ORIENTAL SERIES. 
 
 VIII. 
 
5' 'A/3i<rr6^evos 6 fj.ov<rtKbs 'Iv8&v elvat rbv \6yov TOVTOV. 
 
 a>K/xre< TU>V &v8puv eKetvuv %va TIV&, K&ireiTci ai/rov irvv- 
 6di>ea6ai, ri TTOLUV (f>i\o(ro<f>ot-r]. Tou 5^ dirbvros, 6ri fyr&v irepl TOV ai>- 
 Qpuirlvov j3tov, KarayeXdcrai rbv 'IvSbv, Xtyovra #77 8tiva.(r6ai riva TCI. a.vdp&ir- 
 iva Ka.Ta\OLfieLV, ayvoovvrd ye rd 0eta. ToOro fikv oSv el aXrjOts kurtv OVK 
 &v 5^atr6 TIS 8ia.Teivofj.evos el-ire'iv." Aristokles in Eusebius' Prceparatio 
 In, xi. 3. 
 
 "But Aristoxenus the musician says that this doctrine [of Plato, 
 that human things could not be perceived, unless divine things had 
 first been seen] comes from the Indians ; for that one of those men fell 
 in with Sokrates in Athens, and asked him what was the substance of 
 his philosophy ; and that when Sokrates answered that it consisted of 
 an enquiry regarding human life, the Indian laughed, and said that no 
 one who was ignorant of divine things could comprehend things relat- 
 ing to man. No one, however, could very strongly affirm that this 
 statement is true. " 
 
METRICAL TRANSLATIONS. 
 
5' ' Api<TT6evos 6 yuoittrt/cds 'Iv8i> elvai rbv \byov TOVTOV. 
 ydp evrvxjeiv "SiWKpdrei r&v dvSpwv eKfivuiv va nvd, K&ireiTa avrov TTVV- 
 6dvecr6ai, rl iroi&v 0t\o(ro0o^. ToO d e'nrbvros, 8ri fyruiv irepi TOV av- 
 Qpwirlvov fitov, KarayeXdo-ai rbv 'Ivdbv, Xtyovra /*?) tiva.ffQai nva TO. avOp&iT- 
 ivo. KaraXajBe'iv, ayvoovvrd ye rd 6e?a. TOUTO ptv ofiv el d\T)de"s earw OVK 
 &v Stivairb rts Siareivd/jievo^ direlv." Aristokles in Eusebius' Prceparatio 
 Evanfjelii, xi. 3. 
 
 "But Aristoxenus the musician says that this doctrine [of Plato, 
 that human things could not be perceived, unless divine things had 
 first been seen] comes from the Indians ; for that one of those men fell 
 in with Sokrates in Athens, and asked him what was the substance of 
 his philosophy ; and that when Sokrates answered that it consisted of 
 an enquiry regarding human life, the Indian laughed, and said that no 
 one who was ignorant of divine things could comprehend things relat- 
 ing to man. No one, however, could very strongly affirm that this 
 statement is true. " 
 
METRICAL TRANSLATIONS 
 
 FROM 
 
 SANSKRIT WRITERS 
 
 WITH 
 
 
 
 AN INTRODUCTION, MANY PROSE VERSIONS, 
 
 AND 
 
 PARALLEL PASSAGES FROM CLASSICAL AUTHORS. 
 
 J. MUIR, C.I.E., D.C.L., LL.D., PH.D. 
 
 LONDON: 
 
 TRUBNER & CO., LUDGATE HILL. 
 1879. 
 
 All Rights reserved. 
 
MS 
 
 PREFA CE. 
 
 The present Volume embraces the contents of the little work entitled 
 "Religious and Moral Sentiments, metrically rendered from 
 Sanskrit Writers" &>c., published by Messrs Williams &* Nor gate 
 in 1875, together with three collections of versified translations 
 subsequently printed, but not published, and a reprint of the metri- 
 cal pieces contained in Volumes II. and V. of my " Original 
 Sanskrit Texts," &*c. 
 
 In the notice prefixed to the former publication I have acknow- 
 ledged my obligations to Dr O. BohtlingKs large collection of 
 maxims. All the quotations from works of a more recent date 
 than the Mahabharata, and many from that great epic poem itself, 
 are drawn from his book. 
 
 The sources to which I am indebted for the parallel passages 
 
 from classical writers, are mostly indicated at the head of each 
 
 quotation. In the previous published collection I stated that almost 
 
 all those then given from Latin writers had been taken from 
 
 Wuestemanris " Promptuarium Sententiarum," &>c. 
 
 I am indebted to Dr E. L. Lushington for revising the greater 
 portion of the supplement to the Appendix, and suggesting 
 emendations; and to Professor E. B. Cowell for correcting the 
 translation in page 249 / 
 
 283630 
 
CONTENTS. 
 
 PAGE 
 
 INTRODUCTION, 
 
 MISCELLANEOUS METRICAL TRANSLATIONS 
 
 1. Consequence of the knowledge of the self-existent Soul, 1 
 
 2. The Great Spirit, ... 1 
 
 3. Devotion to the God of gods, .... 2 
 
 4. Hymn addressed to Vishnu by the Deities, . . 2 
 
 5. Impeachment, and vindication, of the Divine government, . 4 
 
 6. The Divine sovereignty, ...... 7 
 
 7. All sins known to the gods, ... 7 
 
 8. Secret sin not unobserved, 
 
 9. The wise corrected by advice : the bad checked by punishment, 8 
 
 10. Ill-gotten gains fail to benefit, . . 8 
 
 11. The genesis of Rudra, ..... 8 
 
 12. The gods give wisdom to those whom they favour, and 
 
 conversely, ....... 9 
 
 13. Good and evil not always apparent at first sight, . . 9 
 
 14. The same, ....... 9 
 
 15. Fools mistake evil for good, ... .10 
 
 16. A doomed man is killed by anything, . .10 
 
 17. The same, ..... .10 
 
 18. " Take no thought for your life, what ye shall eat," &c., . 10 
 
 19. The same, ....... 11 
 
 20. Faith in Holy Scripture, . . .11 
 
 21. An Indian Free-thinker's fate, ..... 11 
 
 22. The Indian Rationalist in ancient times, . . .12 
 
 23. Denial of a future life and of a God ; and ridicule of the 
 
 doctrine of final liberation as nothing else than annihilation, 13 
 
 24. Jabali's Sophistical discourse and Rama's reply, . . 14 
 
 25. Virtue unreal and useless, ..... 21 
 
 26. The Rule of Duty difficult to ascertain, . .22 
 
 27. Preparation for Death, ...... 22 
 
 28. The only inseparable friend, ..... 26 
 
 29. " What is your life ? It is even a vapour," . 26 
 
 30. No distinctions in the grave, ..... 27 
 
 31. " For we brought nothing into this world, and it is certain 
 
 we can carry nothing out," ..... 28 
 
 32. How the wise ought to live : a Dialogue, . . .28 
 
 33. "Take thine ease, eat, drink, and be merry," . . .33 
 
v 
 
 CONTENTS. 
 
 MISCELLANEOUS METRICAL TRANSLATIONS continued. 
 
 PAfll 
 
 34. Final overthrow of the wicked, . . . .34 
 
 35. Good and bad seem to be equally favoured here : not so here- 
 
 after, ...... .35 
 
 36. " Strait is the gate and narrow is the way which leadeth 
 
 unto life," 
 
 37. No second youth to man, ..... 36 
 
 38. The lapse of time not practically noticed, . . 36 
 
 39. "All men think all men mortal but themselves," . . 36 
 
 40. Who are the really blind, deaf, and dumb ? . . .36 
 
 41. Remember thy mortality, ..... 37 
 
 42. Sin removed by repentance, . . . . .37 
 
 43. Never do what would distress thee on a sick-bed, . . 37 
 
 44. Men should think on their end, .... 
 
 45. Men devout when in distress, . . . . .38 
 
 46. Men love the fruits of virtue, not virtue itself, . . 38 
 
 47. Effects of habitual sin and virtue respectively, . . .38 
 
 48. A small part of the toil endured in gaining wealth would 
 
 ensure final emancipation, ..... 39 
 
 49. Action keeping in view the future, . . . .39 
 
 50. Daily self-examination, ...... 39 
 
 51. Improvement of time, ...... 39 
 
 52. Virtue difficult ; vice easy, ..... 40 
 
 53. " Gutta cavat lapidem," &c., good slowly acquired, . . 40 
 
 54. The condition of acquiring knowledge, . .40 
 
 55. Knowledge a treasure which cannot be lost, . . .40 
 
 56. Ars longa, vita brevis : The essence of books to be got, . 41 
 57- The condition of mortality, ..... 41 
 
 58. The mysteries of destiny, ..... 42 
 
 59. The same, ....... 44 
 
 60. Contrasts of life, ....... 44 
 
 61. Means do not always lead to the desired ends, . . 45 
 
 62. The same, ....... 45 
 
 63. Poverty lends a relish to food, ..... 45 
 
 64. The vanity of human ambition, . . . .46 
 
 65. The path of salvation, ...... 47 
 
 66. Sanctitas via intelligentiae : Holiness the road to knowledge, 48 
 
 67. The extinction of sin leads to knowledge, . . .48 
 
 68. Final beatitude ; and the self-evidencing power of the doctrine 
 
 regarding it, . . . . . . .48 
 
 69. A guide through the gloom, ..... 49 
 
 70. Janaka's saying : The blessedness of dispassion, . . 50 
 
 71. Whither knowledge leads, ..... 50 
 
 72. Death is not the extinction of the good, . . .50 
 
 73. The watchtower of wisdom, ... . . .51 
 
 74. The Indian Martha and Mary, ..... 51 
 
 75. Nachiketas : a theosophic story, . . . .54 
 
 76. Wonderful attributes of the Brahmans, ... 60 
 
 77. Diversities among Brahmans, 64 
 
CONTENTS. ix 
 
 MISCELLANEOUS METEICAL TRANSLATIONS continued. 
 
 PAGE 
 
 78. Knowledge to be sought from all castes, which all spring from 
 
 Brahma, ....... 65 
 
 79. No distinction of castes, ..... 66 
 
 80. Final beatitude attainable even by low caste men and by women, 67 
 
 81. Honour due not to class, but to character, . . .68 
 
 82. The nobility of manhood, ..... 68 
 
 83. Generous impartiality, ...... 69 
 
 84. Virtue of more value than high birth, . . .69 
 
 85. The true Brahman, ...... 69 
 
 86. The same, ....... 69 
 
 87. What makes a man a Brahman, . . . .70 
 
 88. The true Brahman, . ^. . . .70 
 
 89. Goodness essential to a Brahman, . . . .71 
 
 90. The same, ....... 71 
 
 91. Profession without practice, . . . . .72 
 
 92. Great wealth injurious to Brahmans, . . . .72 
 
 93. Brahmans should shun honour, . . . .72 
 
 94. The real ascetics, ...... 73 
 
 95. The recluse less meritorious than virtuous men who live in 
 
 the world, . . . . . .73 
 
 96. Eetirement from the world not necessary for self-control, . 73 
 
 97. Condemnation of premature asceticism, . . .74 
 
 98. What determines the character of actions, . . . 75 
 
 99. The inefficacy of mere theological knowledge, . . 75 
 
 100. Austerities and rites unavailing without inward purity, . 75 
 
 101. Truth better than sacrifice, . . . .76 
 
 102. The same, ....... 76 
 
 103. Kesults of truth and falsehood, .... 76 
 
 104. Sweet savour of good deeds : Falsehood to be shunned, . 77 
 
 105. Loss of virtue the only real loss, . . . .77 
 
 106. The righteous always prosper, . . . .77 
 
 107. Righteousness more valuable than riches, . . .78 
 
 108. The value of rites depends on the inward purity of the 
 
 performer, ....... 78 
 
 109. Fate of those who have no belief in virtue ; benefits of faith, 78 
 
 110. Moral goodness essential, . . . . .79 
 
 111. True piety and righteousness, and their fruits, . . 80 
 
 112. The most meritorious gifts, ..... 80 
 
 113. Two inheritors of paradise, ..... 80 
 
 114. The best use of wealth, ..... 81 
 
 115. Good practised because it is duty, ... . .81 
 
 116. Good easy, evil difficult, to a noble man, . . .81 
 
 117. Effort, not success, the test of goodness, . .81 
 
 118. Evil intentions, if relinquished, not punished, . . 82 
 
 119. Virtue lies in the thought, not in the act, . . .82 
 
 120. Virtue must be a man's own unaided act, . . .82 
 
 121. Kind and heartless men, ..... 82 
 ] 22. The humble are wise, . . 83 
 
x CONTENTS. 
 
 MISCELLANEOUS METRICAL TRANSLATIONS continued. 
 
