLXxxil. Mbh. iii. 62; xi. 67; xii. 751; 6497” f.; 12483.
“ Thousands of occasions of grief, and hundreds of occasions
of fear” (“ joy” in xii. 751) “every day assail the fool, but
not the wise man.”

CLxxx1. Mbh. v. 993. ‘‘Those men are wise who do not
desire the unattainable, who do not love to mourn over what
is lost, and are not overwhelmed by calamities.”

CLXxxIVv. W/bh, 4148 f. “The sky seems to have a boundary ;
a firefly looks like fire: yet the sky has no boundary, and
there is no fire in a firefly. Therefore an object which looks
(thus or thus) to the sense, should be examined. He who
after examining things, makes them known, is not afterwards
vexed,”

CLXxxV. ΜΠ ἢ, iii. 14085. “There is no end to discontent,
but contentment is the highest happiness. Those who have
traversed the road (of life or of knowledge) do not lament,
beholding the highest goal (in view).”

CLXXXvI. Mbh, xi. 75° f. “ Men, after attaining to one dis-
tinguished condition of wealth after another, remain unsatis-
fied and deluded ; but the wise attain contentment.”

CLXXXVII. Subhdshitdrnava, 110. “ Men long after what they
have not got, and are indifferent to what they have. In
winter they long for heat, and so in summer again for frost.”

CLXXXVIII, Mbh. xii. 6712. “Some men by their birth have
more enjoyment, others are very distressed, but I do not see
that anywhere in this world any one has perfect enjoyment.”

APPENDIX. 285

The word jdtyd, which I have translated “ by their birth,”
is explained in Béthlingk and Roth’s Dictionary, vol. v.,
column 1441, under the word jdti, as meaning “from the
beginning,” “altogether :” (von Anfang an, von Haus aus].

CLXxxIx. Mbh. xii. 6713. “ Men, after obtaining riches,
desire royal power ; after getting kingly power, they desire
godhead ; after obtaining that, they desire the rank of Indra.
Thou art wealthy, but neither a king nor a god; but even
shouldst thou attain to godhead, and to the rank of Indra,
thou wouldst not be content.”

oxc. Mbh. i. 3174 f.; 3511 f.; compare xii. 13 ff: 6609 ff. ;
9917 ff. “Desire is never satiated by the enjoyment of the
desired objects, just as a fire increases the more by the butter
(which is thrown into it). The earth, filled with jewels, gold,
cattle, women,—all these things do not suffice for one man.
Understanding this, a man should practise quietude and
indifference.” i. 3513 (iii 82; xii. 9925). “ Happiness is
enjoyed by him who abandons that lifelong disease, desire,
which the wicked cannot abandon, and which does not decay
as men decay.”

exer. Mbdh. iii. 84. “As wood is consumed by the fire which
springs from it, so a foolish man is ruined by his own innate
greediness. The rich live in constant dread of kings, water,
fire, thieves, their own kindred, as living creatures live in
dread of death. ‘The wealthy man is everywhere preyed upon,
as flesh is by birds in the sky, by wild beasts on earth, and
_by fish in the water. Wealth brings injury to some men ; he
who is devoted to the good derived from it does not find
(real) good. Wherefore all augmentations of wealth increase
avarice and folly: stinginess, pride, fear, and anxiety are
considered by the wise to spring from wealth; these are the
griefs of embodied beings. And in the acquisition and pre-
servation of wealth, as well as from the decay of it, they endure
great suffering ; and they even kill others for the sake of it.”
91. “Fools are addicted to discontent ; wise men attain content-
ment. There is no end of covetousness, Contentment is the

286 APPENDIX.

highest enjoyment, and it is therefore regarded by wise men
as the highest thing. Youth, beauty, life, and accumulated
jewels, royal power, and the society of those we love, are all
transitory ; the wise man will not eagerly covet them. Even
he who seeks wealth for pious purposes had better not seek
it ; for it is better for men not to touch dirt than to wash it
off.”

oxcu. Mbh. x. 115. “In youth a man is deluded by other
ideas than those which delude him in middle life ; and again
in his decay he embraces yet different ideas.”

oxcir. Mbdh. xii. 213. ‘ What is called righteousness (pious
action) proceeds from wealth. A man is robbed of his
righteousness when his wealth is taken from him. For when
this is taken away, for what have we power? Men call the
poor man standing beside them cursed. Poverty is a sin in
this world, and is not to be praised. A man fallen from
virtue, and a poor man, both are sorrowful. I perceive no
difference between a poor man and a low man.” 210», “For |
from wealth increased and collected from all quarters, all
actions proceed, as streams from hills. From wealth come
righteousness, pleasure, and heaven. Men’s life does not
prosper without wealth. The acts of an unintelligent man
destitute of wealth are cut off, like small streams in the hot |
season. He who has wealth has friends, has relatives ; he (is
esteemed) a man in the world, and wise. The poor man,
seeking to attain an object, cannot attain it though he strive
after it. Riches (or desired objects) are attained by riches,
as elephants are captured by elephants. Virtue, pleasure,
joy, patience, anger, learning, pride,—all these things spring
from riches ; from riches springs high birth, and by riches
virtue is augmented. The poor man has neither this world
nor the next for his portion. The poor man does not pro-
perly perform pious acts. From wealth springs righteous-
ness, as a river from a hill. That man is lean who is meagre
as regards horses, cattle, servants, and guests; not he whose
bodily frame is meagre.”

Cxclv. Mbh. xii. 6571. (The metrical translation begins at

APPENDIX. 287

verse 6575.) “I weighed against each other poverty and royal
power. Poverty was found to excel even royal power, being
superior in its excellences. 6572. The great difference of the
two states is this, that the rich man lives in constant trouble,
like one who is in the mouth of death. 6573. But when a man
has abandoned wealth, and is free, and without desire, then
neither fire, nor ill fortune, nor death, nor robbers can pre-
vail over him. 6574. The gods applaud the man who wanders
where he will, who sleeps without bedding, resting upon his
arm, and tranquil. 6575. The rich man is filled with anger
and avarice, deprived of understanding, glances askew, has a
withered face, is wicked, knits his eyebrows, (6576) bites his
under lip, is irascible, and speaks cruel words. Who would
like to look upon him, (even) if he wished to bestow as a gift
the (whole) earth? 6577 (=xiii. 3082 f.; πὶ. 12518). Con-
tinual union with fortune deludes the unwary man, and
sweeps away his understanding, as the autumnal wind the
clouds. 6578. Then pride of beauty and pride of wealth take
possession of him; (he thinks) ‘I am of noble birth, I am
pure, [am no mere man.’ 6579. From these three causes his
understanding becomes disordered. Being devoted to plea-
sure, he squanders the means of enjoyment amassed by his
father ; 6580. and becoming impoverished, he thinks it a
good thing to lay hold of the property of others. When he
has transgressed all bounds, and plunders on every side (6581),
then he is driven away by the rulers, as a deer is (driven) by
the hunter with his arrows. . . . 6583. Without aban-
doning everything, a man can gain no happiness, nor what is
highest, nor sleep without fear. Abandoning all, then, be
happy.”

cxov. Sahityadarpana, 322.—“ Rich men who are not in-
toxicated (by prosperity), young men who are not unsteady,
and rulers who are not careless and thoughtless, these are
truly great.” Compare No, exxii,

ΟΧΟΥ͂Ι. Sdrngadhara’s Paddhati, Dhanaprafamsa, 12.—“ What
suffering do not men undergo in their pursuit of wealth ? They
run on the point of the sword, they enter the ocean,”

288 APPENDIX.

cxovil. M. Bh, iii. 15398.—** Abandoning their dear lives,
men boldly plunge into the sea, or enter the forests, for the
sake of wealth.”

excvill. M. Bh, xii. 12131.—“ In this world the kinsmen of
the rich act like kinsmen; but the kinsmen of the poor die
away even while the poor themselves live.”

oxcrx. The above is varied as follows in the Panchatantra
i. 15.—-“For in this world even a stranger turns himself into
a relation of the rich. The relations of the poor straightway
act like bad men.” ᾿
Compare Proverbs xiv. 20, “The poor is hated even of
his own neighbour ; but the rich hath many friends.” xix. 4—
“ Wealth maketh many friends; but the poor is separated
from his neighbour. All the brethren of the poor do hate
him ; how much more do his friends go far from him? He
pursueth them with words, yet they are wanting to him.”
The following are parallel passages from the classical
authors :—
Euripides, Bressai (quoted by Stobzeus)—
᾿Εσίσταμαι δὲ καὶ πεπείραμαι λίαν,
ὡς τῶν ἐχόντον πάντες ἄνθρωποι φίλοι.
“T know, and have well experienced, that all men are
friends to those who have wealth.”
Euripides, Electra (1131)—
Πένητας οὐδεὶς βούλεται κτᾶσθαι φίλους.
** No one wishes’to gain the poor for friends.”
Sophocles (fragment 109, Dindorf)—
Τὰ χρήματ᾽ ἀνθρώποισιν εὑρίσκει φίλους.
“ Wealth obtains friends for men.”
Euripides, Danae— |
Φιλοῦσι γάρ τοι τῶν μὲν ὀλβίων βροτοὶ
σοφόὺς τίθεσθαι τοὺς λόγους, ὅταν δέ τις
λεπτῶν ἀπ᾽ οἴκων εὖ λέγῃ πένης ἀνὴρ,
γελᾶν, ἐγὼ δὲ πολλάκις σοφωτέρους, x. τ. 7.

“ Men are accustomed to esteem the words of the rich as

APPENDIX. 289

wise ; but when any poor man of an insignificant family speaks
well, to laugh.”
The sequel of this passage is quoted under No. exii.

co. Subhdshitarnava, 64.—“ Who is not ready to enjoy, and
to give away, the wealth which has been earned by his father ?
But those are rarely to be found who enjoy, or give away, the
wealth earned by their own arms.”

σαι. M. Bh. xii. 10576".—“ Let no man seek to exalt himself
by censuring others ; but let him endeavour, by his own virtues,
to become more distinguished than they. Men devoid of
merit, but thinking highly of themselves, frequently, through
a lack of virtue, reproach others who are virtuous, with faults ;
and even when admonished, they, under the influence of con-
ceit, esteem themselves more excellent than the mass of men.
A man who is wise and virtuous attains great renown, though
he never finds fault with any one, nor gives expression to any
self-worship. The pure and fragrant savour of the wise is
wafted without speech (10581); so, too, the spotless sun
shines in the firmament without uttering any voice (to an-
nounce its glory). Inthe same way many other objects which
are devoid of intelligence, and utter no sound, shine with
renown in the world. A fool attains no lustre among men
merely through praising himself, whilst a man who has know-
ledge shines, even though concealed in a pit. An evil senti-
ment, though uttered aloud, ceases to be heard ; but an excel-
lent saying, even if uttered in a low tone, attains to distinction.
The abundant, empty, talk of proud fools shows what is in
them, as the rays of the sun reveal its fiery character.”

Compare M. Bh. iii. 13748” f.; iv. 1556.—“Fire burns
without speaking ; the sun shines silently : silently the earth
supports all creatures moving and stationary.”

Compare Xenophon’s Memorabilia, i. 7, 1 :---ἰ Εσισχεψώμεθα
δὲ si καὶ ἀλαζονείας ἀποτρίπων τοὺς συνόντας ἀριτῆς ἐπιμελεῖσθαι
«ροέτρετεν. αἰεὶ γὰρ ἔλεγεν ὡς οὐκ εἴη καλλίων ὁδὸς ἐπ᾽ εὐδοξίαν ἢ
δὲ ἧς ἄν rig ἀγαθὸς τοῦτο γένοιτο ὃ καὶ δοκεῖν βούλοιτο,

“ But let us enquire if by turning men away from boasting,
he (Sokrates) also disposed them to study virtue ; for he was

T

290 APPENDIX.

always wont to say that there was no better way to reputation
than for a good man to be that which he wished to appear.”

Aeschylus, Septem adversus Thebas, 591 f., gives the fol-
lowing character to Amphiaraus :--- σῆμα δ᾽ οὐκ ἐπῆν κύχλῳ. οὐ
γὰρ δοκεῖν ἄριστος, ἀλλ᾽ εἶναι θέλει. x. τ. A,

“But he had no device upon his shield. For he does ποῦ
desire to appear, but to be, most excellent,” &c.

Sallust, Cataline, 54. Esse quam videri bonus malebat.
“He sought to be, rather than to appear, good.”

ccu. Mbh. v. 1380.—‘‘ Evil men do not so much like to’

learn the good qualities of others as their want of virtues.”
xii. 11014. “ Detractors (or censorious men) do not so much
like to speak of a man’s good qualities, as of his lack of
virtues.”

corm. M. Bh. i. 3079.—“ A bad man is as much pleased, as a
good man is distressed, to speak ill of others.”

σσιν. M. Bh. viii. 1817.—“‘ A man of merit alone, not one |

destitute of it, can know (or appreciate) the merits of the
meritorious ; but how canst thou, who hast no good qualities,
know what is good or bad ?”

σον. M. Bh. viii. 2116; v. 1007. “All men are always

clever in detecting the faults of others; but they do not
know their own ; and even if they do, they are deluded in
regard to them.” v. 1007. ‘Who is a greater fool than he

who reproaches another for a fault, which he himself com-

mits ; or than he who is angry while he has no power?”

σον. Subhdshitarnava, 275.—“Innumerable are the men
who know the faults of others ; a few, too, know their merits.
But it is doubtful if any one knows his own faults.”

covit. M. Bh, i. 3069.—*O king, thou perceivest the weak
points of others, although only as large as mustard seeds; but
seeing, thou seest not, thine own, although as great as Bilva
fruits.” Compare lines 9 f. of No. xxx. above, p. 27 ; and the
prose version of the same in p, 226.

covi. M. Bh. i. 3074.—“ Until the ugly man has beheld
his face in a mirror, he regards himself as handsomer than

oe

APPENDIX. 291

others. But when he beholds his deformed visage in the glass,
he then discovers the difference between himself and them.”

ccrx. Panchatantra i. 357 (Kosegarten’s ed.), i. 314 (Bom-
bay ed.).— How can the conceit engendered in any one’s
heart be quelled? The Tittibha (a kind of bird) sleeps with its
feet thrown upwards, from an apprehension that the sky may
break down.”

cox. Hitopadesa i. 98 (or 107 in another edition).—“Skill
in advising others is easily attained by all men. But to prac-
tise righteousness themselves is what only a few great men
succeed in doing.”

Compare the fragment of Euripides, No. 182, in Dindorf's
edition, Oxford, 1833; and 1029 in Nauck’s Edition :—daavri¢
ἐσμεν εἰς τὸ νουθετεῖν σοφοί, αὐτοὶ δ᾽ ὅταν σφαλῶμεν [or, δ᾽ ἁμαρτάνοντες
οὗ γινώσκομεν.

Terence, Heaut., 3.1. 97 :--

“‘Ttan’ comparatam esse hominum naturam omnium,
Aliena ut melius videant et dijudicent
Quam sua? an eo fit, quia in re nostra aut gaudio,
Sumus prepediti nimio, aut egritudine ?
Hic mihi nunc quanto plus sapit quam egomet mihi !”

“Ts it that the nature of all is so constituted that they see,
and judge of, the matters of other men better than their own ἢ
or does this happen because in an affair of our own we are
hindered (from judging rightly) by excessive joy or sorrow ἢ
How much wiser is this man now on my behalf, than I am for
myself !”

cox. Ramayana vi. 67, 10° f£.—* It is not difficult, O lowest
of Rakshasas, for any one in words to carry out his de-
signs ; he who carries out his plans in act is wise.”

cox. M. Bh. v. 1321.—* A tree, which stands by itself,
though large, strong and well-rooted, can be overthrown by
the wind, and with its trunk be broken down in a moment.
But those well-rooted trees, which stand together in a clump,
resist the fiercest winds, owing}to their mutual support. So,
too, the enemies of a single man, though he be possessed of

292 APPENDIX.

good qualities, regard him as in their power to overwhelm, as”
the wind can overthrow a solitary tree. Through mutual sup-
port and dependence kinsmen flourish as lotuses in a pond.”
iii. 1333. “Even a powerful enemy can be destroyed by weak
foes combined together, as a honey-gatherer is by bees.” The
following lines convey partly a different sentiment :—

M. Bh. i. 5915.—“ He who has no wicked kinsmen, dis-—
graces to their race, can live happily in the world, like a tree
standing alone. For a tree which stands alone in a village,
and has leaves and fruit, is sacred, and honoured, has no
fellows, and is to be held in reverence. And those who have
many kinsmen brave and virtuous, live happily in the world,
and endure no distress. Men who support each other live
powerful and prosperous, the delight of their friends and
relatives, as trees which have grown in a forest.”

cexiu. M. Bh. v. 1318.—“ Threads, though long and thin,
if many and similar, can, from their number, always bear
many strains ; in this is found an emblem of the good.”

coxiv. M. Bh. v. 1319.—* Kinsmen resemble firebrands :
separated they only smoke ; united they blaze.” —

coxv. M. Bh. v. 863. “A tiger without a wood (to shelter
him) is killed ; a wood without a tiger (to guard it) is cut down.
Let, therefore, the tiger guard the wood, and the wood protect.
the tiger.” Compare the preceding verse, 862, and verses —
1378 f., and 1396 ff.

coxvi. M. Bh. i. 5553.—“ An enemy is in no way to be
despised, though he be weak. A little fire burns up an entire
forest, by gainings helter in it.” Verse 5627. “ An insignifi-
cant enemy disregarded strikes root like a palmyra tree ; just
as fire thrown into a thicket speedily extends.” xii. 4389.
“A little fire sprinkled with butter increases; and a single
seed grows into a thousand shoots. Let no one, therefore,
despise a little wealth, having learnt that it has many in-
creases and diminutions. An enemy, who though youthful,
is no child, but mature, can destroy a careless enemy. When

APPENDIX. 293

an opportunity is gained, another may uproot him. He who
discerns his opportunity is the best of kings.”

ccxvit. M. Bh. vy. 1405.—“ When thou hast wronged
a clever man, be not confident, (thinking) I am far away (from
him). Long are the arms of a clever man, wherewith, when
injured, he injures.” xii. 5315 is of the same tenor: “ Being
at variance with an able man, be not confident,” ἄς. ν. 1389
runs thus: “ When at feud with a man who is able to inflict
great injury upon thee, be not confident,” &c.

coxvil. M. Bh. xii. 3501.—“ When thou hast wronged a
powerful man, be not confident (thinking) ‘I am far off (from
him).’ Such men swoop down, like hawks, on the careless,”

coxix. M. Bh. i. 5563 (=xii. 5264).— Let a man carry
his enemy on his shoulder till times change ; then, when the
opportunity has arrived, let him be smashed like an earthen
vessel against a rock.”

[Many other Machiavellian maxims are to be found in the
two passages where this verse occurs. |

coxx. In M. Bh, iii. 14651 ff., Satyabhima, Krishna’s wife,
asks Draupadi, the wife of the Pandus, how she manages to
keep her husbands in subjection and in good humour, and
makes them look up to her (to be mukhaprekshah v. 14654) : Is
it by religious observances, or by incantations and drugs, that
she effects this? She asks this in order that she may under-
stand how to keep her own husband Krishna under her
control (v. 14656). Draupadi replies (vv. 14658 ff.) : “‘ Thou
askest me about the practice of bad wives; . . . such a ques-
tion, and such a doubt, do not become thee, the wise and
dear queen of Krishna. If a husband should know that his
wife was in the habit of employing incantations or roots, he
- would shrink from her, as from a serpent in the house. When
he was thus disturbed, what tranquillity could he have ~—and
without tranquillity what happiness? A husband can never
be subjected to his wife by incantations.” She then points
out the injurious or deadly effects of such practices, by which
women have rendered their husbands “ dropsical, leprous,
grey-haired, . . . . stupid, blind, and deaf” (v. 14664),

2094 APPENDIX.

and describes her own mode of action (vv. 14667 ff.)
“ Avoiding pride, desire, and anger, I constantly serve the
Pandus and their wives with activity. Suppressing famili-
arity, keeping myself within myself, obedient and humble,
acting agreeably to the wishes of my husbands, fearing wrong
words, wrong postures, wrong looks, wrong sitting positions,
wrong movements, signs, and movements of the limbs, I
wait upon the sons of Pritha, the charioteers who resemble
the sun, and fire, and the moon; who smite with their looks ;
who are fiery in heroism and prowess. Neither god, nor
man nor Gandharva, nor well-decorated youth, wealthy, or
handsome—no other man is regarded by me. I never sit nor
eat when my husband has not eaten, nor bathed, nor sat
down .. . Rising, I welcome him when returned home from
the field or forest, with a seat and with water. I clean all
vessels; I give sweet food; I supply it at the proper time ;
I am self-restrained ; and I preserve the grain. I sweep the
house clean ; I am not abusive in my talk; never associate
with bad women ; am always pleasant and active. I avoid
joking,* laughing, and frequent standing at the door;...
(14677) excessive laughter and anger ; always seeking truth, —
and waiting on my husbands. The absence of my husband
is always undesired by me, and when he is abroad on any
family business, I fast, using no flowers or scents (sandal-wood)
(or paint). Whatever my husband does not drink, or like, or
eat, I avoid, and constantly follow his advice. I deck myself

with ornaments, am cleanly in person, and submissively seek —
to please him. I observe whatever duties were formerly
enjoined on me in the family or by my mother-in-law, alms-
giving, &. ... 14685. For I regard adherence to her
husband as the immemorial duty of a woman ; he is her god,
he only is her refuge. What woman would do anything dis-
pleasing to him? I never repose more than my husbands, or
eat, or adorn myself more than they do; nor do I ever find
fault with my mother-in-law, but am always submissive to
her. By attention and constant activity, and by obedience

* Must we not read anarmd here instead of anarma, which, con-
strued with varjaye, gives the sense, ‘‘I avoid not jesting ?”

APPENDIX. 295

to my elders, I keep my husbands in subjection.” She goes
on to say (vv. 14690 ff.) that in the former days (of his pros-
perity) she used to superintend the large hospitalities of her
husband Yudhishthira, and knew all about his 100,000 richly
dressed female slaves, skilled in music and dancing; about
the other branches of his establishment; about the income
and outlay of the Pandus. She was entrusted with the
charge of the household ; and abandoning all ease, she under-
took all this weight of duty, which occupied her day and
night. She was the first to rise, and the last to lie down.
These are the means by which she acts upon her husbands.
By such procedure, she goes on to say, Satyabhima may
separate her husband from the influence of other women
(v. 14710). She adds (v. 14713) that happiness is not gained
by ease, but that a virtuous woman acquires it by painful
effort. When she hears her husband at the door, she is to
rise and receive him with attention, to send away her female
slave, and serve him herself (14715 f.).

ΟΟΧΧΙ. I have not given any prose translations of the pas-
sage versified under this number.

coxxu. M. Bh. i. 3027. ‘‘She is a wife who is clever in
the house, who bears children, whose husband is her breath
of life, and who is devoted to him. 3028.—A wife is the
half of aman; a wife is his most excellent friend ; a wife is
the foundation of the three objects of life, i.¢., virtue, pleasure,
and wealth; a wife is the foundation for him who seeks to
be redeemed (from this world.) 3029. “Those who have
wives fulfil religious rites, are householders, live happily and
enjoy prosperity. 3030. These sweetly-speaking women are
friends in solitude, they are fathers in matters of duty, they
are mothers to those who are in distress. 3031. They are
a repose to the traveller in the wilderness. He who has a
wife is trustworthy : hence wives are the best refuge. 3032.
The wife who is devoted to her husband always follows him
when he dies and departs hence, when he is alone and in
misfortune. 3033. The wife who dies first, after death
expects the coming of her husband ; and when he dies first,

206 APPENDIX.

the good wife follows him (as a Sati). 3037. Men scorched
by mental pains and suffering from diseases, are gladdened
by their wives, as men distressed by heat are by water.”

