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 By. -JOHN MIJIIR Esq,, D.C.L 
 
Theological Seminary 
 
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RELIGIOUS AND MORAL SENTIMENTS 
 
 METRICALLY RENDERED 
 
 FROM SANSKRIT WRITERS, 
 
 WITH AN INTRODUCTION, AND AN APPENDIX CONTAINING 
 EXACT TRANSLATIONS IN PROSE. 
 
 BY 
 
 y 
 
 J. MUIR, D.C.L., LL.D., Ph.D. 
 
 WILLIAMS & NORGATE, 
 
 14 HENRIETTA STREET, COVENT GARDEN, LONDON ; Arm 
 20 SOUTH FREDERICK STREET, EDINBURGH. 
 
Arjtrl Se ' AptOTo^evos o povatxos ’Ip8u>p etvai rov \6yov tov top. 
 ’A 8i)vri<n yap (ptvx^p StotcpaTei r Civ avhpwv exeiptop epa tipo . , xanetTa 
 ai’ToO irwOdveadat, tL ttoiuip tpiXoaocpoir]' tov 8b eiir&VTOS, 8n (7}TLVP irepi 
 tov avd poiirlvov fiiov, KarayeXacrai tov ’I pSop, \eyoi na fir/ ovvaodai riva 
 ra avBpwiriva xaraKafteTp, ayvoovvTa yc to. Beta. T ovro pbp ovp ei a\r]6es 
 etjTtv ovx Up SvpatTo tis StaTCivoptepos t LIT CLP . — Aristokles in Eusebius, 
 Prtep. Evang. xi. 3. 
 
 “ But Aristoxenus the musician says that this doctrine [maintained 
 by Plato] comes from the Indians ; for that one of those men fell in 
 with Sokrates at Athens, and asked him what was the substance of his 
 [Sokrates’] philosophy ; and that when Sokrates answered that it con- 
 sisted of an enquiry regarding human life, the Indian laughed, and 
 said that no one who was ignorant of divine things could comprehend 
 things relating to man. No one, however, could very strongly affirm 
 that this [statement] is true.” 
 
NO TICE. 
 
 In the present pamphlet , the two small collections , printed 
 in November 1874 and April 1875, have been united and re- 
 arranged , and a few new pieces {Nos. 8, 9, 10, 15, 59, 62, 80, 
 81, 1 10- 1 1 6, with an additional verse in No. 24) have been 
 inserted. The Introduction has been much enlarged, and 
 further passages from the classical authors have been ad- 
 duced in the Appendix. Almost all those from Latin writers 
 have been taken from IV uestemann’ s Promptuarium Senten- 
 tiarum, <Nc. 
 
 Readers who take an interest in the gnomic department 
 of Sanskrit literature may like to know that a series of 
 metrical translations of the Nitisatakam, or hundred verses on 
 Ethics and Politics , by Bhartrihari, from the pen of Prof. 
 C. H. Tawney , Calcutta , has appeared in the Indian Anti- 
 quary of January , March , and May of this year. See also 
 Prof. M onier Williams’s “ Indian Wisdom,” &Ic., pp. 440 ff., 
 512 ff, and 515 ff. 
 
 Dr 0 . Bohtlingk has collected in his three volumes of 
 Indische Spriiche (2 d Edition , St Petersburg, 1870-1873) 7613 
 maxims from Sanskrit writers of different periods, accompanied 
 by prose translations into German. A large proportion of the 
 passages which I have translated are taken from, or are to be 
 found in, his book. 
 
 The fifth volume of my Original Sanskrit Texts, &c., con- 
 tains metrical sketches of the Indian deities Varuna, Indra , 
 Ushas, Agni, and Varna, as represented in the ancient hymns 
 of the Veda, with other versified translations. 
 
 ]. M. 
 
Digitized by the Internet Archive 
 in 2016 
 
 https://archive.org/details/religiousmoralseOOmuir 
 
INTRODUCTION. 
 
 The religious and moral maxims which are metrically rendered 
 in this pamphlet form part of a larger collection from Indian 
 authors writing in Sanskrit, which I am preparing with a 
 view to their translation into prose, and to their eventual pub- 
 lication. It will be noticed that not a few of them bear a 
 striking resemblance to some of the most admired texts of the 
 New Testament. With the view of obviating the suspicion 
 which some may entertain that in the metrical versions I have 
 embellished the sentiments of the Indian writers, or imparted 
 to them a closer resemblance to their Biblical counterparts 
 than the tenor of the originals will justify, I have given in an 
 Appendix a faithful prose version of all the passages, to which, 
 in some cases, the contexts have been added. 
 
 I have added any parallels to the Indian sentiments which I 
 have been able to discover in the Greek and Latin classics. 
 
 It is the opinion of several writers that many, at least, of the 
 Indian ideas and maxims which are most akin to those of 
 Christianity have been, or may have been, borrowed from the 
 latter. I may refer especially to Dr Lorinser, who in the 
 Appendix to his German translation of the “ Bhagavad Gita”* 
 (a philosophical and theosophical episode of the great Indian 
 epic poem the Mahabharata) presents us with a collection of 
 passages from the work in question, which he regards as bor- 
 rowed from, or influenced by, the New Testament, and along- 
 side 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 
 
 * Die Bhagavad Gita uebersetzt under erlautert von Dr F. Lorinser. Breslau, 1869. 
 
6 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 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 
 passages, 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 
 coincidences are no play of chance, but that taken all together 
 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 
 passages, 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.” 
 
 This subject is one which deserves the notice of Orientalists 
 as well as of scientific theologians, and students of the science 
 of religions. The question raised by Dr Lorinser is not one 
 which has long or much engaged my attention ; and I should 
 not wish to pronounce a hasty judgment upon it. Possibly it 
 may not be susceptible of a very definite or positive solution. 
 In forming an opinion on the question, w r e must 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 ; 
 
INTRODUCTION. 
 
 7 
 
 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, so form part of their modes of thinking, 
 and recur so often in their different systems and theories philo- 
 sophical, theological, or religious, of ancient date, as to be 
 inseparable therefrom, and by consequence original and un- 
 derived ; fourthly, whether and how far, any particular work, 
 such as the Bhagavad Gita, supposed to have been modified by 
 foreign influences, differs in its essential conceptions from other 
 Indian works treating of kindred subjects ; fifthly, whether any 
 system of doctrine resembling that expounded in that poem, 
 and known to be independent of Christianity, is discoverable in 
 the religious books of India, or any other country ; and sixthly, 
 what probability there is that the Brahmins of the period in 
 question could have been accessible to foreign ideas, and 
 whether they would have been intellectually and morally open 
 to. and susceptible of, such influences. 
 
 In the meantime, I may venture to make the following 
 remarks on this question. There is, no doubt, a general 
 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 
 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 recogni- 
 tion. 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. A few of the 
 texts in the Indian poem also present a resemblance more or 
 less close to some in the Bible. Perhaps the most striking is 
 the declaration of the Bhagavad Gita, ix. 29, “ They who 
 devoutly worship me are in me, and I in them,” as compared 
 with John vi. 56, “ He that eateth my flesh and drinketh my 
 blood dwelleth in me and I in him.” But it will be observed 
 that the condition of oneness with the speaker is different in 
 
8 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 each case ; and that it is that oneness with him only that is 
 common to the two texts. (See, however, John xvii. 21-23, 
 where the same reference to the condition of the oneness is not 
 found.) 
 
 In the Rigveda some passages occur which in part convey 
 the same or a similar idea. Thus in ii. 11, 12, it is said : tve 
 Indra apy abhutna viprah, “ O Indra, we sages have been in 
 thee;” and in x. 142. 1 ,Ayam Ague jarita tve abhud api sahasah 
 sfino nahy anyad asty dpyam, “ This worshipper, O Agni, hath 
 been in thee : O son of strength, he has no other kinship ; ” 
 and in viii. 47. 8, Yushme devdh api smasi yudhyantah iva 
 varmasu, “We, O gods, are in you, as if fignting in coats of 
 mail.” In the great Sanskrit and German Lexicon edited by 
 Dr Bohtlingk and himself, Professor Roth assigns to the words 
 api smasi in the last passage the sense of “ being in any thing,” 
 being closely connected with it. To the similar phrases, apy 
 abhuma and abhud api, in the other two texts, he ascribes the 
 sense of “ having a share in,” which is, no doubt, the meaning 
 in one passage at least, {Aitareya Brahmana, vii. 28), where 
 the compound verb occurs. In any case, close connection is 
 intended. And in viii. 81. 32, the worshipper says to Indra, 
 tvam asm&kam tava smasi, “ thou art ours, and we thine.” 
 
 The following are some remarks which I have to make 
 upon Dr Lorinser’s renderings : — 
 
 hid. 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. 5). 
 
 The words here translated “far from darkness” ( tamasah 
 parastdt ) would be better rendered by “ beyond the darkness.’’ 
 They are not peculiar to this passage, but occur also in the 
 M unda Upanishad, ii. 2. 6, and Mahdbhdrata, v. 1712. The 
 words, tamasas pari, meaning “above, or beyond, the darkness,” 
 occur also in Rigveda, i. 50. 10 : “ Gazing towards the upper 
 light beyond the darkness, we have ascended to the highest 
 
INTRODUCTION. 
 
 9 
 
 luminary, Surya (the Sun), a god among the gods.” In the 
 line 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 I 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 dif- 
 ferent application but as the author translates it, the appli- 
 cation seems to be nearly the same, as he renders the words, 
 utsideyur ime lokdh , “ these worlds would perish,” or “ would 
 sink” {versanken) ; whereas it is clear that the whole context 
 (verses 2 1 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 
 good works as an example for their imitation. In Ramanuja’s 
 commentary the words are paraphrased sarve sishtalokdh , &c., 
 “all good people.” The sentiment expressed in verse 21 is 
 also to be found in Rdmdyana, ii. 109. 9 (Bombay edition). 
 
 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-prdndh. 
 It is explained by Ramanuja as mad-gata-jivitah \ mayd vind 
 dtma-dhdranam alabhamdndh 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, followed by 
 prana {gata-prdna) , undoubtedly means “dead,” i.e., one whose 
 breath is gone, just as gatdsu {i.e., gata+asu) does. But com- 
 pounded with a word preceding it, gata means “gone to ; ” thus 
 
IO 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 hrid-gata means, “gone to, or abiding in, the heart.” The 
 compound before us therefore signifies, “whose breath rests in, 
 or depends on, me.” It is preceded by mach-chitt&h , “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 two last words should be rendered “ origin 
 and dissolution,’’] — compared with : 
 
 “ I am the way . . . No man cometh unto the Father but 
 by me” (John xiv. 6). “1 am the first and the last.” (Rev. 
 
 i. 17). 
 
 The word here translated “ way ” is in both passages of the 
 Sanskrit, gati. This I regard as incorrect. Gati, no doubt, 
 primarily means “going,” and so, no doubt, stands for 
 “ path,” but here, as in many other passages of the Indian 
 writings, it certainly signifies “ the place reached by going,” 
 “ resort,” “ refuge.” Ramanuja explains gati in the second 
 passage thus : gati — Sakra-loka-prabhriti-prdpya-sthdnam , i.e., 
 “the heaven of Sakra (Indra), and other abodes which are to 
 be attained.” 
 
 It is further to be observed that whilst Jesus designates him- 
 self as “ the way, the truth, and the life,” Krishna, in one of the 
 verses referred to, calls himself only the “ unequalled abode or 
 resort ;” and in the other, “ the resort, the sustainer, the lord, 
 the witness, the abode, the refuge, the friend, the source, the dis- 
 solution, 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. 
 
 Most of the verses cited from that poem by Dr Lorinser 
 as parallel to texts in the Bible appear to me either to exhibit 
 no very close resemblance to the latter, or to be such as might 
 naturally have occurred to the Indian writer, and to offer there- 
 fore only an accidental similarity. Dr Lorinser considers (see 
 the note in p. 286 of the Indian Antiquary, and in p. 56 of the 
 German Original) that two Sanskrit words denoting faithful 
 
INTRODUCTION. 
 
 II 
 
 and reverential religious devotion ( s’raddha and bhakti), which 
 often occur in the Bhagavad Gita, do not convey original 
 Indian conceptions, but are borrowed from Christianity. This 
 may or may not be true of bhakti ; but s’raddha (together with 
 its cognates, participial and verbal) is found even in the hymns 
 of the Rigveda in the sense of belief in the existence and action 
 of a deity, at least, if not also of devotion to his service. In 
 pp. 103 ff. of the fifth volume of my il Original Sanskrit Texts,” 
 a number of passages are cited and translated in which the 
 word occurs, together with a great variety of other expressions 
 in which the worshipper’s trust in, and affectionate regard for, 
 the god Indra are indicated. He is called a friend and brother ; 
 his friendship and guidance are said to be sweet ; he is spoken 
 of as a father, and the most fatherly of fathers ; and as being 
 both a father and a mother ; he is the helper of the poor, and 
 has a love for mortals. In other texts adduced in the same 
 volume from those ancient compositions, there may be found 
 (intermingled, no doubt, with many ideas of a different, and 
 much less elevated, character) the most lofty conceptions of 
 the power, omniscience and righteousness of the same god, or 
 of other deities conceptions which, I apprehend, are quite 
 sufficient to show that, however the question regarding the 
 introduction of Christian doctrines and sentiments into Indian 
 writers in later times may be determined, the people of Hindu- 
 stan were not deficient in high and devout religious sentiment 
 from the earliest ages. 
 
 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-dvlpa, the white island (or continent), and 
 its inhabitants are referred to. This account is considered by 
 Professor Lassen (Indische Alterthumskunde, ii. 1115, Note 1) 
 to be one of the latest additions made to the great epic poem.* 
 
 * The reason assigned for this opinion is that the account is inserted in the narra- 
 tive adduced in the Appendix to Professor’s L.’s first volume, p. xxxvi., Note, re- 
 garding Uparichara Vasu. 
 
12 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 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, ’Sveta- 
 dvlpa, to the north of the ocean of milk, 22,000 yojanas (a 
 yojana is at least several miles) higher than Meru, 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, 
 licked the universal-faced God of sun-like brightness. (Here 
 the story of Narada stops, to be resumed afterwards.) These 
 inhabitants of ’Sveta-dvTpa 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 (ekantinah), 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, 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. 
 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 
 
 * How had they tongues, if they had no organs of sense ? 
 
INTRODUCTION. 
 
 J 3 
 
 his manifestation, with a thousand eyes, a hundred heads, and 
 a thousand feet, uttering the sacred syllable Om, the gayatrl, 
 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 replies 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- 
 shippers of one God ; and who, being free from passion and 
 darkness (rajas and tamas), will certainly enter into (or be 
 absorbed in) him (verse 12884).* His address is, however, 
 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. 
 