 PAGE 
 
 123. Marks of a virtuous man, ..... 83 
 
 124. Selfishness, .83 
 
 125. "If any provide not for his own, ... he is worse than an 
 
 infidel," .... 84 
 
 126. Disinterestedness ; " Do good and lend, hoping for nothing 
 
 again," ... ..... 84 
 
 127. Do to others as ye would that they should do to you, . 84 
 
 128. Marks of a good man, ...... 85 
 
 129. The same, ....... 85 
 
 130. Beneficence a duty, ...... 85 
 
 131. The prosperity of others not to be envied, . . .85 
 
 132. The requiter, not equal to the doer, of good acts, . . 86 
 
 133. "This is the law and the prophets," . . . .86 
 
 134. Do not to others what thou would'st not have done to thee, . 86 
 
 135. " If ye love them which love you what reward have ye," . 87 
 
 136. The highest worship of the Deity, .... 87 
 
 137. The proper aim of life, . . . . . .87 
 
 138. The means of attaining to final liberation, . . .87 
 
 139. " Overcome evil with good," ..... 88 
 
 140. " Who when he was reviled, reviled not again," . . 88 
 
 141. " If thine enemy hunger, feed him," . . . .88 
 
 142. Forgiveness of injuries, ..... 88 
 
 143. Suppliants not to be sent empty away, . 89 
 
 144. The same, ........ 89 
 
 145. Narrow and large heartedness, ..... 89 
 
 146. Compassion should be shown to all men, . . .89 
 
 147. A man may learn from the humblest, &c., . . .90 
 
 148. Good may be gained from everything, . . .90 
 
 149. Men are formed by their associates, . . . .90 
 
 150. Evil men to be avoided, . . . . .91 
 
 151. How the wise and foolish respectively are affected by society, 91 
 
 152. Effects of good and bad company, . . . .91 
 
 153. Undiscerning men's praise worthless, . . . .92 
 
 154. " The tongue can no man tame," . . . .92 
 
 155. " Casting pearls before swine," . . . .92 
 
 156. Hopelessness of reclaiming the bad, .... 92 
 
 157. Good advice not to be wasted on fools, . . .93 
 
 158. Ability necessary for acquiring knowledge, . . .93 
 
 159. The pain inflicted by harsh words, .... 93 
 
 160. The same, ....... 94 
 
 161. Harsh speech, . . . . . . .94 
 
 162. Disregard of good advice, . . . . , 94 
 
 163. The same, ....... 95 
 
 164. The claims and duties of friendship, . . . . 95 
 
 165. A real friend, . . . . . .95 
 
 166. Broken friendships never thoroughly cemented, . . 96 
 
 167. Honest advice, ....... 96 
 
 168. Dishonest eulogists and secret detractors, . . 97 
 
CONTENTS. xi 
 
 MISCELLANEOUS METRICAL TRANSLATIONS continued. 
 
 PAGE 
 
 169. Evil of revengefulness, ...... 97 
 
 170. Eesults of foresight and courage and their contraries, . 97 
 
 171. Conditions of success, ...... 98 
 
 172. Boldness necessary to success, ..... 98 
 
 173. Self-respect essential to success, . . . .98 
 
 174. What energy can effect, ..... 99 
 
 175. Fearlessness, ....... 99 
 
 176. Procrastination,. . " . . . . .99 
 
 177. Evil of indecision, . . . . . .100 
 
 178. Promptitude necessary, ..... 100 
 
 179. Study beforehand the consequences of action, . . 100 
 
 180. The best remedy of grief, . . . . . .100 
 
 181. The cure for grief , ...... 101 
 
 182. The wise superior to circumstances, .... 101 
 
 183. Marks of a wise man, . . . . . .101 
 
 184. Appearances not always to be trusted, . . . 101 
 
 185. Content and final blessedness, . . . .102 
 
 186. The foolish discontented ; the wise content, . . .102 
 
 187. Discontent, ....... 102 
 
 188. No perfect happiness in the world, .... 102 
 
 189. Desire insatiable, .... 103 
 
 190. The same, ....... 103 
 
 191. Evils of wealth : praise of contentment, . . . 104 
 
 192. A man's aims vary with his time of life, . . . 105 
 
 193. Wealth and poverty, ...... 105 
 
 194. Wealth often injurious, . . . . .106 
 
 195. The same, ....... 107 
 
 196. What will not men do to get wealth ? . . . .107 
 
 197. The same, .... ... 107 
 
 198. The rich hath many friends, . . . . .107 
 
 199. The same, . ..... 108 
 
 200. Heirs of the rich often spendthrifts, . . . .108 
 
 201. Self-exaltation, and censure of others condemned, . . 108 
 
 202. Bad men pleased to hear ill, not good, of others, . . 109 
 
 203. The bad like, the good dislike, to censure others, . . 109 
 
 204. Men of merit alone can appreciate merit, . . .109 
 
 205. Censoriousness and self-deception, .... 109 
 
 206. Men see other's faults, but are blind to their own, . . 110 
 
 207. " Why beholdest thou the mote that is in thy brother's eye," 
 
 &c., 110 
 
 208. Want of self-knowledge, . . . . .110 
 
 209. Conceit difficult to cure, . . . . .110 
 
 210. To give advice easy ; to act well difficult, . . .111 
 
 211. To boast easy ; to act difficult, . . . .111 
 
 212. Union is strength, ...... Ill 
 
 213. The same, ... . 112 
 
 214. The same, ....... 112 
 
 215. Mutual help, ....... 112 
 
xii CONTENTS. 
 
 MISCELLANEOUS METRICAL TRANSLATIONS continued. 
 
 PAGE 
 
 216. Weak foes not to be despised, . . . . .112 
 
 217. Caution in dealing with a foe, . . . .113 
 
 218. The same, ....... 113 
 
 219. Machiavellian counsel, ...... 113 
 
 220. How women ought to gain and keep their husband's affec- 
 
 tions, ........ 113 
 
 221. A Kshatriya heroine's exhortation to her son, . . 120 
 
 222. Praise of women, ...... 133 
 
 223. The same, ....... 135 
 
 224. The bachelor only half a man, . . . . .137 
 
 225. The best cure for misfortune, . . . . .137 
 
 226. Eeward of a wife's devotion, ..... 137 
 
 227. Women naturally pandits, . . . . .138 
 
 228. Women's wiles, . . . . . . .138 
 
 229. A spell to promote concord in a family, . . .139 
 
 230. Description of a good king, . . . . .139 
 
 231. Self-conquest must precede other conquests, . . . 140 
 
 232. Mercy should be shown to ignorant offenders, . . 142 
 
 233. A king's best treasures and castles, .... 142 
 
 234. " Vixere fortes ante Agamemnona," &c., . . . 142 
 
 235. Love of home, ....... 142 
 
 236. Untravelled men's horizon contracted, . . .143 
 
 237. "The wolf also shall dwell with the lamb," . . .143 
 
 238. The saint should patiently await the hour of his departure, . 143 
 
 239. What is injurious, though dear, is to be abandoned, . . 144 
 
 240. " A prophet has no honour in his own country," . . 144 
 
 241. ASITA AND BUDDHA, OR THE INDIAN SIMEON, . . 145 
 
 242. EAVANA AND VEDAVATI, .... 154 
 VEESIFIED TEANSLATIONS FEOM THE EIGVEDA 
 
 243. Varuna, ........ 159 
 
 244. Indra, ........ 164 
 
 245. Parjanya, the Eain god, . . . . .177 
 
 246. Vata or Vayu, the Wind god, . . . . .178 
 
 247. Surya, the Sun, ....... 179 
 
 248. Ushas, the Indian Aurora, . . 180 
 
 249. Agni, the god of Fire, . . . . . .183 
 
 250. Yama, and a future life, . . . . .186 
 
 251. Nonentity, Entity, and the One, . . . .188 
 
 252. Aranyani, the Forest goddess, ..... 189 
 
 253. Men's various tastes, ...... 190 
 
 254. The gambler, ....... 190 
 
 255. Praise of liberality, . . . . . .192 
 
 256. The same, ....... 193 
 
 257. The frogs in autumn, . ... . . . 194 
 
 258. The warrior, ....... 195 
 
 APPENDIX, CONTAINING PROSE TRANSLATIONS, ETC., . 197 
 
 SUPPLEMENT TO APPENDIX, CONTAINING PARALLEL 
 
 PASSAGES FROM THE CLASSICAL AUTHORS, . , 337 
 
INTRODUCTION. 
 
 EEEATA AND CORRECTIONS. 
 
 Introduction, p. xliv., line 13, for 360 read 363. 
 
 Page 31, place a mark of reference to the note (*) after " main " 
 at the end of line 5. 
 
 Page 64, note, line 4, for " below," read " in the Appendix." 
 
 Page 74, line 11 from foot, put a comma after "gain." 
 
 Page 87, line 11, for "still men's grief," read "share men's 
 grief." 
 
 Page 94, line 8 from foot, omit Psalms li. 2, and Iv. 21. 
 
 Page 112, line 14, put full stop after "aid." 
 
 Pages 113, 3rd line from the foot; 114, lines 15 and 17 ; 115, 
 line 2, for Krishna read Krishna, the masculine form with a short 
 a at the end. 
 
 In pp. 114, line 1, 115, line 12, and 116, line 3, the feminine form 
 Krishna is correct. 
 
 Page 119, line 9, for "hordes," read " hoards." 
 
 Page 215, read Sarngadhara's. 
 
 Page 271, line 20, read 6rav rts. 
 
 Page 277, line 23, for "author," read "drama." 
 
 quote irom this translation, p. zeo, tne loiiowmg 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 
 
 * Die Bhagavad GitS, uebersetzt und erlautert von Dr F. Lorinser, 
 Breslau, 1869. 
 
xii CONTENTS. 
 
 MISCELLANEOUS METRICAL TRANSLATIONS continued. 
 
 PAGE 
 
 216. Weak foes not to be despised, . . 112 
 
 217. Caution in dealing with a foe, ... 
 
 218. The same, .... .113 
 
 219. Machiavellian counsel, ...... 113 
 
 220. How women ought to gain and keep their husband's affec- 
 
 tions, ... .... 113 
 
 221. A Kshatriya heroine's exhortation to her son, . . 120 
 
 222. Praise of women, ...... 133 
 
 223. The same, . . . . 135 
 
 253. Men's various tastes, . . . . . .190 
 
 254. The gambler, ....... 190 
 
 255. Praise of liberality, ...... 192 
 
 256. The same, ....... 193 
 
 257. The frogs in autumn, . ... . . . 194 
 
 258. The warrior, ....... 195 
 
 APPENDIX, CONTAINING PROSE TRANSLATIONS, ETC., . 197 
 
 SUPPLEMENT TO APPENDIX, CONTAINING PARALLEL 
 
 PASSAGES FROM THE CLASSICAL AUTHORS, . , 337 
 
INTRODUCTION. 
 
 IT will be noticed that not a few of the religious and moral 
 maxims which are metrically rendered in this volume bear a 
 striking resemblance to some of the most admired texts of the 
 New Testament. With the view of affording the reader the 
 means of judging with what degree of exactness the metrical 
 versions reproduce the sentiments and expressions of the 
 Indian writers, I have given in an Appendix a faithful prose 
 version of the passages, to which, in some cases, the contexts 
 have been added. 
 
 It has been supposed that an influence has been exercised 
 on the religious ideas of the Indians by the introduction of a 
 knowledge of Christianity into India in the earlier centuries 
 of our era. This has been argued at length in regard to the 
 "Bhagavad Gita" (a theosophical episode of the Mahabharata), 
 by Dr Lorinser, who in the Appendix to his German transla- 
 tion of that work,* presents us with a collection of passages 
 from the work in question, which he regards as borrowed 
 from, or influenced by, the New Testament, and alongside 
 of which he places the texts which he regards as, having 
 exercised this influence. The " Indian Antiquary," a monthly 
 journal published at Bombay, contains in the number for 
 October 1873, pp. 283296, 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 
 
 * Die Bhagavad Gita uebersetzt und erlautert von Dr F. Lorinser, 
 Breslau, 1869. 
 
xiv INTRODUCTION. 
 
 coincidences are no play of chance, but that taken altogether 
 they afford conclusive proof that the composer was acquainted 
 with the writings of the New Testament, used them as he 
 thought fit, and has woven into his own work numerous pas- 
 sages, if not word for word, yet preserving the meaning, and 
 shaping it according to his Indian mode of thought, a fact 
 which till now no one has noticed. To put this assertion 
 beyond doubt, I shall place side by side the most important of 
 these passages in the Bhagavad Gita, and the corresponding 
 texts of the New Testament. I distinguish three different 
 kinds of passages to which parallels can be adduced from the 
 New Testament : First, such as with more or less of verbal 
 difference, agree in sense, so that a thought which is clearly 
 Christian appears in an Indian form of expression. These are 
 far the most numerous, and indicate the way in which the 
 original was used in general ; Secondly, passages in which a 
 peculiar and characteristic expression of the N ew Testament 
 is borrowed word for word, though the meaning is sometimes 
 quite changed ; Thirdly, passages in which thought and ex- 
 pression agree, though the former receives from the context a 
 meaning suited to Indian conception." 
 
 Although the influence of the Christian Scriptures may not 
 be considered to extend to the religious and moral ideas, not 
 of a specifically Christian character such as are adduced in 
 the present volume which are found in the Indian writers, 
 and to affect their originality, I regard the question raised by 
 Dr Lorinser as of sufficient interest to induce me to reproduce 
 here, with modifications, the discussion of the subject which 
 appeared in the introduction to my little work, " Eeligious and 
 Moral Sentiments, metrically rendered, from Sanskrit Writers " 
 (published in 1875), which is incorporated in the present 
 volume. 
 
 In order, if possible, to reach a solution of the problem 
 propounded by Dr Lorinser, three points must be considered 
 and settled : 1st, the age of the Bhagavad Gita; 2dly, whe- 
 ther, supposing its antiquity not to be such as to guarantee 
 its originality, any Christian doctrines could, at the date of its 
 composition, have been imported into India and promulgated 
 in an oral or written form so as to be accessible to the author, 
 
INTRODUCTION. xv 
 
 if his mind was open to their reception ; and 3dly, whether 
 his work, when compared with the Christian Scriptures, or 
 doctrines, manifests any such similarity to their ideas as to 
 justify the supposition of their being borrowed. 
 