The following is another text on the same subject :—
M. Bh. xiii. 6781 ff. “That woman fulfils her duty who is
sweet in disposition, speech, action, appearance, who con-
stantly regards the face of her husband as the face of a son, —
who is virtuous and well regulated in conduct, .... who
regards duty as the chief thing, performs the same rites as
her husband, who ever looks upon him as a god, obeying and
serving him like a god, is obedient, kind in disposition,
devoted, pleasant to behold, regarding her husband alone,
She who when harshly addressed, or regarded with an angry
eye, looks placidly on her husband, is a devoted wife. She
whe does not look upon the moon or sun or a tree which
have masculine names, that handsome woman, deserving
honour from her husband, is dutiful. She who waits upon
her husband when poor, sick, sad, tired by a journey, as if
he were a son, is dutiful. She who is active, clever, has sons,
is devoted to her husband, regards him as her life, who obeys
and serves him without displeasure, is pleased and submissive,
is dutiful. She who ever supplies her family with food, who |
does not delight in pleasures, enjoyments, in power, or in
ease, so much as in her husband, she is dutiful. She who,
bent on domestic service, loves to rise with dawn, who sweeps
the house clean, and smears the floor with cow-dung, who
attends to the rites of Fire, and brings flowers and offerings, ἢ
making provision, along with her husband, for the gods,
guests, and servants, herself, according to right and rule
eating the leavings of food, with all the people about her
pleased and satiated, she is dutiful. She who gratifies the feet
of her father and mother-in-law, full of good qualities, devoted
to her father and mother, she is rich in self-denying merit.
She who feeds Brahmans, the weak, orphans, the distressed
and wretched, is a devoted wife..... This is holiness,
austere virtue, and eternal heaven, when a woman is good,
regards her husband as her chief object, and is devoted to
him. For a husband is a god to women, a kinsman, a refuge ;
there is no refuge or deity equal to him.”

APPENDIX. 297

M. Bh. xii. 5562. A female dove is made to speak thus
of her lost husband:—“I recollect nothing unkind ever
done by thee, O beloved one. Every widow laments, though
she have many sons. Bereaved of her husband and oppressed,
she is to be bewailed by her relations. I was ever fondled
by thee, and greatly honoured, with sweet and affectionate
words, unforced (?) and pleasant... .. 5566”. Fora father,
a brother, a son, bestow but moderately. But what woman
will not honour her husband who is a boundless giver? There
is no master like a husband ; no joy like a husband. Aban-
doning all riches a wife finds refuge in her husband. 1 have
nothing to do with life without thee, my lord. What virtu-
ous women would endure to live without her husband ?”

In the first of the above passages reference is distinctly
made to the custom long prevalent in India of women burn-
ing themselves on the funeral piles of their deceased husbands.
This practice was foreign to Greek usage; but in the Sup-
plices of Euripides, we find Evadne devoting herself to death
with her husband, Kapaneus, whose body was one of those
rescued for burial from the Thebans who were preventing
their interment. The following verses, 1000 ff., intimate
Evadne’s determination :—

προσέβαν δρομὰς ἐξ ἐμῶν

οἴκων ἐχβακχχευσαμένα,

πυρὸς φῶς τάφον τε

ματεύουσα τὸν αὐτόν,

ἐς “Asday χαταλύσουσ᾽ ἔμμοχϑον
βίοτον αἰῶνός τε πόνους.

ἥδιστος γάρ ro θάνατος
συνθνήσκειν δνήσκουσι φίλοις,

is δαΐμων rade κραΐνοι,

ὁρῶ δὴ τελευτάν,

W ἴστακα" τύχα δέ μοι
ξυνάστει ποδός, ἀλλα τῆς
εὐχλείας χάριν ἔνθεν ὁρ----
μάσω Taos απὸ wirpas
τηδήσασα πυρὸς ἐσω,

298 APPENDIX.

σῶμα τ᾽ ators φλογμῷ
πόσει συμμίξασα φίλον,
χρῶτα χρωτὶ πέλας θεμένα
Περσεφονείας ἥξω θαλάμους,
σὲ τὸν θανόντ᾽ οὔποτ᾽ ἐμᾳ
προδοῦσα Ψψυχᾷ κατὰ γᾶς.
ira φῶς γάμοι τε.

“T came running, in wild excitement from my home, seek-
ing what is at once the light of the fire and a tomb, seeking
to release to Hades my toil-worn life and the pains of my
existence. For it is the sweetest of deaths to die with dying
friends, if the deity will fulfil this (desire)” ... v. 1012.
“T see the end where I stand, and fortune guides my steps.
But for the sake of renown, I will spring from this rock,
leaping into the fire ; and seeking to commingle my dear body
with my husband in the shining flames, placing skin close to
skin, I shall reach the chambers of Persephone, never with
my life abandoning beneath the earth thee who art dead.
Let the light depart and the nuptials.”

Before she can carry out her design her father, Iphis, |
arrives, and states that he had come in search of his daughter,
who, when she was no longer watched, had escaped from his
house, as she longed to die with her husband. He inquires
after her; and she addresses him from the top of the rock
where she was standing, prepared to leap down into her
husband’s funeral pyre beneath. Verse 1045. Hvadne.
“Why dost thou enquire of these women? This is I who
like a bird hover a sad hovering on the rock over the funeral
pyre of Kapaneus, O, my father. Jphis. Child, what wind
is this? what journey dost thou take? why overpassing the
threshold of thy home, hast thou come to this land? vadne.
Thou wouldst be angry, didst thou learn my designs, but I
do not wish thee to learn them, my father. Jphis. Why?
Is it not right that thy father should know? vadne. Thou
wouldst not be a wise judge of my design. IJphis. But why —
dost thou adorn thyself in this array? Hvadne. This garb
means something new, my father. Jphis. Thou dost not look |

like one who mourns her husband. vadne. For we are ~

APPENDIX. 299

arrayed for something novel. Jphis. And dost thou then show
thyself near the tomb and the funeral pyre? Evadne. (Yes) ;
because I shall gain a brilliant.triumph. Jphis. What sort
of victory wilt thou gain ? I wish to learn from thee. Evadne.
I shall surpass all women whom the sun has beheld. Jphis.
In the works of Athene, or in wisdom of counsel? Evadne.
In valour; for I shall lie dead with my husband. Jphis.
What dost thou say? what poor enigma dost thou utter?
Evadne. I will leap into this funeral pyre of the dead
Kapaneus. Iphis. O, daughter, wilt thou not tell a tale to
many? Lvadne. I desire this that all the Argives should
hear. Jphis. But I will not permit thee to do this. Evadne.
It is of no consequence, for thou shalt not be able to seize me
by the hand. And now my body is being thrown down, an
act not dear to thee, but to me and to the husband who is
burned with me. Chorus. Thou, O woman, hast done a dread-
ful deed. Jphis. I, wretched man, am undone, Ὁ Argive
maidens.”

Mr Paley (Euripides, Vol. I., p. 433) quotes some lines on
the subject of the Indian practice of suttee from Propertius,
iv. 13—15.

coxxi. ΗΠ. Bh. xii. 5497. “Though crowded in every
part with sons, grandsons, daughters-in-law, and servants,
without a wife a householder’s house will be empty. 5498.
It is not the house itself which is called a house; the house-
wife is declared to be the house. A house destitute of a
housewife is regarded as a desert... . 5501. That man is
happy on earth who possesses a wife who is glad when he is
glad, and sorrowful when he is sorrowful, who is downcast
when he goes away from home, who speaks sweet words when
he is angry, (5502) who is devoted to her husband, who
regards him as the centre of her life, who seeks after his
interests, and promotes his gratification, ... 5504". Des-
titute of her a palace is a wilderness, 5505. The wife is
the ally of her husband in matters of duty, wealth, and
pleasure ; and whenever he goes abroad, she affords him
confidence. 5506. A wife is said to be her husband’s greatest
riches, the partner of his journey through the world, when

300 APPENDIX.

he has no other comrade. 5507. And whenever he is over-
come by sickness or fallen into trouble, there is no remedy
equal to a wife. 5508. There is no relative like a wife; no
refuge like a wife; there is no helper like a wife, in accumu-
lating righteousness. 5509. He in whose house there is no
virtuous and sweetly speaking wife, should depart to the
forest ; for his house is like a wilderness.” With the close
of verse 5501, compare Euripides, Troades, 649 ff., where,
among other things, Andromache says of herself :—

Τλώσσης τε σιγὴν ὄμμα τ᾽ ἥσυχον πόσει
παρεῖχον" ἤδειν δ᾽ ἁμὲ χρῆν νικᾶν πόσιν,
κείνῳ τε νίχην ὧν μ᾽ ἐχρῆν παριέναι.

“And I offered to my husband a silent tongue and a
quiet eye. But I knew in what points I ought to gain the
victory over him, and in what points I should yield the
victory to him.” Compare the description of a wife in Pro-
verbs xxxi. 10 fff.

coxxiv. Brahma Dharma ii. 2. “Until he finds a wife,
aman is only half (of a whole). The house which is not
occupied by children is like a cemetery. Compare the Tait-
tiriya Brahmana iii. 3, 3, 1. “A wife is half a man’s
self;” and Genesis ii. 24, “Therefore shall a man leave
his father and his mother, and shall cleave unto his
wife ; and they shall be one flesh ;” and the Epistle to the
Hiphesians v. 31. See also the. Taittirilya Brahmana iii,
3, 10, 4.. “ By offspring a man is completed” ( prajaya ἢ
manushyah purnah). See also the Aitareya Aranyaka, p. 78.
‘The trishtubh verse is a male, and the anushtubh a woman :
they area pair. Hence also a man getting a wife considers him-
self, as it were, more of a whole. (Vrishd vai trishtub yosht .
anushtup tasmad api Penee jayim vittva kritsnataram wa
dimainam manyate).

See also Manu ix. 49. “A man is then only complete
when made up of his wife, himself, and his offspring.” The —
commentator on that verse quotes the Vajasaneya Brahmana
as follows: Arddho ha vd esha dtmano yaj jaya. Tasmad ydvaj -
jdyam πὰ vinddte naitdvat prajdyate asarvo li tévad bhavati. atha —

APPENDIX. 301

yadaiva jaydm vindate’tha prajdyate tarhi sarvo bhavati. “A wife
is the half of a (man’s) self. Hence, till he finds a wife, he
has no offspring; and so long he continues incomplete. But
when he finds a wife, he obtains offspring; and then he
becomes complete.”

coxxv. ΗΠ. Bh. iii. 2325 f. “There is no remedy for all
sufferings regarded by physicians as equal to a wife. This I
tell thee truly. Nala replies: It is even as thou sayest, O
Damayanti with the elegant waist. There is no remedy for
a distressed man, equal to a wife.”

COXXvI. Rdmdyina ii. 24-25” f. (Bombay ed.) “The
woman who is (otherwise) most excellent, and practises rites
and fastings, but does not wait upon her husband, shall have
an evil end; while she who is without religion, and has
abandoned the worship of the gods, attains to the highest
heaven by serving her husband.”

M. Bh. iii. 13649 f. “It is not by any sacrificial acts, or
funeral rites or fastings ; but by serving her husband, that a
woman conquers heaven.” bid. xiii. 2496. Substantially the
same.

coxxvil. Mrichhakatika. Act iv. “For these women are
instructed by nature ; but the learning of men is taught by
books.”

coxxvil. M. Bh, xiii. 2236. “ For these enchanting women
delude men ; and no man who has fallen into their hands is
delivered. Like cows seeking fresh grass, they are ever
seeking some new (person or thing). They know all the
wiles of Sambara, of Namuchi, of Bali, of Kumbhinasi. They
Jaugh with those that laugh ; weep with those that weep ; and
as opportunity offers, they lay hold of the unfriendly with
kindly words. No device (literally, scripture, Sastra) known
to Usanas or Vrihaspati surpasses the wits of women ; how
are they to be guarded by men? They call lies truth, and
truth lies... I consider that the books prescribing rules
of conduct were composed principally to promote (?) the
understanding of women. When honoured by men they

302 APPENDIX.

pervert their minds ; and they do the same when rejected by
them.”

coxxIx. Atharva Véda iii. 30,1. “1 impart to you con
cord, with unity of mind, and freedom from hatred ; delight
in one another, as a cow in a calf which is born to her. 2.
Let the son be obedient to his father, and of one mind with
his mother ; may the wife be affectionate, and speak to her
husband honied words. 3. Let not brother hate brother, nor
sister sister. Concordant, and in harmony, address one
another with kindly speech.”

ocxxx. M. Bh. xii. 3450. “An unskilful king is un-
able to protect his subjects; for regal power is a great
burthen, and a function difficult to fulfil, 3340. To wipe
away the tears of the poor, of orphans, of the aged, and so to
impart joy to men,—such is declared to be the duty of a
king. 3251. Let a king constantly promote the welfare, and
provide for the sustenance, of the poor, of orphans, of the
aged, and of widows. 3315. Harlots, and procuresses who
abide in drinking shops, loose men, gamblers, and the like,
are to be repressed by the king, for such persons ruin the -
country where they dwell, and vex good citizens. 3238.
Let the king put an end to all offences in town and
country, 3243. Let religious teachers, priests, and family
priests, (be) actively assisted. 3245. Let the king honour
the virtuous, and restrain the vicious. 3250. Let a king
constantly offer sacrifices, and give gifts, without inflicting
suffering. 3303. Let a king, devoted to righteousness, and
seeking the good of his subjects, instruct them in proper
places, and at proper times, according to his understanding
and his power. 3436. When a king protects his dominions,
when he repels robbers, when he is victorious in battle, he fulfils
what is declared to be his duty. 3548. Wherefore Manu
Svayambhuva enjoined that a warrior should fight right-
eously (or fairly). 3549. The sinful Kshatriya, living by
treachery, who engages to fight fairly (?), but who conquers
his foe unfairly, kills himself.”

ΟΟΧΧΧΙ. M. Bh. v. 4332.—“ The man who does not control

APPENDIX. 303

his passions cannot long enjoy royal power : but the wise man
who has conquered himself can promote the good of his em-
pire. For desire and anger draw a man away from (the pur-
suit of) desirable objects ; but when he overcomes these foes,
a king conquers the earth. This great position, kingly power,
the sway over men, which wicked men desire, cannot long be
retained by them. He who seeks to effect great things in the
way of prosperity or virtue, must control his passions.
When he does this his understanding is augmented, as fire
grows by fuel. For these passions, when uncontrolled, are
sufficient to destroy a man, as unbroken and unchecked horses
can destroy an unskilful charioteer on the road. He who seeks
to conquer his ministers without conquering himself, or to
vanquish his enemies without overcoming his ministers, is
helpless, and is defeated. He who first conquers himself as if
he were an enemy, does not then seek in vain to overcome his
ministers and his foes. Good fortune assiduously waits on
the wise man whose passions are controlled, who rules his
ministers, who holds the rod over malefactors, and who acts
after examination. Like two fish enclosed in a net with small
apertures, desire and anger abiding in his body destroy a
man’s understanding.”

coxxxi. M. Bh, 1055.—“ Those offenders who have erred
through ignorance should be pardoned. For it is not easy for
a man to be wise in every respect.”

ocxxxu. M. Bh. xii. 2020" f—“A king has no treasure
which is more excellent than a host of men ; and of all the
six kinds of forts which are described in books, men regard
the bulwark composed of men as the most impregnable.”

‘ccxxxiv. Bilhana in Sarngadhara’s Paddhati, Samanyakavi-
prasamsd.— How can the king who has not great poets beside
him attain to renown? How many princes have lived on the
earth, and no one knows even their names?” This verse
forms a parallel to Horace’s lines, Ode iv. 9, 25 ff.

Vixere fortes ante Agamemnona

Multi ; sed omnes illacrimabiles

Urgentur ignotique longa

Nocte, carent quia vate sacro,

304 APPENDIX.

ccxxxv. Panchatantra v. 49 (Bombay Edition).—‘ The
same pleasure is not to be enjoyed even in heaven, which is so
delightful from the contact of celestial objects, as men find in
the poor place where they were born.”

Ditto, iii. 92.—‘* Embodied creatures do not enjoy the same
bliss even in heaven as they do, even when they are poor, in
their own country, or town, or house.”

- Compare with this, Odyssey, i. 57:
αὐτὰρ Οδυσσεύς
ἱέμενος καὶ καπνὸν ἀποθρώσκοντα νοῆσαι
ἧς γαΐης, θανέειν ἱμείρεται.

“But Ulysses, longing to see even the smoke rising from
his native country, yearns to die.”

ccxxxvi. Panchatantra i. 21 (Kosegarten’s Edition). —“He
who does not go forth and explore all the earth, which is full
of many wonderful things, is a well-frog.” Mahabharata v.
5509 and 5554. “ Dost thou, like a frog lying in a well, not
perceive this royal army assembled?” xiii. 2180. “The
earth swallows up these two, a king who is not a warrior, and
a Brahman who does not travel abroad, just as a serpent de-.
vours creatures lying in a hole, . . . a Brahman is spoiled by
living at home.” |

coxxxvu. M.Bh. xiii. 651.— One of the character-
istics of the saint Upamanyu’s hermitage is thus described in
this verse : “ Weasels play with serpents, and tigers with deer,
like friends, through the great power of those saints of bril-
liant austerity, from the proximity of those mighty ones.”
Weasels are well known in India to be the enemies of serpents,
and frequently kill them. This verse is quoted as a parallel
to Isaiah xi. 6. |

COXXXVIIL. Manu vi. 45: and Mahabharata xii. 8929,—* Let
him (the hermit) not long for death; let him not long for
life ; but let him await his appointed time, as a servant the ~
command (of his master).”

ΟΟΧΧΧΙΧ. Bhagavata Purdna vii. 5, 37,—“Even an alien who ~

APPENDIX. 305

does (a man) good, like a medicine, is a son ; while even a son
born of one’s own body, if injurious, is like a disease. Let a
man cut off the limb which is a source of harm to himself, and
from the separation of which the remainder (of the body) lives
in comfort.”

coxL. Drishtanta Sataka, 76.—“ By his own kindred a man
is regarded as one like themselves; by strangers he is looked
upon as a person of merit. Hari (i.e, Vishnu regarded as
incarnate in Krishna) was regarded by cowherds as a cowherd,
but by gods as the lord of the universe.”

Chinakya, 42.—‘ Wheresoever any one constantly goes and
wherever he perpetually eats, he is there treated without
respect, even though he be (one who is) like the god Indra.”
See Mark vi. 4, and John iv. 44.

cox. Lalita Vistara, 7th Adhyaya, p. 115 (occasionally
abridged). “ At that time a great rishi called Asita, who knew
the five (principles or points), together with his sister’s son,
Naradatta, lived on the side of (or near) the king of moun-
tains, the Himavat. He, as soon as the Bodhisattva (Buddha)
had been born, saw many wonderful portents ; and he beheld
the sons of the gods in the sky moving about rejoicing, and
pronouncing the word Buddha, and waving their garments.
He thought, ‘I must look into this.’ Beholding by divine in-
tuition the whole of Jambudvipa, he saw in the house of king
Suddhodana, in the great city called Kapilavastu, a boy who
had been born, radiant with a hundred holy glories, honoured
by all worlds, and distinguished by the thirty-two marks of a
great man. Seeing this, he then called to the youth Nara-
datta: ‘Know, youth, that in Jambudvipa a great gem has
been born; in the house of King Suddhodana, in the city of
Kapilavastu, a boy has been born,’ &c., as above. ‘If he
shall dwell at home, he shall become a king, an universal
sovereign (chakravartin), with an army composed of the four
branches, victorious, righteous, . . . . a great hero, possessed
of the seven gems (chariots, elephants, horses, women, &c.),
the father of a thousand sons .... he shall conquer and
ule the circle of the earth girdled by the ocean, without

U

306 APPENDIX.

punishments, without weapons, by the force of his own right-
eousness. But if he wander away from home on an ascetic
life, he shall become a Tathagata, an Arhat, perfectly wise
(sambuddha), a leader, led by no other, a ruler. This, now,
I shall go near to see.’ Accordingly Asita, with Naradatta,
mounting and springing up into the sky like a swan, proceeded
on his way to Kapilavastu ; and having arrived, he ceased
to manifest his supernatural power; and entering the city
on foot, he proceeded to King Suddhodana’s house and stood
at the door... .. He then approached the doorkeeper, and
said, ‘Go, tell King Suddhodana that a rishi waits at the
door.’ The porter accordingly went, and with joined hands
said to the king, ‘ An old withered rishi stands at the door,
and says he wishes to see the king.” King Suddhodana then
ordered a seat for the great rishi, Asita, and said, ‘Let him
enter.’ The porter then went forth and told him to enter.
He went accordingly and stood before the king, and said,
‘ Hail, hail, O king: mayest thou live long, and rule thy king-
dom righteously.’ After making an offering to the sage, and
touching his feet, the king received him kindly, and invited
him to be seated. He then said respectfully, ‘I do not re-
member, rishi, to have seen thee before ; with what object in
view hast thou now come?’ ‘I have come,’ replied the rishi,
‘desiring to see the son who has been born to thee.’ ‘He
sleeps,’ said the king, ‘wait a little until he arises.” ‘Such
great men do not sleep long,’ rejoined the rishi, ‘such saints
are wakeful.’ The mendicant Bodhisattva, from compassion’
to the great rishi Asita, gave a sign of waking. The king
then taking affectionately in both arms the child, perfect as
regarded every object of desire, brought him to the rishi.
The rishi, beholding the Bodhisattva, and seeing him to be
distinguished by the thirty-two marks of a great man, and
marked on his body by the eighty secondary signs, with a
form surpassing that of Sakra (Indra), Brahma, and the
Guardians of the world, with a hundred thousand times
greater brightness, beautiful in every limb, expressed his joy.*

* This is the sense of the words uddnam uddnayati given in Boht. —
and Roth’s Lexicon, Vol. I., column 918. In the rectifications in Vol. —

APPENDIX. 307

‘Wonderfully fair is this child which has appeared in the
world ;’ and rising from his seat, with joined hands, he fell
down at the feet of the Bodhisattva, and making a circuit
round him, he took him in his arms, and stood meditating.
He saw the thirty-two marks of a great man which the Bod-
hisattva had, the beautiful possessor of which has only one of
two careers before him. If he remains at home, he becomes
aking, .... if he wanders forth as ἃ mendicant, he shall
become a Tathagata,.... Beholding him, he wept, and
shedding tears, he sighed deeply. King Suddhodana saw the
great rishi, Asita, weeping and deeply sighing; and seeing
this, he who had had his hair standing on end with delight,
quickly became sad, and said to the rishi, ‘Why dost thou
weep and sigh deeply? May there be no doubt (or appre-
hension) in regard to the child!’ The sage rejoined: ‘I do
not weep on his account, nor is there any fear for him. I
weep for myself; for I am old and worn and decayed, whilst
he is perfect in every object of desire, and shall of necessity
attain to complete intelligence, and shall set in motion a per-
fect wheel of righteousness, such as has never before been set
in motion in the world by Sramana, or Brahman, or god, or
demon (Mara), or any one else, with righteousness. For the
good and for the happiness of the world and of the gods he
shall teach righteousness. He shall proclaim blessedness in
the beginning, in the middle, and at the end; continence
profitable, clear, unique, complete, pure, perfect,—and in the
end righteousness. Learning this our righteousness, beings
subject to birth shall be delivered from birth (from being
again born); and so freed from decay, disease, death, grief,
lamentation, pain, sadness, suffering, fatigue. He shall glad-
den those who are burned by the fire of desire, hatred, and
illusion, by raining upon them the waters of pure righteous-
ness. He shall lead by a straight road to the goal of redemp-
tion (nirvdna) those beings who have become possessed by
various false views, and have fallen, and who have travelled
ona wrong road. He shall release from their bonds those

V., column 1172, the sense is said to be, ‘‘ He said spontaneously—
without being asked.”