 Another passage which has been cited as bearing upon the 
 question under discussion is the following : — In the Mahab- 
 harata, xii. 5675, Yudhishthira asks Bhlshma (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 
 a dead person being raised to life ? In reply, Bhlshma tells 
 him 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 
 
 * Compare verse 12913 and verse 12907. “ Men devoted to me, entering into me, 
 are freed’’ In verse 12911 it is said, “I am called the life; in me the life is re 
 posed ; never think to thyself, ‘The life has been seen by me.’ ” — a passage in which 
 a follower of Dr Lorinser might see a reflection of Christianity. See St John’s 
 Gospel i. 4 and xi. 25. The life ( jiva or jlvatmci 7 i\ the individual soul, is a term 
 which frequently occurs in Indian philosophy. 
 
T 4 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 live again. The jackal in answer asserts (verses 5742 ff.) that 
 it was reported that, after slaying ’Sambuka, a Sudra, Rama 
 had restored a Brahman’s son to life,* and that the son of the 
 royal rishi ’Sveta had been raised to life again by his righteous 
 father ; and he adds that perhaps some saint (sidd/m) or sage 
 (muni) or god may take pity on them also. The advocates of 
 the two opposite courses are still disputing when the god 
 ’Sankara (’Siva) arrives (5788 ff.), sent by his wife, his eyes 
 moistened with tears from compassion ; and on their solicita- 
 tion restores the boy to life for a hundred years. 
 
 On the first of these passages regarding ’Sveta-dvlpa, 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 Devakl-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 benefitting 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- 
 'sikha, ’Sveta’sva [V. L., Svetasya],+ and 'Svetalohita. . . . The 
 
 * See the Ramayana, Utturukanda, sections 73-76. A Brahman’s son had died 
 young ; his death was ascribed by Narada to the enormity of a Sudra presuming to 
 perform austerities (74. 27 ff.). Rama goes and finds the Sudra in the act, and kills 
 him (sect. 75. 14 ff. ; 76. 1 ff.). The gods applaud the deed, and on being solicited to 
 restore the Brahman’s boy to life, say that he had recovered his life as soon as the 
 Sudra had been killed. 
 
 t The word in parenthesis is added by the editor, Dr R. Rost. 
 
INTRODUCTION. 
 
 I 5 
 
 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 not to suppose here a Syrian 
 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 Malnibharata, xii. 5743, the 
 case of a white king (’ Svetasya raj ar shell) — who because he 
 was dharmanishtha (devoted to righteousness) had restored his 
 son to life — is referred to in proof of the possibility of such re- 
 storation. 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 sanjlvana (restoration to life) a new son, Hiranyanabha, 
 in lieu of Suvarnasthvlin, 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 
 
 * 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 communication 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 incon- 
 ceivable a priori that Christian colonies should have been able to maintain them- 
 selves in the north-western parts of India, I have nevertheless, in Vol. I. 421, indi- 
 cated from a legend adduced by Wilson the remembrance retained of the fact that 
 five Christians — this meaning probably a mission of five Christian priests — had at 
 one time settled on the Himalaya, and there preached monotheism though the 
 result was that the worshippers of ’Siva regarded this mission as a revelation of their 
 own god. 
 
i6 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 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 disap- 
 pointed. The king laments him, and is told by Narada that 
 he shall die as many famous kings, whom he goes on to 
 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 re- 
 quest, 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 (1 1 13 ff.). This accordingly takes place 
 when the boy was five years old, and was playing in the wood 
 attended by his nurse (1 1 18 ff.). The 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 
 
INTRODUCTION. 
 
 17 
 
 colour of its inhabitants, so different from that of the Indians 
 (b) by the ascription to these people of the worship of an 
 unseen God, while the Indians of the same period had images 
 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 ; and ( e ) by the fact that the doctrine 
 which they learned is described as one only made known to 
 the Indians at a 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 Dvlpa. Prof. Lassen does not think that any influence 
 was exercised by Christian missionaries or their disciples on 
 the religious view's of the Indians, because (a) the Christians 
 occupied a very subordinate position in India, and were at a 
 distance from the centres of Indian science and religious life ; 
 (b) because the Brahmans actually persecuted the Christians ; 
 and ( c ) because both the Brahmans and other Indians are 
 opposed to the reception of anything offered to them by the 
 Mlechha (i.e., 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 
 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 
 
 * A learned correspondent is of opinion that no such conclusion can be drawn from 
 this story. He thinks that ’Sveta Dvlpa bears about the same relation to the Syrian 
 Christians as Swift's Brobdignag or the Nephelokokkygia of Aristophanes does. 
 
 B 
 
iS 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 philosophical tenets of the Pancharatras, ascribing to them 
 beliefs which are not their’s. 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 DvTpa 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 Vasudeva, as the 
 highest, to whom the others were subordinated ; ( b ) the 
 Brahmans had already a highest god in Brahma, and the 
 adherents of the Yoga system had a single highest god in their 
 Isvara, making Brahma 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 ascribe to the influence of Christianity any Indian 
 belief in the efficacy of prayer or of faith.* He is further of 
 opinion that a belief in the incarnation of Vishna 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 solid ground for admitting that in the 
 early ages of Christianity any Christian legends were trans- 
 ferred and applied to Krishna. 
 
 Professor Weber, in a note in the second vol. of his Inch 
 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 
 
 See the reference made above (p. u) to the occurrence in the ancient hymns of 
 the Veda of frequent allusions to faith in the gods. In the Chhandogya Upanishad, 
 i. i-io, it is said: “Whatever is done with knowledge, with faith, with esoteric 
 science, is more efficacious.” In the Taittirlya Sanhita it is said, i. 6, 8, i : “They 
 have no faith in that man’s sacrifice who sacrifices without the exercise of faith : and 
 i the ’Satapatha Brahmana, xiv. 6, 9, 22 (= Brihad Aranyaka Upanishad, iii. 9, 
 21) : “ On what are largesses based ? on faith ; for when a man has faith he bestow s 
 largesses ; so it is on faith that largesses are based. On what is faith based on the 
 heart ; for it is through his heart that a man has faith.” 
 
INTRODUCTION. 
 
 1 9 
 
 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 ff.] is alluded to. 
 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 ff.] 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 the god is 
 bora as a man, and leads a human life from compassion to the 
 suffering, and from anger towards sinful humanity. Admitting 
 even— what Prof. Weber does not believe — that this concep- 
 tion 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 
 growth.” Prof. Weber had previously referred to these pas- 
 sages in pp. 348 ff. of his paper on the Mahabhashya (Indische 
 Studien, vol. xiii.) finished in October 1873. But he does not con- 
 
20 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 sider 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 hero in the epic story, 
 and his identification with Vishnu. In his dissertation on the 
 Krishna Janmashtann festival, pp. 316 ff., Prof. Weber refers to 
 the stages by which Krishna was gradually elevated to the 
 character of the Supreme Deity. 
 
 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 consequence, 
 as the principal advocate 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. 14 and 15 from his Ind. Stud., i. 
 420.421; and ii. 169; and his KrishnajanmashtamT, p. 321, where 
 he remarks that it is not so much direct Christian influences 
 which we are to assume as lying at the foundation of the 
 Krishna worship, of the sectarian adoration of that personage 
 as the one God ; but rather independent appropriations made 
 by the Indians perhaps partly influenced by missionary opera- 
 tions, but still independent, and therefore resulting in a special 
 Indian growth.) 
 
 But even if it should be admitted that some of the ideas in 
 the Bhagavad Gita are borrowed from the Bible, and that some 
 of the sentiments in the other passages of the Mahabharata 
 which have been discussed above, have been derived from the 
 same source, this would not prove that the other portions of 
 that great epic poem had been similarly influenced. What- 
 ever parts of it were composed before the rise of Christianity 
 cannot have been indebted for any of their ideas to that 
 system, at all events. The question raised by Prof. Weber 
 whether anything in the stories of the Ramayana or the 
 
INTRODUCTION. 
 
 21 
 
 Mahabharata was borrowed from the Grecian Homer* is 
 (except in so far as it bears upon the general question how far 
 the ancient Indians were open to the reception of foreign ideas) 
 of no consequence for my present purpose, which is simply 
 to enquire whether any of the religious ideas of the Indians 
 were derived from a source considered to be supernaturally 
 inspired. The supposition either of Hebrew influences, or 
 of a primeval revelation, the truths of which may have de- 
 scended to the Indians, I will pass over as not requiring 
 consideration. 
 
 What, then, are we to say as to the date of the Mahabharata, 
 from which so many of the maxims I have translated have 
 been borrowed ? This cannot be determined with any cer- 
 tainty. 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 Alterthumskunde, 2d edition, I. 
 589 f.) that, with the exception of pure interpolations which 
 have no real connection with the substance 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, 
 i.e., several centuries before Christ. The subsequent additions 
 he considers to have reference chiefly to the exclusive worship 
 of Vishnu, and the deification of Krishna, as an incarnation of 
 that divinity (p. 586). 
 
 In the article Mahabharata in Chambers’s Cyclopaedia, 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 characterizes its various parts, and even from the con- 
 tradictions which disturb its harmony/’ 
 
 The remarks above quoted afford us but little aid in judging 
 of the age of the different parts of the Mahabharata. Until the 
 
 * See his Ind. Stud., ii. 161 ff. : his Dissertation, fiber das Ramayana, pp. 19 f. : 
 and Prof. Lassen’s remarks on the subject in his Ind. Alterth. ii. 502 ff., translated 
 by me in the Ind. Antiquary for April 1874, pp. 102 f. 
 
22 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 poem shall have been subjected to a much closer examination 
 than it has yet received, 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 the latter, they 
 should be assigned. 
 
 The texts which I have quoted from this great poem are 
 drawn from different parts of it, and, as far as 1 have noticed, 
 seem to harmonize with each other, and to be in keeping 
 with the moral and religious sentiments (with such, at least, 
 as have fallen under my cursory observation) of the entire 
 work — a considerable portion of which may be safely regarded 
 as ancient. As, therefore, it is not very easy to conceive 
 that foreign ideas should have been introduced into all parts 
 of the poem, — until satisfactory proof shall have been adduced 
 that such was really the case, — the natural presumption must 
 be, that the sentiments in question are of purely indigenous 
 Indian origin. It is to be observed further, that it is only a 
 portion of the maxims which I have quoted from the Maha- 
 bharata that any one could claim as exclusively and dis- 
 tinctively 'Christian. 
 
 The other works from which I have quoted (except Manu 
 and the Ramayana, from which some passages have been taken) 
 are of much more modern date ; but the germs of many of the 
 maxims which occur in them are to be found in the older 
 works ; and the fact that so many sentiments of the latter 
 should have been repeated in the more modern books, may 
 afford some proof that they are congenial and natural to the 
 Indian mind. 
 
 As this question whether the ideas and doctrines of the 
 Indian poem are derived from, or have been influenced by, 
 the New or the Old Testament, is one of great interest and 
 importance, I give below a translation of the latter part of an 
 article by Professor Windisch of Heidelberg on Dr Lorinser's 
 book, which appeared in the Literarisches Centralblatt for 15th 
 October 1870, followed by some remarks with which Professor 
 Weber, Dr Bohtlingk, and M. Auguste Barth, have favoured 
 me on the subject of the dependence or independence of Indian 
 
INTRODUCTION. 
 
 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 Gita are 
 derived from Christianity, or from the ‘primaeval revelation.’ It 
 is impossible here to examine minutely Dr Lorinsers 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 Gita 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 desig- 
 nated 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 
 Gltd and the Bible stand in a near relation to each other. If 
 the author should think to rely upon the multitude of the pas- 
 sages 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 com- 
 parison 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 
 Pli&drus ? This might be regarded as one of the most in- 
 teresting examples of accidental correspondence. P'or the rest, 
 it is much to be questioned whether Professor Weber, to whom 
 the author repeatedly appeals, shares his conviction. For Pro- 
 fessor Weber’s assumption that Christian teachers and doctrines 
 
24 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 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 conviction, 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, e.g., p. 82, note 56 ; p. 
 179, note 6 ; p. 207, note 27, &c.) So much the more surpris- 
 ing is it, therefore, when Dr Lorinser himself (p. 211, note 54) 
 finds it necessary to refer to the sharp contrast in which Chris- 
 tianity 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 ‘ primaeval revelation ’ or ‘ primaeval 
 tradition’ (see, e.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 of 
 this distinguished Sanskritist, with whom I have communicated 
 
INTRODUCTION. 
 
 25 
 
 on the subject of Dr Lorinser’s book, for an indication of his views 
 regarding it. He refers me to a brief mention of the work in ques- 
 tion in a note to an article republished in his Indische Streifen , 
 vol. ii. p. 288, where he speaks of Dr Lorinser’s remarkable en- 
 deavour to point out in the Bhagavad Gita coincidences with, 
 and references to, ( Ankldnge und Beziehungen) the New Testa- 
 ment, 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 Gita 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 Maha- 
 bharata , 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 Yavanadhipa 
 (Yavana king) Bhagadatta appears there as an old friend of the 
 father of Yudhishthira (see Indische Studien, v. 152). He con- 
 cludes that all these passages must be posterior to Alexander 
 the Great, and still continues to regard his calculation that this 
 most original part of the poem was written between the time of 
 Alexander and that of Dio Chrysostom* (see Acad. Prel., p. 176) 
 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-Tapanlya Upanishad, p. 277, note) in Vol. iii. of the 
 Oriental Magazine, and is thus referred to in Mrs Speir’s “ Life 
 in Ancient India” (1856) p. 434 : — “ Professor Wilson notices 
 
 * The age of this author is there said to be in the second half of the first century 
 of our era. 
 
 B 2 
 
26 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 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) though 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 Bohtlingk 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 coincidences 
 should not be expected to be found between them. The line 
 of the Hatha Upanishad, [i. 6] — sasyam iva martyah pachyate, 
 sasyam ivajdyate 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 : — 
 
 “ I 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 w'ay long before 
 him. ... In collecting these passages, and confronting them 
 w r ith the texts which are asserted to be the originals, Lorinser 
 appears to me rather to have succeeded in proving the contrary 
 of his thesis. The book is Indian, and Indian throughout. 
 The declaration of Krishna, ‘ Those who are devoted to me, 
 
INTRODUCTION. 
 
 27 
 
 are in me, and I in them,’ is a reproduction of the 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 indi- 
 vidual 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 — employ- 
 ing 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. ‘ We are yours ; you are ours ; thou art with us, thou art 
 for us, thou art near us, as a coat of mail, as a rampart,’ &c. 
 
 * 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, Professor of Theology at Strasburg, entitled, “Etudes sur le 
 Mysticisme Allemand du xivme Si£cle ” in the Memoires de 1 ’ Institut de France ; 
 Memoires de 1 ’ Academie des Sciences Morales et Politiques, t. ii. 1847. 
 
28 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 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 kashtha , eg., in the Katha 
 Upanishad, iii. n ; or is simply replaced by the latter, for in- 
 stance, in the Apastamba-dharma-sutra, i. 22. 7 (p. 39, Bidder's 
 edition), sa (atman) sarvam, parama kashtha . . . sa vai vai- 
 bhajanam puram.” 
 
 1 make a further quotation on the same subject from Prof. 
 Monier Williams’s recently published work, “Indian Wisdom.” 
 &c., (pp. 143 f. note): “Dr Lorinser, expanding the views of 
 Professor Weber, and others, concerning the influence of 
 Christianity on the legends of Krishna, thinks, that many of 
 the sentiments of the Bhagavad-Glta 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 
 expressions. 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 co- 
 incidences of ideas,— as, for example, the division of the sphere 
 of self-control into thought, word, and deed, in chap. xvii. 
 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 
 
 * In a previous page (137) Prof. Williams says, that the author of the Bhagavad- 
 Glta, “ 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.” 
 