 Without myself offering any definite opinion on this intri- 
 cate problem, the solution of which depends on the answers 
 to be given to these various questions, I shall refer the 
 reader to what has been said on the first two points by the 
 different writers quoted further on, and myself offer some 
 remarks on the third point. 
 
 In forming an opinion on a question of this kind, we 
 should, supposing the alleged resemblances to be admitted, 
 consider, first, whether the ideas, sentiments, or figures of 
 speech supposed to be borrowed by the Indians from the west 
 are not such as might naturally arise in the human, or at least 
 in the oriental, mind ; secondly, whether they cannot be 
 traced, at least in germ, in Indian writers of such antiquity 
 as to exclude the supposition of foreign influence; thirdly, 
 whether they do not so pervade the Indian writings as to be 
 manifestly indigenous and original; fourthly, whether the 
 writings of any other countries, known to be independent of 
 Christian influences, contain ideas or sentiments supposed to 
 be exclusively or peculiarly Christian; and fifthly, what pro- 
 bability there is that the Brahmans of the period in question 
 could have been brought into contact with foreign ideas, and 
 whether they would have been intellectually and morally 
 open to, and susceptible of, such influences. 
 
 I venture to make the following remarks on this subject. 
 There is, no doubt, a general, or perhaps I might say, a strik- 
 ing, resemblance between the manner in which Krishna asserts 
 his own divine nature, enjoins devotion to his person, and sets 
 forth the blessings which will result to his votaries from such 
 worship, on the one hand, and, on the other, the strain in which 
 the founder of Christianity is represented in the Gospels, and 
 especially in the Fourth, as speaking of himself and his claims, 
 and the redemption which will follow on their faithful recog- 
 nition. At the same time, the Bhagavad Gita contains much 
 that is exclusively Indian in its character, and which finds no 
 counterpart in the New Testament doctrine. 
 
xvi . INTRODUCTION. 
 
 Some of the texts in the Indian poem also present a resem- 
 blance more or less close to some in the Bible. Perhaps the 
 most striking are the declarations of the Bhagavad G-ita, ix. 
 29, "They who devoutly worship me are in me, and I in 
 them ; " and xii. 8, " Repose thy mind upon [or in] me, 
 fix thine understanding on me, and thou shalt thereafter* 
 dwell in me," as compared with John vi. 56, "He that 
 eateth my flesh and drinketh my blood abideth in me and I 
 in him;" and John xvii. 20 f., "Neither pray I for these 
 alone, but for them also which believe on me through their 
 word ; that they all may be one, as thou, Father, art in me, 
 and I in thee, that they also may be in us." Here, however, 
 it will be observed, that the condition of indwelling in the 
 speaker is not the same in all the cases ; and, in particular, 
 that the Indian work neither recognises the idea of eating his 
 flesh and drinking his blood, nor the existence of two divine 
 persons. 
 
 In the Rigveda some passages occur which in part convey 
 the same or a similar idea. Thus in ii. 11, 12, it is said : tve 
 Indra apy abhuma viprdh, " Indra, we sages have been in 
 thee;" and in x. 142. 1, Ayam Agne jaritd tve abhud api 
 sahasah suno nahy any ad asty dpi/am, "This worshipper, Agni, 
 hath been in thee ; son of strength, he has no other kin- 
 ship ; " and in viii. 47. 8, Yushme devdh api smasi yudhyantah 
 iva varmasu, " We, gods, are in you, as if fighting in coats 
 of mail." In the Sanskrit and German Lexicon compiled by 
 Dr Bohtlingk and himself, Professor Roth assigns to the words 
 api smasi in the last passage the sense of " being in anything," 
 being closely connected with it. To the similar phrases, apy 
 abhuma and abhud api, in the other two texts, he ascribes the 
 sense of "having a share in," which seems to be the meaning 
 in one passage at least, (Aitareya Brahmana, vii. 28), where 
 the compound verb occurs. In any case, close connection is 
 
 * Lorinser translates the words atah urddhvam, here rendered 
 "thereafter," by "in the height" (in der Hohe). He here follows 
 Schlegel, who has, apud superos, and Thomson, whom he cites as 
 having "on high after this life." The words, however, usually mean 
 "after this," and K. T. Telang gives "hereafter." With this passage 
 Dr Lorinser compares Colossians iii. 1, "Seek those things which are 
 above," etc. 
 
INTRODUCTION. xvii 
 
 intended. And in viii. 81. 32, the worshipper says to Indra, 
 tvam asmdkam tava smasi, " thou art ours, and we are thine." 
 
 The following are some other remarks which I have to 
 make upon Dr Lorinser's renderings : 
 
 Ind. Ant., as above quoted, p. 288: " He is far from dark- 
 ness" (viii. 9). 
 
 P. 289: "Light of lights, far from darkness is his name" 
 
 (xiii. 17). 
 
 Which he compares with " God is light, and in him is no dark- 
 ness at all " (1 John i. 5). 
 
 The words here translated "far 'from darkness" (tamasak 
 parastat) would be better rendered by "beyond the darkness." 
 They are not peculiar to this passage, but occur also in the 
 Munda Upanishad, ii. 2. 6, and Mahdbhdrata, v. 1712. The 
 words, tamasas pari, meaning " above, or beyond, the dark- 
 ness," occur also in Rigveda, i. 50. 10 : " Gazing towards the 
 upper light beyond the darkness, we have ascended to the 
 highest luminary, Surya (the Sun), a god among the gods." 
 In the lines of the Bhagavad Gitd, the words, tamasah parastdt, 
 are immediately preceded by aditya-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 differ- 
 ent application ; " but as the author translates it, the applica- 
 tion seems to be nearly the same, as he renders the words, 
 utsideyur ime lokdh, " these worlds would perish," or " would 
 sink" (versdnken) ; whereas it appears that the whole context 
 (verses 21 ff.) points to the influence exercised by the example 
 of an eminent man on the people around him, and leads to 
 the conclusion that the words should be rendered " these men 
 would be discouraged," or led into error, if I did not perform 
 
xviii INTRODUCTION. 
 
 good works as an example for their imitation. In Ramanuja's 
 commentary the words are paraphrased sarve sishtaloMh, &c., 
 " all good people would be destroyed."* The sentiment ex- 
 pressed in Bhag. Gita iii. 21 is also to be found in Edmdyana 
 ii. 109. 9 (Bombay edition. See Appendix to this volume, 
 p. 220, line 7 f.) 
 
 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- 
 prandh. It is explained by Ramanuja as mad-gata-jwitdh \ 
 mayd vind dtma-dhdranam alabhamandh ity arthak \ " ' Having 
 your life gone to me.' The sense is, ' not obtaining a support 
 for your soul or self without me.' " The participle gata, fol- 
 lowed by prdna (gata-pra?ia), undoubtedly means " dead>" i.e., 
 one whose breath is gone, just as gatdsu (i.e., gata + asu) does. 
 But compounded with a word preceding it, gata means " gone 
 to ; " thus hrid-gata means, " gone to, or abiding in, the heart." 
 The compound before us therefore signifies, " whose breath 
 resorts to, and rests in, me.' It is preceded by mach-chittah, 
 " having your hearts in me." Lorinser quotes Mr Cockburn 
 Thomson as supporting the sense he gives, but it is not 
 adopted by Schlegel or Burnouf. 
 
 P. 291 : " I who am the highest way," (vii. 18). 
 
 P. 293: "I am the way, beginning, and end" (ix. 18). 
 [The German of the last two words should be rendered 
 " origin and dissolution,"] compared with : 
 
 " I am the way ... No man cometh unto the Father but 
 by me " (John xiv. 6). " I 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, it is true, 
 primarily means " going," and so, no doubt, stands for " path," 
 but here, as in many other passages of the Indian writings, it 
 
 * I should observe, however, that this is not the sense assigned to 
 ime loTcdh in Kashinath Trimbak Telang's translation, j). 22, where 
 they are rendered "these worlds," on the authority of Sankara and 
 Srldhara. If he is right, there would be more similarity between the 
 two passages compared by Dr Lorinser. 
 
INTRODUCTION. xix 
 
 certainly signifies "the place reached by going," " resort," 
 " refuge." Ramanuja explains gati in the second passage thus : 
 gati ^akra-loJca-prabhriti-prapya-sthanam,, 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 
 himself as " the way, the truth, and the life," Krishna, in 
 one of the verses referred to, calls himself only the " un- 
 equalled abode or resort ; " and in the other, " the resort, 
 the sustainer, the lord, the witness, the abode, the refuge, the 
 friend, the source, the dissolution, the stay, the receptacle, 
 the undecaying seed ; " so that, in any case, the resemblance 
 would be but partial, while some of the ideas in the Bh. G. 
 are foreign to the New Testament. 
 
 It is, perhaps, superfluous to remark that there is found in 
 the Gita no such idea as that Krishna should suffer for the 
 sins of mankind ; while Jesus repeatedly affirms this of him- 
 self (John x. 11, 15, 17 f. ; xi. 50 ; xii. 2333 ; xv. 1820). 
 It can scarcely be considered as an approach to such an idea 
 that Krishna says of himself in ix. 11, that foolish men despise 
 him in his human form, being ignorant of his higher nature, 
 as lord of all beings. He is, in fact, described in the Maha- 
 bharata ii. 1338 ff., as having been treated with contempt by 
 ^isupala, whom he slew. See Prof. Monier Williams' "Indian 
 Epic Poetry," p. 102 f. ; and my "Original Sanskrit Texts," 
 iv. 205 ff. (2d ed.) 
 
 It is also to be remarked, as another difference between the 
 Christian and the Indian doctrines, that while in the fourth 
 Gospel Christ asserts his oneness with the Father (John x. 
 30), and speaks of the Father as being in him, and of him- 
 self as being in the Father (xiv. 10, 11), he yet declares him- 
 self to be in some sense distinct from him, as being the Son 
 (v. 19), as being sent into the world by the Father (x. 36 
 xii. 49), as having received of the Father the prerogative of 
 having life in himself (v. 26), and as not doing anything of 
 himself, but doing the Father's will (v. 30). Whereas in the 
 Bhagavad Gita we find no reference to any similar relation 
 subsisting between Krishna and any other person in the god- 
 head, or in fact any reference to a distinction of persons in 
 the godhead at all. He is represented as himself the Supreme 
 
xx INTRODUCTION. 
 
 Deity. In vii. 6 f. he says of himself t " I am the generator 
 and the destroyer of the entire universe. Than me there is 
 nothing higher. On me all this universe is woven, as gems 
 on a string. I am the flavour in water, the light in the sun 
 and moon," &c.; and in ix. 4 he says: "By me, imperceptible 
 in form, this universe is pervaded [or spread out ?] All 
 existences abide in me, but I do not abide in them ; and yet 
 they do not abide in me." After hearing Krishna's own 
 account of himself, Arjuna says, x. 12: "Thou art the 
 Supreme Brahma, the highest essence (dhamari), the eternal 
 divine Purusha, unborn, all-pervading." 
 
 Two modes of attaining to oneness with Krishna are de- 
 scribed as follows at the beginning of sect, xii., verses 2 ff. : 
 "Those who, fixing their minds on me with the completest faith, 
 worship me with constant devotion, are esteemed by me the 
 most devoted : 3, 4, But I am the goal at which those arrive 
 who, controlling their senses, maintaining in all circumstances 
 the same dispositions, bent upon the good of all creatures, 
 worship the indestructible, indescribable, imperceptible, all- 
 pervading, unthinkable, absolute (katastha), immovable, un- 
 changing (Being). But [the latter], those whose minds are fixed 
 on the imperceptible, experience greater difficulty; since the 
 imperceptible goal is hard to be attained by embodied beings. " 
 Here there seems to be no subordination of Krishna to the 
 Supreme Spirit, as described in verses 3 and 4. But it 
 appears as if in this passage it were intended to represent the 
 attainment of final liberation by means of devotion to 
 Krishna as an easier method of gaining that end, by substi- 
 tuting in the interest of simple-minded worshippers, who 
 were not to renounce the world, though they were, like king 
 Janaka, to regard it and all its interests with perfect indiffer- 
 ence, a visible, incarnate object of meditation, for the im- 
 palpable and abstract object of contemplation to which the 
 thoughts of devotees had formerly been directed by scholastic 
 theologians.* In a verse of a previous section (viii. 14) 
 
 * King Janaka is celebrated in the Gita, iii. 20, as having attained 
 perfection by the method of works, the system preferred by Krishna. 
 In the passage of the Mahabharata, abstracted in the Appendix, pp. 
 
INTRODUCTION. xxi 
 
 Krishna had said : " I am easily attained by the steadfast 
 devotee who thinks of me, with a soul fixed on me ex- 
 clusively." 
 