308 ; APPENDIX.

who have been shut up and fettered in the cage of the world,
and bound with the bonds of suffering. He shall generate
an intuition of knowledge in those whose eyes have been en-
veloped by the veil of the dark gloom of ignorance. He shall
extract the arrows of pain from those who have been pierced by
them. Sometimes, and somewhere in the world, O king, the
udumbara tree flowers. So, too, sometimes and somewhere the
divine Buddhas are born in the world after many hundreds of
thousands of crores of years. And thus this child shall certainly
attain to perfect intelligence; and having attained this, he
shall convey across the ocean of the world hundreds of
thousands of millions of crores of beings; and place them in
a state of immortality.* But I shall not see this jewel
Buddha. Hence it is, O king, that I weep, and being sad at
heart, draw long sighs—because I shall not adore him. As it
is recorded in our Mantras, Vedas, and scriptures, he who is
perfect in respect to every object must not dwell at home,
(but go forth as an ascetic). The reason given is that he has
the thirty-two marks} of a great man, and the eighty minor
signs, which are enumerated ; and it is added that such thirty-
two marks do not belong to monarchs, but to Bodhisattvas ;
and that he who possesses the eighty signs should not remain

at home, but go forth as a mendicant. Having learnt from

the great rishi, Asita, this description of the boy, King Sud-

dhodana was gladdened, enraptured, and transported, and

filled with pleasure and satisfaction; and rising from his

seat, he fell at the Bodhisattva’s feet, and pronounced this
gatha :—

‘The world’s physician blest art thou,
Before thee gods with Indra bow ;

By rishis too art thou adored,
I too before thee bend, O Lord.’

King Suddhodana then satiated (with gifts, or food?) the
rishi, Asita, with his nephew, Naradatta, who was like him

* See the explanation of the word amrita given above in the note,

p. 152. |
+ In a note on the Sanskrit text it is stated that only thirty marks _
are actually enumerated. \

APPENDIX. | 309

and devoted to him; and having done so and covered him
(with garments?) he walked reverentially round him. Asita
then by his supernatural power departed by the route of the
sky to his own hermitage.”

coxLu. Ramayana, Uttara Kanda, sec. 17. 1. “Now, O
king, the great-armed Ravana, wandering over the earth, came
to, and walked about in, the Himavat forest. 2. There he saw
a maiden clad in a black skin, and wearing matted hair, after
the fashion of a rishi, and bright as a goddess. 3. Seeing
that beautiful and ascetic maiden, he was pierced by the
passion of love, and smiling, asked her: ‘How, good lady,
dost thou live so, in a way inconsistent with thy youth? for
such a costume does not beseem thy beauty. 4. Thy un-
equalled form, O lady, which maddens men with love, is not
suited for an ascetic life... .. 5. What does this mean ?
Whose daughter and whose wife art thou? He who possesses
thee is a man who has obtained the reward of his merits.’. . . .
7. Thus addressed, the ascetic maid (8) replied, after treating
Ravana as a guest: ‘My father was Kugadhvaja, a Brahman
sage of boundless lustre, son of Brihaspati, and equal to him
in understanding. 9. To him, a constant student of the
Veda, I was born, a vocal daughter, and called Vedavati.
10. Gods, Gandharvas, Yakshas, Rakshasas, and Pannagas
came to my father and sued for my hand; (11) but he did
not bestow me on them, (12) because he had designed for
his son-in-law Vishnu, the lord of the gods and of the worlds ;
(13) and therefore he did not desire to give me to any other,
but to him. Hearing this, the proud Sambhu, lord of the
Daityas, became incensed, (14) and the wicked being smote
my father by night while he slept. 15. In consequence my
afflicted mother, embracing his body, entered into the fire.*
16. To fulfil my father’s desire in regard to Niariyana
(Vishnu), I wed him in my heart. 17. Having formed this

* The metrical translation seems to have been made under the idea
that Vedavati was born without the intervention of the mother who is
here referred to, Her subsequent birth is in verse 33 declared to be of
this character.

310 APPENDIX.

resolution, I practise many austerities. ... . 18. Narayana
and no other than (he) the supreme lord, is my husband. In
the hope of gaining him I engage in fearful rites. 19. Thou
art known to me, Ravana, depart. By the intuition of an
ascetic I know all that passes in the three worlds.’ 20. Des-
cending from his car, pained by the arrows of Kandarpa
(Cupid), Ravana again said to the ascetic maiden: 21. ‘Thou
art proud, O fair damsel, who so resolvest. To gather merit
(by asceticism) beseems the old (not the young). 22. Pos-
sessed of all excellent qualities, thou shouldst not so speak.
O fairest creature in the three worlds, thy youth is passing
away. 23. I am Dagagriva, lord of Lanka (Ceylon) ; become
my wife, and enjoy pleasures according to thy desire. 24,
And who is he, the Vishnu of whom thou speakest? He
whom thou desirest does not equal me in valour, in austerity,
in the means of enjoyment, or in power.’ 25. She replied:
‘Say not so; say not so; (26.) what other than thou, if wise,
would despise Vishnu, the sovereign of the three worlds, and
reverenced by all worlds?’ 27. Being thus addressed by
Vedavati, Ravana seized the hair of her head with the tips
of his fingers. 28, She being incensed, cut off her locks with .
her hand, which became a sword and severed them. 29.
Blazing and burning, as it were, with anger, she addressed
Ravana, after kindling a fire, in which she was about to
destroy herself: 30. ‘Since I have been rudely treated by
thee, thou ignoble being, I have no longer any desire for life. -
I will therefore enter into the fire whilst thou art looking on.
31. And since I have been insulted by thee, thou sinful
being, in the wood, I shall be born again to slay thee. 32.
A wicked male cannot be slain by a female; and were I to
curse thee, I should lose (the fruit of) my austerities. 33.
But if I have done, given, or offered aught in sacrifice, I shall
become the daughter—not born of the womb—of a righteous
man.’ 34. So saying, she entered the blazing fire; when
there fell from the sky a divine shower of flowers on every
side. 35. It is she who was born as the daughter of king
Janaka, thy wife, O king [this is addressed to Rama], for thou

art the eternal Vishnu. .... 38. She who formerly in the

Krita age was Vedavati, has been born when the Treta age

APPENDIX. 311

has arrived, in the family of Janaka, the great King of Mithila,
for the destruction of that Rakshasa.”

ccxLu.—Referring to the fifth volume of my “ Original
Sanskrit Texts,” &c., for fuller information about the Vedic
deities, I shall here, and under numbers CCXLIV. and CCLL.,
supply some particulars about Varuna, Indra, and Yama, pre-
fixing a reference to the attributes ascribed in the hymns of
the Veda to the gods generally.*

The gods can do whatever they will: no mortal, however
hostile, can thwart their designs (Rig Veda viii. 28, 4, ad-
dressed to the Visve devah,t or the totality of the deities).
The same thing is said of the Maruts (R. V. viii. 20, 17), and
of Indra (viii. 50, 4, and viii. 55, 4). It is similarly declared
in R. V. iii. 56, 1 (addressed to the Visve devah), that no
one, however skilful (or skilled in magic arts), or however
wise, can disturb the first or firm ordinances (or works) of
the gods. They stand above all creatures (x. 65, 15, ad-
dressed to the same), In a refrain occurring at the close of
each of the verses of R. V. iii. 55 (addressed to the same), it
is said that their divine character (asuratva) is great and
unique. In one passage (x. 33, 8 f., of which verse 1 is ad-
dressed to the Visve devah), a grateful priest exclaims, “‘ Had
I power over the immortals, or over mortals, my bountiful
patron should live ; but no one, though he had a hundredfold
vitality, could survive beyond the term prescribed by the
gods : so that he has been parted from his friend.” In i. 89,
1 ἢ, the gods are thus invoked :;—“ May auspicious forces
come to us from every quarter, unchecked, uncontrolled,
shooting forth ; that the gods may always act so as to ad-
vance us, being our unwearied protectors day by day. 2.

* In regard to Varuna and Indra, the reader may consult Professor
Ludwig’s recently published work, ‘‘Die Mantralitteratur und das alte
Indien,” being the third volume of his Rigveda, and forming an introduc-
tion to his translation of the Hymns contained in the first two volumes.
Dr Hillebrandt has published a Dissertation on Varuna and Mitra,
Breslau, 1877.

+ These two words sometimes denote all the gods, and at other times

a particular class of gods. See Béhtlingk and Roth’s Wérterbuch s.».
viéva, and Grassman’s Wérterbuch διυ, deva,

312 APPENDIX.

The kindly goodwill of the gods (is shown) to the righteous :
may the bounty of the gods rest upon us. We have obtained
the friendship of the gods: may the gods prolong our time,
that we may live.” And in vv. 8 f., blessings are thus im-
plored from them :—‘‘ May we hear with our ears what is
good, O gods ; may we see with our eyes that which is good,

O adorable beings. May we, with firm limbs and bodies, —

having praised them, attain to the ages determined by the
gods. A hundred autumns are before us, within which Ye
have ordained the decay of our bodies (to take place), within
which sons become fathers. Do not arrest our life in the
middle of its course.” In x. 117, 1, an advocate of liberality
expresses his assurance that the gods have not ordained
hunger to be the mode of (his own or of men’s) death, as
even the full fed are overtaken by various forms of death.
Another poet cries (x. 64, 2,—the hymn is addressed to the
Visve devah), that there is no other comforter than the gods ;
and that his wishes are directed towards them.

In viil. 29, 7, their abodes are thus referred to: In the
realms where the gods live in bliss, Vishnu took his three strides.

In iii. 54, 5, the author of the hymn asks, Who truly knows, who —

here can declare, what road leads to the gods? their lowest seats
only are beheld, which (yet are) in remote and hidden regions.

The gods are represented as perhaps somewhat selfishly
delighting in the man who offers libations: they do not love
sleep (vill. 2, 18). They are no friends to him who does not

toil in their service (iv. 33, 11). They give ear to those who ἡ

bring them offerings (i. 45, 2). The active man conquers,
rules, enjoys abundance: the gods favour not the illiberal
(vii. 32, 9). The chariot of the godly man rushes forward,
like a hero, in every fight. The sacrificer who seeks to please
the gods overcomes him who does not sacrifice. Thou dost
not suffer evil, O sacrificer, O offerer of libations, O lover of
the gods (viii. 31, 15).

In the Satapatha Brahmana, i. 1,1, 7, it is said :—“The
gods know the mind of a man. They are aware, when he
takes on himself this vow, that he will present his offering in
the morning ; so they all come to his house and abide there.”
(Mano ha vai devah manushyasya djananti. Te enam etad vratam

APPENDIX. 313

upayantam viduh pratar no yakshyate iti, Te asya visve devah
grihin dgachhanti.)

Varuna is one of the Adityas, the sons of Aditi,* who are
described in the Rig Veda as blameless, sinless, mighty, resist-
less, profound, sleepless, far-observing, fixed in their purpose.
Distant things are near to them ; they guard and uphold all
things, both moving and stationary ; they see the good and
evil in men, and distinguish the honest man from the deceit-
ful; they are holy and awful, haters of falsehood (ghordso
anrita-dvishah), and punish sin: which they are entreated to
forgive, averting from the worshipper the consequences of the
transgressions of others,t as well as of his own (md vo bhujema
anyajdtam enah, vii. 52, 2), or transferring the penalties to
the head of Trita Aptya. They are supplicated for various
boons, for guidance, light, long life, offspring, &c. They are
said to know how to protect men from the wicked, and are
besought to extend their guardianship to their worshipper, as
birds spread their wings (over their young). Their servants
are embraced in, or shielded by, them, as fighting men en-
cased in armour, and no shaft, however sharp or heavy,
can strike them.

Varuna, who is often associated with Mitra, and less fre-
quently with Aryaman, is the most important of the Adit-
yas. He is sometimes, at least, described as apparent to the
eye of his worshippers. Thus, in one place, R. V. i. 25, 18,
the poet says :—‘ May I behold him who is visible to all ;
may I behold his chariot upon the ground.” In another hymn
(vii. 88, 2) the author exclaims,—* When I obtained a vision
of Varuna, I regarded his lustre as. like that of Agni.”
Mighty and fixed in purpose, he sits in his abode, exercising
sovereignty. He is arrayed in golden apparel, and surrounded
by his messengers or angels (i. 25, 10, 13). His house, at
which his worshippers are said to have arrived, has a thou-
sand gates (vii. 88, 5). He is in other places described

* In regard to this goddess, see Sanskrit Texts v. 35 ff., and Dr
Hillebrandt’s Dissertation Ueber die Gittin Aditi.
+ Further reference will be found to this idea below.

314 APPENDIX.

as occupying, along with Mitra, a lofty and stable palace,”
supported by a thousand columns (ii. 41, 5 ; v. 66, 2).
Mounted on their car in the highest empyrean they behold
all things in heaven and earth (v. 62, 4, 8; v. 63, 1).t+
Varuna is frequently spoken of as a king, as king of all,
both gods and men (ii. 27, 10), as king of the universe, of all

that exists (v. 85, 3; vii. 87, 6); as an universal monarch, —

as an independent ruler (i. 25, 10; ii. 28,6). The same
epithets of king and universal monarch are elsewhere applied
to him and Mitra conjointly. In vii. 61, 5, it is said of him
and of Varuna, either that their secrets are not revealed to
the foolish, or that nothing is hid from them.

The grandest cosmical functions are ascribed to Varuna.
Possessed of illimitable knowledge (or resources), he has
meted out (or fashioned), and upholds, heaven and earth :
he dwells in all worlds as sovereign ruler (viii. 42, 1). He
made the golden sun to shine in the firmament (vii. 87, 5;
v. 85, 2). The wind which resounds through the atmosphere
is his breath (vii. 87, 2). He has opened boundless paths for
the sun, and hollowed out channels for the rivers, which flow

at his command (i. 24,8; 11. 28,4; vii. 87, 1). By his |

wonderful and unresisted contrivance the rivers pour their
waters into the one ocean, but never fill it (v. 85,6). His
ordinances are fixed and steadfast (iii. 54, 18); they rest on
him, unshaken, as on a mountain (ii. 28, 8), Through their
operation the moon walks in brightness, and the stars which

appear in the nightly sky, mysteriously vanish in the light of —

* Compare Isaiah vi. 1 ff. ; and see Psalms xi. 4, and xviii. 7,
where the word rendered ‘‘temple” in the English version is trans-
lated ‘‘ palace” in the German and French versions of Hupfeld and
Reuss : and Habakkuk ii. 20. See also Ovid, Met. ii. 1 ff.

+ The verse v. 62, 8, is thus rendered by Grassmann :—‘‘ At the
break of dawn, ye mount your gold-adorned throne (garta) on iron
pillars: at sunrise, O Mitra and Varuna, ye survey that which is end-
less (aditi), that which is bounded.” Ludwig translates :—‘‘ Ye,
Mitra and Varuna, mount your car which is golden-coloured at the
break of dawn, and which has iron pillars at the setting of the sun,
and thence ye survey infinity and limitation.” Compare Habakkuk
iii. 8,

APPENDIX. 315

day (i. 24, 10). Neither the birds flying in the air,* nor the
rivers in their sleepless flow, can attain a knowledge of his
power or his wrath (i. 24, 6). His messengers (or angels)
behold both worlds (vii. 87, 3). He knows the flight of
birds in the air, the path of ships on the ocean, the course of
the far-travelling wind, and beholds all secret things that
have been, or shall be, done (i. 25, 7, 9, 11).

In the Atharva Veda iv. 16, the power and omniscience of
Varuna are thus celebrated :—‘“‘ 1. The Great One who rules
over these worlds beholds as if he were near at hand. When
any man thinks that he is moving by stealth, the gods know
it all (comp. Psalm exxxi. 1-4) ; (2.) (and they perceive) every
one who stands, or walks, or totters, or goes to hide himself,
or slips along. Whatever two persons, sitting together, se-
cretly discourse (or devise), Varuna the king knows it, (being
there as) a third (comp. St Matthew xviii. 20). 3. This
earth, too, is King Varuna’s, and that vast sky, whose ends
are so remote. The two oceans (the aerial and the terrestrial,
comp. Genesis i. 7, and Ps. exlviii. 4) are Varuna’s stomachs ;
and he is absorbed in this small pool of water. 4. He who
should flee far beyond the sky, would not there escape from
Varuna the king. His angels (descending) from heaven,
traverse this world; thousand-eyed, they look across the
whole earth. 5. King Varuna perceives all that exists be-
tween heaven and earth, and all that is beyond. The wink-
ings of men’s eyes are counted by him. He watches (?) all
things, as a gamester his dice.”

Varuna is said to have a hundred, a thousand, remedies,
and is supplicated to show a wide and deep benevolence, and
to drive away evil and sin ; to untie, like a rope, and remove
sin (i. 24, 9 ; ii. 28,5). Heis entreated not to steal away, but
_to prolong, life (i. 24, 11; i. 25, 12); and not to abandon to
the destroyer the suppliant who daily transgresses his laws

* This verse is in the Anukramani said to be addressed to Varuna,
though other deities are invoked in the preceding verses, and Varuna
is not named before verse 7, In ἢ, V. x. 80, 5, it is said that not only
do rishis invoke Agni with hymns, and men harassed in battle call upon
him, but birds flying in the air also, (Agnim ukthair rishayo vi hvayante
Agnim naro yamani badhitdsah Agnim vayo antarikahe patantah. )

316 APPENDIX.

(i. 25,12). In many places mention is made of the bonds, or
nooses, with which he binds transgressors (i. 24, 15, &c.). In
one passage (vil. 65, 3) Mitra and Varuna are conjointly
spoken of as enchainers, furnished with many nooses, from
whom the sinner cannot release himself; and in another place
(vii. 84, 2) Indra and Varuna are said to bind with bonds not
formed of rope. On the other hand Varuna is said to be
gracious even to him who has committed sin (vii. 87,7). He
is the wise guardian of immortality (or the world of the
immortals, viii, 42, 2); and a hope is held out that he and
Yama reigning in blessedness shall be beheld in the next
world by the righteous (x. 14, 7).

I add in a different version a portion of the first, and the
whole of the second, of two hymns translated by Prof. Max
Miiller in his “ Ancient Sanskrit Literature,” pp. 540 f.; and
again in his “Chips from a German Workshop,” i. 39 ff.:
ΠΟΥ vii. 86, 3, “Seeking to perceive that sin, I enquire; I
resort to the wise to ask. The sages all tell me the same ; it is
this Varuna who is angry with thee. 4. What great sin was
it, Varuna, for which thou seekest to slay thy worshipper and

friend? Tell me, Ὁ unassailable and self-dependent God; .

and freed from sin, I shall speedily resort to thee with adora- —
tion. 5. Release us from the offences of our fathers,* from

* This idea of a man suffering for the sins of others (which is found
in the Old Testament, in Exodus xx. 5, and Deuteronomy v. 9; but
which was repugnant to the moral sense of Ezekiel, —see chapter xviii. ὦ
1 ff., and compare Jeremiah xxxi. 29), occurs in other passages of the
R.V. also. Thus vi. 52, 7; and vii. 52, 2, it is said there : ‘‘ May we
not suffer (the penalty of) sin committed by others.” In the Atharva-
veda, v. 30, 4, we find the words: ‘‘I release and acquit thee from sin
committed by thy mother, or thy father, in consequence of which thou
liest (sick).” (Yad enaso métrikritat Seshe pitrikritich cha yat
unmochana-pramochane ubhe vacha vadami te). Atharva-veda, vi. 115,
1, ‘Whatever sins we have done, knowing or unknowing, do ye, all ye
gods, united, deliver us from them. 2. If, sleeping or waking, I have
committed sin, let the past and the future release me from it, as from a
stake (to which any one is bound), 3. Released, as from a stake, or as
a man covered with sweat (is cleansed) from filth by bathing,—let all
the gods purify me from sin, as an oblation is cleansed by the instru-
ment of purification.” In the Taittiriya Brahmana iii. 7, 12, 3 f. the
prayer occurs: ‘‘ May Agni (free) me from the sin which my mother

APPENDIX, 317

those which we have committed in our own persons. O king,
release Vasishtha like a thief who is seeking after cattle :
release him like a calf from its tether. 6. It was not our own
will, Varuna, but some seduction (which led us astray), wine,
anger, dice or thoughtlessness. The elder falls into the fault
of the younger. Even sleep occasions sin.”

vii. 89. 1. “Let me not, O king Varuna, go to the house
of earth. Be gracious, O mighty god, be gracious. 2. When,
O thunderer, I go along, quivering like an inflated skin, be
gracious, &c. 3. I have, from lack of understanding, done
what is contrary (to thy will): be gracious, &c. 4. Thirst has
overcome thy worshipper, standing in the midst of the waters:
be gracious, &c. 5. Whatever offence this be, O Varuna,
that we as men commit against the gods, in whatever way we
have infringed thy ordinances, through thoughtlessness, do
not seek to harm us for that transgression.”

In another place (vii. 88, 4) the same rishi, Vasishtha,
alludes to his previous friendship with Varuna, and to the
favours which the god had formerly conferred upon him, and
asks why they had now ceased. 4. ‘Varuna placed Vasishtha
on his boat; the wise and skilful deity made him in an
auspicious time a rishi to offer praise, that his days and
dawns might be prolonged. 5. Whither have those friendly
acts of us twain now gone,—the harmony which we enjoyed
before? I have gone, O self-dependent Varuna, to thy vast
abode with a hundred gates. 6, When any one, thy friend,
being thine own dear kinsman, has committed offences against
thee,—let us not, O avenger, though transgressors, reap the
fruits (of our sin). Do thou who art a wise god, grant pro-
tection to him who praises thee.”

or my father committed when I was in the womb.” The context of
this passage contains an enumeration of various sorts ofsins. In R.V.
x. 37, 12, the worshipper asks : “ If, gods, we have committed against
you any grievous offence with our tongues, or through thoughtlessness
(manasah prayuti), transfer, O bright deities, (the guilt of) that sin to the
enemy who seeks to wrong us.” Siiyana renders manasah prayuti, in
translating which I have followed Roth, by manasah prayogena,
‘* application of mind” or attention.

318 APPENDIX.

ccxLiv. Indra. In the hymns of the Rig Veda Indra is de-
scribed as the creator, or generator, of heaven and earth (vi.
30, 5; viii. 36, 4); as having beautifully fashioned (swmite)
their masses by his power and wisdom (x. 29, 6); as having
generated from his own body the father and mother, by which
heaven and earth seem to be intended (x. 54, 3: compare x.
88, 15); as sustaining and upholding them (iii. 32, 8, &c.); as
grasping them like a handful (iti, 30, 5); as stretching ‘ate
out like a hide (viii. 6, 5). He is elsewhere (vi. 30, 1) said to
transcend heaven and earth, which are equalled by a half of
the god; and they are described as following him as a
chariot wheel a horse (viii. 6, 38) ; as bowing down before
him (i. 131, 1); as trembling from fear of him (iv. 17, 2, &c.);
as being driven away or asunder by him (vii. 23; 3); as subject
to his dominion (x. 89, 10); and as doing homage to his
irresistible force (viii. 82, 12).

The following are specimens of numerous other passages in
which his greatness is celebrated (See Vol. iv. 99—108, and v.
99—102 of Original Sanskrit Texts.)

i. 7,3. “Indra has exalted the sun in the sky to be seen
from afar.” (Compare Psalm lxxiv. 16).
i. 55, 1. “ His vastness is extended even beyond the sky :

even the earth is not comparable to Indra in greatness.”

i. 61. 9. “ His greatness transcends the sky and the earth,
and surpasses the atmosphere.”

i. 81.5. He has filled the terrestrial ans he has-
fastened the luminaries in the sky. No one like thee, Indra, |
has been born, or shall be born: thou hast transcended the
universe.”

ii. 12, 2. ‘“‘He who fixed the quivering earth, who gave
stability to the agitated mountains, who meted out the vast
atmosphere, who propped up the sky, he, O men, is Indra.”

ii. 15, 2. “ He propped up the vast sky in empty space.”

iv. 30, 1. “There is none, Indra, higher than thou, or
superior to thee, thou slayer of Vritra; neither is there any
one like thee.” (Psalms Ixxxix. 8; xevii. 19; Exod. xv,
11).

vi. 31, 2. “ Through fear of thee, Indra, all the terrestrial
regions, though unshaken, totter: heaven and earth, moun-

APPENDIX. 319

tains, forests, everything that is fixed, are afraid at thy coming.”
(Psalm civ. 32).

viii. 21, 13. “ Indra, by thy nature, thou art of old without
a rival, without a fellow.”

viii. 37, 3. “ Thou (Indra) rulest, a sole monarch over this
world.”

viii. 59. 5. “If, Indra, thou hadst a hundred skies, and a
hundred earths, a thousand suns could not equal thee, O
thunderer, nor anything created, nor the two worlds.”

viii. 67, 5. “ Indra is not to be overcome: the powerful
(god) is not to be overpowered. He hears and sees every
thing.”

viii. 82, 11. “Whose command and empire, no one—
whether god or impetuous mortal—can resist.”

viii. 87, 2. “Thou, Indra, art the conqueror ; thou hast
caused the sun to shine ; thou art great, the all-fashioning
(visvakarman), the god of all (gods).

x. 89, 4. “‘(Indra) who by his power holds asunder heaven
and earth, as the two wheels of a chariot are kept apart by
the axle. 10. Indra rules over the sky, Indra rules over the
earth, Indra rules over the waters, and over the mountains.”