INTRODUCTION 
 
 29 
 
 made on the same subject in pp. 153 ff., which are adverse to 
 that theory. 
 
 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, 
 
 iroWa fi&v i<x6\a /j.e/j.iy/j.ei’a, iroWa Sk \vypd. 
 
 “ Many good (things), and many bad, mingled.” 
 
 But I need not here do more than allude to this fact. Those 
 who wish for details on the subject can find them elsewhere. 
 And are not even the sacred literatures of all countries, more 
 or less, disfigured by something repugnant to the moral sense ? 
 
 J. M. 
 
 Edinburgh, June 1875. 
 
 C 
 
RELIGIOUS AND MORAL SENTIMENTS. 
 

RELIGIOUS AND MORAL SENTIMENTS 
 
 METRICALLY RENDERED 
 
 FROM SANSKRIT WRITERS. 
 
 o 
 
 i. Sonstgarnce of the Imotolrbgr af the self-existent (Soul. 
 
 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. 
 
 2. UEhr (Stmt (Spirit. 
 
 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. 
 
34 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 3. ^cbotion to the (Sob of gobs 
 
 0 God of gods, thou art to me 
 
 A father, mother, kinsmen, friends ; 
 
 1 knowledge, riches, find in Thee ; 
 All good Thy being comprehends. 
 
 4. gtjgmn abbrcaaeb to Vishnu bo thr ^citira. 
 
 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. 
 
 * See the prose translation of No. 4 in the Appendix. 
 
FROM SANSKRIT WRITERS. 
 
 35 
 
 Unmeasured, Thou the worlds dost mete 
 Thyself though no ambition fires, 
 
 ’Tis Thou who grantest all desires. 
 Unvanquished, Victor, Thee we greet. 
 
 A veil, which sense may never rend, 
 Thyself, — of all which sense reveals 
 The subtile germ 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. 
 
RELIGIOUS AND MORAL SENTIMENTS 
 
 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 ? 
 We have not half Thy praises sung, 
 
 But all our power to sing is spent. 
 
 5. Jlrnial of a future lift, anti of a ©ob ; anb ribirnlt of thr 
 boctrinc of final liberation as nothing else than annihilation. 
 
 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, 
 
FROM SANSKRIT WRITERS. 
 
 37 
 
 ’Twould cost him but a word, and then 
 His suppliants all they wish would find. 
 
 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 ! 
 
 6. Impoachnunt, anb ^habitation, of the IPibine 
 (Sobcrnnunt. 
 
 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. 
 
33 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 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. 
 
 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. 
 
FROM SANSKRIT WRITERS. 
 
 39 
 
 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. 
 
 If holy actions bore no fruits ; 
 
 If self-command, beneficence, 
 
 Received no fitting recompense ; 
 
 Then men would lead the life of brutes. 
 
40 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 Who then would knowledge toil to gain ? 
 
 Or after noble aims aspire ? 
 
 O’er all the earth delusion dire 
 
 And darkness dense 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. 
 
FROM SANSKRIT WRITERS. 
 
 41 
 
 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. 
 
 7. jdffirtal obrrthroto of the hhckrb (compare Psalm xxxvii., and 
 Job xx. 5 ff ; xxvii. 13 ff.) 
 
 Not even here on earth are blest 
 
 Unrighteous men who thrive 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. 
 
42 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 Not all at once the earth her fruits 
 Produces ; so unrighteousness 
 But slowly works, yet not the less 
 At length the sinner quite 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. 
 
 8. glcsnlts af IJErnth anb <Jfalsrhaeb. 
 
 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. 
 
FROM SANSKRIT WRITERS. 
 
 43 
 
 9. .Stocct sabonr of ©00b Jprcbs : Jfalschoob to be shumub 
 
 As far and wide the vernal breeze 
 Sweet odours waft from blooming trees, 
 
 So, too, the grateful savour speeds 
 To distant lands of virtuous deeds. 
 
 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. 
 
 10. mils inseparable frienb. 
 
 Their virtue is the only friend 
 That never men deserts in death : 
 As flits away their vital breath, 
 
 All other ties and friendships end. 
 
 Nor father, mother, wife nor son, 
 Beside us then can longer stay, 
 
 Nor kinsfolk ; virtue is the one 
 Companion of our darksome way. 
 
44 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 Alone each creature sees the light, 
 Alone this world at length he leaves, 
 Alone the recompense receives, 
 
 Of all his actions wrong or right. 
 
 His log-like, clod-like body placed 
 Within the sad funereal ground, 
 
 His kinsmen one by one turn round, 
 Forsake the spot, and homeward haste. 
 His virtue never quits his side, 
 
 A faithful guardian, comrade, guide. 
 
 Be then a store of virtue gained, 
 
 To help when comes our day of doom : 
 We cross the dread and trackless gloom, 
 By virtue’s friendly arm sustained. 
 
 ii. cSrmt sin not nnobscrbcb. 
 
 “ 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. 
 
FROM SANSKRIT WRITERS. 
 
 45 
 
 i2. <H>oob anb bab srrm to be rqnallg fabcurrb lure: not so 
 hereafter. 
 
 Aila says: 
 
 Both good and bad the patient earth sustains, 
 
 To cheer them both the sun impartial glows, 
 
 On both the balmy wind refreshing blows, 
 
 On both at once the 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. 
 
 13. “ J5 trait is the gate anb narrate is the teag tohich leabrth 
 ttnin life.”- — (St Matthew vii. 13 f.) 
 
 Heaven’s narrow gate eludes the ken, 
 
 Bedimmed and dull, of foolish men. 
 
 Within that portal sternly barred 
 To gain an entrance, O how hard ! 
 
 What forms its bolts and bars ? The sin 
 Of those who seek to enter in. 
 
 D 
 
46 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 14. @H.ho are the rcallg Mint), beaf, anb bnrnb ? 
 
 That man is blind whose inner eye 
 Can nought beyond this world descry; 
 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. 
 
 15. ^eath is not the extinction of the goob. 
 
 Let no one deem the wise are dead, 
 Who’ve “ shuffled off this mortal coil,” 
 The wise whose lives were pure from soil, 
 Whose souls with holy lore were fed. 
 
 16. ^Ltoo inheritors of JJarabise. 
 
 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. 
 
 47 
 
 17. (Criteria of genuine librralitg. 
 
 Rich presents, though profusely given, 
 Are not so dear to righteous Heaven, 
 
 As gifts, by honest gains supplied, 
 
 Though small, which faith hath sanctified. 
 
 18. ,Sin remobeb bn repentance. 
 
 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. 
 
 “ 'Hake no thought for pour life, tohat gc shall rat,” &c. 
 (St Matthew vi. 25 f.) 
 
 Shall He to thee His aid refuse 
 
 Who clothes the swan in dazzling white, 
 
 Who robes in green the parrot bright, 
 
 The peacock decks in rainbow hues ? 
 
 20. 'll he same. 
 
 With fervent hymns while I great Vishnu laud, 
 
 The gracious, mighty, all-sustaining God, 
 
43 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 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 ? 
 
 21. 'HEIu lapse of lEimc not practicaUt) noticcb. 
 
 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 ? 
 
 22. Hht same. 
 
 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 ; 
 None sees how each revolving year 
 Abridges swiftly man’s career. 
 
FROM SANSKRIT WRITERS. 
 
 49 
 
 23. <^lo seconb gouth for Jftan (compare Job xiv. 7). 
 
 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. 
 
 24. jMrn shonlb not bring to be 900b : |Kfc uncertain. 
 
 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. 
 
5 ° 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 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. 
 
 (&No. no, in p. 71.) 
 
 25. “ 3U1 men think all men mortal bnt themsrlbcs.” 
 (Young’s “Night Thoughts.”) 
 
 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 ? 
 
 26. “ ^Cap up for poursclbcs treasures in heaben, inhere thiebes 
 bo not break through aitb steal.” 
 
 (St Matthew vi. 19 f.) 
 
 Before Decay thy body wears, 
 
 And with it strength and beauty bears, 
 Before Disease, stem charioteer, 
 
 Thy frame’s dissolver, Death, brings near, 
 Those noblest treasures hoard in haste, 
 Which neither time nor chance can waste. 
 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. 
 
FROM SANSKRIT WRITERS. 
 
 51 
 
 27. glrmembrr tit 35 ntortaliig. 
 
 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 ! 
 
 28. ^iz'oex bo tohat toonlb biatrrss thro on a sick-btb. 
 
 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. 
 
 29. JItrn brboui token in bisiress. 
 
 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. 
 
52 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 30. .ftten shonlb think an their enb. 
 
 Did men but always entertain 
 Those graver thoughts which sway the heart, 
 When sickness comes, or friends depart, 
 Who would not then redemption gain ? 
 
 31. Action keeping in birto the future. 
 
 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 heavenly bliss may’st hope to gain. 
 
 32. jpailg self-examination. 
 
 With daily scrutinizing ken 
 Let every man his actions try, 
 Enquiring “ What with brutes have I 
 In common, what with noble men ? ” 
 
FROM SANSKRIT WRITERS. 
 
 53 
 
 33. Improvement of time. 
 
 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.” 
 
 34. Q small part of the pains bestotueb on toorlblo objects toonlb 
 sniffer to gain hcaben. 
 
 Fools endless labour, pains, and moil 
 In storing earthly wealth endure. 
 
 The hundredth part of all that toil 
 Would everlasting calm ensure. 
 
 35. <ip:o bistinctions in the grabe. 
 
 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 ; 
 
RELIGIOUS AND MORAL SENTIMENTS 
 
 While others, trained in learning’s schools, 
 Contemn the unlearn’d, and call them fools. 
 All quickly others’ faults discern ; 
 
 Their own to check they cannot 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 grave-yard 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 recognise 
 Those of the rich, the great, the wise ? 
 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, 
 
 And when removed beyond their ken, 
 
 Will heed this warning kind, though stem, 
 The highest future good shall earn. 
 
FROM SANSKRIT WRITERS. 
 
 55 
 
 36. 'TiThc of firman JUnbttimt. 
 
 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. 
 
 “O ! how can princes, well aware 
 How all their fathers, one by one, 
 
 Have left Me here behind, and gone, 
 
 For My possession greatly care ? ” 
 
56 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 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. 
 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 ev’n 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. 
 
FROM SANSKRIT WRITERS. 
 
 57 
 
 37. “JVs Ira bin® nothing, anb not possessing all things.” 
 (2 Corinthians vi. 10). 
 
 How vast my wealth, what joy I taste, 
 
 Who nothing own, and nought desire ! 
 
 Were this fair city wrapt in fire, 
 
 The flame no goods of mine would waste. 
 
 38. glidt sometimes bic goung, anb poor libc long. 
 
 Some men decrepit, poor, distrest, 
 
 Survive to life’s extremest stage, 
 
 While some by fortune richly blest 
 Are seized by death in middle age ; 
 
 And few of those with splendour graced 
 Enjoy the bliss they hoped to taste. 
 
 39. “cjfor bic brought nothing into this toorlb, anb it is certain toe 
 can carrg nothing out.” — (1st Epistle to Timothy vi. 7). 
 
 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 ? 
 
58 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 40. "'lEhis is the Into anb the prophets.” — (St Matthew vii. 12.) 
 
 In one short verse I here express 
 The sum of tomes of sacred lore : 
 
 Beneficence is righteousness, 
 
 Oppression sin’s malignant core. 
 
 41. J5o not to others tohat thon toonlb’st not habc bone to thee. 
 
 Hear virtue’s sum embraced in one 
 Brief maxim — lay it well to heart — 
 
 Ne’er do to others what, if done 
 To thee, would cause thee inward smart. 
 
 42. JSisintcrestebness : “ JSo 500b anb Icnb, hoping for nothing 
 again.” — (St Luke vi. 34 f.) 
 
 The good to others kindness shew, 
 And from them no return exact ; 
 The best and greatest men, they know, 
 Thus ever nobly love to act. 
 
FROM SANSKRIT WRITERS. 
 
 59 
 
 43. 5)0 to others as gc tootxlb that theg shottlb bo to goo. 
 (St Matthew vii. 12.) 
 
 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. 
 
 44. “ If gc lobe them tohtrh lobe goo, tohat retoarb habe ge ? ” 
 (St Matthew v. 46.) 
 
 His action no applause invites 
 Who simply good with good repays : 
 
 He only justly merits praise 
 Who wrongful deeds with kind requites. 
 
 45. C ilhc highest toorship of the jpritg. 
 
 To scatter joy throughout thy whole 
 
 Surrounding world ; to share men’s grief : — 
 
 Such is the worship, best and chief, 
 
 Of God, the universal Soul. 
 
 46. 'Sihe proper aim of life. 
 
 He only does not live in vain 
 Who all the means within his reach 
 Employs, his wealth, his thought, his speech, 
 T’ advance the weal of other men. 
 
6o 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 47. “ ©bcrcome cbil toith goob." — (Epistle to the Romans xii. 
 
 With meekness conquer wrath, and ill with ruth, 
 By giving niggards vanquish, lies with truth. 
 
 48. “ (Lelho token he tons rebileb, rebileb not again.” 
 (1st Epistle of Peter ii. 2, 3; iii. 9.) 
 
 Reviling meet with patience ; ne’er 
 To men malignant malice bear. 
 
 Harsh tones and wTathful language greet 
 With gentle speech and accents sw'eet. 
 
 When struck return not thou the blow. 
 
 Even gods their admiration show 
 Of men who thus entreat a foe. 
 
 49. “If thine enemo hunger, feeb him.” 
 (Epistle to the Romans xii. 20. ) 
 
 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. 
 
FROM SANSKRIT WRITERS. 
 
 61 
 
 50. -Jforgibrttcss of injuries. 
 
 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. 
 
 Si. (Suppliants not to br sent nnptp atoat). 
 
 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. 
 
 52. santr. 
 
 The good extend their loving care 
 To men, however mean or vile ; 
 
 E’en base Chandalas’* dwellings share 
 Th’ impartial moonbeam’s silvery smile. 
 
 * Chandala has the same sense as Pariah, a man of the lowest, or of 
 no, caste. 
 
 E 
 
62 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 53. (Compassion shonlb be shobm to all inrn. 
 
 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. 
 
 54. Jtkrcg shonlb be shoton to ignorant offrnbrrs. 
 
 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. 
 
 55. <31 man mag team from thr humblest. 
 
 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. 
 
FROM SANSCRIT WRITERS. 
 
 6 3 
 
 56. ^arroto anb large heartrbnrss. 
 
 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. 
 
 57. Jfien censorious totoarbs others, anb blinb to their ohm 
 faults. 
 
 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 ? 
 
 58. “ 3 gthjj beholbest thou the mote tohirh is in thg brother’s 
 eue,” <fcc. — (St Matthew vii. 3 f.) 
 
 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. 
 
 * The Bilva is the Bel or Aegle Marmelos. 
 