 It thus appears, that while the doctrine of Krishna re- 
 garding his own nature is pantheistic, his pantheism differs in 
 its accompaniments from the older pantheism of the Upani- 
 shads, and many parts of the Mahabharata. In the Upanishads, 
 the Supreme Spirit is neither represented as incarnate in 
 a human person, nor made the object of passionate devo- 
 tion. The absence of all emotion, indeed, is regarded as 
 an essential element in that perfettion which leads to final 
 liberation from earthly bonds, and identification with the 
 Supreme Spirit. But may not the doctrine of the Bhagavad 
 Gita have arisen naturally, and without the intervention of 
 any foreign influence, from a fusion of the transcendental 
 and popular elements which both existed in the anterior Hin- 
 duism ? In the hymns of the Kigveda we find devotion and 
 affection to the gods expressed in a variety of terms, which 
 are adduced in the latter part of this volume, pp. 314 ff. and 
 327 ff. Is there, as has been asserted by Dr Lorinser (" Indian 
 Antiquary " for 1873), anything essentially new in the concep- 
 tion of bhaJcti (devotion) which was not contained in these 
 Vedic expressions 1 And it is scarcely necessary to say that 
 a popular worship and adoration of various deities must have 
 prevailed all along from the Vedic age down to that of Krishna, 
 among those sections of the people which were inaccessible to 
 abstract speculation and to pantheistic ideas. And might not 
 the speculative and popular conceptions have been blended in 
 the minds even of members of the learned class, and have 
 found their expression in such systems as the Bhagavad Gita?* 
 
 I may mention here (although the question before us is not 
 
 251 ff., however, his course of life, though at first vindicated by him- 
 self, is declared by the female devotee Sulabha to be inconsistent with 
 real renunciation of the world. Here, therefore, we seem to have the 
 views of a writer opposed to Krishna's system, whether the passage be 
 more recent, or earlier in date than the Bhagavad Gita. 
 
 * The remarks of Kashinath Trimbak Telang (whose book will be 
 noticed below), in pp. xxxii. , bear on this question. See below an ac- 
 count of the stages by which Prof. Weber considers that Krishna was 
 elevated to the dignity of identification with Vishnu. 
 
xxii INTRODUCTION. 
 
 discussed in it), that in a dissertation just issued on "Arjuna, 
 a contribution to the reconstruction of the Mahabharata,"* in 
 which the Pandu prince's career, and his relations with Krishna, 
 are traced throughout the great Epic, Professor Adolf Holtz- 
 mann remarks as follows (p. 20 f.) on the Bhagavad Gita: "A 
 conversation on the spirit in which men should fight may in 
 the old poem (i.e., the poem in its earliest form, before it had 
 been modified by later influences,) have found a place before 
 the beginning of the great battle ; only it was probably not 
 carried on between Arjuna and Krishna, but rather between 
 Duryodhana and his learned teacher Drona. Even now the 
 Bhagavad Gita begins with a short talk between these two ; 
 and then passes to Arjuna and Krishna. Such hints are always 
 significant. The beautiful verses, which, proceeding on a 
 pantheistic view of the world, point out the folly of all dread 
 of death, the profound reflections on energy and resignation, 
 the mutual relation of which was always an attractive mystery 
 to the Indian mind, are certainly old; but not so the identifica- 
 tion of the pantheistic soul of the world with Vishnu, and then 
 that of the latter with Krishna." Of Krishna, Professor H. 
 says further on, p. 59 : "In the old poem he is a [mere] man; 
 and indeed a man who does not stand high, either by birth, 
 or by nobility of sentiment. He is the charioteer, and, no 
 doubt, also the brother-in-law, of Arjuna, his best friend, and 
 crafty adviser. All the schemes which, according to the 
 ancient doctrine of warfare, were [held to be] dishonourable or 
 faithless, were planned by Krishna,! and were, after some resist- 
 
 * This is the third essay which Professor Holtzmann has published 
 on the Mahabharata. One on "Agni nach den Vorstellungen des 
 Mahabharata," (pp. 36), appeared in 1878. Another on Indra is to be 
 found in the second number of the Journal of the German Oriental 
 Society for the same year. In these valuable dissertations, the author 
 seeks to discover and adduce the ideas entertained of the deities in 
 those parts of the great Epic which appear to be the most ancient, and 
 to distinguish them from the new or modified conceptions which are 
 found in those passages which may reasonably be held to have been 
 produced and inserted in it at a later period. 
 
 + Compare the passage from the Mahabharata ix. 3445 ff., translated 
 by me in the Indian Antiquary for November 1876 (p. 311), where 
 Krishna defends unfair fighting with their adversaries, on the ground 
 that they could not otherwise have been overcome. 
 
INTRODUCTION. xxiii 
 
 ance, either carried out by Arjuna himself, .... or per- 
 mitted to take effect." In p. 61, Professor H. remarks : 
 " What fatality impelled the Indians to elevate such a man 
 into an incarnation of the supreme Deity, is an, as yet, un- 
 solved enigma. There must have been powerful political, as 
 well as religious, revolutions which brought about this result. 
 The old Krishna of the Mahabharata must have been fused 
 with a quite different Krishna, such as, (e.g.) he is represented 
 in the Harivansa, the deified tribal hero of a brave and 
 victorious population, to whose mythological conceptions the 
 
 old Indian pantheon had to adjust itself." 
 
 P. 62, " The deification of Krishna is as yet unknown to the 
 older portion of the Mahabharata; but everywhere later 
 pieces, which teach that doctrine, are interpolated ; so that, 
 looking to the whole, we must say that this doctrine of the 
 identity of Krishna with the supreme Being, a doctrine which, 
 so to speak, has turned the entire old poem upside down, 
 has penetrated the whole of the existing Mahabharata." 
 
 Besides the Bhagavad Gita, there is another part of the 
 Mahabharata to which I wish to refer, as it also has been 
 adduced to prove that a knowledge of Christianity existed in 
 India in the early centuries of our era, I mean the passages 
 in which the Sveta-dvipa, the white island (or continent), and 
 its inhabitants are referred to. This account is considered by 
 Professor Lassen (Indische Alterthumskunde, 2d Ed., ii. 1115, 
 Note 1) to be one of the latest additions made to the great epic 
 poem.* In M. Bh. xii. 1 2702 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, 
 vetadvipa, 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 - 3 who with their tongues f continually, and devoutly, 
 
 * The reason assigned for this opinion is that the account is inserted 
 in the narrative adduced in the Appendix to Professor L.'s first volume, 
 p. xxxvi., Note, regarding Uparichara Vasu. 
 
 f How had they tongues, if they had no organs of sense ? 
 
xxiv INTRODUCTION. 
 
 licked the universal-faced God of sun-like brightness. (Here 
 the story of Narada stops, to be resumed afterwards.) These 
 inhabitants of Sveta-dvipa are again described in verses 12778 
 ff. as being moon-like in brilliancy, devoted to Narayana and 
 Purushottama (both names of Vishnu), worshippers of one 
 Deity, or monotheists (eMntinah), and as entering into (or 
 becoming absorbed in) the eternal god of a thousand rays. 
 The island was visited by three sages, Ekata, Dvita, and 
 Trita, who, however, could not see the God, being blinded by 
 the blaze of his glory (verse 12784). After performing austeri- 
 ties for a hundred years, they saw the white men, who, as a 
 reward of the concentration of their minds on the Deity, obtain 
 each from Vishnu a lustre equal to that of the sun as it shines 
 at the end of the yugas (great mundane periods). Then was 
 beheld a glory equal to a thousand suns, and the white men all 
 run up, crying out, "Adoration !" (to the God). The God comes, 
 but the three visitors are unable to see him (12798), and are 
 told by a god (12804 ff.) that the Deity could be seen only by 
 those white men, and that they (the visitors) might depart ; 
 that the Deity, who could with difficulty be viewed owing to 
 his intense brightness, could not be beheld by any one destitute 
 of devotion (abhakta), but only by those who after a length of 
 time had attained to the capacity of worshipping one God. 
 The account of Narada's visit to the white island (which had 
 been broken off at verse 12707) is resumed at verse 12861. 
 After paying homage to, and receiving homage from, the white 
 men, he addresses a hymn to the Deity, who appears to him, 
 universal-formed, showing different colours in different parts of 
 his manifestation, with a thousand eyes, a hundred heads, and 
 a thousand feet, uttering the sacred syllable Om, the Gayatri, 
 many Vedas, an Aranyaka, and bearing various objects con- 
 nected with the ritual of sacrifice. He tells Narada that Ekata, 
 Dvita, and Trita had been unable to see him, and that no one 
 could behold him but a worshipper of one God, such as he 
 (Narada) was. He then desires Narada to ask a boon ; but 
 Narada replied that the vision which he had obtained was a 
 sufficient boon. The Deity then says he may go, hinting that 
 his continued presence might disturb the devout contemplations 
 of the white men, who are now perfect, and were formerly wor- 
 
INTRODUCTION. xxv 
 
 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 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 Maha- 
 bharata, xii. 5675, Yudhishthira asks Bhishma (without there 
 being in the immediate context, so far as I can see, anything 
 to occasion the question) whether he had ever seen or heard of 
 a dead person being raised to life 1 In reply, Bhishma 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 
 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,f and that the son of the 
 
 * Compare verse 12913 and verse 12907. " Men devoted to me, en- 
 tering into me, are freed." In verse 12911 it is said, "I am called the 
 life (jiva) ; in me the life is reposed ; 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 orjivdtman'), the individual soul, is a term which 
 frequently occurs in Indian philosophy. 
 
 t See the Ramayana, Uttarakanda, sections 73 76. A Brahman's 
 son had died young ; his death was ascribed by Narada to the enor- 
 mity 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. 
 
 b 
 
xxvi INTRODUCTION. 
 
 royal rishi Sveta had been raised to life again by his righteous 
 father; and he adds that perhaps some saint (siddha) or sage 
 (muni) or god may take pity on them also. The advocates of 
 the two opposite views are still disputing when the god 
 ankara (&va) arrives (5788 ff.), sent by his wife, his eyes 
 moistened with tears of compassion ; and on their solicitation 
 restores the boy to life for a hundred years. 
 
 On the first of these passages regarding ^veta-dvipa, Pro- 
 fessor Weber (Indische Studien, i. 400, Note) builds the con- 
 jecture that " Brahmans went by sea to Alexandria, or Asia 
 Minor, at the period when early Christianity flourished, and 
 that on their return home they transferred the monotheistic 
 doctrine, and certain legends connected with it, to their own 
 indigenous sage or hero Krishna Devaki-putra (son of Devaki, 
 the divine), who by his name reminded them of Christ, the son 
 of the divine virgin, and who had perhaps been previously 
 worshipped as a god ; substituting, however, for the Christian 
 doctrines the philosophical principles of the Sankhya and Yoga 
 schools ; as the latter may, on the other hand, have influenced 
 the formation of the Gnostic sects." 
 
 In a note to page 421 of the same volume Professor Weber 
 refers to a note of the late Professor H. H. Wilson in his 
 Sketch of the religious sects of the Hindus (see his collected 
 works, Vol. I. p. 210 f.), in which we read : " Siva, it is said, 
 appeared in the beginning of the Kali age as veta, for the 
 purpose of benefiting the Brahmans. He resided on the 
 Himalaya mountains, and taught the Yoga. He had four 
 chief disciples, one also termed Sveta, and the others, Sveta- 
 s'ikha, Svetasva [V. L., Svetasya],* and Svetalohita. . . . The 
 four primitive teachers may be imaginary ; but it is a curious 
 circumstance that the word Sveta, white, should be the leading 
 member of each appellation, and that in the person of &va 
 and his first disciple it should stand alone as veta, the white. 
 &va, however, is always painted white, and the names may be 
 contrived accordingly ; but we are still at a loss to understand 
 why the god himself should have a European complexion." 
 On this Weber remarks : "Are we to suppose here a Syrian 
 
 * The word in parenthesis is added by the editor, Dr R. Host. 
 
INTRODUCTION. xxvii 
 
 Christian mission *{ * That its doctrines should be clothed by 
 its Indian disciples in a Brahmanical dress, and that the 
 monotheism of Christianity alone should remain, is natural." 
 Professor Weber then proceeds to refer thus to the second 
 passage above quoted : " In the Mahabharata, xii. 5743, the 
 case of a white king (vetasya rajarsheh) who because he was 
 dharmanishtha (devoted to righteousness) had restored his 
 son to life is referred to in proof of the possibility of such 
 restoration. A Christian legend may perhaps form the basis 
 of this story, unless we should compare with it the legend of 
 Srinjaya Svaitya (in the M. Eh. xii. &06 ff.), to whom Narada 
 gave by sanjivana (restoration to life) a new son, Hiranya- 
 nabha, in lieu of Suvarnashthivin, a son whom he had lost." 
 