Indra’s relations to his worshippers are described in the
Rig Veda as follows :—He is the friend, kinsman, and even the
brother, of his present worshippers, as he was the friend of
their forefathers (iii, 53, 5; vi. 21, 8 ; vi. 45, 1, 7; and many
other passages). His friendship and guidance are sweet (viii.
57, 11). One poet prays that his ancient friendly relations
with the god may not be dissolved (x. 23, 7). He chooses for
his intimate the man who presents offerings, but desires no
friendship with him who offers no libations (x. 42,4). He is
not only a friend, but a father, and the most fatherly of
fathers* (iv. 17, 17; compare i. 1, 9, in reference to Agni);
and as a father he is invoked by men (x. 48, 1). He is both
father and mother (viii. 87,11). In one place the adoring
poet exclaims, “ Thou art ours and we are thine” (viii. 8],

* Compare Psalm ciii. 13, and Isaiah lxiii. 16.
+ The commentator quotes here a short text from an Aranyaka,
signifying, ‘* Thou art all this: we are thine.”

320 APPENDIX.

32 ; compare i. 57, 5 ; and see Psalm cxix. 94). His worship-
pers are said to be in him (or closely connected with him),
ii. 11, 12; viii. 55, 13; (and the same expression is used in
addressing the Adityas in viii. 47, 8, and Agni in x. 142,
1). He is the only consoler to whom his worshipper has
recourse (vill. 69, 1). He is told that he alone among the gods
has compassion on mortals (vii. 23, 5), and is the only com-
forter of his worshippers (vill. 55, 13, andi. 84, 19). Allmen
have a share in him (viii. 54, 7). He is the deliverer and ad-
vocate (or comforter) of his servants (viii. 85, 20), and their
strength (vii. 31,5). He is prayed to be firm; he is a wall
of defence (or fortress) (vii. 69, 7 ; compare Psalm xviii. 2,
and other similar texts). His friend is never slain or con-
quered (x. 152, 1). He is strong, and is resorted to for the
protection afforded by his high arms (vi. 47, 8 ; compare
Psalm lxxxix. 13). This mighty and heroic deliverer is easy
to be entreated (vi. 47, 11). His worshippers, though invok-
ing him from afar, know that he is not deaf, but hears (viii.
45,17). His right hand is grasped by suppliants for riches
(x. 47,1). Their hymns imploring blessings, uttered by their
minds, their longing messengers, proceed to the god, and .
touch his heart (x. 47, 7). The poet with his most dulcet hymn
seizes the skirts of the god (as he would a father’s, iii. 53, 2).
He is clasped by the ardent hymns of his votaries, as a hus-
band is embraced by his loving wives (i. 62, 11; i. 186, 7 ; x.
43,1). The hymns hasten to him, and lick him, as cows their ©
calves (x. 119, 4; 1. 186, 7). He is entreated not to be lazy é
like a priest (viii. 81, 30) ; and not to allow other worship-
pers to arrest his horses when conveying him to the abode of
the suppliants,—who will satisfy him with soma-libations,—but
to overleap the bonds by which other candidates for his favour
seek to catch him, as fowlers to snare a bird, and to pass by
them as he would over a desert (ii. 18, 3; iii. 25,5; iii, 45,
1; x. 160, 1). He is the king of things moving, of men, and
of all terrestrial things, and out of his abundance he bestows
on the man who brings oblations to him (vii. 27, 3). Both
his hands are full of riches (vii. 37, 3), He is a magazine re-
plenished with wealth whom the worshipper should urge to
liberality (x. 42, 2). Manifold aids shoot out from him as

APPENDIX. 321

branches from a tree (vi. 24, 3). He is asked to shower help-
ful wealth on his adorers, as a man with a hook shakes down
ripe fruit from a tree (iii. 45, 4). Neither gods nor men can
arrest him in his course when he is bent on liberality, as a ter-
rific bull cannot be stopped (viii. 70, 3). His friendship is
everlasting. He is a cow to the man who desires one, and is
prayed to be a horse to him who seeks a horse (vi. 45, 26).
He gives wives to those who had none (v. 31, 2; iv. 17, 16).
He protects and richly rewards those who praise him and bring
him offerings (ii. 12, 14; ii. 19, 4; ii. 22, 3). The days will
dawn beneficently on the man who says “Let us pour out liba-
tions to Indra” (vy. 37, 1). The king, in whose house Indra
drinks soma mixed with milk, suffers no evil, marches at the
head of his warriors, slays his enemy, and lives happily at
home in the enjoyment of renown (v. 37, 4). His friend is
handsome, possesses horses and cows, rides in a chariot,
enjoys strengthening food, and walks radiant into the assem-
bly (viii. 4, 9). The god is prayed to deliver his worshippers
on every to-day, and on every to-morrow, and on the next day,
and to protect them on all days both by day and by night
(viii. 50, 17). He is invoked, and libations offered to him,
both by day and by night (viii. 53,6). Sometimes the god is
importuned to be more prompt in his liberality. “ Gracious
are thy hands, O Indra (the poet cries in iv. 21, 9), beneficent
thy palms, bestowers of wealth upon thy worshippers : why,
then, dost thou sit still?* why dost thou not enjoy thyself?
why dost thou not delight in giving?” Again (in x. 42, 3) he
is asked : “ Why do they call thee generous, O opulent god ἢ
enrich me, for I hear that thou art a bestower. Let my
hymn be productive, O powerful god ; bring to us, Indra,
prosperity producing riches.” The god is even told that the
poet, if in his place, and possessed of the ample resources
which he alone commands, would show himself more bountiful,
and would not abandon his worshipper to poverty, but would
daily lavish on him cows and other property (vii. 32, 18 ; viii.
14, 1: Agni is similarly remonstrated with in viii. 19, 25;

* Compare Pealm }xxiv. 11, ‘‘ Why withdrawest thou thy hand, even
thy right hand? Pluck it out of thy bosom,”
x

322 APPENDIX.

and viii. 44, 23). Indra is the enemy of the irreligious, whom
he punishes and destroys. Thus, 1. 131, 4: “Thou, Indra,
hast punished the mortal who does not worship thee;” and
viii. 14, 15: “ Thou, Indra, a soma-drinker, who art above all, τ"
hast destroyed and scattered the assembly which offers no —
libations ;” and iv. 25, 5 ff: “Dear is the righteous man, dear
to Indra is the man who reveres him, dear is the zealous —
(worshipper), dear is the offerer of soma. 6. This impetuous
and heroic Indra appropriates to himself the cooked
oblation of the zealous soma-offerer. He is not the relation,
or friend, or kinsman of the man who offers no oblations ; he
is the slayer of the prostrated undevout man. 7. Indra, the
soma-drinker, approves not friendship with the wealthy
niggard, who offers no oblations. He seizes his wealth, and
smites him when he is stripped bare ; whilst he is the exclusive
favourer of the man who offers libations, and cooks sacrificial
food.” Various other passages to the same effect might be
quoted (see Original Sanskrit Texts, vol. i. pp. 259 ff.). Indra
controls the destinies of men at his pleasure, and acts arbi-
trarily (vi. 47, 15 ff.) “ Who can praise him, who can
satiate him, who can adore him, that the bountiful god may.
always protect the bold man? Like one moving (changing the
positions of) his feet (in walking), Indra by his power puts now ~
one, now another, man first or last. 16. This hero isrenowned
as subduing every fierce man, and as advancing now one and
now another. The enemy of the flourishing* man, the king —
of both (worlds), Indra protects the men who are his subjects.
17. He abandons his friendships with (his) former (favourites),
and consorts with others in turn.” Indra is, more than any —
other god, invoked as the patron of the Aryas, and as their —
protector against their enemies the Dasyus regarded as
earthly, or aerial enemies (i. 51, 8, 1, 103, 3; 1. 130, 8; ii.
11, 18; 11, 34, 9; iv. 26, 2; vi. 18, 3, &c.). "
I may take this opportunity of referring to the differences —
in the religious conceptions which we meet in different —

ii

« Does this expression intimate the same idea of the gods being —
jealous of human prosperity as we find in Herodotus i. 32 (near the —
beginning of the section) ; 111, 40 ; vii, 10, and 46 (at the end)?

APPENDIX. 323

portions of the Rig Veda. In the Nirukta of Yaska, which fur-
nishes some contributions towards the proper understanding
and interpretation of the Veda, it is stated in one passage
(vii. 4) that owing to the greatness of the Deity, the one Soul
is celebrated in many forms, and that the different gods are
members of the one Soul. (See Original Sanskrit Texts, iv.
159, and ν. 850.) This, however, is the view of a man who
lived at a period when reflection had long been exercised on
the contents of the hymns, and when speculation had already
made great advances. But the co-existence of a plurality of
deities, as recognised in the older portions of the hymns, is
inconsistent with the supposition that the writers in general
had attained to any clear comprehension of the unity of the
godhead, although the ascription of universal dominion to
several of the gods no doubt indicates enlarged and sublime
᾿ conceptions of the divine nature, and an advance towards the
idea of one sovereign deity. The Rig Veda does, however,
elsewhere appear to recognise the unity of the divine nature,
though manifested in a multiplicity of forms. In the 46th
verse of an abstruse and mystical hymn, i. 164, it is said:
“They call him Indra, Mitra, Varuna, Agni; and (he is) the
celestial well-winged Garutmat.” Sages name variously that
which is but one; they call it Agni, Yama, Matarisvan.*
And in A. V. xiii. 3, 13, it is said that “ Agni becomes in the
evening Varuna (the god of night), and rising in the morning
he becomes Mitra. Becoming Savitri (the sun), he moves
through the atmosphere, and becoming Indra, he burns along
the middle of the sky.” In A. V. xiii. 4,1 ff, Savitri is
identified with various other deities. The verse R. V. i. 89,
10 is pantheistic in its character: “Aditi is the sky;
Aditi is the air; Aditi is mother, and father, and son;
Aditi is all the gods, and the five classes of men; Aditi
is whatever has been born; Aditi is whatever shall be
born.”

Indra, as we have seen, receives in one verse (R. V.
viii. 87, 2) the epithet of visvakarman, “the all-fashion-

* On this verse compare the late Professor Haug’s ‘‘ Vedische Rith-
selfragen und Rithselspriiche,” p. 55.

324 APPENDIX.

ing,” or “all-fabricating.” The same characteristic is
assigned to the god Sirya, the sun, in x. 170, 4; and in
iv. 53, 2 Savitri is called the supporter of the sky and
the lord of creatures (prajdpati), and in v. 82, 7, he is
styled visvadeva, the all-god, or the all-divine. In the two
hymns, R. V. x. 81 and x. 82, however, this word

visvakarman becomes the proper name of a god who is con-

ceived as the creator of all things. The following are some
of the verses of the first of these hymns (see Original San-
skrit Texts, iv. pp. 5 ff.), x. 81, 2 :— What was the founda-
tion, which (of what kind) was the source from which the all-
seeing Visvakarman produced the earth, and by his might
disclosed the heaven? 3. The one god, who has on every
side eyes, on every side a face, on every side arms, on every
side feet, when producing the heaven and the earth, welds
them together with his arms and his wings. 4. What was the
wood, what was the tree, out of which they fashioned heaven
and earth? Enquire mentally, ye sages, what that was on
which he took his stand when upholding the worlds.” In x,
121, the god called Hiranyagarbha is thus celebrated: “1,

Hiranyagarbha arose in the beginning; as soon as born, he
was the sole lord of things existing. He established theearth,

and this heaven. To what god shall we offer our oblation ἢ
2. He who gives breath, who gives strength, whose command

all, and the gods too, reverence, whose shadow is immortality, Ὁ
whose shadow is death ;—to what god shall we offer our obla-
tion. 3. Who by his might became the sole king of the

breathing and winking world, who rules over this two-footed
and four-footed (creation) ;—to what god, &c. 4. Whose great-
ness these snowy mountains, and the ocean, with the river,
declare, of whom these (different) quarters of the sky are the
arms ;—to what god, ἕο. 5. By whom the sky is fiery and the
earth firmly fixed, by whom the firmament and the heaven
were established, who, in the atmosphere, is the measurer of
the aerial space ;—to what god, &c. 4 The following panthe-

istic verses are from the hymn known as the Purusha Sikta —
(R. V. x. 90) :—“ 2. Purusha himself is this whole universe,

whatever has been and whatever shall be. He is also the
lord of immortality, which grows by food. 3. Of such extent

APPENDIX. 325

is his greatness ; and Purusha is superior to this. All exist-
ing (terrestrial ?) things are a quarter of him ; and that which
is imperishable in the sky is three-quarters of him. 4. With
three quarters Purusha mounted upwards ; again a quarter of
him was produced here below.” Further on the mystical
sacrifice of Purusha is referred to, and the production from him
of various creatures, and the several parts of the universe.

In R. V. x. 129, we have the following interesting specula-
tions and guesses about the creation: “There was then
neither nonentity nor entity ; there was no atmosphere, or
sky above. What enveloped [all]? Where, in the recepta-
ble? of what [was it contained]? Was it water, the pro-
found abyss? Death was not then, nor immortality ; there
was no distinction of day or night. That One breathed
calmly, self-supported ; there was nothing different from, or
above, it. In the beginning darkness existed, enveloped in
darkness. All this was undistinguishable water. That One
which lay void, and wrapped in nothingness, was developed
by the power of fervour. Desire first arose in It, which was
the primal germ of mind; (and which) sages, searching with
their intellect, have discovered in their heart to be the bond
which unites entity with nonentity. The ray [or cord]
which stretched across these [worlds?], was it beneath, or
was it above? There were there impregnating powers and
mighty forces; a self-supporting principle beneath, and
energy above. Who knows, who here can declare, whence
has sprung—whence, this creation? The gods are subsequent
to the development of this [universe]; who then knows
whence it arose? From what this creation arose; and
whether [any one] made it, or not,—he who in the highest
heaven is its ruler, he verily knows, or [even] he does not
_ know.” *

* I have copied this translation as it stands in the 5th volume of
my Original Sanskrit Texts, p. 356, though some parts of it are of
doubtful correctness. See the translations of Professor Max Miiller,
Ancient Sanskrit Literature, p. 584; Monier Williams, Indian Wisdom,
p. 22; and the German versions of Ludwig, Grassmann and Geldner in
the Sieben Zig Lieder des Rigveda,

326 APPENDIX.

The Vajasaneyi Sanhita of the Yajur Veda (a collection of
formulas and verses of more recent date than the Rig Veda)
has the following verses relating to Purusha (xxxi. 18): “I
know this great Purusha, resplendent as the sun above the
darkness. Knowing him ἃ man overpasses death. There is
no other road to go.” Ibid, xxxii. 2: “All winkings of the
eye have sprung from Purusha. No one has grasped him
above, or across, or in the middle.” The Atharva Veda has
the following lines about Brahma (x. 7, 32) :—“ Reverence to
that greatest Brahma, of whom the earth is the measure, the
atmosphere is the belly, and who made the sky his head ;” (x.
8, 1) “ Reverence to that greatest Brahma, who presides over
the past, the future, the universe, and whose alone is the sky.”
Yet in A. V. x. 7, 36, this Brahma is said to have sprung
from toil and austerity. A. V. x. 2 is a hymn in which the
deity is conceived as the man or male (Purusha), and the
poet speculates on the agencies by which the different por-
tions of his body could have been constructed, and the source
from which his various attributes could have been derived.
Among other questions proposed are these (verse 9) : “Whence
does the glorious Purusha bring many things pleasant and -
unpleasant, sleep, distress, fatigue, and various kinds of
enjoyments? How do suffering, distress, evil, poverty, as
well as success and opulence, exist in Purusha?’ In verse
25 it is said, “The earth was made, and Brahma is placed
aloft as the sky. Brahma is the expanse of atmosphere, ©
placed above and stretched across.” A. V. x. 8 ends with
the following verse (44) :—“ Knowing that soul which is un-
impassioned, calm, undecaying, young, immortal, self-existent,
satisfied with the essence, deficient in nothing, a.man is not
afraid of death.” (See No. 1. above, pp. 1 and 197).

In regard to the later developments of Indian theology, see
the translations from the Upanishads given above under Nos.
LXXIV. and LXXV.

In the hymns of the Rig Veda we meet with an idea which,
if I mistake not, is foreign to the later Indian literature—
viz., that the compositions of the writers were inspired by
the gods. Referring to the first volume of my Original Sans-
krit Texts for a fuller treatment of this question, and for a

APPENDIX. 327

reference to those verses in which the Vedic poets appear to
regard themselves as the unassisted authors of their hymns,
I will here adduce some passages in which these productions
are spoken of as inspired or created by the gods.

Thus in i. 37, 4, the hymn is spoken of as god-given. In
x. 61, 7, and x. 88, 8, the gods are said to have generated
prayer, or the hymn. In iii. 18, 3; iv. 43, 1; vii. 34, 1, 9;
viii. 27, 13; x. 176, 2, the hymn is styled divine (devi). The
goddess Aditi is in one place said to have generated a hymn
of praise to Indra (viii. 12, 14). Poetical thoughts, mental
products, and hymns are said (iv. 11, 3) to spring from Agni,
who is also styled (rishikrit) the creator or former of rishis or
sages among men (i. 31, 16). Brihaspati is said (ii. 23, 2) to
be the generator of all prayers. The Gandharva Visvavasu
is prayed to communicate to the worshippers what is true, and
what they do not know (x. 139, 5)(%) In vi. 18, 15 Indra is
supplicated to generate a new hymn through the sacrifices ;
in vi. 47, 15 to make the intellect of the worshipper sharp
like the edge of an iron instrument. In vii. 97, 3 the wish is
expressed that the divine hymn may reach Indra, the king of
the god-made prayer. In viii. 13, 7 he is prayed to generate
hymns as of old; and to hear his worshipper’s invocation.
Indra and Vishnu conjointly are called the generators of all
hymns (vi. 69, 2). In the xi®. of the apocryphal additions
to the Rig Veda, the Valakhilyas, verse 6, Indra and Varuna
are said to have given to the rishis or sages of old, wisdom
and understanding of speech. The ancient pious sages are
said in one place (vii. 76, 4) to have participated in the
festivities of the gods. In x. 62, 1, it is said of the family of
the Angirases, that sanctitied (?) by sacrifice and gifts, they
had attained to the friendship of Indra and immortality. In
_ verse 4 of the same hymn they are designated as sons of the
gods.* In verses 5 and 6, the Viripas, sons of Angiras, are
said to have sprung from Agni and from the sky (or Dyaus),
In x. 67, 2 the Angirases are said to be the sons of the divine

Dyaus (the sky); and in iii. 53, 7, the Virtjpas, Angirases,

* See the opinions of Professors Roth and Grassman regarding the
Angirases and Ribhus, as stated in their lexicons ; and p. 332, below.

328 APPENDIX.

are similarly said to be sons of Dyaus. In vii. 33, 11, and 13
the sage Vasishtha is said to be the son of Mitra and Varuna.
In vii. 87, 4 the last named god is said to have made a com-
munication to the same sage ; in vii. 88, 4 to have placed him
in a boat, and made him a rishi. In iii. 53, 9 Visvamitra,
another rishi, is spoken of as a son of a god or the gods.

In the Rig Veda, piety, faith in the gods, and devotion to —
their service, are represented as the necessary conditions of
enjoying their favour, and obtaining the blessings which they
are able to confer. I cite the following texts :—

i. 55, 5. “Men have faith (frad dadhate) in the fiery Indra
when he hurls again and again his destroying thunderbolt.”

i. 102, 2. “Sun and moon move alternately, O Indra, for
us to behold, that we may have faith [in thee 1]

i. 103, 5. “ Behold therefore this his great force; have
faith in Indra’ 5. prowess.”

i. 104, 6. “Do not, O Indra, destroy our valued onjdyinieal
we have put faith in thy great power. 7. I verily believe that
faith has been reposed in ue} do thou, who art vigorous,
advance us to great wealth.

i. 108, 6. “Since I said at first, when desiring you twain
(Indra and Agni), this our Soma is to be sought after by the
deities,—come now, regarding with favour this our true faith,
and drink the poured-out Soma.”

vi. 26, 6. ‘Thou, O Indra, gladdened by acts of faith, and
by Soma draughts, didst, for the sake of Dabhiti, cast Chumuri _
into a sleep.”*

vii. 32, 14. “Who, O Indra, can overcome the man whose
wealth thou art? By faith in thee in the critical day (of con-
flict) the hero gains spoil.”

In the following texts the reality of Indra’s existence and
power is asserted in opposition to sceptical doubts :—

ii. 12, 5. “ That dreadful deity, of whom they ask ‘ where
is he,’ of whom they say ‘he is not,’—he carries off the riches

* The commentator explains this as meaning that Indra was gladdened
by rites performed with faith, for as he says, ‘‘the rite which is
accompanied by faith has real worth ;” and he quotes the Chhandogya
Upanishad, 1, 1, 10, where it is said, ‘‘ whatever is done with know-
ledge, with faith, and with esoteric science, is more efficacious.”

APPENDIX. 329

of the foe, as (a gamester) the stakes ;* put faith in him, he,
O men, is Indra.”

vi. 18, 3. “ Hast thou prowess, O Indra, or not? tell us
truly. Thy strength, O thou strongest of beings, who art
great by nature, is really existent.”

vill. 89, 3. “Seeking after good, present a true-hymn to
Indra, if he truly exists. ‘Indra does not exist,’ says some
one ; ‘ who has seen him? whom shall we praise?’ 4. ‘Here
am I, O worshipper’ (exclaims Indra) ; ‘ behold me here; I
surpass all creatures in greatness.”

See also R.V. viii. 1, 31; x. 39, 5; x. 147, 1.

The following texts also express the pious emotions of the
worshippers :—

i. 61, 2. “They polished their praises for Indra, their
ancient lord, with heart, mind, and understanding.”

vi. 28, 5. “These cows, O men, are Indra: I desire Indra
with my heart and mind.”

i. 93, 8. “ Do ye, O Agni and Soma, regard the acts of the
man who worships you with an oblation, with a mind directed
to the gods (devadrich4 manasd), and with butter.” (The
same phrase occurs in i. 163, 12).

iv. 25, 1. “ What man, a longing lover of the gods, hath
enjoyed Indra’s friendship to-day ?”

x. 42, 9. “The self-dependent god provides with opulence
that man who loves the gods, and does not withhold his
wealth.”

The same phrase, “lover of the gods,” deva-kama, occurs also
in ii. 3, 9, and iii. 4, 9, and also in the following verse :-—

x. 160, 3. “Indra does abandon the cattle of the man who
loves the gods, and with a longing mind, and with his whole
heart, pours out to him libations of Soma.”

iv. 24, 6. “ He bestows deliverance on the man who, with

* The words of the original are vijah iva dmindti. Vijah occurs in
two passages, i. 92, 10, and ii. 12, 5, in each of which Siyana assigns
to it a different sense, though it must have the same meaning in both.
Roth in his Lexicon, s.r, only says that it appears to be a gaming
expression. Benfey in his translation of i, 92, 10, gives it the significa-
tion of *‘dice,” Orient and Occident, ii. p. 257 and note.

330 APPENDIX.

mind directed to him and unreluctantly pours out Soma to
the longing Indra: he makes him a companion in his fights.”

vii. 100, 1. ‘*That mortal never repents who, seeking (for
good), offers gifts to the wide-striding Vishnu, who worships
him with devoted mind, and seeks to gain so great a hero.”

viii. 2,37. “ Worship, O Priyamedhas, with devoted mind
Indra, who is really exhilarated with Soma.”

ix. 77, 4. This Soma, knowing (our affairs) and lauded by
many with devoted minds, will overcome our assailants.”

v. 4, 10. “Give renown, O Jatavedas (Agni), to me, who,
a mortal, constantly invoke thee, an immortal, with a laudatory
heart (hridd kirind): may I with (or through) my offspring
attain immortality.”

viii. 50, 9. “ The man, whether learned or unlearned, who,
devoted to thee, dedicates to thee a word, will delight thee.”