RELIGIOUS AND MORAL SENTIMENTS 
 
 
 59. -Sdf-rxultation anb ccnsurr of others ronbrmneb. 
 
 Himself in men’s esteem to raise 
 On others’ 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 : 
 
 To tell his presence in the sky 
 The noonday sun no herald needs. 
 
 By self-applause a fool in vain 
 From others seeks renown to gain. 
 
 A wise man’s merits, long concealed, 
 
 At last are surely all revealed. 
 
FROM SANSKRIT WRITERS. 
 
 65 
 
 60. Sitani of <Sdf-krtotrilcbgr. 
 
 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. 
 
 61. praise of Sltomrn. 
 
 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. 
 
 62. ‘UEhr brst curt for misfortune 
 
 Thou sayest right;- — for all the ills of life 
 No cure exists, my fair one, like a wife. 
 
66 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 63. ^hc JBaolulor onlo half a man. 
 
 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. 
 
 64. honor toithont a toife is rmptg; description of a 0006 toift. 
 
 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 dreary waste ’tis left. 
 
 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. 
 
FROM SANSKRIT WRITERS. 
 
 67 
 
 65. SUomen naturally -Jpaitiits. 
 
 Men, seeking knowledge, long must strive, 
 And over many volumes pore : 
 
 But favoured women all their lore, 
 Unsought, from nature’s grace derive. 
 
 66. globe of home. 
 
 Not such is even the bliss of heaven 
 As that which fills the breasts of men 
 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. 
 
 (&No. 1 1 3, p. 83.) 
 
 67. (Conceit biffienlt to cnre. 
 
 Declare, what power the bom conceit 
 Can drive from any creature’s mind. 
 
 See yonder bird, its back reclined 
 On earth, throws up its little feet, 
 
 While there it sleeps, the sky to prop, 
 While else to earth might downward drop ! 
 
68 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 68 . Ho gibe abbirc easg, to act tocll difficult. 
 
 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. 
 
 69. Ho boast rasp, to act bifficult. 
 
 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. 
 
 70. Retirement from the toorlb not ncccssaru for self-control. 
 
 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. 
 
 71. Hhc real jBrahman. 
 
 He whose sole presence fills a place, 
 
 Whose absence makes a void in halls 
 
 Where thousands throng the ample space — 
 A god that man a Brahman calls. 
 
FROM SANSKRIT WRITERS. 
 
 69 
 
 72. Encfitcacg of mere theological Imutolebge. 
 
 No treasured store of holy 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. 
 
 73. Austerities anti rites arc nnabailing toithout intoarb purity. 
 
 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. 
 
 (See Nos. no, in, pp. 82, 83.) 
 
 74. ‘UChc same. 
 
 Those men alone the secret know 
 Which everlasting bliss will bring, 
 W T hose hearts with pity overflow, 
 
 And love, to every living thing :■ — 
 
 Not those a beggar’s garb who wear, 
 With ashes smeared, with matted hair. 
 
RELIGIOUS AND MORAL SENTIMENTS 
 
 “ If ang probibe not for his ohm, ... hr is toorsr than 
 infibd.” — ( ist Epistle to Timothy v. 8.) 
 
 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. 
 
 76. ©00b anh rbil not allnags apparent at first sight. 
 
 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. 
 
 77. < HEht same. 
 
 Oft ill of good the semblance bears, 
 And good the guise of evil wears : 
 
 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. 
 
FROM SANSKRIT WRITERS. 
 
 7 * 
 
 78. ©Health injurious to mans nton. 
 
 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. 
 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? 
 
 79. ©Shat toill nut men ha to got tooalth ? 
 
 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. 
 
72 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 So. “^hc rich hath mang fvicnbs.” 
 
 A rich man’s kinsfolk, while he thrives, 
 The part of kinsmen gladly play : 
 
 The poor man’s kindred die away 
 Tong e’er his day of death arrives. 
 
 (Proverbs xiv. 20.) 
 
 81 . lEhc same. 
 
 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. 
 
 82. ©Shat energg can effect. 
 
 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. 
 
 83. <Sclf-rcspcct essential to success. 
 
 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. 
 
 73 
 
 84. ^jjcirs often spendthrifts. 
 
 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? 
 
 85. Uhc foolish discontented ; the toise content. 
 
 Though proudly swells their fortune’s tide, 
 Though evermore their hoards augment, 
 Unthinking men are ne’er content : 
 
 But wise men soon are satisfied. 
 
 86. discontent. 
 
 Most men the things they have, despise, 
 And others which they have not, prize ; 
 In winter wish for summer’s glow, 
 
 In summer long for winter’s snow. 
 
 87. IUhe gods gibe husdotn to those iohom then fabonr, and 
 conberseljj. 
 
 The gods no club, like herdsmen wield, 
 
 To guard the man they deign to shield : 
 
RELIGIOUS AND MORAL SENTIMENTS 
 
 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. 
 
 88. boonub man is kiilrb bg anything. 
 
 When men are doomed without respite, 
 Even straws like thunderbolts will smite. 
 
 89. ‘ilht samr. 
 
 A man, until his hour arrives, 
 
 Though pierced by hundred darts, survives ; 
 While he whose hour of death is nigh, 
 Touched only by a straw, will die. 
 
 90. prophrt has no honour in his oton ronntrg.” 
 
 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. 
 
FROM SANSKRIT WRITERS. 
 
 75 
 
 In Vishnu, clowns a herdsman saw, 
 Gods viewed the lord of all with awe. 
 
 91. Virtue hifKcrtlt ; birc raso. 
 
 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. 
 
 92. “ @nita cabat lapibcm,” &c.; goob slotoljj ncqnircb. 
 
 As water-drops, which slowly fall, 
 
 A pitcher fill by ceaseless flow ; 
 
 So learning, virtue, riches, all 
 
 By constant small accessions grow. 
 
 93. ‘ciEhc cnnbitiort of acquiring knotolcbgc. 
 
 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 ; 
 Who ease prefers must knowledge lose. 
 
RELIGIOUS AND MORAL SENTIMENTS 
 
 76 
 
 94. linotolcbgc a treasure tohich cannot be lost. 
 
 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. 
 
 95. 3 trs longa, bita brebis : "Che essence of books to be got. 
 
 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. 
 
 96. -Self-conquest must prcccbc other ronqnrsts. 
 
 A monarch first himself should school, 
 
 Then seek his court and camp to rule ; 
 Should 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 ? 
 
FROM SANSKRIT WRITERS. 
 
 77 
 
 97. description of a goob lung. 
 
 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. 
 
 That king his duty comprehends 
 Who well 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. 
 
 F 
 
78 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 98. (Contrasts of life. 
 
 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 ; 
 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.* 
 
 99. ESthat is injurious, though bear, is to be abanboneb. 
 
 (St Matthew xviii. 8 f. ) 
 
 That alien man who blessing 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. 
 
 * The expressions in this line are stronger than the original employs. 
 See the Appendix, No. 98. 
 
FROM SANSKRIT WRITERS. 
 
 79 
 
 ioo. ^en lobe enjooment, not birtue, &c. 
 
 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. 
 
 ioi. (Effects of habitual sin anb birtue respectibclu. 
 
 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. 
 
 102. hopelessness of reclaiming the bub. 
 
 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. 
 
So 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 103. Casting pearls before stuinc. 
 
 (St Matthew vii. 6.) 
 
 He only threshes chaff who schools 
 With patient kindness thoughtless fools. 
 He writes on shifting sand who fain 
 By favours worthless men would gain. 
 
 104. ^Ben arc formeb bj] their associates. 
 
 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. 
 
 105. ^toblc characters. 
 
 A wealthy man not drunk with pride, 
 A youth who fickle folly flees, 
 
 A ruler scorning careless ease, 
 Among the great enrolled abide. 
 
FROM SANSKRIT WRITERS. 
 
 8l 
 
 106. me prospcritn of others not to be enbieb. 
 
 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 admit of an 
 unfavourable interpretation ; viz., that 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.] 
 
 107. me saint shoulb patiently atoait the time xrf his hcparturc. 
 
 Let not the hermit long for death, 
 
 Nor cling to this terrestial state : 
 
 As slaves their master’s summons wait, 
 
 So let him, called, resign his breath. 
 
 10S. “'Qixere fortco ante gtgamemnnna,” &c. 
 
 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 ! 
 
82 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 109. “ toolf also shall itoell toith the lamb,” etc.— (Isa. xi. 6). 
 
 With serpents weasels kindly play, 
 
 And harmless tigers sport with deer : 
 
 The hermit’s holy presence near 
 Turns hate to love, — drives fear away. 
 
 1 10. “ 8Ethat is pour life ? Et is eben a bapouv. ’ 
 (James iv. 14 ; 1 Peter v. 8.) 
 
 The body — is it not like foam 
 The tossing wave an instant cresting ; 
 
 In it thy 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 
 Thy watchful enemies ever seek 
 To strike thee there where thou art weak, 
 
 To bring about thy long : d-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 ? 
 
FROM SANSKRIT WRITERS. 
 
 83 
 
 hi. Urnth brttrr than sacrifice. 
 
 By weighing, truth and sacrifice appraise : 
 A thousand sacrifices truth outweighs. 
 
 1 1 2. ^he same. 
 
 In one scale truth, in the other lay 
 A thousand Asvam6dhas ; try ; 
 
 I doubt if all that pile so high 
 
 Ev’n half as much as truth would weigh. 
 
 1 13. Stntrabcllrb men’s horizon contrnctrb. 
 
 The 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. 
 
 1 14. gV spell to promote concorb in a family. 
 
 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. 
 
8 4 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 Let brothers mutual rancour shun, 
 Let sister sister kindly treat ; 
 
 Let each the rest with accents sweet 
 Address, and all in heart be one. 
 
 1 15. “Take thine ease, cat, brink, anti be merrn.” 
 
 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, honest, truthful, 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 : 
 
FROM SANSKRIT WRITERS. 
 
 85 
 
 “ 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, 
 
 “ I’m rich, can boast my noble birth ; 
 
 With me what other creature vies ? 
 
 I’ll lavish gold, I’ll sacrifice, 
 
 And live 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. 
 
 1 16. 1Ehc Enbiait JEartha ant) #targ. 
 
 Two wives, as Indian rules allowed, 
 Called pious Yajnavalkya lord. 
 
 They dwelt in peace and good accord, 
 With varying powers and tastes endowed. 
 
 Maitreyi studied, grave and wise, 
 
 The depths of sacred lore to sound ; 
 
 In fair Katyayani were found 
 Such gifts as women mostly prize. 
 
 f 2 
 
86 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 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 : 
 
 “ I 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, 
 
 “ If 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,” Maitreyi cried, 
 
 “ If I must die, and leave it soon ? 
 
 Immortal life, that envied boon, 
 
 To gain, if thou canst guide me, guide.” 
 
 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 : 
 
 The Indian Pluto. 
 
FROM SANSKRIT WRITERS. 
 
 87 
 
 “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.” 
 
88 
 
 RELIGIOUS AND MORAL SENTIMENTS 
 
 “ Let not the knowledge I now give 
 Perplex thee,” Yajnavalkya said; 
 
 The Soul, as thou appear’st to dread 
 It 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. 
 
APPENDIX. 
 
 X. Atliarua 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 ( dtman ) is masculine in Sanskrit, I have ventured to 
 put the relative pronoun following the word in that gender. 
 
 I am indebted to Dr Kagi, a pupil of Prof. R. Roth, for recalling 
 my attention to this verse, which I had quoted in Or. Sanslc. Texts, 
 iv., p. 20. 
 
 2. ’ 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 
 Him the great, primeval Purusha (Man or Spirit).” 
 
 3. Vikratnacharita, 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.” 
 
 4. 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, associated 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, 
 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 crystal undergoes 
 from the contact of different colours. 19. Thou art known as 
 
 * See Wilson’s Vishnu Purana , vol. i.. p. 41 (Dr Hall’s Edition), where Rajas is 
 translated "activity,” and not “passion.” 
 
9 o 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 abiding in [our] hearts, and yet as remote ; as free from affection, 
 ascetic, merciful, untouched by sin, primeval, and imperishable. 20. 
 1 hou 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. 
 2 1 . 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. Knowledge 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, 
 recognize Thee, the luminous, abiding in their hearts ; (and so attain) 
 to liberation from earthly existence. 24. Who comprehends 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 indifference to all external things. 26. The roads leading to 
 perfection, 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 com- 
 mitted 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 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 trans- 
 cend our praises. 31. There is nothing for Thee to attain 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 
 
 • 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. 
 
 t Compare the B/iagavad Glt&, 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 
 seeking to promote the benefit of tile world.'’ 
 
APPENDIX. 
 
 9r 
 
 exhaustion or our inability to say more, not that there is any limit 
 [iyattd, so-much-ness, quantitas=the Dutch hoeveelheid ) to Thy attri- 
 butes.” These verses have not all been rendered metrically. 
 
 5. 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 ; recommends 
 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, there- 
 fore, the strong and weak points (in this controversy).” 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? 7S. 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 ex- 
 istence both a man’s self and Brahma exist, but that after final eman- 
 cipation, Brahma alone remains, 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. The entire passage is translated in Prof. Cowell's 
 essay on the Charvaka System of Philosophy in the journal of the 
 Asiatic Society of Bengal. 
 
 For an account of the Charvaka system, see Prof. Cowell’s edition 
 of Mr Colebrooke’s Essays, Vol. I., pp. 426 ff. , and 456 ff. 
 
 6. Mahabharata, iii. 1124 ff. — In this passage, the greater part of 
 which has been translated by me in the “ Indian Antiquary ” 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. 1139. “ God (I’sana) the Disposer, 
 allots to creatures everything — happiness and suffering, the agreeable 
 and the disagreeable, darting radiance before Him. 1140. Just as the 
 
92 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 wooden figure of a woman moves its several limbs, according 
 as it is adjusted, so too do these creatures. As a bird 
 bound and confined by a string is not its own master, so a 
 man 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 command of the Dis- 
 poser, 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 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 He is there. . . . 1153. Acting accord- 
 
 ing to His pleasure, this Lord, associating them, or dissociating 
 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 transgresses 
 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 fragment of 
 Sophocles, No. 94 (in the edition of Dindorf) : — 
 
 Aeivbv ye robs pbv Svaaefiecs KaKtbv t’&tto 
 f}\a<rT6vTas, elra rovaSe pkv irpdaaeiv KaXus, 
 robs b’&vras eadXobs ?k re yevvaiwv dpa 
 yeyQras, elra Svarvx^Xs TrecpvKevai. 
 ou XPV V rd 5 ’ ovtoj 5a.Lfj.oi/as dvrfTajv irbpi 
 •trpderffeiv expy v ybp rods pbv ebaefieis fipoTC/v 
 lx eiv TL K^pSos epepavbs dewv irdpa, 
 
 Tons S’ 6i/tc is a5 lkovs TonrSe ttj v ivavriav 
 Sinrfi/ Kai <u>v Tipojpbv eppavff riveiv, 
 
 KovSels av oi/Ttos evT<5x €L KaKbs yeyibs. 
 