 The story last referred to is told in two places of the 
 Mahabharata. According to vii. 2155 ff., King Srinjaya ob- 
 tained as a boon from the sage Narada that he should have a 
 son, whose nature was such that all that issued from his body 
 was of gold. The king's wealth in consequence increased 
 enormously. The son was, however, carried off, and killed by 
 robbers, who hoped to get gold from his body, but were dis- 
 appointed. The king laments him, and is told by Narada 
 that he shall die as many famous kings, whom he goes on to 
 
 * Professor Weber returns to this subject in the second volume of 
 his Ind. Stud., pp. 168 f., where he supposes that a number of Christian 
 missionaries came to India both by sea (of whose agency traces still 
 remain on the Malabar coast), and also through High Asia, those who 
 arrived from this side being at first confined to the north-west of India. 
 If no Christian colonies are now to be met with there, he finds the 
 reason of this partly in the fact that this tract has been the battlefield 
 of foreign invaders, but especially in the circumstance that the com- 
 munication of these Christians with their home was cut off, and they 
 could receive thence no fresh spiritual force, nor any other resources, 
 while the case was different with the Christians of Malabar. He 
 then proceeds : "Although it is consequently inconceivable ct, priori 
 that Christian colonies should have been able to maintain themselves 
 in the north-western parts of India, I have nevertheless, in Vol. I. 
 421, indicated from a legend adduced by Wilson the remembrance re- 
 tained of the fact that five Christians this meaning probably a mis- 
 sion of five Christian priests had at one time settled on the Himalaya, 
 and there preached monotheism ; " though the result was that the 
 worshippers of Siva regarded this mission as a revelation of their own 
 god. 
 
xxviii INTRODUCTION. 
 
 enumerate, have died before him. At the end of his dis- 
 course, which had a sanctifying effect on Srinjaya, Narada 
 restores to him his son, delivering him from hell (verses 2458 f.). 
 Vyasa, who tells the story to Yudhishthira, adds that those who 
 have gone to heaven do not desire to return to earth, and that 
 therefore the slain who are in paradise should not be lamented ; 
 while the lot of the living, on the contrary, should be a cause 
 of grief. The tale is repeated in a quite different form in 
 M. Bh. xii. 1041 if., and 1102 ff. Srinjaya asks the sages 
 Narada and Parvata for a long-lived son. Parvata promises 
 a son, but not a long-lived one, as he says the father, in making 
 his request, designed that his son should overthrow the god 
 Indra; and when entreated to change his decision, remains 
 silent. The king is, however, assured by the narrator of the 
 story (Narada) that he himself, if called upon after the boy's 
 death, would restore him to life (verses 1107 f.) A son is 
 accordingly born to Srinjaya. Indra, however, being afraid 
 of him, and being a follower of Vrihaspati's doctrine, plans 
 the young prince's death, and commands his thunderbolt to 
 take the form of a tiger and kill him (1113 ff.) This accord- 
 ingly takes place when the boy was five years old, and was 
 playing in the wood, attended by his nurse (1118 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 
 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 
 
 * A learned correspondent is of opinion that no such conclusion can 
 be drawn from this story. He thinks that Sveta Dvipa bears about 
 the same relation to the Syrian Christians as Swift's Brobdignag or the 
 Nephelokokkygia of Aristophanes does. 
 
INTRODUCTION. xxxi 
 
 of their deities ; (c) by the attribution to them of faith, the 
 efficacy of which is not an ancient Indian tenet ; * (d) by the 
 value attributed to prayer, which is a less important element in 
 Indian than in Christian rites; and (e) by the fact that the 
 doctrine which they learned is described as one only made known 
 to the Indians 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 Dvipa. Prof. Lassen does not think that any influence 
 was exercised by Christian missionaries or their disciples on 
 the religious views of the Indians, because (a) the Christians 
 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 
 
 * See, however, the reference made above (p. xxi. ) to the occurrence in 
 the ancient hymns of the Veda of frequent allusions to faith in the gods. 
 In the Chhandogya Upanishad, ii. 1, 10, it is said: "Whatever is done 
 with knowledge, with faith, with esoteric science, is more efficacious." 
 In the Taittirlya Sanhita it is said, i. 6, 8, 1: "They have no faith in 
 that man's sacrifice who sacrifices without the exercise of faith ; and 
 in the Satapatha Brahmana, xiv. 6, 9, 22 (= Brihad Aranyaka Upani- 
 shad, iii. 9, 21): "On what are largesses based? on faith ; for when a 
 man has faith he bestows 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." See below, p. 327 ff. of this volume. 
 
xxx INTRODUCTION. 
 
 name to intimate what he had heard about the journey of 
 some Brahmans to a Christian country, and the doctrines there 
 prevalent ; but does not correctly represent the religious and 
 philosophical tenets of the Pancharatras, ascribing to them 
 beliefs which are not theirs. This, he proceeds, has been per- 
 ceived by the latest editors of the Mahabharata, who found it 
 necessary to add a true account of their doctrines. This has 
 been done by the introduction of Narada, who is said to have 
 gone to the Sveta Dvipa after Ekata, Dvita, and Trita, and to 
 have received from Vasudeva himself the Pancharatra doctrine. 
 Lassen is further opposed to the supposition (see Weber's 
 Indische Studien, i. 423) that the Indian monotheism resulted 
 from an acquaintance with Christianity ; for (a) the Pancha- 
 ratras did not adore a single God, but Vasuveda, as the 
 highest, to whom the others were subordinated; (6) 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 iva. Further, Lassen does not consider it per- 
 missible to hold that the ideas of the Brahmans regarding 
 prayer and faith were at all influenced by any acquaintance 
 with Christianity. He is further of opinion that a belief in 
 the incarnations of Vishnu existed three centuries before the 
 Christian era, an opinion which he bases on what Megasthenes 
 relates of the Indian Hercules ; and thinks that there is no 
 valid ground for admitting that in the early ages of Christi- 
 anity any Christian legends were transferred and applied to 
 Krishna. 
 
 Professor Weber, in a note in the second vol. of his Ind. 
 Stud., pp. 409 ff., replies to Lassen's argument derived from 
 the account given by Megasthenes regarding the Indian 
 Hercules that in the age of that Greek author the Indians 
 already possessed the conception of incarnations of the Deity. 
 He considers that Lassen is wrong in supposing that Megas- 
 thenes had Krishna in view in his account of the Indian 
 Hercules, and thinks rather that the Videha Mathava men- 
 tioned in the Satapatha Brahmana [i. 4, i. 10 ff.] is alluded to, 
 
INTRODUCTION. xxxi 
 
 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, r apart from the number and series of the 
 incarnations, essentially in the circumstance that it is out of 
 compassion to the suffering, and from anger towards sinful 
 humanity, that the god is born as a man, and leads a human 
 life. Admitting even what Prof. Weber does not believe 
 that this conception was current among the Indians before 
 they became acquainted with Christianity, it was only after 
 this period that it acquired such force as to become formed 
 into a complete system. 
 
 In a paper by Professor Bhandarkar in the Indian Antiquary 
 for January 1874, headed "Allusions to Krishna in Patanjali's 
 Mahabhashya," pp. 14-16, the author, after adducing the 
 passages on which he relies, concludes as follows : "I have 
 thus brought together seven passages from a work written in 
 the middle of the second century before Christ, which show 
 that the stories about Krishna and his worship as a god are 
 not so recent as European scholars would make them. And 
 to these I ask the attention of those who find in Christ a pro- 
 totype of Krishna, and in the Bible the origin of the Bhagavad 
 Gita, and who believe our Puranic literature to be merely a later 
 growth." 
 
 Prof. Weber had previously referred to these passages in 
 pp. 348 ff. of his paper on the Mahabhashya (Indische Studien, 
 vol. xiii.) finished in October 1873. But (on the uncertain 
 supposition that these references go back to Patanjali's time) 
 he does not consider that the application to Vishnu of the word 
 " bhagavat " (on which Prof. Bhandarkar relies, and to which 
 the Commentator Kaiyata gives the sense of the supreme 
 Spirit) means anything more than that he was regarded as a 
 demi-god, a character intermediate between his position as a 
 
xxxii INTRODUCTION. 
 
 hero in the epic story, and his identification with Vishnu. 
 (Ind. Antiq. iv. 246 f.) 
 
 In his dissertation on the Krishnajanmashtami festival, pp. 
 31 6 ff., Prof. Weber refers to the earlier stages by which Krishna 
 was gradually elevated to the character of the Supreme Deity. 
 We first, he says, find Krishna, son of Devaki, mentioned in 
 the Chhandogya Upanishad (iii. 1 7, 4), as receiving instruction 
 from Ghora Angirasa, which made him indifferent to other 
 knowledge. 2dly. He appears in the Mahabharata, ii. 1332, 
 1378, 1384, where he receives, though not a king, the present 
 suitable to a person of the highest dignity.* 3dly. He ap- 
 pears, further, as a demigod, the friend and adviser of the 
 Pandus, possessed of supernatural power and wisdom. How 
 he attained this elevation Prof. Weber regards as, for the 
 present, inexplicable. Uhly. The pilgrimage of some Indian 
 sages to Svetadvipa, and their discovery there of the worship 
 of Christ, the son of the divine virgin, led to the further de- 
 velopment of the worship of Krishna, and to his eventual 
 exaltation to the dignity of Vishnu. This result was not so 
 much, Prof. Weber considers, due to direct Christian influ- 
 ences as to independent appropriations, leading to a special 
 Indian growth. 
 
 This question of the originality or otherwise of the Bhaga- 
 vad Gita has been treated at length by the Kashinath Trim- 
 bak Telang, in an introductory essay of cxix pages, prefixed 
 to his English metrical translation of the Bhagavad Gita, 
 published at Bombay in 1875. Some of the contents of this 
 introduction are as follows. The author discusses the grounds 
 alleged by Dr Lorinser for his opinions, combats the proposi- 
 tion that the Gita is certainly subsequent to Buddha, and 
 holds, as a sort of provisional hypothesis, that it is older 
 (pp. ii-vii). He denies the sufficiency of the evidence that 
 Christian communities existed in India before the third cen- 
 tury A.D. (pp. xi-xv), or that a translation of the Christian 
 
 * Immediately after, in line 139 ff., a divine character is distinctly 
 ascribed to him, as he is called the originator and ender of the worlds. 
 This, however, may be an interpolation. See the pages of my Sanskrit 
 Texts, iv. 205 ff., referred to in a previous page (xix.) 
 
INTRODUCTION. xxxiii 
 
 Scriptures into any Indian language had then been made 
 (pp. xvi If.). He does not allow that the ascription of a di- 
 vine character to Krishna is an idea derived from Christianity, 
 and holds that it is as old as the Mahabhashya of Patanjali, 
 (pp. xxvi-xxxi). In pp. xxxvii-lvii he examines the passages 
 adduced by Dr Lorinser to prove that the Gita borrows from 
 the Bible, together with some other passages not adduced by 
 him which exhibit a similarity, and decides that they do not 
 bear out his conclusion. Nor does he admit that the scene 
 in which Krishna manifests his glory is derived from the 
 transfiguration of Christ (pp. Iviii ). In pp. Ixxix ff. the 
 author combats Dr Lorinser's idea that the terms sraddha and 
 bhakti (faith and devotion) are borrowed from Christianity. 
 In p. Ixxxvii he gives it as his opinion that it is more pro- 
 bable that Christianity borrowed from Hinduism than vice 
 versa. For details I may refer the reader to the essay 
 itself. 
 
 Having adduced these discrepant opinions on the question 
 whether the Indian writers who lived shortly after the rise of 
 Christianity ever acquired any knowledge of that religion, and 
 whether their doctrines were influenced by such knowledge, I 
 may provisionally treat the question as being adhuc sub judice. 
 However it may be decided, it becomes of the less consequ- 
 ence, as one of the advocates of an affirmative answer, Prof. 
 Weber holds, as we have seen above, that the Indians modified 
 very much that which he considers them to have adopted. 
 See the quotations above made, pp. xxvi f. from his Ind. 
 Stud., i. 400, 421 ; and the remarks from his Krishnajanmash- 
 tami, p. 321, quoted above in p. xxxii. 
 
 But however the question of the obligations of the Bhaga- 
 vad Gita, or of some other parts of the Mahabharata, to 
 Christianity may be decided, the decision can scarcely affect 
 the determination of the further and very different question 
 of the originality or otherwise, as far as any foreign influences 
 are concerned, of the great bulk of the moral and religious 
 sentiments embraced in my collection. These sentiments and 
 observations are the natural expression of the feelings and 
 experiences of universal humanity ; and the higher and 
 nobler portion of them cannot be regarded as peculiar to 
 
xxxiv INTRODUCTION. 
 
 Christianity. The correctness of this view is placed beyond 
 a doubt by the parallels which I have adduced from classical 
 writers. It is my impression, however, that the sentiments 
 of humanity, mercy, forgiveness, and unselfishness are 
 more natural to the Indian than to the Greek and Roman 
 authors, unless, perhaps, in the case of those of the latter 
 who were influenced by philosophical speculation. This 
 tenderness of Indian sentiment may possibly have been in 
 part derived from Buddhism, which, however, itself was of 
 purely Indian growth. 
 
 It is also to be remarked that even supposing the com- 
 paratively late date of the Bhagavad Gita, and any other 
 parts of the Mahabharata, many other portions of that great 
 work, from which so large a proportion of the maxims col- 
 lected in the following pages are derived, may be older, and 
 such as, from the age in which they were composed, could not 
 have undergone any influence from Christianity. 
 
 What, then, are we to say as to the date of the Mahabha- 
 rata ? This cannot at present, if it can ever, be determined 
 with any certainty. The great poem is no doubt in its 
 present form made up of materials dating from very different 
 periods. Prof. Lassen is of opinion (Indische Alterthum- 
 skunde, 2d edition, I. 589 f.) that, with the exception of pure 
 interpolations which have no real connection with the sub- 
 stance of the work, we have the ancient story of the 
 Mahabharata before us in its essential elements, as it existed 
 in the pre-Buddhistic period, i.e., several centuries before 
 Christ. The subsequent additions he considers to have refer- 
 ence chiefly to the exclusive worship of Vishnu, and the deifi- 
 cation of Krishna, as an incarnation of that divinity (p. 586). 
 
 In the article Mahabharata in Chambers's Cyclopaedia, 
 which is one of the contributions furnished to that work by 
 the late Professor Groldstiicker, the following remarks occur : 
 "That this huge composition was not the work of one 
 single individual, but a production of successive ages, clearly 
 results from the multifariousness of its contents, from the 
 difference of style which characterises its various parts, and 
 even from the contradictions which disturb its harmony." 
 