Prosperous men are said to disregard Indra, until alarmed
by the display of his might :—

viii. 21, 14. “Thou never choosest a rich man to be thy
friend. Men intoxicated with wine are hostile to thee.
When thou makest a sound, thou gatherest them together ;
then thou art called upon as a father.”

In ν. 44 the following verses occur :—14. “The Rik verses
love him who is awake, the Saman verses proceed to him who
is awake. This soma-libation says to him who is awake: ‘I
am pleased with thy friendship.’ 15. Agni is awake; him
do the Rik verses love: Agni is awake ; to him do the Saman |
verses proceed. Agni is awake; to him does this Soma say,
‘I am pleased with thy friendship.’”

The 151st hymn of the xth book of the R.V. is addressed
to Sraddha, Faith, It is as follows :—1. “Through faith the
fire is kindled; through faith the oblation is offered,* with
our words we proclaim faith (to be) upon the head of good —
fortune.t 2. O faith, make this which I utter acceptable to

* That is, according to Yaska, Nirukta ix. 31, ‘‘is well kindled,”
“6 15. well offered.” :
+ J.e., according to the commentary on the Taittiriya Brahmana,
ii. 8, 8, 6 ff., where the hymn is quoted, ‘‘ Faith is the cause of good
fortune to men.” ‘*‘ Sadyana in his explanation of this hymn, however,
defines Sraddhd to be “a particular desire which a man has.” ὰ

APPENDIX. 331

him who gives, and to him who desires to give, and to liberal
worshippers. 3. As the gods caused faith in (the minds of)
the fierce Asuras, so make what we utter [be an object of
faith] to liberal worshippers. 4. The gods sacrificing, pro-
tected by Vayu, reverence faith, A man acquires faith
through an impulse of the heart: through faith he gains
wealth. 5. We invoke faith in the morning, at noon, and at
the setting of the sun: O Faith, inspire us with faith.” The
Taittiriya Brahmana ii. 8, 8, 8 adds another verse: “ Faith
dwells in (or among) the gods; faith is the entire universe ;
with an oblation we exalt faith, the mother of what we
desire.” The same Brahmana has the following verses in
ii. 12, 3, 1ff. —

“Through faith a god attains godhead ; faith is divine, the
support of the world ; favouring us, she has come to our sacri-
fice, having enjoyment for her offspring, and yielding nectar
(or immortality).* Faith, the divine, is the firstborn of the
ceremonial, the sustainer of the universe, the supporter of the
world. Her we worship with an oblation. May she assign to
us an imperishable world, she the ruler, the divine sovereign
mistress of all that exists.”

In several passages of the Atharva Veda also reference is
made to faith. Thus, iv. 35, 7: “I cook this all-conquering
Brahmaudana offering; may the gods hear me who have
faith.” vi. 122, 3 (and xii. 3, 7), ‘‘ Those who have faith
attain to this world.” ix. 5, 7, and 11, “The goat drives far
away the darkness, being given (offered up) in this world by a
man who has faith.” xi, 2, 28, “ Be merciful, O king Bhava,
to the worshipper, for thou art the lord of cattle. Be gracious
to the fourfooted and twofooted beings of him who believes
that the gods exist.” xix. 64, 1, “ May he Jatavedas (Agni),
᾿ give me faith and understanding.”

The Vajasaneyi Sanhité has these verses about faith. xix.
30: “ By giving gifts faith is obtained, and by faith is gained
truth.” xix. 77: “ Beholding the forms of truth and falsehood,

* The commentator quotes here a Smriti verse to this effect : ‘‘ Sac-
rifices offered, gifts bestowed, or austerity practised, without faith, are
called bad (or null), and have no existence either here or hereafter, Ὁ
son of Pritha,”

332 APPENDIX.

Prajapati distinguished them ; to falsehood he attached disbe-
lief, and to truth he attached belief (or faith).”

The following is from the Taittiriya Sanhita i. 6, 8, 1, “He
has no faith in what he offers who sacrifices without the
exercise of faith. He brings water. Water is faith. He sacri-
fices exercising faith ; and both gods and men have faith in —
his oblation.” See also Aitareya Brahmana v. 2, 7, near the
end of the section. The Brihad Aranyaka Upanishad iii. 9,
21 (=Satapatha Brahmana xiv. 6, 9, 22) thus refers to faith :
“On what is sacrifice based ; on largesses, on what is largess
based ? on faith: for when a man has faith, he gives gifts ; so
it is on faith that largess is based ; on what is faith based ? on
the heart : for it has assurance through the heart : it is on the
heart that faith is based.”

There are many verses about Sraddha in M. Bh. xii. 2308,
2320. See also M. Bh. iii. 12,732, and 12,734.

CCXLY. For the sources of this and the following pieces, I ~
refer to my “ Original Sanskrit Texts,” vol. v. In pp. 140
ff., hymn v. 83 is translated, and other passages relating to
Parjanya are referred to.

CCXLVI. See translation of Rig Veda, x. 168, in “ Original
Sanskrit Texts,” v. 145 ἢ

CCXLVII. See “Original Sanskrit Texts,” v. 155 ff.
CCXLVIII. See the same volume, pp. 181 ff.
CCXLIX. See the same volume, pp. 199 ff.

ccL. In the hymns contained in the earlier books of the Rig
Veda occasional references occur to a future life as awaiting the
worshippers of the gods.* Allusion is made in various texts
to the Ribhus, who were mortals, but on account of their artistic
skill had attained immortality (i. 110, 2 ff. ; i. 161 f. ; iii, 60,

* The subject of the following pages is treated in the fifteenth
chapter (headed, ‘‘das Leben nach dem Tode”) of Dr H. Zimmer’s

recently published Prize Essay, entitled, ‘‘ Altindisches Lehen, die

Cultur der Vedischen Arier nach den Samhita dargestellt.”

APPENDIX. 333

3; iv. 33, 4; iv. 35,3; iv. 36, 4). Prof. Roth, however (see
his Lexicon, s.v. Ribhu), is of opinion that the beings so called
cannot have been men, but rather belong to the same class of
beings as the dwarfs of Scandinavian mythology, who manu-
factured wonderful instruments for the gods. Another class of
beings, the Angirases are, in like manner said in R.V. x. 62, 1,
and Sama Veda, i. 92, to have obtained immortality ; or gone to
heaven, but Roth, s.v., thinks that this is an attempt to explain
their character, which he regards as superhuman. See also
Grassmann’s Lexicon, under the words. However this may
be, there are other texts which can only be understood as
referring to the attainment of immortality by men. In i.
125, 5, it is said: “The liberal man abides placed on the
summit of the sky; he goes to the gods. 6. These brilliant
things are the portions of those who bestow largesses ; there
are suns for them in heaven ; they enjoy immortality, they
prolong their life.” i. 154, 5. “ May I attain to that beloved
abode of his (of Vishnu), where men devoted to the gods
rejoice.” In i. 164, 23, it is said that those who have some
information about particular metres, have attained immor-
tality. Inv. 4, 10, the worshipper prays, “I a mortal, who
contemplating thee with a heart which lauds thee, continually
invoke thee, who art immortal,—O Jatavedas, confer on us
renown—may I with my offspring attain immortality.” * In
v. 55, 4, the Maruts (storm gods), are besought to place their
worshippers in a state of immortality ; and in v. 63, 2, Mitra
and Varuna are prayed to bestow rain, wealth and immortality.
In viii. 58, 7, the poet exclaims ;: “ When Indra and I go to
the world and house of the sun, then may we, having drunk

_ * This clause may also be explained as the Indian Commentator

does: ‘* May I attain immortality (consisting of an unbroken line of
descendants), through offspring bestowed by thee.” And he quotes a
Vedic text to the effect, ‘A man is born in his offspring ; this, O
mortal, is thy immortality.” But even if such be the true sense of this
particular verse, the meaning of the other texts I have cited is not
thereby affected. Prof. Ludwig renders ‘‘may I attain immortality
with children.” Prof. Grassmann, ‘‘may I become immortal through
children.”

334 APPENDIX.

nectar, abide in the thrice seventh * realm of our friend.” In

the tenth book of the R.V. we have the following texts :—In x.

73, 7, Indra is said to have made beautiful paths by which
man goes straight to the gods. In x. 95, 18, the gods
promise to Puriravas that if his offspring would worship them

he should obtain happiness in heaven. In x. 107, 2, it is
said that those who have given gifts abide high in the sky;

the donors of horses abide with the sun ; those who bestow
gold enjoy immortality ; the givers of raiment live long.”
In the other books of the R.V. as well as the tenth, the fathers

or ancestors of the worshippers, or of the existing generation, _
are recognised as still existing, and are invoked for succour,
Passages to this effect may be found in “ Original Sanskrit
Texts,” vol. v. pp. 28 ff.

In the passages of the Rik and Atharva Vedas which follow,
the subject of a future life is more fully and distinctly
treated.

The following are translations of some verses of Rig
Veda x. 14, and of other passages. “Worship with an
oblation King Yama, son of Vivasvat, the assembler of men,
who departed to the great heights, and spied out a path for -
many.” [The same verse is varied in Atharva Veda xviii. ὃ,

13, as follows: “ Reverence with an oblation Yama, son of
Vivasvat, the assembler of men, who was the first of men that
died, the first that departed to this (celestial) world”]. R.V.
x. 14, 2. “‘ Yama was the first that found out for us a way.
This home is not to be taken from us ;—(the place) whither
our ancient fathers have departed along their own paths,
knowing (the way) thither.” In verses 7 ff. are given the
words which are addressed to the departed whose obsequies
are being performed: ‘ Depart thou, depart by the ancient
paths to the place whither our ancient fathers have de-
parted: (there) shalt thou see the two kings, Yama, and the

* In the original the words are merely “‘ thrice seven.” The Com-
mentator explains them of the region of the sun as the highest, accord-
ing to a Brihmana, which says: ‘‘ There are 12 months, 5 seasons,
these three worlds and the sun the twenty-first. Prof. Grassmann
renders the words by ‘‘ three weeks,” while Prof. Ludwig connects —
them with sakhyuh “ friend,” which, however, is in the singular. ἢ

APPENDIX. 335

god Varuna, exhilarated by the oblation. 8. Meet in the
highest heaven with the fathers, meet with Yama, meet with
(the recompense of) thy sacrificial and pious acts. Throwing
off all imperfection, again go to thy home. Radiant, become
united to a body.* Go ye, depart ye, hasten ye from hence.
The fathers have made for him this place. Yama gives him
an abode distinguished by days, and waters, and lights.”
Atharva Veda xviii. 2, 37. “1 give this abode to this man
who has come hither, if he is mine. Yama, perceiving, says
of him, ‘Let him come hither to (be part of) my property.’”
R.V. x. 16, 3. “ Let his eye go to the sun, his breath to the
wind. Go to the sky and to the earth, according to the
nature (of thy several parts); or go to the waters, if that is
suitable for thee ; enter into the plants with thy members.
4, As for his unborn part, do thou, Agni, kindle it with thy
heat; let thy flame and thy lustre kindle it; with those forms
of thine which are auspicious, convey it to the world of the
righteous.” [See note 449 in p. 298 of “ Original Sanskrit
Texts,” where, among other illustrative passages, verses 532
ff., of the Supplices of Euripides are quoted: “Odev δ᾽ ἔχαστον εἰς
τὸ σῶμ᾽ ἀφίκετο, ἐνταῦθ᾽ ἀπῆλθε, σνεῦμα μὲν πρὸς αἰθέρα, τὸ σὼμα δ᾽
εἰς γῆν. “But each (element) has departed to the quarter
whence it came to the body, the breath to the aether, the
body (itself) to the earth.”] Vajasaneyi Sanhitaé xviii. 52:
“Borne by those thine undecaying, flying pinions, wherewith
thou, Agni, slayest the Rakshases, may we soar to the world of
the righteous, whither the ancient, earliest-born rishis have
gone.” Atharva Veda xviii. 2, 21: ‘“ Meet with the fathers,
meet with Yama; may soft, refreshing breezes blow upon
thee; may the Maruts, bringing, and swimming in, water, bear
thee aloft ; causing coolness by their movement, may they wet
thee with rain.” In Atharva Veda iv. 34, 4, it is said of the
man who offers a particular oblation that “borne on a car, or
on wings, he passes beyond the sky.” Rig Veda x. 14, 10:
“By an auspicious path hasten past those two four-eyed

* See Prof. Roth’s article in the Journal of the American Oriental
Society, Vol. iii. pp. 342 ff., and note 458 in “Original Sanskrit Texts,”
vy. 305.

336 APPENDIX.

brindled dogs, the offspring of Sarama. 11. Entrust him, Ὁ
Yama, to thy two four-eyed, road-guarding, man-observing
watch dogs, and bestow on him prosperity and health.”
Atharva Veda xviii. 2,24: “Let not thy mind, let no portion
of thy breath, of thy limbs, of thy sense of taste, of thy body,

abandon thee.” A.V. vi. 120, 3: “In heaven, where our — | j

virtuous friends enjoy blessedness, having left behind them the
infirmities of their bodies, free from lameness or distortion
of their limbs, may we behold our parents and our children.”
A.V. ix. 5, 27: “When a woman has had one husband before,
and gets another, and they present the aja panchaudana
offering, they shall not be separated. 28. A second husband
dwells in the same world with his re-wedded wife, if he offers
the aja panchaudana,” &e. A.V. xii. 3,17: “Do thou conduct
us to heaven; let us be with our wives and children.”
Rig Veda x. 154, 2: “Depart to those who through tapas
(austerities) are invincible, and have gone to heaven, ὅθ 8.
Depart to those who fight in battles, those who have died
there, or to those who have bestowed thousands of largesses.”

In Rig Veda ix. 113, 7 ff., the enjoyments of heaven are

said to be conferred by Soma, and are thus described: 7. . —

“Place me, O purified Soma, in that imperishable and un- |
decaying world where perpetual light (exists), and the sun is
placed. 8. Make me immortal (in the realm) where King ©
Vaivasvata (Yama) dwells, where is the sanctuary of the sky,
and those rushing waters flow. 9. Make me immortal in the —
third heaven, where action is unrestrained, and the regions
are luminous. 10, Make me immortal in the world of the
sun, where there are pleasures and enjoyments, where ambrosia
and satisfaction are found. 11. Make me immortal (in the
world) where there are joys, and delights, and pleasures, and
gratifications ; where the objects of desire are attained.”

In A.V. iv. 34, 2, gratifications of a sensual kind are pro-
mised in paradise ; and it is declared that those who offer a
particular oblation shall be borne on cars, and, becoming
winged, shall soar beyond the sky.

. The virtues which are rewarded by admission to heaven are
described in R.V. x. 154, as austerity or self-restraint, heroism
in battle, and liberality.

APPENDIX. 337

The following texts seem to allude to a place of future
punishment, Rig Veda, iv. 5, 5. Like brotherless females,
unchaste, like evil women who hate their husbands, wicked,
unrighteous, and liars, they are destined for that deep abyss.” *
ix. 73, 8. “ Knowing, he beholds all creatures ; he hurls the
hated and irreligious into the abyss.”

cout. See the prose translation of this hymn above, in p.
325.

cout. Rig Veda x. 146. See prose translation in “Original
Sanskrit Texts,” v. p. 423.

ccLut. Rig Veda ix. 112. See prose version in “ Original
Sanskrit Texts,” v. 424.

ccLiv. Rig Veda x. 34. See “Original Sanskrit Texts,”
v. 426 ἢ

coLy. Rig Veda x. 107. See “Original Sanskrit Texts,”
v. 434.

coLvt. Rig Veda x. 117. See “Original Sanskrit Texts,”
ν. 431 ἢ

ccLvil. Rig Veda vii. 103, See “ Original Sanskrit Texts,”
v. 436.

cotvit. See “Original Sanskrit Texts,” v. 469 f.

* Compare the different translations of Wilson, Ludwig, Grassmann,
and Zimmer, Altindisches Leben, p. 331.

—~ * oo

ee

SUPPLEMENT TO APPENDIX.

In this Supplement parallel passages additional to those given
in the Appendix are adduced.

Page 60, line 12.—“ And in the sovereign soul is merged.”
The expression “merged” does not exactly represent the
Vedantic doctrine, which, as may be seen from what precedes,
is not that there ever was any individual soul distinct from the
Supreme Soul, but that all the conditions which necessitated
the seeming individual to remain ignorant of his own identity
with the Supreme Self being now removed, he no longer
imagines himself to be a distinct and separate personality.

Page 79, note, and p. 270, lines 7 ff.—Possibly this verse,
which, I have said, seems very Antinomian in its tendency,
may be understood as implying that the sinner who sacrifices
to the gods, at the same time enters on a new and righteous
course of life. Compare the Bhagavad Gita, ix. 30 ἢ, where
it is said: “Even if a man of very evil life worship me,
seeking nothing else (ananyabhak =bhajanaika-prayojanah Ra-
ménuja), he must be regarded as good, for he is thoroughly
resolved. He quickly becomes righteous, and obtains per-
petual tranquility.”

Page 87, No. cxxxvi., for “still men’s grief,” read “share
men’s grief.”

Page 118, note.—The following lines from the Andromache
of Euripides, 943 δ΄, form a parallel to the closing verses of
the quotation from the Troades.

᾿Αλλ᾽ οὔποτ᾽, οὔποτ᾽, ob γὰρ εἰσάπαξ᾽ ἐρῶ,
χρὴ τοὺς γε νοῦν ἔχοντας, οἷς ἔστιν γυνή,
πρὸς τὴν ἐν οἴκοις ἄλοχον εἰσφοιτᾶν ἐᾶν
γυναῖκας" αὗται γὰρ διδάσχαλοι καχῶν.

340 SUPPLEMENT.

“But never, never,—for I shall not say it once only—should
wise men, who have a wife, permit (other) women to visit their
partner in their houses, for these women are teachers of evil.”

In opposition to the idea of shutting up women too much
indoors, Menander makes one of his female characters speak
thus (Meineke, p. 185) :—

Τὸ μὲν μέγιστον οὔποτ᾽ ἄνδρα χρὴ σοφὸν
λίαν φυλάσσειν ἄλοχον ἐν μυχοῖς δόμων"
ἐρᾷ yap orig τῆς θύραθεν ἡδονῆς,
ἐν δ᾽ ἀφθόνοισι τοῖσδ᾽ ἀναστρωφωωῳένη,
βλέπουσά τ᾽ εἰς πᾶν, καὶ παροῦσα πανταχοῦ,
τὴν ὕψιν ἐμπλήσασ᾽ ἀπήλλακται κακῶν.

ὕστις δὲ μοχλοῖς καὶ διὰ σφραγισμάτων
σώζει δάμαρτα, δρᾶν τι δὴ δοκῶν σοφόν,
μάταιός ἔστι καὶ φρονῶν οὐδὲν φρονεῖ"

ἥτις γὰρ ἡμῶν καρδίαν θύραζ᾽ ἔχει,

θᾶσσον ὠὲν οἰστοῦ καὶ πτεροῦ χωρίζεται,
λάθοι δ᾽ ἂν ἼΑργου τὰς πυκνοφθάλμους κορας.

“ What is most important,—a wise man should never keep
his wife guarded within the recesses of his house. For the
eye desires out-of-door pleasure ; and living in the midst of
such enjoyments in abundance, and beholding every thing,
and being present everywhere, and satiating her sight, she is
preserved from evils. . . . But the man who seeks to preserve —
his wife by bolts, and confinement, while he seems to be doing
something wise, is foolish, and thinking as he does, is the
reverse of sensible. For any one of us who has her heart out
of doors, flies off quicker than an arrow, or a bird, and would
elude the many eyes of Argus.”

CXxL, p. 129, note-——Compare also Euripides, Hecuba
282.—

ov τὸν κρατοῦντα χρὴ κρατέιν ἃ μὴ χρεών,
οὐδ᾽ εὐτυχοῦντας εὖ δοκειν πράξειν asi,
“One in power ought not to exercise that power impro-

perly ; nor ought the prosperous to think that they shall
always enjoy prosperity.”

SUPPLEMENT. 341

Euripides, Archelaus (Stobeeus iv. 23).—
Πάλα; σχοποῦμαι, τὰς τύχας τῶν βροτῶν
ὡς εὖ μεταλλάσσουσιν. ὃς γὰρ ἂν σφαλῇ
εἰς ὀρθὸν ἔστη, χὼ πρὶν εὐτυχῶν πίτνει.
“Of old, Tremark that the fortunes of men change: for

‘he who has fallen rises again, while he who formerly flourished

falls.”
Euripides, in Stobzus, vol. iv., p. 19.—
Οὐ χρή ποτ᾽ ὀρθαῖς ἐν τύχαις βεβηκότα
ἕξειν τὸν αὐτὸν δαίμον᾽ εἰσαεὶ δοκεῖν.
ὁ γὰρ θεός πως, εἰ θεόν ope χρὴ καλεῖν,
χάμνει ξυνὼν τὰ πολλὰ τοῖς ἀυτοῖς ἀεί.----κ, τ. δ.

“Α man who is living in prosperity should not think that
he will always have the same good fortune. For the god, if
god he should be called, is generally tired of abiding always
with the same persons.”

Euripides, Antiope, Jbid., p. 20.—
Τοιόσδε θνητῶν τῶν ταλαιπώρων βίος.
οὔτ᾽ εὐτυχεῖ τὸ πάμπαν οὔτε δυστυχεῖ,
εὐδαϊμονεῖ δὲ χαῦθις οὐκ εὐδαιμονεῖ,
“Such is the life of wretched men : it is neither altogether
fortunate nor unfortunate : and it is now prosperous and after-
wards unprosperous.”

P. 208, No. vii—Compare Euripides ; fragment of Phrixus.
ὅστις δὲ θνητῶν οἴεται τοὐφ᾽ ἡμέραν
καχόν τί πράσσων τοὺς θεοῦς λεληθέναι,
δοχεῖ πονηρὰ, καὶ δοχῶν ἁλίσκεταί.
ὅτ᾽ ἀν σχόλην ἄγουσα τυνχάνῃ Δίκη,
τιμωρίαν τ᾽ ἔτισεν ὧν ἦρξεν κακῶν.
“But if any mortal thinks that when doing something evil
daily, he escapes the notice of the gods, he thinks what is evil,
and so thinking, he is caught. Whenever Justice has leisure,
he suffers retribution for the evils he has wrought.”
Fragment in Stobeus: Nauck, fragments of Euripides, No.
969.
οὔτοι προσελθοῦσ᾽ ἡ Δίκη, μὴ τρέσῃς,
σαΐσει πρὸς ἡπσαρ, olde τῶν ἄλλων βροτῶν

342 SUPPLEMENT.

Tov ἄδικον, ἄλλὰ σῖγα καὶ βραδεῖ ποδὶ

στείχουσα, μάρπτει τοὺς κακοὺς ἀεὶ βροτῶν.
“Do not fear that Justice will ever approach thee and smite
thee to the heart, nor will she so visit any other unjust man ;
but silently and slowly advancing, she always seizes the
wicked among mortals.”

The following passage is taken from the Florilegium Mona-
cense, containing sentiments from Democritus, Epictetus, and
others, printed in Meineke’s edition of Stob. Anthol., iv., pp.
267 f.—

P. 208, No. vii.

Ἐὰν ἀεί μνημονεύσῃς, ὅτι, ᾧ ἐργάζῃ κατὰ ψυχὴν ἢ

παρέστηκεν ἔφορος, ἐν πάσαις sii οὐ μὴ ἁμαρτῃς, ἕξεις δὲ τὸν
θεὸν σύνοικον.
“ Tf thou always seibaestarle that God stands by, a beholder
of all that thou doest with thy soul or thy body, thou wilt
not err in all thy acts, and shalt have God dwelling with
thee.”

P. 210, No, xii:—Compare Aischylus, fragment 163,
Stobeeus, i. 62.—

σῶμα θεὸς

Θεὸς μὲν αἰτίαν φύει βροτοῖς,
ὅταν κακῶσαι δῶμα παμπήδην θέλῃ.
‘When God wishes entirely to ruin a house, he creates some
ground of complaint against mortals.”