 * 1 am indebted to Professor Aufrecht for suggesting the reading which gives 
 this sense, viz., vihvalamlva for vi/ivalan iva which the Calcutta text of the M. Rh. 
 has. 
 
APPENDIX. 
 
 93 
 
 “It 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. 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 1 140 ff. compare also Euripides’ Supplices, verses 
 
 734 ff- =— 
 
 & L eO, tl Sijra roils raXannJipovs fiporoiis 
 <f>po veiv \£yov<n ; aov yap e^ppr-ppeda, 
 
 SpiSplv re Totaud’ tLv ah Tvyxdvr/s 6ek uv. 
 
 “ O Zeus, why do they say that wretched mortals are wise ? For we 
 are dependent upon thee, and do whatever thou happenest to will.”] 
 
 Yudhishthira replies : 
 
 1160. “I have heard, Yajnasenl (=Draupadi), the charming and 
 amiable discourse, full of sparkling phrases, which thou hast spoken ; 
 but thou utterest infidel sentiments (?iAstikya). I 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 re- 
 presented 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 (/. e. , to extract from it all the advan- 
 tage 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. Vyasa, Vasishtha, Maitreya, Narada, 
 Lomasa, 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 gods. These men ... in the beginning declared that righteous- 
 ness 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. Righteousness and nothing else is the boat 
 which conveys those who are on their way to heaven : it only is a ship like 
 
94 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 those on which merchants seek to cross the ocean. If righteousness, 
 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 Rakshasas, — why should 
 these lordly beings have reverenced and practised righteousness? 
 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 entertained regarding righteousness or 
 the gods, merely because the recompense of works is not visible. . . . 
 1199. Wherefore let all thy doubts vanish as a vapour. 1200. Be cer- 
 tain that all (this) is (so): abandon the state of disbelief ( ndstikya ). Do 
 not censure God, the creator of living beings. 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. ” 
 [Compare /Eachylus, fragment 369 (Dindorf) : — 
 
 ’AvSpCov yap iariv ivSiKU >v re xal ao<pQv 
 
 iv rots KaKoiai fir] TtOvixwadai deoh. 
 
 “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 
 
 * This and what immediately precedes appears to be irreconcilable with the indif- 
 ference to the recompense of works which is inculcated in the earlier part of 
 Yudhishthira’s discourse. 
 
APPENDIX. 
 
 95 
 
 u A ibs AtjtoCs t’ “ AiroWov , x a ‘p' ’ $ T V 3' iXavverai 
 avptpopais oIkos, aifiovTa da.ip.ova s Oapcreiv xP e ^ v ' 
 is ri\os yap ol piv iadXol Tvyxdvovaiv a^Lwv, 
 ol KaKol S’, Sxnrep sreepiiKaa’ , oils tot’ e5 npa^eiav &v. 
 
 “O 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 prosper.” 
 
 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 appar- 
 ent 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 exchangeof products procured byforeign commerce, and finallyinthe 
 supernatural aids obtained by divination ; and then as asking, 214 ff. : — 
 dp’ ou Tpvepuipev, Beov KaraaKevpv (3 Up 
 Sovtos TOiaiiTr/v, 0 Icnv ovk apKei TaSe ■ 
 a\\’ i] <ppovT]crLS tov tfeoO pei^ov aBiveiv 
 tyrei, to yavpov S’ iv <ppea iv KeKTTjpivoi, 
 
 S oKoupev dvai Saepbvwv aorpoiTepot. 
 
 “Are we not, then, too fastidious, when we are not satisfied with 
 all this provision which a god has made for our life ? 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 — ’AM’ oSt airoXiodai ra xa/ra Svvariv, Si 
 QebSupe' virevavTiov yap tl rip dya&ui del elvat avdyKT)' ol It’ iv deois aura 
 iSpiiadat, ttjv Si Bvtjttjv tpiiatv Kai TovSe tov t&ttov ireparoXei ef dvayKps. 
 Sib Kai tt eipdoBai xPvivBivSe eKeiae epeiiyeiv Stl Tax^ra. cpvyr] Si opoiaicris 
 deal Kara to Svvarbv. opoluais Se SiKaiov Kai Saiov peTa tppovyoew s yevea&ai 
 . . . Beos ovSaprj ovSapSs aSiKos, aXX’ us oibv re StKaibraTOS, Kai oi/K 
 iaTiv aiiTip opotoTepov oiidiv t) 6s clv y)pG>v ab yivipTaL 6'rt SiKaibraTos. 
 
 “Evils, Theodorus, can never perish; for there must always remain 
 something which is antagonistic to good. Of necessity they hover 
 around this mortal sphere and the earthly sphere, having no place 
 among the gods in heaven. Wherefore, also, we ought to fly thither. 
 
9 6 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 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 Jowett’s Translation, Vol. III., p. 400. (Comp, 
 the passages cited in Frof. L. Campbell’s edition of the Theoetetus). 
 
 A further passage from the same author may also be cited. 
 
 Republic, ii. 18 — ovkouv ayadbs 8 ye debs rip &vti re leal XeKrbov oiir ojs ; 
 Ti p.-qv ; . . . 005’ &pa, 9/v 5’ by ii, 6 deb s, eireibri ayados, tt&vtwv Sli> bit) 
 a'inos, il>s oi woWoi Xbyovaw, aXX’ oXiyitiv p.bv rots ardpeoirois alrios, 
 ttoXXuv 8b avalTiOS' iroXii yap eXarrco rayada rCsv KaieCjv Tjpuv. Kai tCov 
 p.bv ayadCov ob/Seva SXXov aiTiarbov, tuv 8b nai <u>v aXX’ arra Set ^rpreiv 
 ra aina aXX’ oil rbv deov. 
 
 “And is he [God] not truly good? And must he not be repre- 
 sented as such? Certainly . . . Then God, if he be good, is not the 
 author of all things, as the many assert, but he is 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. ” 
 — Jowett, II., 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.e., including those performed in a former birth. 
 The following are some of the verses : “ 1222. For God, the 
 Disposer, 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 
 
 * 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 dependent; it, as the result of previous works, 
 necessitating Him to determine the man’s present lot. 
 
APPENDIX. 
 
 97 
 
 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 represented 
 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 after- 
 wards attains them by action, preceded by design : of this man is the 
 cause. ” 
 
 7. 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 evidence ; ” (or from 
 falsehood, or wrong generally, J. M.), “nor he who constantly takes 
 delight in mischief. 171. Though oppressed by penury in conse- 
 quence of his righteous dealings, let him never give his mind to un- 
 righteousness ; for he may observe the speedy overthrow of iniquitous 
 and sinful men. 172. Iniquity, committed in this world, produces 
 not fruit immediately, (but) like the earth, (in due season) ; and ad- 
 vancing 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 unrighteousness ; 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. 
 
 8. 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 ; while he who utters falsehood de- 
 clines continually in glory, and becomes every day more wretched, as 
 fire becomes extinguished when water is poured upon it. Wherefore 
 a man should speak nothing but truth.” Ditto, iii. 1. 2. 10 : — “A 
 man becomes impure by uttering falsehood. ” 
 
 9. This passage also is from a prose work, the Taittiriya Aranyaka, 
 x. 9, and was pointed out to me by Professor Rudolph Roth of 
 Tubingen : — “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 a 
 man who steps upon the edge of a sword placed upon a pit (cries out)* 
 
 * Professor Roth observes that the text here appears not to be quite correct, 
 though the sense is not thereby affected. 
 
 G 
 
98 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 ‘ I shall slip ; I shall fall into the pit ; ’ so let a man guard himself from 
 falsehood (or sin). ” The commentator on the passage remarks that 
 reference is here made to a man skilled in performing various difficult 
 feats, and engaged in exhibiting his skill for the amusement of a king 
 and his court. 
 
 io. Manu, viii. 17; and iv. 239 ff. — These verses have been already 
 metrically translated in my 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 kinsmen, will 
 remain in his company — his virtue alone will adhere to him. 240. 
 Single is each man bom ; 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 Mahabharata, 
 vv. 5405 ff., and is briefly alluded to in the Markandeya Purana, 
 i. 7. 28. 
 
 My attention has been drawn by Professor Cowell to two passages 
 — the one in Sophocles and the other in Euripides — the first of which, 
 if the text be genuine, appears to convey the same idea as in Manu. 
 It is in the Philoctetes, 1143 : — 
 
 t] yap eva^fieia <Tvv0vrjtjKei fiporois, 
 kSlv fuffi kSlv Oavuaiv, ovk aTrbWvTai. 
 
 “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 
 
 * Je mourrai seul. — Pascal . 
 
 t This should be rendered : “ Leaving his corse,” &c., “his kindred retire,” &c. 
 
APPENDIX. 
 
 99 
 
 sense as Manu, that piety accompanies men in death. In Professor 
 Lewis Campbell’s metrical translation, the two lines, with the one pre- 
 ceding 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. i 
 of the Temenidae : — 
 
 ’A perri 8£ k&v davy ns, ovk &tt6Wvtcu, 
 f fj 5’ ovkIt ’ 6 vtos cc c/naros' KaKoiai 8e 
 Hiravra (ppodSa <r vvdavbvd' inrb x0ov6s. 
 
 “ 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.” 
 
 11. Manu , viii. 84. — “ The soul itself is its own witness ; the soul 
 itself is its own refuge ; offend not thy conscious soul, the supreme 
 internal witness of men. 85. The sinful have said in their hearts : 
 ‘None sees us.’ Yes ; the gods distinctly see them ; and so does the 
 spirit within their breasts.” (Sir W. Jones’s translation). The word 
 here rendered “spirit,” also means “male,” man.” 
 
 Mahabharata, i. 3015.— “Thou thinkest, ‘I am alone;’ thou 
 knowest not the ancient sage {muni) seated within thy heart, who is 
 cognizant of sinful acts. In his presence thou committest sin.” See 
 also Manu, viii. 91. 
 
 12. Ditto, xii. 2798. — “ Aila says: The earth now supports 
 the good 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. 
 Kasyapa 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 con- 
 tinual suffering, and great grief. There for many years the sinner 
 bewails his fate, falling downwards (into a) bottomless (abyss).” 
 
IOO 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 13. Ditto, 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 (lit. 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 thou- 
 sands of largesses of cows to Brahmans ; but because he gave away one 
 belonging to another person, he went to hell.” With verses 2786 and 
 2787 compare Matthew x. 42. In the Taittirlya Brahmana, iii. 12. 4. 7, 
 It is said, “These are the five doors of heaven. . . . Austerity guards 
 the first, faith the second, truth the third, mind the fourth, and good 
 conduct the fifth.” 
 
 The following parallel passages are referred to in Kuinoel’s Com- 
 mentary on the Gospel of Matthew, vii. 13 f. : 
 
 Cebetis Tabula, cap. 12. — 'Opas, e<pv, fow rbirov tip a eKeivov, Sirov 
 ovSels eTriKUToiKei, a\ A’ Spr/pos Solid elvai; ' Opw. 0 vkovv Kal dvpav tip a 
 piKpav, Kal oSbp tlpo. irpo tt\s Ovpas, tjtis ov ttoAv o^Xelrat, a\\a iravv 
 oAlyoi iropevovrai, ibairep Si’ avoSlas tlpos Kal Tpaxdas Kal ireTpuSovs 
 elvai SoKouar/s ; Kai paAa, t<t>i)v. 0 vkovv Kal povvbs ns vipi/Abs SoKei 
 elvai, Kal avdpaais OTevr) iravv, Kal Kpijpvous Sx ov<Ta epdev KaKeWev 
 padeis ; * Opw. A it 7] toIvvv ittip rj 65os, 2 <pi), i) ay ova a irpbs T : qv dArj- 
 Oivijv iraideiav. “Dost thou see,” said the old man, “yonder a cer- 
 tain place where no one dwells, but it appears to be deserted?” “ I 
 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?” “ I 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.” Didorus Siculus, 
 p. 296 B. KaTavT-qs 7] irpos rb x € ^P 0V bbbs, paSlav tijv bboiiropiav. 
 
APPENDIX. 
 
 IOI 
 
 “ The way to what is bad slopes downward, and is very easy to 
 traverse.” . . . “ Vitringa (Obss. Sacr. 3, p. 199) has explained a 
 famous passage in the Gemara Berachoth, c. 4, sect. 11, about the two 
 roads leading, the one to the Garden of Eden, the other to Gehenna.” 
 
 14. Dampati-' siksha, 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. ” 
 
 Pra’ 'snottara-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.” 
 
 15. Mahabharata , xii. 12. 121. — “The wise do not die when they 
 are separated from their bodies ; nor does annihilation take place when 
 the path (of righteousness) has been well kept. He is wise who 
 increases his virtue ; he who falls from virtue is infatuated.” 
 
 16. Ditto , v. 1028. — “ These two men, O king, abide in heaven, 
 a ruler distinguished by patience, and a poor man who is liberal.” 
 Compare St Mark xii. 41 ff. 
 
 17. Ditto, xiv. 2788. — ( Quoted under No. 13 above). 
 
 A Greek parallel to this has recently come to my notice, in a frag- 
 ment of theDanae of Euripides. (Edit. Dindorf, Oxford, 1833) 
 
 eyw 8? iroWaKi s oo<f>UTbpovs 
 irbvr)To.s AuSpas eicropio tGiv irAovaiav, 
 
 Kai deoioi puicpa x el pl dbovras T^Xrj 
 tCiv fiovdvTobvTwv 8vTas evoefieaTipovs. 
 
 “ But I often perceive poor men to be wiser than the rich ; and 
 those who present small offerings to the gods, to be more pious than 
 those who sacrifice oxen.” 
 
 18. Manu, xi. 229. — “In 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. 230. And in propor- 
 tion as his heart sincerely loathes his evil deed, so far shall his vital 
 spirit be freed from the taint of it. 231. If he commit sin, and 
 actually repent, that sin shall be removed from him ; but if he merely 
 
102 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 say, ‘ I will sin thus no more, ’ he can only be released by an actual 
 abstinence from guilt.” (Sir W. Jones’s translation). 
 
 19 - Hitopadesa, i, 171 (or 189 in another edition). — “He by whom 
 swans are made white, and parrots green, and peacocks variegated, 
 will provide thy subsistence.” 
 
 20. Vriddha Chanakya, x. 17. — “ What fear is there for my life if the 
 all-nourishing Vishnu is hymned ? otherwise, how 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 Lakshml, I ever spend my time 
 in doing homage to thy lotus feet.” Hitopadesa, i. 170 (or 188). — 
 “ Let no one labour over much for his livelihood ; for this is furnished 
 by the Creator. When the child has left the womb, its mother’s 
 breasts flow (with milk).” 
 
 See also Sdrngadhara' s Paddhati, santosha prasamsd, 6. Bohtlingk, 
 Ind. Spriiche, No. 5632. 
 
 21. Subhashitarnava, 255.— “ Again the morning (dawns), again 
 the night (arrives) ; again the moon rises, again the sun. As time 
 passes away, life too goes ; and yet who regards his own welfare ? ” 
 
 22. Ramdyana, ii. 105, 24. — “ Men delight when the sun rises ; they 
 delight when it sets ; they do not perceive the consumption of their 
 life. 25. Men rejoice when they behold the face of each new season 
 as it arrives ; but with the revolution of the seasons, the life of (all) 
 creatures is curtailed.” 
 