 The question is also treated by Professor Max Miiller in his 
 
INTRODUCTION: xxxv 
 
 "History of Ancient Sanskrit Literature," pp. 36 ff. In pp. 
 42 ff. he tells us that the name of the Bharata (in some MSS. 
 of the Mahabharata) is mentioned in the Sutras of Asvalayana 
 (whom, in p. 244, he conjecturally places about the year 
 350 B.C.) ; and that his age " would, therefore, if we can rely 
 on our MSS., furnish a limit below which the first attempt at 
 a collection of a Bharata or Mahabharata ought not to be 
 placed. But," he adds, " there is no hope that we shall ever 
 succeed by critical researches in restoring the Bharata to that 
 primitive form and shape in which it may have existed before 
 or at the time of Asvalayana. Mucti has indeed been done 
 by Professor Lassen, who, in his ' Indian Antiquities,' has 
 pointed out characteristic marks by which the modern parts 
 of the Mahabharata can be distinguished from the more 
 ancient." . . . In p. 46 he says, " In the form in which we 
 now possess the Mahabharata, it shows clear traces that the 
 poets who collected and finished it, breathed an intellectual 
 and religious atmosphere very different from that in which the 
 heroes of the poem moved. The epic character of the story 
 has throughout been changed and almost obliterated by the 
 didactic tendencies of the latest editors, who were clearly 
 Brahmans, brought up in the strict school of the laws of 
 Manu." 
 
 In a paper published in the 10th Volume of the Journal of 
 the Bombay branch of the Royal Asiatic Society, Prof. R. G. 
 Bhandarkar examines the question regarding the age of the 
 Mahabharata; and concludes his investigation by saying, 
 p. 92, "I have thus briefly sketched the principal testimonies 
 to the existence of the Mahabharata from the time of Panini 
 and Asvalayana, i.e., from about the 5th century B.C. to the 
 time of Sarngadhara, i.e., the 14th century after Christ." He 
 had previously said in p. 85, " Of course, I do not assert that 
 the poem existed in Patanj all's time in exactly the same form 
 as we have it now. There can be no question that several 
 additions have been subsequently made, and it has undergone 
 a good deal of transformation. . . . But the main story 
 as we now have it, leaving the episodes out of consideration, 
 was current long before Patanjali's time." 
 
 The remarks just quoted afford us but little of the special 
 
xxxvi INTRODUCTION. 
 
 aid which we require in judging of the age of many of the 
 different parts of the Mahabharata. Until the poem shall 
 have been subjected to a much closer examination than it has 
 yet received, and of which Prof. Holtzmann has set the 
 example, it must remain uncertain in regard to many portions 
 of its contents, to which of the two classes, of ancient or 
 modern, or to what stage within either, they should be 
 assigned. 
 
 I may perhaps hazard the opinion, that such passages as 
 that containing the long collection of maxims uttered by 
 Vidura in the 5 Book, vv. 990 1550, as interrupting the 
 narrative, if not for other reasons, are unlikely to have 
 formed a part of the original work. And from their contents, 
 the same is probably true of large portions, at least, of the 
 12th and 13th Books. 
 
 The texts which I have quoted from this great poem are 
 (as remarked in the quotation given above from Professor 
 Goldstucker's article) far from being all in harmony with 
 each other. In a work of such great extent, augmented no 
 doubt by a series of successive additions from the pens of 
 writers of very different dates, a conformity of sentiment was 
 not always to be expected, but development in various direc- 
 tions was a natural result. Perhaps the most distinctly marked 
 diversities are those which relate to the light in which the 
 pretensions of the Brahmans are regarded. In some passages 
 which I have translated in the following pages, these preten- 
 sions are stated in their most exaggerated form; whilst in 
 other texts the value of priestly birth is as distinctly depre- 
 ciated, and moral and religious goodness alone is esteemed 
 as possessing any value. This alteration in sentiment is 
 ascribed to the influence of Buddhism by Professor Ludwig, 
 who considers that other principles of the later Brahmanism 
 also were derived from the same source.* And even contem- 
 poraneous writers may have regarded the Brahmanical pre- 
 tensions differently. Again, the Macchiavellian maxims in 
 M. Bh. i. 5548 ff., and xii. 5253 ff., of which one specimen is 
 
 * See p. 11 of the 3d volume of his work on the Rigveda. This 
 volume bears the title of ' ' Die Mantralitteratur und das alte Iiidien. " 
 
INTRODUCTION. xxxvii 
 
 given in No. ccxix., and others in p. 364, are opposed to the 
 spirit of the better sentiments of the poem, and are even, as 
 observed in p. 365, repudiated by the supposed narrator, or 
 more probably by a subsequent interpolator. There is a class 
 of unscrupulous men whose ideas are expressed in these verses, 
 while they are rejected by men of higher moral feelings. Fair 
 dealing with enemies is expressly enjoined in M. Eli. x. 186 ff., 
 and xii. 3558 ff. Further, we find in the different passages 
 which I have adduced, very different sentiments regarding 
 women. It is needless to say that this should be no matter 
 of surprise, and is easily to be accounted for by the differ- 
 ences in the characters of women, and in the experiences of 
 their eulogists or censors. 
 
 I must confess, however, that my own examination of the 
 Mahabharata has been very superficial; and, as above ob- 
 served, much light yet remains to be thrown upon its discre- 
 pancies and developments by a minuter and more careful 
 study of its contents. So much, however, seems to be already 
 clear, that however many of the sentiments and ideas which 
 occur in it may be due to Buddhistic influences which can 
 easily and naturally have acted upon the contributors to its 
 contents, there is no reason for resorting to the supposition 
 that Christian doctrines may have modified any considerable 
 number of its ideas. 
 
 The other works from which I have quoted (except the 
 Atharvaveda, the Satapatha Brahmana, the Upanishads, 
 Manu, &c., and the Eamayana, from which some passages 
 have been taken) are of much more modern date; but the 
 substance of many of the maxims which occur in them is 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 con- 
 genial 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 Leipzig on Dr Lorinser's 
 book, which appeared in the Literarisches CentralUatt for 15th 
 
xxxviii INTRODUCTION. 
 
 October 1870, followed by some remarks with, which Professor 
 Weber, Dr Bohtlingk, and M. Auguste Earth, have favoured 
 me on the subject of the dependence or independence of Indian 
 writers on Christian or other foreign sources for any of their 
 ideas. Professor Windisch says : 
 
 " We have not as yet spoken of the object which the book 
 before us has properly in view. This is nothing less than to 
 show that all the nobler thoughts in the Bhagavad GUd are 
 derived from Christianity, or from the ' primaeval revelation.' 
 It is impossible here to examine minutely Dr Lorinser's 
 process of proof, since it is based upon a large number of 
 particular passages. According to the judgment of the author 
 of this notice, however, the proof has not yet been adduced 
 that in the Bhagavad 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 
 Glta is, therefore, at least premature. Besides, the particular 
 Biblical passages themselves are with too great confidence 
 designated by Dr Lorinser as the sources of the Indian 
 thought or expression. It cannot be denied that he has 
 actually adduced some surprising parallel passages ; but the 
 most of the texts which he has cited can at the utmost claim 
 our consideration only after it has been proved in another way 
 that the Bhagavad Glta and the Bible stand in a near relation 
 to each other. If the author should think to rely upon the 
 multitude of the passages which he has quoted, it should be 
 recollected that a hundred uncertain references prove no more 
 than a single one of the same character. Has Dr Lorinser 
 noticed that the comparison of the human soul with a team 
 of horses (adduced by him in p. 60, note 59) from the Katha 
 Upanishad, corresponds with remarkable exactness to the 
 beautiful myth in Plato's Phcedrus ? This might be regarded 
 as one of the most interesting examples of accidental corre- 
 spondence. For the rest, it is much to be questioned whether 
 Professor Weber, to whom the author repeatedly appeals, 
 

 INTRODUCTION. xxxix 
 
 shares his conviction. For Professor Weber's assumption that 
 Christian teachers and doctrines arrived at an early period in 
 India, and that in particular the worship of Krishna, and the 
 legends relative to him, were formed under the influence of 
 Christianity, is very widely different from Dr Lorinser's con- 
 viction, according to which the composer of the Bhagavad Gita 
 must have learnt at least the New Testament directly by 
 heart. This is the conclusion at which every one would 
 arrive who believingly reads the lists put together in the 
 Appendix of i. passages which vary in expression but agree 
 in sense (60 in number) ; ii. passages in which a characteristic 
 expression of the New Testament occurs in a different sense 
 (23) ; iii. passages in which sense and expression correspond 
 (16). Even the ideas of the Christian Fathers are supposed 
 not to have been unknown to the poet (see, e.g., p. 82, note 
 56; p. 179, note 6; p. 207, note 27, &c.) So much the more 
 surprising is it, therefore, when Dr Lorinser himself (p. 211, 
 note 54) finds it necessary to refer to the sharp contrast in 
 which Christianity and the Indian conceptions stand to each 
 other in regard to the doctrine of the human soul, and when 
 he further (p. 117, note 1) cannot avoid ascribing to the poet 
 an acquaintance, though a very defective acquaintance, with 
 Christianity. It is impossible to combine Dr Lorinser's ideas 
 into one general picture. Finally, as regards the thoughts in 
 which Dr Lorinser perceives traces of the ' primaeval revela- 
 tion' 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 Glta 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 com- 
 
xl INTRODUCTION. 
 
 municated on the subject of Dr Lorinser's book, for an indica- 
 tion of his views regarding it. He refers me to a brief 
 mention of the work in question in a note to an article 
 republished in his Indische Streifen, vol. ii. p. 288, where he 
 speaks of Dr Lorinser's remarkable endeavour to point out in 
 the Bhagavad GUd coincidences with, and references to, 
 (Anklange und Beziehungen) the New Testament, and states 
 that although he considers this attempt of Dr Lorinser to be 
 overdone, he is not in principle opposed to the idea which 
 that writer maintains, but regards it as fully entitled to a fair 
 consideration, as the date of the Bhagavad GUd 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 Wiakti of the 
 later Hindu sects is essentially a Christian doctrine, as accord- 
 ing well with all that we know already about the Svetadvipa, 
 the Krishnajanmashtaml, &c. As regards the age of the 
 Mahdbhdrata, 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 concludes that all these passages must be posterior 
 to Alexander the Great, and still continues to regard his cal- 
 culation that this most original part of the poem was written 
 between the time of Alexander and that of Dio Chrysostom * 
 (see Hist, of Ind. Lit., Engl. transl, p. 186) as the most 
 probable. 
 
 The opinion above referred to of Professor Wilson is to be 
 found (as appears from Professor Weber's Dissertation on the 
 Rama-Tapaniya Upanishad, p. 277, note) in Vol. iii. of the 
 Oriental Magazine, and is thus referred to in Mrs Speir's " Life 
 
 * The age of this author is there said to be in the second half of the 
 first century of our era. 
 
INTRODUCTION. xli 
 
 in Ancient India" (1856) p. 434 : "Professor Wilson notices 
 the resemblance of the doctrines of the Bhagavad Gita to 
 those of some divisions of the early Christian schools, and 
 hints that the remodelling of the ancient Hindu systems into 
 popular forms, and ' in particular the vital importance of faith, 
 were directly influenced by the diffusion of the Christian 
 religion.'" I find no express reference to this influence of 
 Christianity in Professor Wilson's Sketch of the Religious Sects 
 of the Hindus, (Works, vol. i., pp. 160 ff., 368) except that he 
 there says that " the doctrine of the efficacy of bhakti seems to 
 have been an important innovation upon the primitive system 
 of the Hindu religion" (p. 161). 
 
 On the same general subject Dr Bohtlingk has favoured me 
 with the following expression of his opinion. He writes : 
 " Neither in the Mahdbhdrata nor in later writers have I found 
 any utterances of moral or religious import which could with 
 any probability be referred back to any foreign source. In 
 this department the Indians have themselves reflected so 
 much, and presented their thoughts in such elegant forms, 
 that with their riches they might easily supply the rest of the 
 world. The ethics and the religion of different peoples are 
 not so different from one another that here and there coin- 
 cidences should not be expected to be found between them. 
 The line of the Katha Upanishad, [i. 6] sasyam iva martyah 
 pachyate, sasyam ivdjdyate 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. Earth 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 way long before 
 him. ... In collecting these passages, and confronting them 
 with the texts which are asserted to be the originals, Lorinser 
 appears to me rather to have succeeded in proving the con- 
 trary of this thesis. The book is Indian, and Indian through- 
 out. The declaration of Krishna, 'Those who are devoted 
 to me, are in me, and I in them,' is a reproduction of the 
 
 c 
 
xlii INTRODUCTION. 
 