P. 210, No. xiii—Euripides, Antigone (Stobeus, Anthol.
iv. 34; also in Dindorf and Nauck), considered by some to
be of doubtful authenticity.

Μὴ νυν θέλε λυπεῖν σαυτόν, εἰδὼς ὅτι

πολλάκις τὸ λυποῦν ὕστερον χαρὰν ἄγει,

καὶ τὸ κακὸν ἀγαθοῦ γίγνεται παραίτιον.
“Do not therefore vex thyself, knowing that that which
vexes, afterwards often brings. joy, and evil becomes the
occasion of good.”

Philemon, Stobeus, iv. 38.—

πόλλ᾽ ἐστὶν ἐν πολλαῖῆσιν ὀικίαις κακά,

ἅ καλῶς ὁταν ἐνέγκῃς, ἀγαθὰ γενήσεται.
“In many houses there are many evils, which when well borne,
shall become good things.”

SUPPLEMENT. 343

Menander'’s Plocium. Meineke, p. 147 :—
"2, Παρμένων, οὐκ ἔστιν ἀγαθὸν τῷ βίῳ
φυόμενον ὥσπερ δένδρον ἐκ ῥίζης μιᾶς,

"GAN ἐγγὺς ἀγαθοῦ παραπέφυκχε καὶ κακόν,
ix τοῦ κακοῦ τ᾽ ἤνεγχεν ἄγαθον ἡ φύσις.

“Tn life, O Parmeno, there is no good thing which springs
up like a tree from one root ; but alongside of the good some-
thing evil also grows up ; and nature brings good out of the
evil.”

_ P. 213, No. xiv.—Plautus, Capt., ii. 2.75.—
Non ego omnino lucrum omne esse utile homini existimo.
Scio ego, multos jam lucrum homines luculentos reddidit.
Est etiam, ubi profecto damnum prestet facere quam
lucrum.

“T do not regard every gain as useful toa man. I know
that gain has rendered many men brilliant. There are also
cases, where in truth, it will be better to incur loss than
acquire gain.”

P. 212 f., Nos. xiii. and xiv.—Plato, Republic x. 11.—

Τῷ δὲ θεοφιλεῖ οὐχ ὁμολογήσομεν, ὅσα γε ἀπὸ θεῶν γίγνεται,
πάντα γίγνεσθαι ὡς οἷόν τε apiora, εἰ μή τι ἀναγκαῖῶὸν αὐτῷ κακὸν
ἐχ προτέρας ἁμαρτίας ὑπῆρχεν; Πάνυ μὲν οὖν. Οὕτως ἄρα ὑπο-
ληπτέον τερὶ τοῦ δικαίου ἀνὸρος, ἐάν τ᾽ ἐν πενίᾳ γίγνηται ἐάν τε
ἐν νόσοις ἤ τινι ἄλλῳ τῶν δοκούντων χαχῶν, ὡς τούτῳ ταῦτα εἰς
ἀγαθόν τι τελευτήσει ζῶντι ἣ καὶ ἀποθανόντι. οὐ γὰρ δὴ ὑπό γε
θεῶν ποτὲ ἀμελῆιται ὃς ἂν προϑθυμεῖοϑαι ἐθέλῃ δίκαιος γίγνεσθαι καὶ
ἐπιτηδεύων ἀρετὴν sig ὅσον δυνατὸν ἀνθρώπῳ ὁμοιοῦσθαι θεῷ, Eilxés
γ᾽, ἔφη, τὸν τοιοῦτον μὴ ἀμελεῖσθαι ὑπὸ τοῦ ὁμοίου.

“And the friend of the gods may be supposed to receive
from them every good, excepting only such evil as is the
necessary consequence of former sins? Certainly. Then this
must be our notion of the just man, that even when he is in
poverty or sickness, or any other seeming misfortune, all
things will in the end work together for good to him in
life and death: for the gods have a care of any one whose
desire is to become just and to be like God, as far as man can
attain his likeness, by the pursuit of virtue? Yes, he said,

344 SUPPLEMENT.

if he is like God, he will surely not be neglected by him.”
(Dr Jowett’s translation of Plato, ii. 455).

P. 213, No. xtv.—I give here, both in a verse and prose
translation, the remainder of the Hymn to Zeus, by Kleanthes
the Stoic Philosopher, of which a portion has been quoted in
p- 213. The original may be found in Stobseus, Ecl. Phys.,
i, 8 ff.

[Kleanthes is stated in Dr William Smith’s ‘‘ Dictionary of Greek and
Roman Biography and Mythology,” to have been ‘born at Assos
in Troas about 8.0. 300, though the exact date is unknown.”
The substance of the hymn is given and commented upon in Sir
A. Grant’s “‘ Aristotle,” 3d ed., Vol. i., p. 327 ff.]

OF all immortals grandest, many-named,
Almighty lord of nature, ruling all

By law, great Zeus, all hail! on thee we call:
Thee mortal men may all invoke unblamed.

For from thine own high self we claim to spring ;
Of creatures all that people earth or air,

We men alone thy reason’s impress bear ;

Thy greatness, therefore, will I ever sing.

Revolving round the earth the whole array

Of stars obeys that ever-present force
Whereby across the sky thou lead’st its course,
And willing, bows to thy resistless sway.

For such an instrument to quell revolt

Thou wieldest, lord, in thine unconquered hands
As swift response compels to thy commands,—
The two-edged, fiery, living thunderbolt ;

All nature quakes where’er its strokes alight.
So dost thou, Zeus, ordain thy law, which all
The heavenly lights pervades, both great and small :
So great a king art thou, of sovereign might.

SUPPLEMENT. 345

Apart from thee no work, great potentate,
Is done on earth, in yonder heavenly sphere,
Or deep in ocean’s caverns, far or near,

But what the bad in folly perpetrate.

Thou knowest how to make the crooked straight,
From chaos dire can’st order fair create ;
To thee are dear the things which mortals hate.

For so hast thou things good and ill combined,
That all together one grand system make,

To rule reduced by thy controlling mind :

But evil men this wondrous order break,

And neither see nor hear thy. law divine,
Which, well and wisely kept, had made them blest ;
But seeking fancied good, they never rest,

Of envied fame, or sordid gain, in quest ;

Or else to ease and joy their lives resign :
Yet disappointed, all at last obtain

The dark reverse of what they hoped to gain.

But all-bestowing Father, wrapt in clouds

From whose dark depths the dazzling lightnings glance,
Sweep far away that mournful ignorance

Whose gloom the souls of mortals now enshrouds ;

And grant them knowledge, yea, vouchsafe that they
May share that wisdom wherein thou confid’st,
Whilst thou aright the course of nature guid’st ;
That honoured so by thee, we men may pay

Thee back with honour, singing aye with awe

Thy deeds, as men beseems :—from age to age
No nobler task can men or gods engage

Than this, with joy to hymn the universal law.

346 SUPPLEMENT.

The following is a prose translation of the preceding
hymn :—

“0 most glorious of the immortals, many-named, ever almighty,
Zeus, author of nature, ruling all things with law,—hail! for it is
permitted to all mortal (men) to address thee. For we are a race
(springing) from thee, having alone of all mortal things that live

and creep on the ground, obtained a resemblance of the sound.* _

Wherefore I shall hymn thee, and ever celebrate thy might. This
entire universe, revolving round the earth, obeys thee wheresoever
thou mayest lead, and is willingly governed by thee. Such a
minister thou holdest in thine unconquered hands, the two-edged
(or forked), fiery, ever-living thunderbolt. For from its blow the
whole of nature shudders ; whereby thou directest the common
order which pervades all things, blending with the greater and the
lesser lights . . . thou who art such a supreme king universally.
Without thee, O God, no work is done on earth, nor at the divine
ethereal pole, or in the sea, save only those things which the
wicked perpetrate through their own senselessness. But thou
understandest, too, how to make uneven things even, and to order
the things that are disordered ; and things which are not dear are
dear to thee. For so hast thou fitted all good things into one with
the bad, that there is but one reason [or account, to be given] of all

things ever existing ;—which [reason] all wicked mortals shun and ©

neglect ; hapless men, who, always longing after the possession of

good things, neither see nor hear this universal law of God, by ©

wisely obeying which, they would lead an excellent life. But
abandoning what is noble, they rush in pursuit of different objects ;

some carrying on a bitter struggle for fame, some turning to the |
unfair pursuit of gain, and others seeking after ease and bodily ©

gratifications, . . . they are carried away in different directions,
but prepare for themselves things altogether the opposite of these
(for which they are striving). But, O all-bestowing Zeus, wrapped
in dark clouds, darter of vivid lightnings, rescue men from mournful
ignorance, dispelling it from their souls, O Father; and impart to
them wisdom; in which trusting, thou governest all things aright;
[do this] that so, being honoured of thee, we may repay thee with
honour, celebrating continually thine acts, as befits a mortal; for
there is no higher privilege either for men or for gods than ever
rightly to sing the universal law.”

* This is a literal rendering of the corrupt reading in the MSS.,
which it has been attempted to improve by various conjectures.
Meineke has proposed an alteration (ἐκ σοῦ yap γενόμεσθα, λόγου---

.

ἀχὸ». ἡ
wire

—— tt

SUPPLEMENT. 347

No. xxiv. p. 220, line 7 f. from the top. Compare Claudian,
Cons. Hon. iv. 296.—

In commune jubes si quid, censesve tenendum,
Primus jussa subi ; tune observantior equi

Fit populus, nec ferre negat, cum viderit ipsum
Auctorem parere sibi : componitur orbis

Regis ad exemplum ; nec sic inflectere sensus
Humanos edicta valent, ut vita regentis.
Mobile mutatur semper cum principe vulgus.

“Tf thou ordainest any thing, or esteemest that it should be
observed by the public, be the first thyself to submit to what
thou commandest. The people then becomes readier to obey
what is right, and cannot refuse to yield when it sees the
author of the ordinance obey himself. The world conforms to
the example of the king. Nor do edicts avail so much as the
life of the ruler, to influence their feelings. The changeable
vulgar always changes with the prince.”

Ρ, 226, No. xxx.—Compare Menander (Ramage p. 34.)—

ὅταν εἰδέναι θέλῃς σεαυτὸν ὅστις εἶ,
ἔμβλεψον εἰς τὰ μνήμαθ᾽ ὥς ὁδοιπορεῖς"
ἐνταῦθ᾽ ἔνεστιν ὀστέα καὶ κούφη κόνις

ἀνδρῶν βασιλέων καὶ τυράννων καὶ σοφῶν,
καὶ μέγα φρονούντων ἐπὶ γένει καὶ χρήμασιν,
αὐτῶν τε δόξῃ, τῷ τε κάλλει σωμάτων'

καὶ οὐδὲν αὐτῶν τῶνδ᾽ ἐπήρκεσεν “χρόνον'
κοινὸν τὸν ἄδην ἔσχον οἱ πάντες βροτοί,

πρός raul ὁρῶν γίνωσχε σαυτὸν ὅστις εἶ,

“ When thou wishest to know thyself, what thou art, look at
the tombs, as thou passest along the road. In them lie the
bones, and the light dust, of kings, and despots, and sages, and
of men who were proud of their high birth, and their wealth,
and their renown, and their bodily beauty. But none of these
things could ward off (the influence of) time. All mortals

«.7.¥.), which may be thus translated: ‘‘For we spring from thee,
having alone, &c., . . . obtained the resemblance of (thy) reason.”
This I have followed in the metrical version.

348 SUPPLEMENT.

find a common grave. Regarding these things, know thyself
what thou art.”

P, 226, No. xxxi.—Propertius iii. 5, 13.— :

Haud ullas portabis opes Acherontis ad undas :
Nudus ab inferna, stulte, vehere rate.

“Thou shalt carry none of thy wealth to the waves of :
Acheron ; O fool, thou shalt be ferried across naked on the
infernal boat.”

P. 232, No. xxxviii—Moschus (Ramage, p. 341.)—

᾿Αιαῖ, ταὶ μαλάχαι μεν ἐπὰν κατὰ κᾶπον ὕλωνται,

ἢ τὰ χλωρὰ σέλινω, τὸ τ᾽ εὐθωλὲς οὖλον ἄνηθον,

ὑστέρον αὖ ζώαντι, καὶ εἰς ἔτος ἄλλο φύοντι"

ἄμμες δ᾽ οἱ μεγάλοι καὶ καρτεροὶ ἢ σοφοὶ ἄνδρες,

ὑππότε πρῶτα θάνωμες, ἀνάκοοι ἐν “χθονὶ κοίλᾳ

εὕδομες εὖ μάλα μακρὸν ἀτέρμονα νήγρετον ὕπνον.
“‘ Alas, when the mallows have died in a garden, or the green
parsley, or the blooming crisp dill, they live again afterwards,
and grow up in another year. But we, the great, the brave, the
wise, when once we die, no longer hearing aught, sleep in the -
hollow earth a very long unending sleep, that knows no waking.”

Ῥ, 235, No. xlv.—Ovid. Ep. ex Pont. ii. 3, 17.—

Nec facile invenias multis ex millibus unum

Virtutem pretium qui putet esse sui.

Ipse decor, recti facti si proemia desint,

Non movet, et gratis poenitet esse probum.
“You will not easily find one out of many thousands who
regards virtue as its own reward, Its own lustre, if the prizes

of right action are wanting, does not affect any one; and he
repents having been good for nothing.”

Claudian, Cons. Mall. Theod. 1.—

Ipsa quidem virtus pretium sibi, solaque late
Fortune secura nitet, nec fastibus ullis
Erigitur, plausuve petit clarescere vulgi :

Nil opis externze cupiens, nil indiga laudis,
Divitiis animosa suis, immotaque cunctis
Casibus, ex alta mortalia despicit arce.

SUPPLEMENT. 349

“ Virtue is its own reward ; it alone shines far and wide, in-
different about fortune, is not elevated by any proud emotions,
does not seek to become illustrious by the applause of the vul-
gar. Desiring no outward wealth, in no need of praise, bold
by its own resources, unmoved by all chances, it looks down
on the life of mortals from its lofty citadel.”

P. 235, No. lii—Compare the following from the so-called

golden Pythagorean verses, for a copy of which I am indebted
to a friend.—

Μηδ᾽ ὕπνον μαλακοῖσιν ἐπ᾿ ὄμμασι προσδέξασϑαι
Πρὶν τῶν ἡμερινῶν ἔργων λογίσασϑαι ἕχαστον"

Πῇ παρέβην ; τί δ᾽ ἔρεξα ; τί μοι δέον οὐκ ἐτελέσϑη ;
᾿Αρξάμενος δ᾽ ἀπὸ πρώτου ἐπέξϑι, καί μετέπειτα
Δεινὰ μὲν ἐκπρήξας ἑπιπλήσσεο, χρηστὰ δὲ τέρπευ.

“ Nor should one allow sleep to visit his tender eyes before
he has examined each of the day’s deeds; in what have I
transgressed ? what have I done? what duty have I failed to
fulfil? Beginning at the first, go over all thine acts; and if
thou hast done anything dreadful, reproach thyself; if thou
hast done well, be glad.”

“ Each night, before, in soft repose,
Thy tired and languid eyelids close,
Of thine own self the questions ask :

“ Have I fulfilled my daily task ἢ
What virtuous action have I done ?
Or, ah! have I accomplished none ?
What have I done amiss this day ?
From virtue’s path how gone astray ¢”
When thou hast thus, from first to last,
Thine actions all in survey passed,

If thou hast evil done, be sad ;

If thou hast nobly done, be glad.”

Pages 246 ff., Nos. Lxexiv. and Ixxv.—Although only some
of the following Greek passages manifest any resemblance,
and that not a very close one, to the pantheism of the Upani-
shad, I think them worthy of being adduced here :—

350 SUPPLEMENT.

Aratus. Stob. Ecl. Phys. i. 7.
"Ex Διὸς ἀρχώμεσθα, τὸν οὐδέποτ᾽ ἄνδρες ἐῶμεν
ἄρρητον, μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαΐ,
πᾶσαι δ᾽ ἀνθρώπων ἀγοραΐ, μεστὴ δὲ θάλασσα,
καὶ λιμένες, πάντῃ δὲ Διὸς κεχρήμεθα παντες’
σοῦ γὰρ καὶ γένος ἐσμεν.

“Let us begin with Zeus; whom we men will never leave
unnamed. And all streets are full of Zeus, and all the
market-places of men, and the sea too is full, and the ports,
and we everywhere stand in need of Zeus. For we are his
offspring.”

The following lines form the commencement of a long
so-called [Orphic] passage in Stobzeus, Ecl. Phy. p. 10 :—
Ζεὺς πρῶτος γένετο, Ζεὺς ὕστατος ἀργιχέραυνος,
Ζεὺς κεφωλή, Ζεὺς μέσσα, Διὸς δ᾽ ἐκ πάντα τέτυκται.
Ζεὺς ἄρσην γένετο, Ζεὺς ἄμβροτος ἔπλετο νὐὑμφη,
Ζεὺς πυθμὴν γαΐης τε καὶ οὐρανοῦ ἀστερόεντος"
[Ζεὺς πνοὶη πάντων, Ζεὺς ἀκαμάτου πυρὸς ὁρμή"
Ζεὺς πόντου ῥίζα, Ζεὺς ἥλιος ἠδὲ σελήνη"
Ζεὺς βασιλεύς, Ζεὺς αὐτὸς ἁπάντων ἀρχιγένεθλος"
ἕν κράτος, εἷς δαίμων γένετο, μέγας ἀρχὸς ἁπάντων"
ἕν δὲ δέμας βασίλειον, ἐν ᾧ τάδε πάντα κυκλεῖται,
πῦρ καὶ ὕδωρ καὶ γαῖα καὶ αἰθὴρ WE τε καὶ ἦμαρ,
καὶ μῆτις, πρῶτος γενέτωρ, καὶ ἔρως πολυτερπής.
πάντα yap ἐν Ζηνὸς μεγάλῳ τάδε σώματι κεῖται. %.7.A,

“ Zeus, the darter of the flashing lightning, is the first, the
last, the head, the centre : all things are formed from (or by)
Zeus. Zeus is (or became) a male, the immortal Zeus a maid.
Zeus is the foundation of the earth and of the starry heaven.
[Zeus is the breath of all, the fury of the ceaseless fire. Zeus
is the root of the ocean, Zeus is the sun and the moon]. Zeus
is the king, Zeus is himself the progenitor of all things.
There is one power, one deity, the great ruler of all things;
and one royal body in which all these things are revolved, —

fire and water and earth, and ether, and night and day, and
wisdom, the first generator, and much-delighting love: for all

these things lie in the great body of Zeus.” * |

SUPPLEMENT. 351

Aristotle de Republica vii. 1.—This and the following three
passages are quoted, but not all fully, by Ramage, p. 102 f.
They are cited, not on account of anything corresponding in
the Sanskrit, but for their theistic and elevated sentiments.

The treatise from which the last three are taken is not,
however, generally regarded as Aristotle’s.*

Ditto, de Republica vii. 1.—

Ὃς εὐδαίμων μὲν ἐστι καὶ μακάριος, δὲ οὐδὲν δε τῶν ἐξωτερικῶν
ἀγαθῶν, ἀλλὰ OP αὑτὸν αὐτός.

“(God) who is happy and blessed, not through any good
external to himself, but himself through himself.”

Treatise de Mundo 5.—

Γῆν re πᾶσαν χαὶ θάλασσαν αἰθέρα re χαὶ ἥλιον χαὶ σελήνην καὶ
τὸν ὅλον οὐρανὸν διεκόσμησε μία ἡ διὰ πάντων διήκουσα δύναμις, . ..
τὰς ἐναντιωτάτας ἐν αὐτῷ φύσεις ἀλλήλαις ἀναγκάσασα ὁμολογῆσαι
καὶ ἐχ τούτων μηχανησαμένη τῳ παντὶ σωτηρίαν.

“One power, that which reaches through all things, arranged
the entire earth, and sea, and ether, and sun and moon,
and the whole heaven, . . . compelling the most opposite
natures in it to harmonise, and from these things devising
safety for the whole.”

De Mundo 6.—

Ταῦτα χρὴ καὶ περὶ θεοῦ διανοεῖσθαι, δυνάμει μεν ὄντος ἰσχυροτάτου

κάλλει δὲ εὑπρεπεστάτου, ζωῇ δὲ ἀθανάτου, ἀρετῇ δὲ κρατίστου.
διότι πάσῃ θνητῇ φύσει γενόμενος ἀθεώρητος ἀπ᾿ αὐτῶν τῶν ἔργων
δεωρεῖῆται.
“‘ These things, too, we ought to think in regard to God, who
in might is most strong, in beauty is most fair, in life immortal,
in virtue most excellent, because, being unperceivable by
mortal natures, he is perceived by his works themselves,”

De Mundo 7.—

Κρόνου δὲ παῖς καὶ χρόνου λέγεται, διήκων ἐξ᾽ αἰῶνος ἀτέρμονος εἰς
ἕτερον αἰῶνα,

“ And he is called the son of Kronus and of time, continuing
from one age without limit, to another.”

* On Aristotle's conception of the Deity, see Sir Alexander Grant's
* Aristotle” pp. 175 ff., in Mr Lucas Collins’ ‘‘ Ancient Classics for
English Readers.”

352 SUPPLEMENT.

Flor. Monacense. Stob. iv., p. 267.—
Θεὸς ov ληστός εἰ OF Anarés ov θεός.

“God is not comprehensible. If comprehensible, he would
not be God.”

P. 247, line 2, above the note.—‘* Without an interior, or
an exterior.” This cannot be properly said of a lump of salt.
It is, however, said of Brahma in ii. 5, 19 of this Upanishad,
where the commentator explains anantara as “ having no suc-
cession of births,” while he gives avdhya as “ having no ex-
terior.” But it would seem that anantara, as the opposite of
avahya, is intended to bear the sense of “having no interior.”

Page 248, line 27.—Professor Cowell thus expresses him-
self on the subject :-—“It seems to me that the ultimate
meaning of moksha, as of Brahma, (on which it of course de-
pends), is almost beyond our conception. It is the thin ether
into which Kant’s “dove” hopes to fly up to find perfect free-
dom of flight. The ordinary ideas of us Europeans do not
rise higher than aham and Brahma, or igwara. But Brahma
seems to me utterly impersonal ; and therefore Brahma is as
far off from it as we are; and yet our usual idea of God is
igwara. I cannot help believing that the Vedanta distinction
of paramarthika and vydvahdrika must extend through all worlds
and all eternity ; the highest existence, conceivable by us, is
infinitely removed from pdramdarthikatva (reality). God’s per-
sonality (as conceived in western thought) removes him at
once from the pdramdrthika ; for surely all consciousness im-
plies three, the subject, and the object, and the relation; and
Brahma is ekam advitiyam. His chaitanya has no object, it
is simple thought.” (Pdramdarthika means real ; vydvaharika,
phenomenal or apparent ; and chaitanya, cognition.)

P. 51, lines 11 ff. from the foot. This view of the commen-
tators, must, however, be regarded as modern. Its falsity as
applied to ancient times is shewn by the cases of Maitreyi,
Gargi, and Sulabha, mentioned in pp. 250 f.

Page 255, Note *. Prof. Cowell draws my attention to the
fact that Sankara proposes as an alternative reading instead

SUPPLEMENT. 353

of gatih, viz., agatih (= anavabodho ’parijnénam) with the sense :
“There is not miscomprehension of it, if it is spoken by a
non-dualist teacher.” This, he observes, is the same meaning
as is brought out by my proposed reading, only expressed
conversely.

P. 265, No. Ixxxiii—Though Indian caste is a different
thing from Grecian slavery, the following texts relating to
the latter are akin in spirit to the passage from the Mahabha-
rata :—

Euripides, Ion, 854.—

“Ev γάρ τι τοῖς δούλοισιν αἰσχύνην φερέι,

τοὔνομα" τὰ δ᾽ ἄλλα πάντα τῶν ἐλευθέρων

οὐδὲν χαχίων δοῦλος ὅστις ἐσθλὸς ἧ.
“ For one thing brings shame to slaves,—the name. But in
all other respects a slave who is a good man is in nothing
worse than those who are free.”