 23. Kalha-sarit-sagara, lv. 1 10.— “ The streams of rivers, the flowers 
 of trees, the phases of the moon, disappear, but return again ; not so 
 the youth of embodied beings.” 
 
 24. Mahabharata, xii. 6534. — “ Death comes to a man when he has 
 not attained the objects of his desire, and when his mind is turned in 
 another direction, like one gathering flowers. 6535. Death carries a 
 man off, as a wolf takes a sheep. Do to-day what is good ; let not 
 this time pass. 6536. Death tears away a man when he has not done 
 the things which he purposed to do. Do to-day the work of to- 
 morrow, and in the forenoon the task of the afternoon. 6537. 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? 6538. 
 Let a man be virtuous even yet while a youth ; for life is transitory, 
 if duty is performed, a good name will be obtained, as well as happi- 
 
APPENDIX. 
 
 103 
 
 ness here and after death. . . . 6544. Death takes away the weak 
 
 and the strong, the hero and the timorous, the fool and the wise man, 
 and him who has not attained the objects of his desire.” Compare 
 Ecclesiastes ix. 10, and xii. 1. 
 
 25. Ditto, iii. 17401. — “Day after day men proceed hence to the 
 abode of Yama (the ruler of the dead); and yet those who remain long 
 for a state of permanence (here) : what is more wonderful than this ? ” 
 
 26. Ditto, xii. 12084. — “ Before decay, carrying away (thy) strength, 
 and the beauty of (thy) members, wears out thy body, lay by the only 
 treasure. 12085. Before the Ender (Death), whose charioteer is 
 Disease, breaks up thy frame, and violently ends thy life, practise 
 great austerity. 12089. Amass that wealth which has nothing to fear 
 from king, or from thief, and which does not abandon thee when thou 
 art dead. 12091. Amass thyself that wealth which is undecaying and 
 stable.” 
 
 Compare Cicero, Parad. 6. 51. — Virtus nec eripi nec surripi potest 
 unquam neque incendio neque naufragio amittitur — -“Virtue can 
 never be snatched away nor stolen ; nor is it lost by fire or by ship- 
 wreck. ” 
 
 27. Santisataka, 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 ! ” 
 
 28. Mahabharata, 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.” 
 
 29. Subhaskitarnava, 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-Chanakya, 176. — “A man who is powerless will be virtu- 
 ous ; a poor man continent ; a sick man devout ; an old woman devoted 
 to her husband.” 
 
 30. Vriddha-Chd 7 iakya, 14, 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?” 
 
104 RELIGIOUS AND MORAL SENTIMENTS. 
 
 31. Mahabharata, v. 1248. — “ Let a man so act by day, that he may 
 live happily at night. 1 249. 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 happiness in his old age. All his life let him so act that 
 he may enjoy happiness in the next world.” 
 
 32. Sarngadkara-paddhati, Niti. 2. — “Let a many every day ex- 
 amine his conduct, (enquiring thus,) ‘What is common to me with the 
 brutes, and what with noble men ? ’ ” 
 
 33. Sarngadkara’s Paddhati, p. 4. — “ Constantly rising up, a man 
 should reflect [and ash himself], ‘ What good thing have I done to- 
 day?’ The setting sun will carry with it a portion of my life.” 
 
 34. Panchatantra, ii. 127 (or 1 1 7). — “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.” 
 
 35. Mahabharata, 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, (any 
 thing) whereby they could recognise a distinction of birth or of form. 
 Seeing that all sleep, deposited together in the earth, why do men 
 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.” 
 
 36. Vishnu Purana, iv. 24, 48.- — The passage, a small part of which 
 I 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 inverse. “48, 49. 
 
 Such is the rendering of Dr Bohtlingk in his Indische Spruche, No. 2799. 
 
APPENDIX. 
 
 io 5 
 
 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 she become] mine, and my son’s, 
 and my descendants’ property,’ — these have all come to their end. 
 50. So, too, others who preceded, and those who followed them, and 
 those who are to come, and others who again are to succeed them, 
 shall (all) depart. 51. Beholding princes eager to march and strive 
 for the subjugation of herself,'*' the Earth, smiling with flowers in 
 autumn, appears to laugh. . . . The Earth once said : 52. ‘ How does 
 this delusion exist in kings, even in the intelligent, through which, 
 although in their nature (as transient) as foam, they are filled with con- 
 fidence?. . . 53. We shall thus at length (they say) conquer the Earth 
 with her oceans ; but while their thoughts are thus fixed, they do not 
 perceive Death, which is close at hand. ... 55. On my account, 
 wars arise between fathers, sons, and brothers, whose hearts, through 
 exceeding delusion, are seized by selfish ambition. ... 57. 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, following the road to Death, and leaving me behind ? . . . 
 
 62. 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. 
 
 63. Kartavlrya, 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, t 
 
 64. Out upon the royal splendour of Da’sanana (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, according to the commentator, the second half 
 of this verse may be alternatively rendered : “ How has it not even 
 
 * Professor Wilson renders the words which I have so translated as follows : 
 “ Kings unable to effect the subjugation of themselves and Dr Hall would sub- 
 stitute “harassed with the enterprise of self-conquest.” But on comparing the 
 parallel verse in the Bhagavata Purana xii. 3, 1, which, as explained by the com- 
 mentator, means, “ Beholding kings eager to conquer herself, this earth laughs,” 
 it appears to me that the word atman in the line of the Vishnu P. also must be 
 rendered “herself,” not “themselves.” 
 
 t Professor Wilson quotes as a parallel to this the concluding lines of the well- 
 known passage of Juvenal (x. 147) about Hannibal : 
 
 “ I, demens, et saevas curre per Alpes, 
 
 Ut pueris placeas, et declamatio has.” 
 
io6 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 been turned to ashes, — how have not even its ashes been left, — by the 
 frown of Death ? ”) 65. Seeing that Mandhatri, who was an emperor 
 
 upon earth, has now his only embodiment in a story, — what good man, 
 even if slow of understanding, would indulge in selfish desire ? 66. 
 
 Did Bhagiratha, Sagara, Kakutstha, Da’sanana, 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 oSv inrdpx et Siavola 
 peyaKoTr piweia. /cal Bewpia iravrbs plv xpovov, irdaps Oe ovcrias, olt>v re 
 olei TOVTtp ply a ti SokcIv elvai tov avdpumvov fiiov ; — 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 Davies 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. Jowett’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 ? 
 
 37. Mahabharata, 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 con- 
 sumed. In verse 9917 the words, “Most happily, verily, do I live,” 
 are substituted for “ Boundless, verily, is my wealth.” 
 
 Compare ’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.” 
 
 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. 
 
APPENDIX. 
 
 107 
 
 38. Ditto, 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. 
 
 Stobaeus quotes the following lines from Antiphanes : — 
 oil ttuttot’ i^rjkitiaa irXovTovvTa cnpoSpa 
 &v9pwiro v airokatiovTa py]88v &v ?x el - 
 
 39. Ditto, xii. 3892. — “Either, O king! a man must needs leave 
 his wealth, or his wealth leave a man. What wise man would lament 
 this?” Comp. Ecclesiastes, v. 15. 
 
 40. Vikra much a rita , 158. — “Hear the sum of duty which is declared 
 in a million of books : Helping others is to be esteemed as virtue, 
 oppression of others as sin.” 
 
 41. Panchatantra, iii. 104 (or 103). — “Hear the sum of righteous- 
 ness, and when thou hast heard, ponder it ; do not to others what 
 would be repugnant to thyself.” 
 
 42. Mahabharata, iii. 16796. — “ Knowing that such is the procedure 
 in which noble men delight, the good, when they promote the welfare 
 of others, expect no reciprocity.” 
 
 43. Ditto, xiii. 5571. — “Let no man do to another that which 
 would be repugnant to himself ; this is the sum of righteousness ; the 
 rest is according to inclination. 5572. In refusing, in bestowing, in 
 regard to pleasure and to pain, to what is agreeable and disagreeable, 
 a man obtains the proper rule by regarding the case as like his own.” 
 (The former of these two verses occurs also in M. Bh., v. 1517.) 
 
 44. Panchatantra, i. 277 (or 247, of another edition); iv. 72 (or 48). 
 — “What virtue 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.” 
 
 45. Bhagavata Purana, viii. 7, 44. — “ Good men are generally dis- 
 tressed by the distresses of mankind : such (sympathy) is the highest 
 worship of Purusha, the universal soul. ” Bahudarsana, 122. — “That 
 the wise man should in whatever manner (he can) promote the satis- 
 faction of every embodied creature — this is the worship of Vishnu.” 
 
io8 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 46. Bhagavata Purina, x. 22, 35. — “What constitutes the birth of 
 embodied creatures fruitful is this, that they should with their life, with 
 their means, with their understanding, and with their speech, seek to 
 advance the welfare of other creatures in this world.” 
 
 47. Mahabharata, v. 1518. (This verse follows one the same as 
 the first quoted above under No. 43, which occurs in M. Bh., v. 1517)- 
 — “ Let a man conquer anger with calmness, a bad man by goodness, 
 a niggard by generosity, and falsehood by truth.” (This maxim occurs 
 also as verse 223, in the Buddhist Dhammapada, written in the Pali 
 language. ) 
 
 48. Ditto, 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.” 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, in 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.” 
 
 49. Ditto, 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.) 
 
 50. Subhashitarnava, 274 ; and quoted in the preface of Halhed’s 
 Gentoo Code. — “ A good man who regards the welfare 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. ” 
 
 51. 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. ” 
 
 52. Hitopadesa, i. 55 (or 63). — “The good show compassion even 
 to worthless creatures. The moon does not withdraw its light from 
 the house of the Chandala.” 
 
APPENDIX. 
 
 109 
 
 53. Ramayana, vi. 115, 41. — “ A noble man should shew mercy to 
 men whether virtuous or wicked, or even deserving of death ; there 
 is no one who does not offend.” 
 
 54. Mahabharata, iii. 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.” 
 
 55. Manu, ii. 238. — “Let a man accept with confidence valuable 
 knowledge even from a person of low degree, good instruction 
 regarding duty even from a humble man, and a jewel of a wife even 
 from an ignoble family.” See also in Bohtlingk’ s Indische Spruche, 
 No. 4440; ( Subhashitarnava , 302), and Nos. 4439 and 5507; ( Hitopa - 
 desa, ii. 77 or 78 ; and Sarngadhara' ’s Paddhati, Niti, 34). The latter 
 verse is as follows : “A wise sentiment should be received even from 
 a child. In the absence of the sun, does not even a lamp illuminate a 
 house ? ” 
 
 56. Panchatantra, v. 38 (and in other books). — “To consider ‘is 
 this man one of ourselves, or an alien?’ is the thought of little-minded 
 persons; but the whole earth is of kin to the generously disposed.” 
 Compare Luke x. 29 ff, “And who is my neighbour?” See No. 
 56 in the Postscript. 
 
 57. Subhashitarnava, 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. ” 
 
 58. Mahabharata, i. 3069. — “ O king, thou seest the faults of others, 
 though only as large as mustard seeds ; but seeing, thou seest not thine 
 own, though of the bulk of Bilva fruits.” Comp. St Matthew, vii. , 3 ff. 
 
 59. Ditto, xii. 10576. — “Let not a man seek to exalt himself by 
 censuring others ; but let him endeavour, through 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 admon- 
 ished, they, under the influence of conceit, 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 saying anything; (10581) and so, too, the spotless 
 
I xo 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 sun shines in the firmament without uttering any voice (to announce its 
 glory). In the same way, many other objects, which are devoid of 
 intelligence, and which utter no sound, shine with renown in the 
 world. A fool attains no lustre among men merely through praising 
 himself ; whilst a man of knowledge shines, even though concealed in 
 a pit. An evil sentiment, though uttered aloud, ceases to be heard ; 
 but an excellent saying, even if uttered in a low tone, attains distinc 
 tion. The abundant, empty talk of proud fools shows what is in them, 
 as the rays of the sun reveal its fiery character.” 
 
 Compare Proverbs xx. 6, and the passages quoted below in the 
 Postscript, and numbered 59 ; and with v. 10581 comp. Psalm xix. 
 3 f., which, properly translated, give a similar sense. 
 
 60. Ditto , i. 3074. — “ Until the ugly man has beheld his face in a 
 mirror, he regards himself as handsomer than others. But when he be- 
 holds his deformed visage in the glass, he then discovers the difference 
 between himself and them.” 
 
 61. Ditto , i. 3028. — A wife is the half of a man ; a wife is his most 
 
 excellent friend ; a wife is the foundation of the three objects of life, 
 i.g virtue, pleasure, and wealth; a wife is the foundation for him 
 who seeks to be redeemed (from this world. ) 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, they are a repose 
 to the traveller in the wilderness. The wife who is devoted to her 
 husband always follows him when he dies and departs hence, when he 
 is alone and in misfortune. The wife who dies first, after death ex- 
 pects the coming of her husband ; and when he dies first, the good 
 wife follows him (as a Safi).” The sentiment with which this quota- 
 tion begins is as old as the Taittirlya Brahmana , where it is said, 
 iii. 3 - 3 - x> “A wife is half °f a man’s self.” Compare 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. ” 
 
 62. Brahma-dharma, ii. 2, 1. — “ Until he finds a wife, a man is only 
 half (of a whole). The house which is not occupied by children is 
 like a cemetery. ” 
 
 63. Mahabharata, 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 housewife is declared to be the house. 
 
APPENDIX. 
 
 Ill 
 
 A house destitute of a housewife is regarded as a desert. . . . 5501 
 
 f. 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, 
 who is devoted to her husband, who regards him as the centre of her 
 life, who seeks after his interests, and promotes his gratification.” 
 
 Compare Euripides, Troades, 649 ff., where Andromache says of 
 herself : 
 
 rXcimrijs re aiyr/v 8 p.p.a 9 ' 7 javxov viaei 
 irapeXxoV ySeiv S’ ap.Z XPV V viKav iromv, 
 
 Kehip re vlkt)v &v p .’ exPV V TtapUvai. 
 
 “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.” 
 
 64. Ditto, iii. 2325. — DamayantI says: “And there is no remedy 
 for all sufferings which is regarded by physicians as equal to a wife : 
 this which I declare to thee is true.” Nala replies : “ It is even so 
 as thou sayest, O handsome DamayantI : there is no friend equal to 
 a wife, a cure for a distressed man.” 
 
 65. Mrichhakati, 4 Ih Act. — “For these women are by nature in- 
 structed, whilst the learning of men is taught them by books. ” 
 
 66. 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 : 
 
 airap ’0 dvtraeds 
 
 ttpevos Kal Kairvbv airoOpwoKOVTa vorjcrai 
 tfs yali)s, Bavieiv ip.elpera. 1 . 
 
 “ But Ulysses, longing to see even the smoke rising from his native 
 country, yearns to die. ” 
 
 67. Panchatantra, i. 357 (or 314). — “ How can the conceit engen- 
 dered in any one’s mind be quelled ? The Tittibha (a species of bird) 
 
112 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 sleeps with its feet thrown upwards, from an apprehension that the 
 sky may break down.” 
 