 Vedantic doctrine in a form adapted to the requirements of 
 practical religion. There would, perhaps, rather be reason 
 for inquiring what is the sense which the corresponding terms 
 bear in the Johannean theology ; and interpretations of them 
 have not been wanting. In any case, they have a meaning 
 quite different from that which they bear in the Indian poem ; 
 and in order to find them again on Christian ground, invested 
 with a meaning akin to that of the Vedanta, we shall have to 
 descend to the mystics of the middle ages, and to what is 
 nearer to us the Hegelian theology of Marheinecke ; by all 
 of whom, as by the Indian poet, the illusory character, or the 
 non-existence, of the individual being, and the exclusive 
 essential reality of the absolute, is maintained. For them, 
 also, whatever really exists in man, is God : all the rest is 
 illusion, negation ; or as they say employing the same image 
 as the Indians a mere sport of the Divinity, which is one in 
 many, and in many always the same. Thus Eckart, Tauler, 
 Ruysbroeck, and the other Dominican mystics who preached 
 and wrote on the banks of the Rhine in the fourteenth 
 century, ask themselves : ' How can man love God 1 ' And 
 they answer : ' Why does the burning coal which you place 
 on your hand burn you 1 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 ram- 
 
 * M. Earth informs me that those who are interested in the striking 
 resemblances in doctrine between the doctrines of the Bhagavad Gita 
 and those of the Christian mystics of the middle ages, will find an 
 account of the latter in the dissertation of M. Charles Schmidt, Pro- 
 fessor of Theology at Strasburg, entitled, ' ' Etudes sur le Mysticisme 
 Allemand du xivme Sie"cle, " in the Me"moires de 1' Institut de France ; 
 Me"moires de 1' Academic des Sciences Morales et Politiques, t. ii. 
 1847. 
 
INTRODUCTION. xliii 
 
 part/ &c. We have not yet got the dogmatic idea of Purusha 
 = pure sayin. 
 
 " As regards gati, I agree with you that the essence of the 
 image is rather end than way. It is sufficient to observe how 
 this word is associated with kashthd, e.g., in the Katha Upani- 
 shad, iii. 11; or is simply replaced by the latter, for instance, 
 in the Apastamba-dharma-sutra, i. 22. 7 (p. 39, Biihler's 
 edition), sa (atman) sarvam, parama kashtha . . . sa vai vai- 
 bhajanam puram." 
 
 I make a further quotation on the same subject from 
 Prof. Monier Williams's work, "Indian Wisdom," &c. 
 (pp. 143 f. note): "Dr Lorinser, expanding the views of 
 Professor Weber, and others, concerning the influence of 
 Christianity on the legends of Krishna, thinks, that many of 
 the sentiments of the Bhagavad-Gita have been directly bor- 
 rowed from the New Testament, copies of which, he thinks, 
 found their way into India about the third century, when he 
 believes the poem to have been written.* . . . He seems, 
 however, to forget, that fragments of truth are to be found in 
 all religious systems, however false, and that the Bible, though 
 a true revelation, is still in regard to the human mind, through 
 which the thoughts are transfused, a thoroughly Oriental book, 
 cast in an Oriental mould, and full of Oriental ideas and ex- 
 pressions. Some of his comparisons seem mere coincidences 
 of language, which might occur quite naturally and inde- 
 pendently. In other cases, where he draws attention to coin- 
 cidences of ideas, as, for example, the division of the sphere 
 of self-control into thought, word, and deed, in chap, xviii. 
 14-16, &c. ; and of good works into prayer, fasting, and alms- 
 giving, how could these be borrowed from Christianity when 
 they are also found in Manu, which few will place later than 
 the fifth century B.C. 1 . . . Nevertheless, something may be 
 said for Dr Lorinser's theory." Some further remarks are 
 made on the same subject in pp. 153 ff, which are adverse to 
 that theory. 
 
 * In a previous page (137) Professor Williams says, that the author 
 of the Bhagavad-Gita, ' ' is supposed to have lived in India during the 
 first or second century of our era;" and in a note he adds : "Some 
 consider that he lived as late as the third century, and some place him 
 even later, but with these I cannot agree." 
 
xliv INTRODUCTION. 
 
 It is, perhaps, but just that, in presenting a collection of 
 some of the best sentiments which are to be found in Sanskrit 
 writers, I should advert to the fact, which, however, is already 
 well known, that the moral and religious ideas of the Indians 
 are not all of the same noble and elevated character, but offer 
 a mixture of good and bad, of pure and impure, 
 
 TroXXoi (ttv e<r0X<i ftefjuynfra, TroXXd, 5 \vypd. 
 
 11 Many good (things), and many bad, mingled." 
 
 The Mahabharata itself has in two of its books collections, 
 identical in purport, of sometimes immoral Macchiavellian 
 maxims, one of which has been translated in pp. 113 and 
 293, No. ccxix. Some further specimens of the same kind 
 may be found in the Supplement to the appendix, p. 360 ff. 
 And are not even the literatures, whether sacred or profane, 
 of all countries, more or less, disfigured by something repug- 
 nant to the moral sense 1 
 
 J. M. 
 
 EDINBURGH, July, 1879. 
 
METRICAL TRANSLATIONS FROM 
 SANSKRIT WRITERS. 
 
 I. GLomzqiaena xrf the knotolebjje ot the 0elf -existent 
 Atharvaveda x. 8, 44. 
 
 The happy man who once has learned to know 
 The self-existent Soul, from passion pure, 
 Serene, undying, ever young, secure 
 From all the change that other natures show, 
 Whose full perfection no defect abates, 
 Whom pure essential good for ever sates, 
 That man alone, no longer dreading death, 
 With tranquil joy resigns his vital breath. 
 
 II. Ihe feat Spirit. 
 $vetasvatam Upanisliad iii. 19. 
 
 No hands has He, nor feet, nor eyes, nor ears, 
 And yet He grasps, and moves, and sees, and hears. 
 He all things knows, Himself unknown of all ; 
 Him men the great primeval Spirit call. 
 
 A 
 
METRICAL TRANSLATIONS 
 
 III. 2Beto0ti0n t0 the 4l*xb rrf 50^0. 
 FiJcrama-charita 232. 
 
 God of gods, Thou art to me 
 
 A father, mother, kinsmen, friends ; 
 
 1 knowledge, riches, find in Thee ; 
 All good Thy being comprehends. 
 
 IV. Iggmn a0bre00^ t0 lishrat bg the fettle*. 
 Baghuvansa x. 15, ff. 
 
 To Thee, creator first, to Thee, 
 Preserver next, destroyer last, 
 Be glory ; though but one, Thou hast 
 Thyself in act revealed as three. 
 
 As water pure from heaven descends, 
 But soon with other objects blends, 
 And various hues and flavours gains ; 
 So moved by Goodness, Passion, Gloom,* 
 Dost Thou three several states assume, 
 While yet Thine essence pure remains. 
 
 Though one, Thou different forms hast sought; 
 Thy changes are compared to those 
 Which lucid crystal undergoes, 
 With colours into contact brought. 
 
 Unmeasured, Thou the worlds dost mete. 
 Thyself though no ambition fires, 
 'Tis Thou who grantest all desires. 
 Unvanquished, Victor, Thee we greet. 
 
 See the prose translation of No. IV. in the Appendix. 
 
FROM SANSKRIT WRITERS. 
 
 A veil, which sense may never rend, 
 Thyself, of all which sense reveals 
 The viewless source and cause conceals : 
 Thee saints alone may comprehend. 
 
 Thou dwellest every heart within, 
 Yet fillest all the points of space ; 
 Without affection, full of grace, 
 Primeval, changeless, pure from sin ; 
 
 Though knowing all, Thyself unknown, 
 Self-sprung, and yet of all the source, 
 Unmastered, lord of boundless force, 
 Though one, in each thing diverse shown. 
 
 With minds by long restraint subdued, 
 Saints, fixing all their thoughts on Thee, 
 Thy lustrous form within them see, 
 And ransomed, gain the highest good. 
 
 Who, Lord, Thy real nature knows ? 
 Unborn art Thou, and yet on earth 
 Hast shown Thyself in many a birth, 
 And, free from passion, slain Thy foes. 
 
 Thy glory in creation shown, 
 Though seen, our reason's grasp transcends : 
 Who, then, Thine essence comprehends, 
 Which thought and scripture teach alone ? 
 
 Ungained, by Thee was nought to gain, 
 No object more to seek : Thy birth, 
 And all Thy wondrous deeds on earth, 
 Have only sprung from love to men. 
 
 With this poor hymn though ill-content, 
 We cease : what stays our faltering tongue ? 
 
METRICAL TRANSLATIONS 
 
 We have not half Thy glories sung, 
 But all our power to sing is spent. 
 
 V. Impeachment, anb littMratixrn, of, the 
 (i0to.ernm.ent. 
 
 MahObUmta iii. 1124 ff. 
 DRAUPADI speaks: 
 
 Beholding noble men distrest, 
 
 Ignoble men enjoying good, 
 
 Thy righteous self by woe pursued, 
 
 Thy wicked foe by fortune blest, 
 
 1 charge the Lord of all the strong, 
 
 The partial Lord with doing wrong. 
 
 His dark, mysterious, sovereign will 
 To men their several lots decrees ; 
 He favours some with wealth and ease, 
 Some dooms to every form of ill. 
 
 As puppets' limbs the touch obey 
 Of him whose fingers hold the strings, 
 So God directs the secret springs 
 Which all the deeds of creatures sway. 
 
 In vain those birds which springes hold 
 Would seek to fly : so man, a thrall, 
 Fast fettered ever lives, in all 
 He does or thinks by God controlled. 
 
 As trees from river-banks are riven 
 And swept away, when rains have swelled 
 The streams, so men by Time impelled 
 To action, helpless, on are driven. 
 
FROM SANSKRIT WRITERS. 
 
 God does not show for all mankind 
 A parent's love, and wise concern ; 
 But acts like one unfeeling, stern, 
 Whose eyes caprice and passion blind. 
 
 YUDHISHTHIRA replies : 
 
 I've listened, loving spouse, to thee, 
 I've marked thy charming, kind discourse, 
 Thy phrases turned with grace and force, 
 But know, thou utterest blasphemy. 
 
 I never act to earn reward ; 
 I do what I am bound to do, 
 Indifferent whether fruit accrue ; 
 My duty I alone regard. 
 
 Of all the men who care profess 
 For virtue love of that to speak 
 The unworthiest far are those who seek 
 To make a gain of righteousness. 
 
 Who thus to every lofty sense 
 Of duty dead from each good act 
 Its full return would fain extract ; 
 He forfeits every recompense. 
 
 Love duty, thus, for duty's sake, 
 Not careful what return it brings : 
 Yet doubt not, bliss from virtue springs, 
 While woe shall sinners overtake. 
 
 By ships the perilous sea is crossed ; 
 So men on virtue's stable bark 
 Pass o'er this mundane ocean dark, 
 And reach the blessed heavenly coast. 
 
METRICAL TRANSLATIONS 
 
 If holy actions bore no fruits ; 
 If self-command, beneficence, 
 Keceived no fitting recompense ; 
 Then men would lead the life of brutes. 
 
 Who then would knowledge toil to gain? 
 
 Or after noble aims aspire ? 
 
 O'er all the earth delusion dire 
 
 And darkness deep and black would reign. 
 
 But 'tis not so ; for saints of old 
 "Well knew that every righteous deed 
 From God obtains its ample meed : 
 They, therefore, strove pure lives to lead, 
 As ancient sacred books have told. 
 
 The gods for such their sovereign will 
 Have veiled from our too curious ken 
 The laws by which the deeds of men 
 Are recompensed with good and ill. 
 
 No common mortal comprehends 
 The wondrous power, mysterious skill, 
 With which these lords of all fulfil 
 Their high designs, their hidden ends. 
 
 These secret things those saints descry 
 Alone, whose sinless life austere 
 For them has earned an insight clear, 
 To which all mysteries open lie. 
 
 So let thy doubts like vapours flee, 
 Abandon impious unbelief; 
 And let not discontent and grief 
 Disturb thy soul's serenity. 
 
FROM SANSKRIT WRITERS. 
 
 But study God aright to know, 
 That highest Lord of all revere, 
 Whose grace on those who love him here 
 Will endless future bliss bestow. 
 
 DRAUPADI rejoins : 
 
 How could I God, the Lord of all, 
 Contemn, or dare His acts arraign, 
 Although I weakly thus complain ? 
 Nor would I virtue bootless call. 
 
 I idly talk ; my better mind 
 
 Is overcome by deep distress, 
 
 Which long shall yet my heart oppress : 
 
 So judge me rightly ; thou art kind. 
 
 VI. <&hz gibitie 
 
 Mahabhamta v. 916 f. 
 
 The Lord all creatures' fortunes rules ; 
 None, weak or strong, His might defies ; 
 He makes the young and simple wise ; 
 The wise and learn'd he turns to fools. 
 
 VII. JVU 0in0 kntffom to tht jjxrfc*. 
 MaMbharata xii. 7058; iii. 13754. 
 
 Poor uninstructed mortals try 
 Their wilful sins from view to screen 
 But though by human eyes unseen, 
 The gods their guilty deeds descry. 
 
METRICAL TRANSLATIONS 
 
 VIII. tcxd 0in nxrt 
 Manu viii. 84, 91 ; iv. 161; Mahdbharata i. 3015, 3018. 
 
 " 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. 
 
 IX. tyht toi0* coxudtlb bg afctoice : the bafo 
 bg pmbhmeni. 
 
 Mahabharata v. 1252. 
 
 Their teacher's words correct the wise, 
 And rulers stern the bad chastise ; 
 The judge who dwells 'mid Hades' gloom 
 Awards the secret sinner's doom. 
 
 X. IU-0ttm #ain0 fail t0 bmefft. 
 Mahabhamta v. 1251 f. 
 
 When men unjustly-gotten gains 
 Employ unsightly rents to hide, 
 Each ancient rent unveiled remains, 
 While new ones gape on every side. 
 
 XI. <3&ht (&&M018 ot 
 Mahabharata xii. 2791-3. 
 
 Whence springs the god whom mortals fear. 
 The god with awful form severe ? 
 From sin destroying Rudra springs, 
 On this our world who ruin brings. 
 