Philemon (Stob. Anthol., ii. 365.)
κἂν δοῦλος ἦ τις, οὐδὲν ἧττον, δέσποτα,
ἄνθρωπος οὗτος ἐστιν, ἅν ἄνθρωπος 7.
“Tf any one be a slave, my master, he is no less a man, if he
be a man.”
Euripides, Melanippe (Stob. Anth., ii. 366.)
Δοῦλον yap ἐσθλὸν τοὔνομ᾽ οὐ διαφθερεῖ"
πολλοὶ δ᾽ ἀμείνους εἰσὶ τῶν ἐλευθέρων.
“For the name will not destroy a good slave. For many
(slaves) are better than the free.”
Ditto, Phrixus.—
Πολλοῖσι δούλοις τοὔνομ᾽ αἰσχρόν, ἡ δὲ φρὴν
τῶν οὐχὶ δούλων ἐστ᾽ ἐλευθερωτέρα.
“To many slaves the name is a disgrace: while their soul is
freer than that of others who are not slaves.”
Philemon, Meineke, p. 410.—
Κἂν δοῦλός ἐστι, σάρκα τὴν αὐτὴν ἔχει"
φύσει γὰρ οὐδεὶς δοῦλος ἐγενήθη ποτε"
ἡ δ᾽ αὖ τύχη τὸ σῶμα κατεδουλώσατο,
“Even though he is a slave, he has the same flesh, for no one
Z

354 SUPPLEMENT.

was ever a slave by nature; but destiny has enslaved his —
body.”

P. 265, No. Ixxxiv.—Euripides, Dictys (Stob. Anthol.,, iii,
153).—
Eig δ᾽ εὐγένειαν ολίγ᾽ ἔχω φράσαι χαλά.
ὁ μὲν γὰρ ἐσθλὸς εὐγενὴς ἔμοιγ᾽ ἀνήρ,
ὁδ᾽ od δίκαιος, κἂν ἀμείνονος πατρὸς
Ζηνὸς πεφύκῃ, δυσγενὴς εἶναι δοκεῖ, ν
“T have little good to say of noble birth. For in my estima- —
tion, the good is the nobly-born man, while he who is unjust,
even if sprung from a father superior to Zeus, is to me
ignoble.” |
Other similar sentiments are cited in the same place by —
Stobeeus.

P. 270, line 15, No. cx.—The translation of the first line —
of this passage has been omitted here. It runs as follows: —
“The unlearned man, who has no faith in righteousness, and ὦ
who constantly sacrifices with means unjustly gained, shall
not obtain the rewards of righteousness.”

P. 270, No. exiii—Menander (Ramage, p. 339), but re-
garded by Meineke, p. 306 f., as spurious. — |
"Es rig δὲ θυσίαν προσφέρων, ὦ Πάμφιλε,
ταύρων τι πλῆθος ἢ ἐρίφων, ἢ, νὴ Δία,
ἑτέρων τοιούτων, ἢ κατασκευάσματα
χρυσᾶς ποιήσας χλαμύδας ἤτοι πορφυρᾶς,
ἢ δι᾿ ἐλέφαντος ἢ σμαράγδου ϑῴδια,
εὔνουν νομίξφει τὸν θεὸν καθιστάναι,
πλανᾶτ᾽ ἑκεῖνος καὶ φρένας κούφας ἔχει.
δεῖ γὰρ τὸν ἄνδρα eh Weds f- 2.7.0,

ὁ τὰ θεὺς Brerts σε ane παρών.

“Tf any one, Ὁ Pamphilus, offering in sacrifice a multisaain
of bulls or goats or the like, or fashioning gilt or purple —
mantles, or images of ivory, or emerald, thinks thereby to to
render the deity propitious to him, he errs, and is foolish,
For the man (who hopes for this) must be a good and useful —
man... . for God is near at hand, and beholds thee.”

SUPPLEMENT. 355

In the Florilegium Monacense printed in Stob. Anthol. iv.
287, the following saying is ascribed to Socrates :—

Ὃ αὐτὸς ἔφη, of τὰ ἀπὸ κακῶν ἔργων εἰς τὰς καλὰς ἀναλίσχοντες
λειτουργίας ὅμοιον ποιοῦσι τοῖς ἀπὸ ἱεροσυλίας ἐὐσεβοῦσι.
“The same person said that those who expended the gains
derived from wrongdoing on excellent rites of worship acted
similarly to those who performed pious acts with means gained
by plundering temples.”

P. 271, line 2 (“a gift bestowed with contempt,” &c.) and
p. 272, No. exxi.

Philemon, Meineke, 422.—
"Edy ὁρῶν πένητα γυμνὸν ἐνδύσῃς,
μᾶλλὸν ἀπέδυσας αὐτόν, ἐὰν ὀνειδίσῃς.
“Tf thou should’st clothe a poor man who is naked, thou hast
rather stripped him if thou should’st reproach him.”

P. 275, No. exxxvi.—From the Florilegium Monacense.
Stobeeus iv. 267 ἢ

Θεῷ ὅμοιον ἔχει ἄνθρωπος τὸ εὖ ποιεῖν, ὅταν τὸ εὖ ποιεῖν μὴ
καπηλεύηται.

“A man is like God when he does good, and does not
make a gain of well-doing.”

Τιμήσεις τὸν θεὸν ἄριστα, ὅταν τῷ θεῷ τὴν διάνοιαν ὁμοιώσῃς δι᾽
ἀρετῆς. ἡ γὰρ ἀρετὴ τὴν ψυχὴν ἕλκει πρὸς τὸ συγγενές.
“ Thou wilt best honour God when thou in mind resemblest
him through virtue: for virtue draws the soul to that which
has an affinity to it.”

0, ἄνθρωποι τότε γίνονται βελτίους, ὅταν τῷ bem προσέίρχωνται.
ὅμοιον δὲ δείχνυσι τῷ θεῷ τὸ εὐεργετεῖν καὶ ἀληθεύειν.
“Men then become better when they draw near to God,
Beneficence and truthfulness evince likeness to God.”

Page 275, No. exxxix.—The following saying of Diogenes
is given in the Florilegium Monacense in Meineke’s edition
of the Anthology of Stobwus, vol. iv., p. 281.—

356 SUPPLEMENT.

Ὃ αὐτὸς ἐρωτώμενος πῶς ἄν τις ἀμύναιτο τὸν ἐχθρόν, εἶπεν “εἰ
σύγε καλὸς καὶ ἀγαθὸς αὐτῳ yévoio,”

“The same sage being asked how a man could defend him-
self against his enemy, replied, ‘If thou shouldst act fairly
and kindly towards him.’”

Page 275 f., Nos. cxxxix. and cxl.
Menander in Stobzeus, i. 113, and Meineke, 35.

Οὗτος κράτιστος ἐστ᾽ ἀνήρ, ὦ Τοργία,
ὕστις ἀδικεῖσθαι πλεῖστ᾽ ἐπίσταται βροτῶν.

“He is the best man, O Gorgias, who knows how to
suffer most injustice.”

Philemon in Stobzeus, i. 300, Meineke, 364.

Ἥ διον οὐδὲν οὐδὲ μουσικώτερον
ἐστ᾽ ἢ δύνασθαι λοιδορούμενον φέρειν.
ὁ λοιδορῶν γάρ, ἂν ὁ λοιδορούμενος
μὴ προσποιῆται, λοιδορεῖται λοιδορῶν.
“There is nothing pleasanter, or meeter than for one who —
is reviled, to bear it; for if the reviled does not take it to
himself, the reviler is himself reviled.” —

I give the enclosed from the Floril. Monacense (in Stobseus, 3
iv., 278), though there is nothing corresponding to it in n the
Sanskrit. ᾿

Οἱ τ᾽ αὐτῷ κακὰ τεύχει ἀνὴρ ἄλλῳ κακὰ τεύχων"
ἡ δὲ κακὴ βουλὴ τῷ βουλεύσαντι κακίστη.

**He who devises evil against another devises evil sata
himself; and the evil design is worst for the designer.” A

P. 277, No. exliii, — Although there is nothing quite Ὺ
parallel to this in the Sanskrit, it is worth quoting.
Philemon in Meineke, p, 415.—
"Ex τοῦ παθεῖν γίνωσκε καὶ τὸ συμπαθεῖν,
καὶ σοὶ γὰρ ἄλλος συμπαθήσεται παθών.

“From suffering learn sympathy ; for so shall another ag
has suffered sympathize with thee.”

SUPPLEMENT. 357

P. 277, No. exlv.—From Menander, cited by John of
Damascus in Stob. iv. 167.—
οὐδείς ἐστί μοι
ἀλλότριος ἂν ἢ χρηστός" ἡ φύσις μία
πάντων, τὸ δ᾽ οἰκεῖον συνίστησιν τρόπος.
“No man is to me an alien, if he be a good man. All men

have one nature; but character commends anyone as a
kinsman.”

Stob. ii. 63, from Plutarch.—
"Apysiog ἢ OnBaios, od γὰρ εὔχομαι
μιᾶς" ἅπας μοι πύργος ᾿Ελλήνων πατρίς.
“Whence Hercules said well: ‘I am an Argive, or ἃ Theban;

for I do not profess to be of one country. Any Greek tower is
my country.”

P. 279, No. cliiii—Pythagoras, Stob. Flor. ii. 220.—

Ποίει ἃ κρίνεις εἶναι χαλά, κἂν ποιῶν μέλλῃς ἀδοξεῖν φαῦλος
γὰρ κριτὴς παντὸς καλοῦ πράγματος ὄχλος. διόπερ ὧν ἂν τῶν
ἐπαίνων χαταφρονῇς, καὶ τῶν ψόγων καταφρόνει.

“Do what thou judgest to be right, even though by doing
this thou shouldst incur bad repute. For the crowd is a bad

judge of all noble acts. Despise therefore the blame of those
whose praises thou wouldst contemn.”

Page 279, No. cliv.—Sophocles, Aletes.—
᾿Ανὴρ γὰρ ὅστις ἥδεται λέγων ἀεί,
λέληθεν αὑτὸν τοῖς ξυνοῦσιν ὧν βαρύς.
“For the man who delights to be constantly speaking, does
not observe that he is disagreeable to his associates.”
Stobeeus, vol. ii., p. 36.—
bux ἄν τις εἴπῃ σολλὰ ϑαυμασϑήσεται,
ὁ μικρὰ δ᾽ εἰπὼν μᾶλλον ἄν ἢ χρήσιμα,
“A man shall not be admired if he speaks much, but
rather if he speaks a little which is profitable.”

358 SUPPLEMENT.

P. 281, No. clxvii—Euripides (Stob. Anthol., i. 258).—

Πότερα ϑέλεις cos μαλθακὰ ψευδῆ λέγω
ἢ σχλήρ᾽ ἀληθῆ; φραζε, σὴ γὰρ ἡ κρίσις.
“ Dost thou desire that I should speak to thee smooth lies, or
hard truths? Tell me ; for with thee rests the decision.”

P. 281, No. clxvii—Euripides, Ino. Stobeus, 1. 259.— ΟΘ΄

Ἐμοὶ γένοιτο πτωχός, εἰ δὲ βούλεται,
πτωχοῦ κακίων, ὅστις ὧν ξυνους ἐμοὶ,
φόβον παρελθὼν τἀπὸ καρδίας ἐρεῖ,

“Let me have a poor man, or if he wishes, worse than ἃ
poor man, who, being well disposed to me, will set aside —
fear, and say what he thinks.” |

P. 282, No. clxxiiiApollodorus in Ramage, “Beautiful —
Thoughts from Greek Authors,” p. 58.— ~

Οὐδέποτ᾽ ἀθυμεῖν τὸν κακῶς πράττοντα δεῖ,
ἄνδρες, τὰ βε)ιτίω δὲ προσδοκᾶν ἀεί.

“The man who is unfortunate should never despond, but
always hope for better things.”

Ῥ, 286, No. excilii—Philemon, Meineke, p. 399, No. xv.— 4

Πρύσεστι ὃ: τῷ πένητι ἀπιστία.
κἂν σοφὸς ὑπάρχῃ, κἂν λέγῃ τι συμφέρον,
Bone? τί φράζειν τοῖς ἀκούουσιν κακῶς"
τῶν γὰρ πενήτων πίστιν οὐκ ἔχει λόγος"
ἀνὴρ δὲ πλουτῶν, κἂν ἄγαν ψευδηγορῇ,
dons? τι φράζειν τοῖς ἀκούουσιν ἀσφαλές.

“ A poor man is not believed. Even if he be wise, even if
he say something profitable, he appears to those who hear him, __
to speak badly: for the word of the poor receives no credence. _
But a rich man, even if he lie exceedingly, appears to the —
hearers to say something certain.” See also the quotation
from the Danae of Euripides, under No. excix., at the foot of
p. 288.

SUPPLEMENT. 359

P. 288, No. excix.—Sophocles, Aleadee.—
Ta χρήματ᾽ ἀνθρώποισιν εὑρίσχει φίλους,
αὖθις δὲ τιωάς. x τ. A.
καὶ γὰρ δυσειδὲς σῶμα καὶ δυσώνυμον
γλώσσῃ σοφὸν τίθησιν εὔμορφον τ᾽ ἰδεῖν.

“Wealth obtains friends for men, and further, honours,” &c.
“ For [wealth] makes even a man with an ugly body
and rude in speech, wise and handsome.”

Menander (Stob. Anth. i. 234).—
Ἔργον εὑρεῖν συγγενῆ
πένητος ἐστιν. οὐδὲ εἷς γὰρ ὁμολογεῖ
αὑτῷ προσήκειν τὸν βοηθείας τινὸς
δέομενον" αἰτεῖσθαι yap ἅμα τι προσδοκᾷ,
“Tt is a difficult task to find a kinsman of the poor man, for

no one acknowledges that one who needs any help belongs to
him ; for he at the same time expects to be asked (for some

help).” |
Floril. Monacense (Stob. iv. 272.)—
Ἔν εὐτυχίᾳ φίλον εὑρεῖν εὐπορώτατον, ἐν δὲ δυστυχίᾳ πάντων

ἀσορώτατον.

“In prosperity it is most easy to find a friend, and in
adversity the most difficult of all things.”

Thid.

Πολλοὶ τοὺς φίλους ἐχτρέπονται, ὁπόταν ἐξ εὐπορίας εἰς σπάνιν
σεριπέσωσιν' οἱ γὰρ πλεῖστοι τῶν χρημάτων, οὗ τῶν ἐχόντων εἰσὶ φίλοι,

“Many turn away from their friends when they fall from ease
into want. For most men are friends of wealth, not of those
who possess it.”
Eurip., Hecuba, 1226.—
"Ey τοῖς κακοῖς yap ἀγαθοὶ σαφέστατοι
φίλοι" τὸ χρηστὰ δ᾽ abl ἔχαστ᾽ ἔχει φίλους.

‘For in adversity friends most distinctly show themselves
such. But prosperity in every case is attended by friends.”

360 SUPPLEMENT.

Eurip., Orestes, 727.—
Πιστὸς ἐν χακοῖς ἀνὴρ
χρείσσων γαλήνης ναυτίλοισιν εἰσορᾶν.
“The man who is faithful in times of calamity, is better to
regard than a calm is to mariners.”

Eurip., Orestes, 665.—
Τοὺς φίλους
ἐν τοῖς κακοῖς χρὴ τοῖς φίλοισιν ὠφελεῖν"
ὁταν δ᾽ ὁ δαίμων εὖ διδῷ, τί δεῖ φίλων ;
ἀρκεῖ γὰρ αὐτὸς ὁ θὲος ὠφελεῖν θέλων.

“ Friends should aid friends in the time of calamity. When
Providence gives prosperity, what need have men of friends ?
for the god, being willing to benefit them, is himself sufficient.”
The following is a very noble sentiment :— :
Menander (Stob. Anthol., iv. 114; and Meineke’s Menan-
der, pp. 176 and 266).—

Τοῦτ᾽ ἐστὶ τὸ ζῆν, ody’ ἑαυτῷ ζῆν μόνον.
“ This is life, not to live to one’s self only.”

P. 289, No. eci.— Philemon (in Stob. Anthol. 1. 189.)—

᾿Ανὴρ δίκαιος ἐστιν ody ὁ μὴ ἀδικῶν,

ἀλλ᾽ ὅστις ἀδικεῖν δυνάμενος μὴ βούλεται,
οὐδ᾽ ὃς τὰ μικρὼ λαμβάνειν ἀπέσχετο,

ἀλλ᾽ ὃς τὰ μεγάλα καρτερεῖ μὴ λαμβάνων,
ἔχειν δυνάμενος καὶ κρατεῖν ἀζημίως.

οὐδ᾽ ὅς γε ταῦτα πάντα διατηρεῖ μόνον,
ἀλλ᾽ ὕστις ἄδολον γνησίαν τ᾽ ἔχων φύσιν,
εἶναι δίκαιος κοὺ δοκεῖν εἶναι θέλει.

“ The just man is, not he who does not act unjustly, but who

when he is able to do so, does not desire it; nor, again, he —
who has abstained from taking a little, but he who resists —

taking great things, when he can have and hold them with
impunity ; nor, again, is the just man he who only observes
all these things, but he who possessing an honest and noble
nature, desires to be, and not to seem, just.”

SUPPLEMENT. 361

P. 289, No. eci.—Plato, Gorgias, 174.—

. ὥς εὐλαβητέον ἐστι τὸ ἀδιχεῖν μᾶλλον ἢ τὸ ἀδικεῖσθαι, καὶ

παντὸς μᾶλλον ἀνδρὶ μελετητέον οὗ τὸ δοκεῖν εἶναι! ἀγαθὸν GAAC τὸ
εἶναι, καὶ ἰδίᾳ καὶ δημοσίᾳ.
“ And of all that has been said, nothing remains unshaken
but the saying, that to do injustice is more to be avoided than
to suffer injustice, and that the reality and not the appearance
of virtue is to be followed above all things, as well in public
as in private life.” (Dr Jowett’s translation, 1st edition).

P. 290, No. cev.—cevii., from Florilegium Monacense in
Stob. Anthol. iv. 277.—

Αλλων ἰατρὸς αὐτὸς ἕλχεσιν βρύων.
“Α healer of others, himself full of sores.”

Sosicrates in Stob. i 342.—
Αγαϑοὶ δὲ τὸ κακὸν ἐσμὲν ἐφ᾽ ἑτέρων ἰδεῖν,
αὐτοὶ δ᾽ ὅταν ποιῶμεν, οὐ γινώσκομεν.
“6 are all skilled in perceiving evil in the case of others ;
but we are not aware when we do it ourselves.”

Menander, Stob., i. 342.—
Οὐϑεὶς ἐφ᾽ αὑτοῦ τὰ κακὰ συνορᾷ, πάμφιλε,
σαφῶς, Ἑτέρου δ᾽ ἁσχημονοῦντος ὄψεται.
“No one clearly perceives his own bad points, Pamphilus,
but will observe when another does anything unbecoming.”
Menander, Meineke, p. 243.—
ὅταν τί μέλλῃς τὸν σέλας κατηγορεῖν,
αὐτὸς τὰ σαυτοῦ πρῶτον ἐπισχέπτου καχά.
“Whenever thou seekest to blame thy neighbour, first con-
sider thine own faults.”

Phedrus, iv. 10.—
Peras imposuit Jupiter nobis duas :
Propriis repletam vitiis post tergum dedit,
Alienis ante pectus suspendit gravem.
Hac re videre nostra mala non possumus ;
Alii simul delinquunt, censores sumus.

362 SUPPLEMENT.

“Jupiter has placed upon us two wallets; he has put one
filled with our own faults behind our backs, and has hung one
heavy one filled with the faults of others before our breast.
Hence we cannot see our own bad acts, but as soon as others
offend, we censure them.”

Cicero, Tusc. Quest., iii, 30.— =
Est proprium stultitie aliorum vitia cernere, oblivisci
suorum.

“Tt is a part of folly to see the faults of others and forget
one’s own.”

P. 291, No. ecx.—Aeschylus, Prometheus 263.—
᾿Ελαφρὸν ὅστις πημάτων ἔξω πόδα
ἔχει παραινεῖν νουθετεῖν τε τὸν κακῶς
πράσσοντ᾽.
“Tt is easy for the man who is not involved in calamities to
advise and exhort him who is unfortunate.”

Philemon, Sicilicus i—Ramage, “Beautiful Thoughts from a
Greek Authors,” and Meineke, p. 381 f.

"Ανθρωπον ὄντα ῥῴδιον παραινέσαι

ἐστὶν, ποιῆσαι δ᾽ ἀυτὸν οὐχὶ ῥᾷδιον.
τεχμήριον δὲ τοὺς ἱατροὺς οἶδ᾽ ἐγὼ,

ὑπὲρ ἐγκρατείας τοῖς νοσοῦσιν εὖ σφόδρα
πάντας λαλοῦντας" εἶτ᾽ ἐπὰν πταισωσί τί,
αὐτοὺς ποιοῦντας πάνθ᾽ bo’ ὀὐκ εἴων τότε.
ἕτερον τό τ᾽ ἀλγεῖν καὶ τὸ θεωρεῖν ἔστ᾽ ἴσως. , ᾿

“Tt is easy for a man to advise, but not for a man himself —
to act accordingly. As a proof of this, I know physicians q
all speaking very wisely to the sick regarding temperance ;
but when they are themselves suffering, I know them πὴ
the very things which they then would not allow. Per

it is one thing to suffer and another thing to speculate.”

Euripides, Alcestis, 1078,—
ἱῬᾷον παραινεῖν ἢ παθόντα καρτερεῖν.
“ It is easier to advise than it is-to endure suffering.”

SUPPLEMENT. 363

Demosthenes, Olynth. iii. p. 33 (Stob. 1. 343).—

Διόπερ ῥᾷστόν ἐστιν ἁπάντων ἑαὐτὸν ἐξαπατᾶν" ὃ γὰρ βούλεται,
roud txacrog καὶ οἴεται. τὰ δὲ πράγματα πολλάχις οὐχ οὕτω
πέφυχε.

“ Wherefore it is the easiest of all things to deceive one’s self:

for every one imagines what he desires. But the things are
often not so (as we suppose).”

Terence, And. ii. 1, 9 (in Ramage, “Beautiful Thoughts
from Latin Authors. )—
Facile omnes quum valemus, recta consilia egrotis damus.
“We all, when we are well, easily give right advice to the
sick.”

P. 293, No. cexvii.—Herodotus, viii. 140.—xai yap δύναωις
ὑπὲρ ἄνθρωπον ἡ βασιλεός ἐστὶ καὶ χεὶρ ὑπερμήκης.
“ For the (Persian) king’s power is beyond that of men, and
his hand is exceedingly long.” Ὁ

Ovid, Heroid, xvii. 71.—

An nescis longas regibus esse - manus ?

“ Dost thou not know that kings have long hands ?”

To which Dr Ramage adds, “ This is the Greek proverb ”—

μακραὶ τυράννων χεῖρες.

“ The hands of princes [or tyrants] are long.”

Ῥ, 293, No. ecxix.—A parallel to this insidious maxim may
be found in the Florilegium Monacense, in the 4th vol. of
Meineke’s edition of the Anthology of Stobeus, p. 276. It
does not appear who was the author of the saying.—

Τὸν ἐχθρὸν ἀεὶ προσγέλα καὶ προσαγόρευε' δοχῶν γὰρ εἶναι αὐτῳ
φίλος ῥᾷον κακόν τι δράσεις.

“Always smile upon, and address, your enemy; for seeming
‘to be friendly to him, thou shalt more easily. injure him.”

P. 293, No. ccxix.—I give here some specimens of the art-
ful and immoral counsels alluded to under No, cexix. in p. 293.