 68. Hitopad&sa, i. 98 (or 107). — “ Skill in advising others is easily 
 attained by all men. But to practise righteousness themselves is what 
 only a few great men succeed in doing. ” 
 
 Compare the fragment of Euripides numbered 182 in Dindorf’s 
 Edition, Oxford, 1833; 
 
 "Airavris io/xev els rb vovdere w aotpoi, 
 avrol S’ &TO.V crtpaAGifiev, ov yiyvwo'KOfj.ev. 
 
 “ We are all wise in admonishing, but do not know when we our- 
 selves fall into error.” 
 
 See the passages numbered 68 in the Postscript. 
 
 69. Ramayana, vi. 67, 10. — (Gorresio’s Edition) “O lowest of 
 demons, it is not difficult in words to carry out any undertaking. He 
 who by act completes his undertakings is the man of intelligence.” 
 
 70. Mahabharata , xii. 5961. — “ What need has either a self-subduing 
 man, or one who is not such, of (retiring to) a forest ? The place 
 where the self-subduing man dwells is a forest, is a hermitage.” 
 
 71. Ditto, xii. 8925. — “The gods call that man by whom (though) 
 alone, the aether is, as it were, filled, and by whom (by whose absence) 
 it is (rendered) a void, even if crowded with men — (the gods call that 
 man) a Brahman.” 
 
 72. Ditto, v. 1623. — “ Dhritarashtra asks: Is the man who knows 
 the Rig-, the Yajur-, and the Sama-vedas, and commits sin, polluted 
 by that sin or not? Sanatsujata answers : Texts of the Sama-, Rig-, or 
 Yajur-vedas do not deliver such a man from his sinful act : this I tell 
 thee truly. 1635. 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. 1 1 ff, 
 lviii. 6 f. ; Hosea, vi. 6.) 
 
 73. Ditto, iii. 13445. — “The carrying of the triple staff, silence, 
 a load of matted locks, shaving, a garb of bark or skins, religious 
 observances, oblations, the agnihotra offering, abode in a forest, the 
 drying up of the body, — all these things will be false, if the disposition 
 be not pure.” 
 
APPENDIX. 
 
 XI3 
 
 74. Vriddha Ckdnakya, 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 mendi- 
 
 75. Manu, xi. 9 ff. — The following is Sir W. Jones’s translation of 
 these verses : — 9. “ lie who bestows gifts on strangers (with a view to 
 worldly fame), while he suffers his family to live in distress, though he 
 has power (to support 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 ultimate 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 Kullftka as “gifts, and so forth, given 
 from a feeling of duty in reference to the next world.” 
 
 76. Mahdbhdrata , 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. 
 
 "f2<rre p.r) 5 els irpos 6 eQv 
 
 irpaTTWv lea/dos \iav adv^-pari tt ore. 
 
 fcras yap dyadou touto irpb<pa<H% ylverat. 
 
 “ So let no one despond too much, when evil is allotted to him by 
 
 Plato, Republic, x. 6 : — A 8 yei 7 rov 6 vop.os on KaWiarov tin p.d\iara 
 ijffvxtav dyeLv kv rats £vp.<t>opal$ Kal pdj ayavaierelv, (is oilre 8 ?)Aou ovro s 
 
 6 re del ev avrols Utl Tax La " ra irapaylyveadaL i]p.lv, robrip ep,iroSCcv yiyvo - 
 p.evov rb \vir£?<r9ai. 
 
 “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 im- 
 patience ; also, because no human thing is of serious importance, and 
 grief stands in the way of that which, at the moment, is most required,” 
 — Jimiett , Vol. II., p. 446. 
 
 cant.” 
 
 the gods ; for perhaps this becomes an occasion of good.” 
 
 rod ayaOou re Kal KaKov tGjv TOLovrtov, oilre iis to irpb<r8ev ovSbv irpofialvov 
 rip ^a\e7rd)s cpepovrc, oil ri n rCiv avdpuirLvwv bv pieyaKr ] s cnrovSljs, 
 
 H 
 
RELIGIOUS AND MORAL SENTIMENTS. 
 
 rr 4 
 
 I quote here a passage from the Phaedrus of the same author, section 
 147 : — *0 </«Xe Tldv re /cai &Woi ocroi TrjSe Oeol, ooi-qri /not KaXPp -ycveadai 
 TciuSodew (£udev da a. rot's eVros elvai /not 1 filXia. ttXovoiov Of 
 
 fo/ttfot/nt rot' <ro(f>6v. to Se x/h><toO 7rXi)0os efi/ /not oVott /ts/re (ptpeiv p.T)TC 
 ay (tv h{rv an' aXXos i) adxppuiv. 
 
 “ 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 he 
 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.” — 
 Jowetl, Vol. I., p. 615. 
 
 In the Phoenissas of Euripides the following sentiment occurs (vv. 
 555 ff.) ; which I cite for its excellence, though there is nothing cor- 
 responding to it in the Sanskrit passage. 
 
 0 Otoi to. XPVP- aT ' f5ta K(KTr}vTai fiporol, 
 t(l tuv deoiv S’^xovres imp.e\oiip€da. 
 
 6tclv Se XPVfr ,<r \ a ^ T> atpaipouvrai TraXiv. 
 
 “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.” 
 
 77. Ditto , 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, of which I give the context from verse 2679 
 (=M. Bh. v. 1175). “The man for whom the gods are preparing 
 ruin, is deprived by them of understanding : he sees everything 
 pervertedly. 2680 (= v. 1176). When his understanding has 
 become dimmed, and destruction approaches, folly, assuming the 
 guise of prudence, does not depart from his heart ; (2681) and 
 hurtful things under the appearance of advantages, and advantages 
 in the guise of hurtful things, rise up for his destruction : and this 
 (delusion) pleases him. 2682. Time (destiny) does not lift up a staff, 
 and strike off any one’s head. The power of time is this, that it 
 shows things in a perverted shape.” Verse 2679 reminds us of the 
 well-known Latin adage, “ Quos Deus vult perdere prius demenlat .” 
 The same thought is stated in the following Greek lines quoted by 
 Grotius in his “ Annotationes ” on the Epistle to the Romans xi. 8 : 
 
APPENDIX. 
 
 1 1 5 
 
 otclv yap opyr/ haip.bvuv p\6.Trrp Tiva, 
 
 TovTui t6 7 rpC>Tov el;a<t>aipeiTac cppev wv 
 rbv vovv Tbv iaOXov, els 8 b tt)v x e ^-P w Tpbirei 
 yvw/xr)i', IV eiSfj p.T]8kv Siv a p-apravei.. 
 
 “For when the wrath of the deities smites a man, it first deprives his 
 mind of good understanding, and turns him to a worse way of think- 
 ing, that he may be ignorant about the things in which he offends.” 
 Compare Exodus vii. I ff. , “And the Lord 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,” &c. See also 
 verse 13 of the same chapter; and Epistle to the Romans xi. 18. 
 Also I Samuel ii. 25, “Notwithstanding they” (Eli’s sons) “heark- 
 ened not unto the voice of their father, because the Lord would slay 
 them. ” 
 
 The converse is expressed in the M. Bh., v. 1222. “The gods do 
 not guard men like a cattleherd with a club ; but they endow with 
 understanding him whom they w'ish to preserve.” 
 
 78. Ditto, xii. 6575. — “The rich man is filled with anger and 
 avarice, deprived of understanding, glances askew, has a withered 
 face, is wdcked, knits his eyebrows, (6576) bites his under lip, is 
 irascible, and speaks cruel w'ords. Who would like to look upon 
 him, (even) if he wished to bestow as a gift the (w'hole) earth? 6576. 
 Continual union with fortune deludes the unwary man, and sweeps 
 away his understanding, as the autumnal wand 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, I am no mere man.’ From 
 these three causes his understanding becomes disordered. Being 
 devoted to pleasure, he squanders the means of enjoyment amassed 
 by his father ; 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, then he is driven away by the 
 rulers, as a deer is (driven) by the hunter with his arrows.” 
 
 79. Ditto, xii. 12131. — “In this world the kinsmen of the rich act 
 like kinsmen ; but the kinsmen of the poor die away even w'hile the 
 poor themselves live.” 
 
RELIGIOUS AND MORAL SENTIMENTS. 
 
 1 16 
 
 80. The above is modified 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 
 maketli many friends ; but the poor is separated from his neighbour. 
 7. 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 Stobams) : — 
 
 ’E7 riarap.aL 5? Kal Treireipa.iJ.aL Xiav, 
 els tujv IxbvTUV irdvres dvOpanroi cpiXoi. 
 
 Euripides, Electra (1 131) : — 
 
 n?y7)ras ovSels [iotjXeTaL Kraadai (piXov s. 
 
 Sophocles (fragment 109, Dindorf) : — 
 
 Ta XP 1 IP-lit’ avSpiinroiaiv eiipltTKei ipiXovs. 
 
 Euripides, Danae : — 
 
 <&i\ov(ri yap tol tC.v phv 6X/3Uav fipoToi 
 aorpobs Tideadai roi>s Xoyovs, orav Si tls 
 X eTTTUJV cltt’ o’lk ojv eS Xtyrj iriv-qs dvT]p, 
 ye\dv. iyCo Si ttoW&kls aorpuripov s k.t.X. 
 
 The remainder is quoted under No. 17. 
 
 81. ’Sarngadhara's Paddhati, Dhana-prasam' sa, 12. — “ What 
 suffering do not men undergo in their pursuit of wealth ? They rush 
 on the point of the sword, they enter the ocean.” 
 
 82. Vriddha Chanakya (MS., p. 32) ; No. 7569, in Bohtlingk's 
 hid. Spr. — “The summit of Meru is not very lofty, nor the infernal 
 world very profound, nor the ocean very far to cross, for men who 
 possess energy.” 
 
 83. Mahdbharata, iii. 1259. — “ No man should ever despise himself ; 
 for brilliant success never attends the man who lowers himself. ” (See 
 Postscript, No. 83.) 
 
 84. Subhashitdrnava, 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.” 
 
APPENDIX. 
 
 117 
 
 85. Mahabharata, xi. 75. — “Men, after reaching one and yet 
 another distinguished position of opulence, are discontented, and so 
 act foolishly. But wise men attain to contentment.” 
 
 86. Snbhashitarnava, no. — “Men long after what they have not 
 got ; and are indifferent to what they have. In winter they long 
 after heat, and so in summer again for frost.” 
 
 87. Mahabharata , v. 1222, and ii. 2679 ff. [See under No. 77.) 
 
 88. Ditto, vii. 429. — -“When men are ripe for slaughter, even 
 straws turn into thunderbolts.” 
 
 89. Ditto, 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 is arrived, if touched only with the point of a straw, does 
 not live. ” Compare Hischylus, fragment 299, Dindorf : 
 
 ’AAA’ oiire woWa rpavpar’ ev arepvois Aa/3c! iv 
 BvqaKei tls, el pp reppa avvTpexoi (iiov, 
 ob'r' ev crTeyy ns Tjpevos Trap’ earia 
 (pevyei tl paXkov rbv ireirpwpevov pbpov. 
 
 “For neither does any one die, although he has received many 
 wounds in his breast, unless the end of his life coincides ; nor does any 
 one sitting in his house by the hearth on that account any more escape 
 his allotted fate. ” 
 
 90. Drishtanta Sataka, 76. — “By his own kindred a man is re- 
 garded 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.” 
 
 Chanakya, 42. — “ Wheresoever any one constantly goes and wher- 
 ever he perpetually eats, he is there treated without respect, even 
 though he be (one who is) like the god Indra.” See St Mark vi. 4, 
 and St John iv. 44. 
 
 91. Hitopadesa, ii. 44. — “As a stone is rolled up a hill by great 
 exertions, but is easily thrown down ; so is it with ourselves in respect 
 of meritorious acts, and faults. ” Compare the lines of Hesiod, Opera 
 et Dies, 287 ff., quoted in Xenophon’s Memorabilia, ii. 1. 20. {See 
 Postscript, No. 91). 
 
RELIGIOUS AND MORAL SENTIMENTS. 
 
 118 
 
 92. 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.” 
 
 93. Mahabharata , v. 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.” 
 
 94. Chanakya, 5. — “That jewel knowledge, which is not plundered 
 by kinsmen, nor earned 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.] 
 
 95. Vriddha Chanakya, xv. 10. — “ Books are endless, the sciences 
 are many, time is very short, and there are many obstacles ; a man 
 should therefore seek for that which is the essence, as a swan seeks to 
 extract the milk which is mixed with water.” Compare a similar 
 sentiment in ( Bohtlingk' s Spruche, No. 243) 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.” 
 
 96. Mahabharata, v. 1150. — “He who, without conquering himself, 
 seeks to conquer his ministers, or to conquer his enemies without con- 
 quering his ministers, is helpless, and suffers defeat. 1151. He who 
 first vanquishes himself regarded as an enemy, does not then endeavour 
 in vain to vanquish his ministers, or his enemies.” 
 
 Ditto, xii. 2599. — “A king must first conquer himself, and then 
 conquer his enemies. How can a prince, who has not overcome 
 himself, overcome his foes? 2600. Self-conquest means the control 
 of the five organs of sense. A king who has subdued his senses, is 
 able to subdue his enemies.” Compare Proverbs xvi. 32, and xxv. 28. 
 
 97. Mahabharata, xii. 3450. — “An unskilful king is unable to pro- 
 tect his subjects ; for regal power is a great burthen, and a thing hard 
 to exercise. 3440. 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. 325 1 . Let a king constantly promote the 
 welfare, and provide for the sustenance, of the poor, of orphans, 
 of the aged, and of widows. 3315- Frequenters of drinking 
 
APPENDIX. 
 
 XI9 
 
 shops, vicious women, loose men, gamblers, and the like, are to be 
 repressed by the king, for such persons min the country where tihey 
 dwell, and vex good citizens. 3238. Let the king put an end to ail 
 offences in town and country. 3243. Let religious teacher's, 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 conquers in battle, he 
 fulfils what is declared to be his duty. 3548. Wherefore Manu 
 Svayambhuva enjoined that a warrior should fight righteously for 
 fairly). 3549. The sinful Kshatriya, living by treachery, who fights 
 unfairly, and who by this means conquers his foe, kills himself.” .* 
 
 98. Bhartrihari, and Subhashit&rnava , 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 enchant- 
 ing 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.” 
 
 99. Bhdgavata Pitraria , vii. 5. 37. — “ Even an alien who 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.” 
 
 100. Subhashitdrnava , 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 ff. : Tanto 
 major famae sitis est quam Virtutis. Quis enim virtutem amplectitur 
 ipsam Praimia si tollas? “So much more do men thirst after fame 
 than after virtue. For who embraces virtue itself, if you take away its 
 rewards ? ” (See No. 100 in the Postscript). 
 