364 SUPPLEMENT.

The texts below quoted as parallel differ more or less in dic-
tion. M. Bh. i. 5606 (=xii. 5259), “Leta man be very hum
ble in speech, but in heart sharp as a razor; let him speak
with a smile, when bent ona terrible act.” 1. 5607 {(-- ΧΗ.
5263), “He who wishes to succeed should join his hands,
should swear an oath, should conciliate, should raise hopes,” 3
(in the parallel passage—“ should wipe away tears”). Xi.
5290", “Let a man inspire his enemy with confidence for
some real reason, and then smite him at the proper time, when
his foot has slipped a little.” i. 5560, “ By kindling fire, by
sacrifice” (“by attention, by silence,” xii, 5292”), “by a
beggar’s saffron garb, by braided hair, and clothing of skin,
let a man fill his enemy with confidence, and then seize him
like a wolf.” xii, 5293” (=i. 5593), “A son, a brother, a
father, or a friend, who present any obstacle to one’s interests
are to be slain:” (“a father or a teacher are to be treated as
enemies by him who seeks success,” i. 5593). i. 5617 (=xiL
5296”, “without cutting into his enemy’s marrow, without
‘doing something dreadful, without smiting like a killer of fish,
a man does not attain great prosperity.” Then come in xii.
5299”, these verses, the first of which seems inconsistent with
the context: “Men should always be free from ill-will and
strive after kindness and benevolence ; and restraint should be
practised by one who seeks to prosper.” 5300”, “ When about
to strike, a man should speak affectionately ; and when he has
smitten, with more than affection ; having cut off his enemy’s
head with a sword he should grieve and weep.”

When thou on hostile acts art bent,

With craft disguise thy fell intent.

Whilst thou ’gainst truth thy breast dost steel,
With humble words thy hate conceal ;

Affecting calm, with artful smile
Thine unsuspecting foe beguile : ν᾿
Then wait thy time, and strike the blow
Which lays thy careless victim low.

With kindly words address thy foe
When thou design’st to lay him low.

SUPPLEMENT. 365

When thou hast struck the deadly blow,
Then let thy tears profusely flow.

If sons, or brothers, sires, or friends,
By hostile acts obstruct thine ends,
Thy hand let no weak scruples stay ;
Without remorse by kinsmen slay.

These counsels are succeeded by a remark of the speaker to
this effect. xii. 5317, “Thus has been declared what is
designated as deceitful action ; let no one practise this. But
that you may know how to act ? (or to perceive it ?) when it is
practised by another, I have declared it, wishing your wel-
fare.” But this looks very like a subsequent interpolation,
made by some one who had scruples as to the doctrines incul-
cated. For in the next verse it is said that “The king of
Suraishtra” (to whom the advice had been given), “ hearing
these words of the Brahman” (Bharadvaja), “ who was his
wellwisher, acted accordingly, with boldness of spirit, and
attained brilliant prosperity, along with his kinsmen.”

Pp. 295 ff, Nos. ecxxi—ecxxv.—The following passages
are found in the Anthology of Stobzus, iii, 2 f—
Euripides.—
Oixopddpoy γὰρ ἄνδρα κωλύει γυνὴ
ἐσθλὴ παραζευχϑεῖσα καὶ σώζει δόμους.
““Α good wife, united to a man who is a prodigal, restrains
him, and saves the household.”
Menander. —
“Ey ἔστ᾽ ἀληθὲς φίλτρον εὐγνώμων τρόπος.
τούτῳ χαταχρατεῖν ἀνδρὸς εἴωθεν γυνή.
“ There is one true love-charm (philtre)—a kindly [or conside-
rate] disposition; by this a wife is wont to win her husband.”
Hippothoon.—
“Apioroy ἀνδρὶ χρῆμα συμπαθὴς γυνή.
“ A man’s best possession is a sympathetic wife.”
Euripides, Phrixus.—
Γυνὴ yap ἐν κακοῖσι καὶ νόσοις πόσει
ἡ διστὸν ἐστι, δώματ᾽ ἣν olny καλῶς,

366 SUPPLEMENT.

ὀργήν τε πραὔνουσα καὶ δυσθυμίας
ψυχὴν μεθιστᾶσ. ἡδὺ κἀπάται φίλων.

“ For in calamities and sicknesses a wife is most sweet to her
husband, if she manage the family concerns well, softening
anger, and diverting the spirit of her husband from dejection ; _
even the wiles of friends are pleasant.” :

Menander, Meineke, p. 228.—
Oixsiov ὀύτως οὐδέν ἐστιν, ᾧ Λάχης,
ἐὰν σχοπῇ τις, ὡς ἀνήρ τε καὶ γυνή.
“Tf thou wilt consider the matter, O Laches, there is nothing
more intimately allied than a man and his wife.”

Menander, Meineke, p. 269.—

Τὰ δεύτερ᾽ ἀεὶ τὴν yuvatna δεῖ λέγειν,
τὴν δ᾽ ἡγεμονίαν τῶν ὅλων τὸν ἄνδρ᾽ ἔχειν.
οἰκία δ᾽ ἐν ἡ τὰ πάντα πρωτεύει γυνὴ

οὗκ ἔστιν ἥτις πώποτ᾽ οὐκ ἀπώλετο,

“ A wife ought always to speak second ; and the husband to
bear rule in all things. There has never been a house in
which a woman stood first in everything which was not
ruined.”

Philemon, Meineke, p. 413.—
᾿Αγαθῆς γυναικός ἐστιν, ὦ Nixoorparn,
μὴ κρείττον᾽ εἶναι τἀνδρὸς ἀλλ᾽ ὑπήκοον"
γυνὴ δὲ unto ἄνδρα κακόν ἐστιν μέγα.
“It is the part of a good wife, O Nicostrate, not to be

mistress of her husband, but to be subject to him. But the —
wife who conquers her husband is a great calamity.”

Philemon, Meineke, p. 421.— . Ἵ

Σαπρὰν γυναῖκα δ᾽ ὁ τρόπος εὔμορφον ποιεῖ.
πολύ γε διαφέρει σεμνότης εὐμορφίας.
“Good character makes even a withered woman beautiful :
for dignity is far superior to beauty.”

SUPPLEMENT. 367

P. 303, lines 9 ἢ, No. ccxxxi.—Euripides, Stob. Anthol.
i. 2, and Orion printed in ditto, iv. 266.
Αρετὴ δ᾽ ὅσῳ περ μᾶλλον ἂν χρῆσθαι θέλῃς,
τοσῶδε μᾶλλον αὔξεται τελουμένη.

“ But virtue grows and is perfected, the more it is practised.”

Page 303, No. cexxxiiii—Compare Sophocles, Oedipus
Tyrannus, 56.—
ὡς οὐδέν ἐστιν οὔτε πύργος οὔτε ναῦς
ἔρημος ἀνδρῶν μὴ ξυνοικούντων ἔσω.

“For neither a tower nor ἃ ship is of any value if it is
devoid of men to occupy it.”

Aeschylus, Perse, 349.—
᾿Ανδρῶν yap ὄντων ἕρκος ἐστὶν ἀσφαλές.
“For where there are men, there is a secure bulwark.”

Pages 334, at the top, and p. 335, line 12 ff Antiphanes,
Stob. iv. 132.—

Πενθεῖν δὲ μετρίως τοὺς προφήκοντας Φίλους,
οὐ γὰρ τεθνᾶσιν, ἀλλὰ τὴν αὐτὴν ὁδόν,

ἣν σἄσιν ἐλθεῖν ἔστ᾽ ἀναγκαίως ἔχον,
προεληλύθεσαν' εἶτα χήμεις ὕστερον

εἰς ταὐτὸ καταγωγεῖὸν αὐτοῖς ἥξομεν,

κοινῇ τὸν ἄλλον συνδιατρίψοντες χρόνον.

“But men should not greatly lament their dear (deceased)
relatives. For they are not dead, but have gone before
on the same road which it is necessary for all to travel.
Then afterwards we shall arrive at the same resting place
with them, to spend along with them the rest of (our) time.”

INDEX.

I. SANSKRIT TEXTS.

os Pace
AITAREYA ARANYAKA.
78. . 3 300
ATHARVA VEDA.
iii. 30.1 é F ᾿ 139
iv. 16 ΐ ; < 163
, 2 | -.; - Σ 1
See other passages quoted in pp. 334 ff.
Buaeavap Gita.

ii. 20 Ὃ Α ὁ 59

iii. 22 ; baa 201

ix. 32 : ‘ ° 68

xvi. 1 ΟΣ τὴν πο ee 33
Βηλσλγυατα Puray

v. 9and10 . =. 258

vi. 1.52 : . 225
vil. 5.37 —. : : 144
viii. 744. . ; 87
ix. 21 . . : 146

x. 223.35 . 87

BuAmini-viLAsa.

i. 93 . .

ogee HARI's

ANTI-SATAKA.

35 " - -

BHARTRIHARI . 4

iii, 76 B : - 99
Brana Dara.

ii, 2.1 μ , - 137

BrinapARAyYAKA UPANISHAD.

ii, 41 4. Sent 51
iv. 5.1 Ἂ ° ; 246

CHANARYA.
5 . ,᾿

76

HIrToPpapESa.

i, 55 ἣν ,
98 (107)
171 (189)

ii. 44 4
iv. 10 Σ

Kata UPANISHAD
KATHA SARIT SAGARA.

lv. 110 : -
Lauitra VISTARA.

115 ff .
MAnABHARATA.
i 3815. +. i
3018 " -
3097 ‘
8028 :
3069 ;
3074 *
3077 .
809 . δ
3094 :
3174 -, "
4179. ες F
3383 -

DAMPATI-SIKSHA.

DrisHTANTA-SATAKA.

144

370

INDEX.

para τ τὶ pe gna gr PAGE

3513
3559

103
94

13461

ise PaoE

ll
11

101

BSESSeeES

ἘΞ

INDEX. 371

ManipHarata—continued. pace , MAHABHARATA—continued. Pace

1... ae eee 88 ak ie eer. 88
1.5 ΡΣ O δ προ ὅδε ay
10. es 77 184. Δ΄ ot 5/810
mst. ee a χὴ 415. , ΤΠ 106
116. ἡ eee HS 6. 1. 5 ἢ 74
Wea) ee Wh ME. OS IST 73
oe ee δ ie
δ CI née ee
Tee ae”: 77 Be ee go
τ κα πῆρ ὡς τὸ sree BE
oA τὰ: Μὰ eter: A Se. “101
Sa ae ΠΟ" tee A ag
πο δι δ Se Fe eas
ema ae 9 en αν tle | Δ
Te EY ay Sees Ὁ δ ἡ aS
πα τ ee ΜΝ ΤΟΣ τ Κλ," 48
1513. 99 854 42
1617. 84 1398 80
1618. 88 9390 79
1537. 40 2363 70, 71
1623. 75 2599 140
1680. 73 2791 8
8990. 93 9707 91
4313. 81 9979 73
4214 . 82 2980 11, 12
331. 95 2998 95
4143. 94 3450 139
4157. 77 3501 113
4332. 140 3531 85
4348 . 94 3814 100
4494-4637. 120 3855 9
4637. eee 3892. 28
4567 103 4094. 75
vi. 1403 33 4148 101
2008 99 4167 96
vii. 429 10 4217 92
5960 81 4221 97
5961. 90 4225 97
viii. 1817 . 109 4390 112
2116. ἊΣ 109 4889. oho 0 98
x15. 105 4908 Jos Oe
178 93 4993 86
a 95 5259 361
xi. 36 100 5263 αὐ 48]
4 . 41 5264 113
δ ᾿ς "ἦν τ δὰ 5265 . 192
67 101 5290 ... ἘΣ SBR
75 102 ee
76 ὁ 408 5293. 361
88 . 27 5296 * * - 361

372
aa ~~ uaa PAGE

ae ΄ 361 9917

5300 361 9919

5317 f. 362 9925

5315 311 10617.
5497 135 10559 .
5528 88 10576 .
5561 133 10931 .
5623 51 11008 .
5683 41 11014 .
5906 81 11017 .
5961 73 11023 .
6002 76 11380 .
6057 60 11692 .
6132 62 AISLE τ
6284 95 11812 .
6486 45 12050 .
6497 101 12064 .
6508 47 12078 .
6575 106 12121 .
6609 103 12126 .
6641 50 12131 .
6526 28 12447 .
6712 102 12483 .
6713 103 12494. .
6736 11 12501 .
6939 66 12516 .
6951 60 12521 .
7058 7 12381 .
7063 82 xiii, 33.
7064 82 ΟὟ τ.
7194 21 1542 ἐ
7447 48 1544...
7981 50 1659 0 .
8255 41 2084 .
8307 28 2092 «.
8311 91 2160 .
8449 72 2194 =~,
8752 69 2236 .
8801 67 2496.
8925 69 2610 "
8929 143 AGS
8959 48 3010.
9034 21 3082 .
9064 72 3212.
9248 84 3380
9281 84 8060,
9667 69 4985 .
9810 77 4986 .
9932 28 5534 =
9972 88 5544

INDEX.

Masini sheen ra

ae
103
21

37 Ὁ
108

88
109
72

SBSISeSRsSsess

INDEX, 373

5571 =. P “ 84
5861 . ‘ ‘ 120
6073 . 76
> ΤΌΝ 67
6781 . : 133
6182. ᾿ 190
6799 . : 120
1165 3. 2 60
7213; . x ; 60
4aiS ++. ᾿ 60
7574 2 80
7δ0.8.Ἡ. . ἢ 82
7595 . ᾿ 903
7597 . 45
901 . ‘ 10
xiv. 592 : : 67
11}8}5555 . Α 48
2784 =. ; 35
2788 . - 80
2835 . 5 79
Manv.
ii. 162 : ᾿ 79
238 é 90
iv. 138 ‘ 4 96
161 - 8
170 : ὲ 34
939 : ; 26
vi. 45 ‘ A 143
vii. 8 : ‘ 124
44 P » 140
viii. 17 . 4 26
84 - ; 5
91 ; ‘ 8
ix. 49 ; ; 300
314 i > ὃ
319 ὶ Ξ 61
xi. 9 ‘ δ 84
> . 37
MRICHHAKATIKA,
Act iv. : ὦ 138
NaisHapua ΟἬΛΕΙΤΑ.
xvii. 45 é . 13,15
PANCHATANTRA,
= 15 > * 108
21 ὃ ᾧ 143
977 ᾧ ὃ ° 87
4 ὗ 110

PaNcHATANTRA—continued. PAGE
ii, 127 (117) 39

92 142
104 (1 03) 86
v. 38 ' 89
49 : 142
PRASNOTTARAMALA.
15 Α : 36
RAGHUVANSA.
x. 15 , 2
Rimayaya.*

ii, 18.23. - 4 99
105.16 . - F 41
24.26 . : 137
108 and 109°. : 14

vi. 67.10 (Gorresio), , 111
83.14 (Bombay ats 21
115.41 . 2 89

vii. 17 ᾿ ; 154

* Note.—The references are eur to the
Bombay Edition; but the parallel pas-
—_ in Gorresio’s Edition are sometimes

ven,

RIGvVEDA.

i, 48 ‘ ‘ ‘ 180
50 Se ‘ 179

92 180

113 180

v. 83 . , ; 177
vi. 75 5 ; ° 195
vil. 86.3. : - 816
S01 Cw 317

εἰ Cw 194
88.4 ᾿ς 317

ix. 112 ‘ 190
x. 14 186
15 ‘ ; 186

16 . 186

34 . » 190

90 ; 325
107.8. 192

hy ἢ ; ‘ 193

121 . . 824
10... . 188

θυ τὺ ἧς 189

151 ; ; 330

168 ., : 178
Besides numerous passages referred to in

pp. 311 ff.
SAHITYA-DARPANA.
ΔΒ a ἕως 107

II. CLASSICAL QUOTATIONS.

374

PAGE

Sirnyoapuara’s PapDHATI.
4 “ Ξ Ξ 39

Drrro DHANAPRASANSA,
12 Ξ a 107
Dirro ΝΊΤΙ.
2 Ξ 3 ὁ 39
34 4 90
BILHANA IN.
13 5 ; > 142
SARVADARSANA-SANGRAHA 17.18
TAPATHA BRAHMANA.
, Yas ὦ mies 312
ii. 2.2.19 . 76
x. 5.4.16 . 50
SuBHASHITARNAVA.

43 38
64 108
96 267
110 102
255 36
267 267
274 88
275 3 110
28,313 . 44

Bc ireicana UPANISHAD.
iii. 7 Ξ 197
19 1
vi. 1 198
AEscHYLUS—Fragment, 205
A A τος το
” : . 342
Perse, 349, ; 367
Prometheus, 263, ; 362
Sept. ad. Thebas, 591, 290

Anonymous FRAGMENTS, 211,
342, 352, 355, 356,

357, 359, 361, 363
AwntiPHANes—Fragment, ἐδῶ
. 36
APoLLoporvs—Fragment, 358
Aratus—Pheen. 1, 350
ARISTOTLE de Republ. vii. 1, 351
Cesetis TapuLa, 12, ,

Ciczero—Parad. 6, 3, - 245

INDEX.

232 |.

PaGE
TAITTIRIYA Arayyaka.
x. 9 ; i Ξ 76
ΤΑΙΤΤΙΕΙ͂ΤΑ BRAHMANA.,

iii, 3.3.1 : ἕ 900.
3.10.4 . : » 300 |
11.8.1 54
12.4.7 300

Vayu PuRANA. |
viii. 190 4 ; : 78
VAJASANEYI BRAHMANA 300
VAJASANEYI SANHITA,
xxxi. 18
Xxxii, 2
VIKRAMA CHARITA,

158 - . :
232 ° . ᾿ 2

325
235

Visunu Purana.

iii. 18.30 17

iv. 24.48 46

VRIDDHA Gain ν

χ 17 : ὁ > 1l
xi. To ore ‘ 267

xii, 22 40

xiv. 6 38
xv. 1 ava
xv. 10 41 ὕὔὃ
176 Ξ 38
Ms.p. 32 99

Cicero—Tuse. Queest. iii. 80, 362
CLAUDIAN—
Cons. Hon. iv. 296, 347 4

Cons. Mall. Theod. 1, sm
DemostHEnes—Olynth, be 363
Hobie ΓΑ 232 —

10GENES—Fr; ent, aN
Euneroehiteee 1078, sor

Andromache, 943, 339

Electra, 1131, . . 65...

Hecuba, 282, . . 8.0

, 1996, . «ἘΣ

Hercules Furens,101, 129 ©

᾿ 9 " 655 232 5

Ton, 854, .. : ‘ 353

» 15, 6 eee :

INDEX.

Evriripes—continued. Pace
Orestes, 665,727, . 360
Pheenissx, 503, . ; 103

555, . 213
Supplices, 214, . - 203
” 532 " . 335
- ἮΜ 4 903
» 1000,. 297
ΒΟ τς 488
Troades, py é 2 118
300
Fragment tof Archelaus, 341
” Antiope, 341
ὼ Antigone? 342
> Bressae, 288
ἐΞ Danae, 271, 288
” Dictys, . 354
tines Σ
” elanippe,
Ἂ Phrixus, 84],
303,
Temenide,
Fragments of works not
named, 271, 277, 291, 341,
365, 367

HeEnroporvs, i. 32; ili. 40;
vii. 10 and 46,°322
ὥ viii. 140, ὃ 363

Heston, Op. et Dies., : 236
Hitvet in Oorts Apokriefe
Boeken, . Ξ 4 273

Hirrornoon—Fragment, 365

Horace—Odes, iv. 9,25, 303

i. 16,52, 235

Τιιλῦ, xix.137, . . 311

JUVENAL, i. 3, 152, β 942

» x1, . . 235

ee 147, 166, . 242
KLEANTHES’ (or Cleanthes)

Hymn to am 213, 344

», Saying of, 245

Lucretivs, ii. 10, . ‘ 51
MgxanpErn—

vite Koniazomenai, 212
Phocium, ° 343

ents of unknown
works, 340, 347, 356, 357,
359, 360, 361, 365, 366

MENANDER—continued.
Fragment of doubtful

genuineness, .
Moscuus—Fragment,

Opyssey, i. 57,
ἢ Saab 10

On

375

Pace

354
348
304
212
350

Epist. ex Ponto, ii. 3,17, 348

eroid, xvii. 71,
Met. ii. l,

Purtemon—Fragments,

363
314

342, 353, 355, 356,
358, 360, 362, 366

Fragment of Sicilicus, 362
Puzprvs, iv. 10, 361
aig

rgias, . 361
Phiedrus, 147, 213
Republic, ii. 18, 206

hots, 1 ie 243
* > 6, 212
343

Thestetus, | 81, 206
Priactvs’ Trin. 2, 2, 40, 283

» Capt. ii. 343

PLUTARCH, reat ” quoted
Υ͂, 4 - ‘ 357
PROPERTIUS, iii. 5, 13, 348
ἣν ἦν. 18, 999
PYTHAGORAS, ΄ 907
PYTHAGOREAN Verses, . 349
Sauuust, Cat. 54, . : 290
Seneca DE Ira, 2,13,2, 236
Socrates, Sayi ; 355
SopnHocies’ Al 359

* Aletes, 357

ἐκ Electra, 916, 199

” Oed. Tyr. 367

ἊΞ Philoctetes, 1443, 224

= 202, 288
ΒΟΒΙΟΝΑΤΈΒ, «++ » S61
πεν, ἃ And. ii. 1, 9. 363
Heaut. 3, 1,97, 291

TREATISE de Mundo, 5, 6,7, 351
VaALerius Maximus, , 245
XENOPHON, Maman! i. 7,1, 289

INDEX.

III. BIBLICAL TEXTS.

376
PAGE
Corinthians, Ist Ep. to, xiv., 245
1 ἘΝ See ” 978
Deuteronomy v. 9, 162
Ecclesiastes ix. 10; xii. 1, 80
ix. 11, 44

Ecclesiasticus xxxiv. 19 and

xxxv. 7, 271
Exodus vii. 1 ff, 211
ee Aa ς 318

a: ore 5, 162, 316
Ezekiel xviii. 1 ff., 163, 316
Genesis ii. 24, , 300
Habakkuk i ii, 20 ; iii. 8, 314
Hosea vi. 6, ; 267
Isaiah vi. 1, - ὦ 914
ai aoe . 967

ἀν ον αὐ ho, 319
James iv. 14, 26
Jeremiah xxix. 26, 245
“να 28, 279

ss Xxx. 29, 316
Job xiv. 7 ff, 36
John iv. 44, . 305
2 Kings ix. 11, 245
Luke xii. 33, ; ; 24
νι τὸ τὺ eens δα OO
Mark vi. 4, . : : 305
Matthew v. 46, 87

PAGE

Matthew vii. 3 ff, 110
* vii. 6, 279

ra vii. 12, 86

* x. 42, 231
xix. 21, ; 80

Peter, Ist Ep. to, ii. 9 f.; ili. 9, 88
ει Ἐν 26

Proverbs xv. 8, 271
9 SN 21, 88

» xxx. 18, 160

xiv. 20; xix. 4, 7, 288
» ete ary. 6s ae
12; xxvii. 22, 279

Psalms ii. 4 ; xviii, 7, 314
» Ilvii. 4; lxiv. 3, 94

» «xv. 6; ixxx. 40;
Ixxxv. 5, 162
» Ixxxix. 8; xcvii. 19, 318
yy” SERA AS 321
» eu 33, 319
᾿ CIV. 3B, ; 319
Romans, Ep. to, xii. 20, 21, 88

Samuel, 1st Book of, ii. 25, 211
xix. 20, 244
φᾷ Book of, xii. 12, 25

ἢ
oy

IV. GENERAL INDEX.

Benfey, Transl. of R. V.

i, 92.10, . 328
Gou ἐν Articles in Cal.
; 255
ones. "Ved. Riiths.
spriiche, . ° 323
Hildebrandt’s Aditi, 313
a Varuna and
Mitra, ; 911
Holtzmann’s Agni, 61
Arj Pik xiv.
Ludwig's Ri 911

Miiller’s Hi pat Lec-
tures, 28, 32, 247, 249

» History of Anc.
Sanskt. Lit., 247, 256

Timothy, 1st τ to, v.8, 84
Titus iii.-10, ; 279
Pascal quoted, 223
Regnaud, Matériaux pour

servir a |’ Histoire de la

Philosophie de l’ Inde 255
Reuss. Hist. des Israelites, 49
Scott, Sir Walter, quoted, 134
Tod’s Annals of ajas-

than, &c. 132 f.
Weber's Ind. Studien, x.

118;-*: 250
Wilson, Theatre of ‘the

Hindus, > . 64, 260
Wilson’s Vishnu Pur: ἃ 199
Windischmann’s Philoso-

phie, &., . ‘ 254, 256
Young’s Night Thoughts,

36

+

|
ἡ
4
:

Muir, John
Metrical translations from
Sanskrit writers

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