 * Dr Bohtlingk considers — as I learn from a letter with which he has favoured 
 me — that in the original of this line adharma-snngarah should be read instead of 
 dharma-saugarah, which the Calcutta text has- 
 
I 20 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 101. Mahabharata , v. 1242. — “Sin committed again and again, de- 
 stroys the understanding ; and a man who has lost his understanding, 
 constantly practises sin only. 1243. Virtue (or holiness) practised 
 again and again, augments the understanding ; and he whose under- 
 standing is augmented does continually only what is good (or holy).” 
 Comp. Matthew xii. 43 ff. ; and 2 Timothy iii. 13. 
 
 102. Bhimimvilasa, i. 93. — “The person who 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 him- 
 self 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 findeth 
 it not ; but knowledge is easy unto him that understandeth.” 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 accustomed (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 ; II. knowing 
 that he that is such is subverted, and sinneth, being condemned of 
 himself.” Second Epistle of Peter, ii. 22 — “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.” 
 
 103. Hitopade'sa, iv. 10. — “To address a judicious remark to a 
 thoughtless man is a mere threshing of chaff. And beneficence shown 
 to mean men is, O king, nothing better than writing on sand.” 
 
 104. Mahabharata , 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 ascetic, he undergoes their 
 influence, as cloth does that of the dye (with which it is brought into 
 contact).” Compare 1 Corinthians xv. 33. 
 
APPENDIX. 
 
 12 I 
 
 105. Sahityadarpana, 322, — “ Rich men who are not intoxicated (by 
 prosperity), young men who are not unsteady, and rulers who are 
 not careless and thoughtless, — these are truly great.” 
 
 106. I give this verse with its context from the Mahdbharata, xii. 
 3877 ff. — “A foolish man who is unfortunate from of old, in conse- 
 quence of what has gone before, constantly reviles the Disposer of 
 events. 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, 
 O king. 3880. Endure thou the prosperity of others, although thy- 
 self unprosperous. Discreet men always enjoy good fortune, though 
 it is found elsewhere. 3SS1. 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, occasions much pain. 3883. Other men, 
 too, abandon (the pursuit of) wealth, thinking it to be very difficult of 
 acquisition.” 
 
 107. Manu, vi. 45 ; and Mahdbharata , 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).” 
 Compare Job xiv. 14. 
 
 Sir W. Jones, in his translation of the verse of Manu, (in which one 
 word differs from the reading in the M. Bh.,) follows the commentator 
 in rendering the last clause : “as a hired servant expects his wages.” 
 
 108. Bilhana in Sarngadhara Paddhati, Sa 7 nanyakaviprasamsd, 13, 
 (12). — “ 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 ! ” 
 
 Though these lines have no moral importance, they seemed to be 
 worth quoting on account of the parallel they offer to Horace’s well- 
 known verse — Odes, iv. 9. 25 ff. 
 
 109. Mahdbharata, xiii. 651. — One of the characteristics 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 
 
122 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 power of those saints of brilliant 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 the text in Isaiah. 
 
 i io. Ditto , xii. 12050. — “ Seeing that thy spirit stays like a bird in 
 a body which is like mere foam, how dost thou sleep, my son, in this 
 dear abode [or, abode of dear friends], which is so transitory? 1205 1. 
 When thine enemies are awake, and alert, and continually observant, 
 and seeking some assailable point in thee, art thou, foolish youth, not 
 watchful? 12052. Since thy days are being numbered, and thy years 
 are wearing away, and [the duration of] thy life is recorded, dost thou 
 not rise and flee ? ” 
 
 Compare the quotation in Cicero pro Plane. 24, 59. — Vigilandum 
 est semper ; multae insidiae sunt bonis — “ Men should ever be watch- 
 ful ; for there are many snares for the good.” 
 
 111. Ditto , i. 3095 ; repeated in xii. 6002, and xiii. 36516. — “Let a 
 thousand Asvamedhas (immolations of a horse) and truth be weighed 
 in the balance : — truth exceeds the thousand Asvamedhas.” 
 
 1 12. Ditto , xiii. 1544. — “Let a thousand horse-sacrifices and truth 
 be weighed against each other, — I know not if the sacrifices would 
 weigh half as much as truth.” 
 
 1 13. Panchatantra , i. 21. — “ He who does not go forth and explore 
 all the earth, which is full of many wonderful things, is a well-frog.” 
 
 1 14. Atharva-veda, iii. 30: — 1. “I impart to you concord, with 
 unity of minds, 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 affec- 
 tionate, 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. ” 
 
 1 15. Bhagavad Gita , xvi. (= Mahbaharata, 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.] Hear (the account of) the other 
 
APPENDIX. 
 
 123 
 
 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 hypocrisy, arrogance, and conceit, impure in their practices, and 
 governed by delusion, they snatch at wrongful gains. II. Entertain- 
 ing boundless anticipations extending to the end of all things, esteem- 
 ing 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 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 ; I am 
 opulent, of noble birth ; who else is like me ? I shall sacrifice, and 
 bestow largesses, I shall rejoice.’ Thus speaking, deluded by ignor- 
 ance, 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 to show the 
 influence of the New Testament. See St 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. 
 
 1 16. The dialogue of which a portion is here rendered occurs, with 
 some variations, in two places of the Brihad Aranyaka Upanishad, 
 viz., ii. 4. 1 if., and iv. 5. 1 ff. (according to Dr Roer’s numera- 
 tion). The introductory sentence is found only in the latter place. 
 “Yajnavalkya had two wives, + Maitreyi and Katyayanl. Of these 
 two, Maitreyi was acquainted with theology, while Katyayanl had only 
 that understanding which is common among women. Yajnavalkya was 
 bent upon commencing another stage of life (than that of a house- 
 holder) ; 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 pro- 
 perty between thee and Katyayanl.” 3. Maitreyi replied: “O reverend 
 lord, if this entire earth, filled with riches, were mine, should I thereby 
 become immortal, or not? ” “ No,” said Yajnavalkya, “ in that case 
 
 * To these exclamations of self-congratulation and security the Commentator 
 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. 
 
 t On the existence of polygamy in India in early times, see my original Sanskrit 
 Texts, r. pp. 457 f. 
 
124 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 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. Maitreyl rejoined : 
 “ What could I do with that which would not make me immortal ? 
 Declare to me, O reverend sir, 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 therefore explain 
 this (which thou askest of me) ; do thou seek to ponder my explana- 
 tion. ” 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., or in Professor Max Muller’s 
 “ History of Ancient Sanskrit Literature” (London, 1859), pp. 22-25. 
 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 (at 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 Maitreyl, 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 Brahmanical 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 ex- 
 
 * This word is rendered by Professor Muller “the Divine Spirit,” or “the Divine 
 Self.” 
 
 t The first half of this paragraph runs as follows in the parallel passage 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, boundless, a totality of knowledge.” The same illustration is employed 
 in the Chhandogya Upanishad, vi. 13, 1 ff. Uddalaka there says to his son ’Sve- 
 taketu, “ ‘Throw this salt into water, and come to me in the morning.’ He did so. 
 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 is it?’ ‘Salt.’ ‘Taste (some) from the middle.' 
 * How is it ? ’ ‘ Salt.’ ‘ Taste (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. 
 
 125 
 
 terior, but is all a mass of flavour ; so this Soul has no interior or ex- 
 terior, but is one totality of knowledge. Arising out of these elements, 
 it enters into them again. After death there is no consciousness (of 
 separate individuality).’ 14. Maitreyl replied ; ‘Thou hast brought 
 me into a state of bewilderment by saying that after death there is no 
 consciousness. I do not know this Soul.’ He replied: ‘I do npt 
 speak what should cause bewilderment. This Soul is imperishable, 
 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 hear, and by whom ? ... by whom [or how] 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 ; indissoluble, for he is not dis- 
 solved ; 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 instructed, O Maitreyl. 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 Maitreyl was taught by her husband is not of 
 the most comforting character ; and one is inclined to concur with the 
 Charvakas’ estimate of the Vedantic redemption. (See above, No. 5, 
 pp. 37 and 91.) 
 
 The story is, however, interesting as relating to one of the instances 
 in which women are recorded in the Indian books as receiving schol- 
 astic 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 
 Vachaknavl (the daughter of Vachaknu), who puts questions to 
 Yajnavalkya. In the Grihya Sutras of Asvalayana, she is mentioned 
 along with Vadava Prachltheyl (daughter of Prachithi) and Sulabha 
 Maitreyl (the daughter of Maitri), in company with various famous 
 teachers, to the spirits of all of whom, men and women, oblations are 
 enjoined to be offered. In a formula quoted in Mr Colebrooke’s Essays, 
 Vol. I. p. 162 (Professor Cowell’s edition) the names of VaijavapI, 
 Huhu, LokakshI, MaitrayanI, and Aindrayani are mentioned in a similar 
 connection. If by the Sulabha Maitreyl above referred to, the wife of 
 Yajnavalkya is meant, her story is different from the Sulabha whose 
 
t 2 6 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 name occurs in the Mahabharata, xii. 11854-12043, who was a king's 
 daughter, and never was married, but embraced the life of a mendi- 
 cant (verses 11858 and 12033 f.) She came, assuming a form of 
 youthful beauty, to see and to prove King Janaka (see above, No. 37, 
 p. 106), who was renowned as a royal sage (11856 ff.) A long con- 
 versation 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 em 
 bracing another, are not free from attachment to external things 
 (11895), an d that it is knowdedge, and not a man’s particular con- 
 dition of life, which is the cause of liberation (H897 ff.) He, him- 
 self, he says, “has cut through the chains formed by royalty, — whose 
 binding pow'er 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 by 
 seeking to marry him, and calls upon her to tell who she is, and all 
 about herself. Sulabha replies at great length (w. 1 1930-12042). 
 asking if he does not perceive his oneness wdth 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 in a state of liberation? (11981) then goes on 
 to describe 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 (r20t7 f. ), stating her opinion that he neither continued 
 in the state of a householder, 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. 
 
POSTSCRIPT. 
 
 37. Comp. 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 maximae sunt certis- 
 simse qu® diviti® (“ To be content with what one has, is the greatest 
 and surest riches ”). 
 
 56. Euripides, fragment 20 (Dindorf’s Edition). 
 
 "Anas p.iv drip aierw nepdaip.os, 
 dnai ra Se x^dv avSpi yevva'up narpis. 
 
 “ The entire air may be crossed by an eagle ; and the entire earth 
 is a native country for the noble man.” 
 
 59. Compare Xenophon’s Memorabilia, i. 7, 1 ’’EnuTKe^up.eBa Be 
 ei Kal aXa^ovelas dnorpinuv rods avvovras dperrjs cnip,eXeTa8ai npoirpenev. 
 aiel yap ’iXeyev ojs ovk drj KaXXUov oSbs in’ evSo^iav 7 ) Si’ 3js &v rts ayados 
 touto yivoiro 6 Kal Soneiv /3oi 'jXoito. 
 
 “But let us enquire if by turning men away from boasting, he 
 (Sokrates) also disposed them to study virtne ; for he was 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, vv. 591 f. , gives the following 
 character to Amphiaraus : — <rrjp.a S’ ovk inrju KtinXip. ov yap Sokoiv 
 dpioros, aXX’ elvai deXei. k.t.X. 
 
 “ And he had no device upon his shield. For he does not desire to 
 appear, but to be, most excellent,” &c. 
 
 68. Terence, Heaut., 3. 1. 97:— 
 
 “ Itan’ comparatam esse hominum naturam omnium, 
 
 Aliena ut melius videant et dijudicent 
 
 Quam sua ? an eo fit, quia in re nostra aut gaudio, 
 
 Sumus praspediti nimio, aut asgritudine ? 
 
 Hie mihi nunc quanto plus sapit quam egomet mihi ! ” 
 
 “Is it that the nature of all is so constituted that they see, and judge 
 of, the matters of other men better than their own ? or does this happen 
 because in an affair of our own we are hindered (from judging rightly) 
 
128 
 
 RELIGIOUS AND MORAL SENTIMENTS. 
 
 by excessive joy or sorrow? How much wiser is this man now on my 
 behalf, than I am for myself ! ” 
 
 76. Compare also the hymn of Kleanthes to Zeus, vv. 18 ff. : — 
 
 ’AXXa crv Kal ra 7 repLtrcra. ^TritfratraL apTia detvac, 
 
 Kal Kotr/xeiv to. &Ko<xp.a k al 0(1 <pi\ a crol <f>L\a f <rnV 
 SiSe yap eii (v iravra <rvvr]pp.0Kas ea 8 \ a KaKoiatv, 
 
 &<rd' eva ylyvtaBcn irdvToii/ \ 6 yov ails eovruiv. — K. T. X. 
 
 “ 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 system] of all things 
 ever existing, &c.” 
 
 80. The following are translations of the Greek passages quoted 
 under No. 80 : — 
 
 Euripides, Bressai : — “I know, and have well experienced, that all 
 men are friends to those who have (wealth). ” 
 
 Do., Electra : — “No one wishes to gain the poor for friends.” 
 
 Sophocles, frag. 109 : — “ Wealth obtains friends for men.” 
 
 Euripides, Danae : — “Men are accustomed to esteem the words of 
 the rich as wise ; but when any poor man of an insignificant family speaks 
 well, to laugh.” The sequel is given under No. 17. 
 
 83. The other extreme of self-satisfaction is condemned by Plautus, 
 Trin. 2. 2. 40 : — 
 
 “ Qui ipsus sibi satis placet, nec probus est nec frugi bonae ; 
 
 Qui ipsus se contemnit, in eo est indoles industriae.” 
 
 “ The man who is satisfied with himself is neither virtuous nor ex- 
 cellent. He who contemns himself has a disposition for diligence.” 
 
 91. Seneca takes a different view. He says (de Ira, 2. 13. 2): — 
 “ Non, ut quibusdam visum est, arduurn in virtutes et asperum iter est : 
 piano adeuntur . . . Facilis est ad beatam vitam via ; inite modo bonis 
 auspiciis ipsisque dis bene juvantibus.” 
 
 “The road to the virtues is not, as it has seemed to some, difficult 
 and rough : they are reached by a level (path) . . . The road to a 
 happy life is easy, provided only you enter on it under good auspices, 
 and with the gods themselves for your helpers.” 
 
 100. Horace, Epist. I. 16.52: — “ Oderunt peccare boni virtuti* 
 amore.” “The good, from the love of virtue, hate to sin.” 
 
IDgmn to Ecus, bti (Clnmthcs, the <Stok philosopher. 
 
 {Freely translated from the Greek.) 
 
 [Cleanthes is stated in Dr Win. Smith’s “Dictionary of Greek and 
 Roman Biography and Mythology,” to have been “born at 
 Assos in Troas about B. C. 300, though the exact date is un- 
 known.” 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 compells to thy commands, — - 
 The two-edged, fiery, living thunderbolt ; 
 
2 
 
 All nature quakes where’er its blows 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. 
 
 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 ; 
 
3 
 
 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. 
 
 The following is a prose translation of the preceding 
 hymn : — 
 
 ‘ ‘ O 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.* Where- 
 fore 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 arises one reason [or rule) for 
 
 This is a literal rendering of the corrupt reading in the MSS., which it has 
 been attempted to improve by various conjectures. Mcineke has proposed an 
 alteration 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. 
 
4 
 
 all things that ever exist ; — which [rule] all wicked mortals shun ancl 
 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 govemest 
 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.” 
 
 J. MUIR. 
 
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