FROM SANSKRIT WRITERS. 
 
 He is that self who dwells within, 
 In men, the source and seat of sin, 
 Which plunges both in woe, the good, 
 As well as all the guilty brood. 
 
 XII. c&hz Qcfo8 Qibz iot0fc0m txr ihost tohrnn theg fab0ur, 
 anb 
 
 Mahabharata v. 1222 1 ii. 2669 ff. 
 
 The gods no club, like herdsmen, wield 
 
 To guard the man they deign to shield : 
 
 On those to whom they grace will show 
 
 They understanding sound bestow ; 
 
 But rob of sense and insight all 
 
 Of whom their wrath decrees the fall. 
 
 These wretched men, their minds deranged, 
 
 See all they see distorted, changed ; 
 
 For good to them as evil looms, 
 
 And folly wisdom's form assumes. 
 
 XIII. d0.ob anil tbil ttxrt aitoa20 apparent at tot 
 Malialhamta v. 1451. 
 
 That loss from which advantage springs 
 Can ne'er a real loss be deemed ; 
 And that is not true gain esteemed 
 "Which soon, or later, ruin brings. 
 
 XIV. ^he 0am*. 
 Mahdbliarata iii. 87 ; xii. 3855. 
 
 Oft ill of good the semblance bears, 
 And good the guise of evil wears : 
 
io METRICAL TRANSLATIONS 
 
 So loss of wealth, though bringing pain, 
 To many a man is real gain ; 
 While wealth to others proves a bane ; 
 Its hoped-for fruits they seek in vain. 
 
 XV. Jfotrl0 mistake ebil for. pub. 
 Mahdbhdrata v. 1155. 
 
 Esteeming real loss as gain, 
 And real gain as evil, fools 
 Whom lawless passion ever rules, 
 For bliss mistake their greatest bane. 
 
 XVI. Jt &xrxmt.efo man t* killed bg aug thtng. 
 MahdbJidrata vii. 429. 
 
 When men are doomed without respite, 
 Even straws like thunderbolts will smite. 
 
 XVII. 
 
 Mahdbh&rata xiii. 7607. 
 
 A man, until his time arrives, 
 Though pierced by hundred darts, survives, 
 While he whose hour of death is nigh, 
 Touched only by a straw, will die. 
 
 XVIII. ^ake no thmujht for gxror lift, tohat ge shall eat, 
 (Matthew vi. 25 f.) 
 
 Hitopadesa i. 171 (or 189). 
 
 Shall He to thee support refuse 
 Who clothes the swan in dazzling white, 
 Who robes in green the parrot bright, 
 The peacock decks in rainbow hues ? 
 
FROM SANSKRIT WRITERS. 11 
 
 XIX. 
 
 Vnddha Chdmhja x. 17. 
 
 With fervent hymns while I great Vishnu laud, 
 The gracious, mighty, all-sustaining god, 
 How can I, faithless, for subsistence fear ? 
 Does he for babes their mother's milk prepare, 
 And will he not his ever-watchful care, 
 Extend o'er all their future life's career? 
 
 XX. J}aith in gM 
 Malialharata iii. 1346P, 13463. 
 
 Profane, unhappy doubters miss 
 Both present joy and future bliss. 
 Faith is that sign by which the wise 
 A man's redemption recognise. 
 All baseless, fruitless reasonings leave ; 
 With faith to holy scripture cleave. 
 
 [The verses, of which the following is a free translation, 
 and the next citation, have an interest, as showing that the 
 same conflict with which we are familiar in our own day 
 between the vindicators and the opponents of a supernatural 
 revelation, was hotly waged in India in early times.] 
 
 XXL Jin Inbian Jfm-thinker'0 Jfat*. 
 xii. 6736, ff. ; xii. 2980. 
 
 While yet a human form I bore, 
 I loved profane and useless lore ; 
 Contemned the Scriptures, steeped in pride, 
 And took poor reason for my guide. 
 
12 METRICAL TRANSLATIONS 
 
 In halls where reverend scholars met 
 
 To talk, and questions deep debate, 
 
 I liked to argue, plied the rules 
 
 Of logic, called the Brahmans fools, 
 
 Oft battering hard with impious knocks 
 
 My grave opponents orthodox. 
 
 Untaught in sacred wisdom's school, 
 
 A doubter, unbeliever, fool, 
 
 In every point the truth I missed, 
 
 A vain, pretentious, sciolist, 
 
 Who others viewed with scornful eyes, 
 
 And deemed myself most learn'd and wise. 
 
 Now mark the retribution meet 
 
 Of this my doubt and self-conceit ! 
 
 Behold me here a jackal born, 
 
 Who once the Vedas dared to scorn ! 
 
 But now my hope is this ; perhaps 
 
 When many, many days elapse, 
 
 From this brute form I shall escape, 
 
 And gain once more my human shape. 
 
 Devoutly then, with right good-will, 
 
 Shall I religious rites fulfil, 
 
 With liberal gifts the priests delight, 
 
 And 'gainst my lawless senses fight, 
 
 Will real knowledge seek, and shun 
 
 Whatever I ought to leave undone. 
 
 XXII. 'lite Inbimt 2IattxmaU0t in Qntient 
 Mahclbharata xiii. 2194 ff.; xii. 2980. 
 
 The man who on the Vedas looks 
 
 As unauthoritative books, 
 
 Who breaks their rules, and spurns all law, 
 
 Down on his head must ruin draw. 
 
 The Brahman who, in vain conceit, 
 
FROM SANSKRIT WRITERS. 13 
 
 With scorn those scriptures dares to treat, 
 
 Who shallow, yet acute and smart, 
 
 On logic dotes, that worthless art, 
 
 Who, versed in all its tactics, knows 
 
 His simpler brethren how to pose, 
 
 Who subtly syllogizing speaks, 
 
 In wordy war to conquer seeks, 
 
 Who Brahmans good and true reviles, 
 
 At all they say contemptuous smiles, 
 
 The truths they urge with doubt receives, 
 
 And absolutely nought believes, 
 
 That man, in speech so sharp and wild, 
 
 Is nothing better than a child. 
 
 Nay worse : the wisest men and best 
 
 That wrangler as a dog detest. 
 
 For just as dogs assail their prey, 
 
 With savage growls, and rending, slay, 
 
 So too these noisy scoffers strive 
 
 The Scriptures into shreds to rive. 
 
 XXIII. genial of a fntuxe lift anb of a (irtf) ; arib 
 
 of the Ibodnnt of tfnai liberation a0 nothing 
 than annihilation. 
 
 Naishadha Charita xvii. 45. 
 
 The scripture says, the bad begin, 
 When dead, with woe to pay for sin, 
 While bliss awaits a happier birth 
 The good whene'er they quit the earth. 
 But here the virtuous suffer pain, 
 The bad by vice enjoyment gain. 
 How, then, this doubtful case decide ? 
 Tell what is urged on either side. 
 
 Did God exist, omniscient, kind, 
 And never speak His will in vain, 
 'Twould cost Him but a word, and then 
 His suppliants all the wish would find. 
 
i 4 METRICAL TRANSLATIONS. 
 
 If God to men allotted woe, 
 Although that woe the fruit must be 
 Of men's own actions, then were he 
 Without a cause his creatures' foe, 
 More cruel, thus, than men, who ne'er 
 To others causeless malice bear. 
 
 In this our state of human birth 
 Man's self and Brahma co-exist, 
 As wise Vedantists^all insist, 
 But when this wretched life on earth 
 Shall end, and all redemption gain, 
 Then Brahma shall alone remain. 
 A clever doctrine here we see ! 
 Our highest good to cease to be ! 
 
 [In the second paragraph, ending at the top of this page, the 
 atheistic writer assumes, 1st, that finite minds are competent to 
 judge of the acts of an infinite Being, and 2d, that God is indifferent 
 to moral good and evil, both of which assumptions theists deny as 
 unwarranted. 
 
 It is unnecessary to answer the reasoning in No. xxv., page 21 
 f ; and the morality of No. xxvi. in page 22, is low ; it ignores the 
 " man within," the individual conscience.] 
 
 XXIV. Jfabali'0 (Sophistical IbwcQWczz aitb Jiama'0 
 
 Rdmdyaiia, ii- 108 and 109 (Bombay edition, and ii. 116 and 
 118, Gorresio's edition). 
 
 Kama, the eldest son of Dasaratha, King of Ayodhya, by his 
 queen Kausalya, and the destined heir of his father, consented 
 to go into banishment, in consequence of the action of Kaikeyi, 
 another of the wives of his father, to whom the latter had once 
 promised that her son should be his successor. Rama's banish- 
 ment was very much against his father's will, and occasioned 
 him great grief; but he felt himself obliged to permit the ful- 
 filment of his promise, on which Kaikeyi insisted. Bharata, the 
 son of Kaikeyi, who was absent from Ayodhya when Rama left 
 it, and had no desire to supplant his brother, was sent for on 
 his father's death ; but refused to be installed as king in his 
 stead, and followed Rama into exile, with the view of indue- 
 
FROM SANSKRIT WRITERS. 15 
 
 ing him to return home. Kama, however, though the king- 
 dom was offered to him by Bharata, refused to accept it, and 
 declared he would abide by his father's decision. (See Prof. 
 Monier Williams' "Indian Epic Poetry," pp. 67-71). The 
 Brahman Jabali now endeavours to persuade Kama to dis- 
 regard his father's decision. The arguments which he 
 employs, founded on immoral principles, are very freely 
 reproduced in the following translation of most of his 
 discourse. They represent the doctrines of the Charvakas 
 or Lokayatikas ; and tally with those ascribed to the Char- 
 vakas in the Sarvadarsana-sangraha, and to Mayamoha, the 
 great deceiver, in the Vishnu Purana, iii. 18, 25 ff. 
 
 See my article on these doctrines in the " Journal of the 
 Royal Asiatic Society," vol. xix. 299 ff. (1862), and Prof. 
 Cowell's article on the Charvaka system of philosophy, in 
 the "Journal of the Asiatic Society of Bengal," for 1862, 
 pp. 371-390 ; in which a long and elaborate passage from the 
 Uttara Naishadha of Sriharsha, setting forth the same view, 
 is translated. See also Prof. Cowell's edition of Mr Cole- 
 brooke's Essays, i. 426 ff. 
 
 When Rama, loyal, gentle, good, 
 
 His brother's pleas had thus withstood, 
 
 The priest Jabali sought once more, 
 
 By force of nihilistic lore, 
 
 And reasonings false, though kindly meant, 
 
 To turn the prince from his intent. 
 
 " Let no such thoughts thy conduct sway, 
 Or lead thee, to thy hurt, astray. 
 By thinking men despised, such rules 
 Are only fit for simple fools. 
 What man by any real bands 
 To other men related stands ? 
 And so 'tis but a fancy vain, 
 That one from others aught can gain. 
 Alone each mortal sees the light ; 
 Alone he disappears in night. 
 
1 6 METRICAL TRANSLATIONS 
 
 That man, king, himself deceives, 
 Whoe'er to others fondly cleaves, 
 And one with love his mother names, 
 Another for his father claims. 
 
 As men who leave their village home, 
 In distant lands a while to roam, 
 In some strange hamlet rest one day, 
 And in the morning go their way, 
 So men's relations, too, their ties 
 With parents, children, all they prize, 
 Can only for a moment last ; 
 And who would care for what is past ? 
 
 What is thy father now to thee, 
 Or thou to him ? thy course is free. 
 His promise now thou needst not heed, 
 But quit these woods, and homeward speed. 
 Thy sire has thither gone where all 
 Must go at fate's resistless call. 
 No longer weakly play the fool ; 
 The throne is thine ; thy people rule, 
 Who now, thine absence mourning, burn 
 With strong desire for thy return. 
 I pity those, who, self-subdued, 
 In virtue sought their highest good, 
 Who here misled by lore unsound, 
 Renounced the bliss they might have found ; 
 And who far, far, from gaining heaven, 
 For which they long and hard had striven, 
 Are plunged in dark extinction, sleep 
 A sleep unending, dreamless, deep. 
 
 What fools are men who waste their bread 
 On senseless offerings to the dead ! 
 The dead no more exist : what good 
 Can nothings ever get from food ? 
 
FROM SANSKRIT WRITERS. 17 
 
 If food, by one when eaten here, 
 
 Another sates, far off or near, 
 
 Then why should men provision make 
 
 For travel ? victuals with them take ? 
 
 For why not offer Sraddhas,"* pray, 
 
 To kinsmen journeying far away ? 
 
 [And might not men upon the roof 
 
 Make others eat for their behoof ?] + 
 
 Why, why, are simple men beguiled 
 
 By books which learned men compiled, 
 
 Which scores of useless rites ordain, 
 
 And swarm with precepts false and vain ? 
 
 Such books were meant as charms to act 
 
 On silly men, and gifts extract, 
 
 To fill the coffers of the priests, 
 
 Those pampered guests at sumptuous feasts. 
 
 [To us no sacred texts are given, 
 
 Unerring, perfect, dropped from heaven. 
 
 No lore inspired, no truths supplied 
 
 From source supernal, men to guide, 
 
 Have ever reached this world : in vain 
 
 Such fancied aid they seek to gain. 
 
 Who this expects, could also dream 
 
 The sky with blooming flowers might teem ! J 
 
 Truth only then is gained, when sought 
 
 By power of logic, force of thought. 
 
 For truth so found alone I care ; 
 
 And such as you my view will share.] 
 
 * This is the Sanskrit word for offerings to the dead. 
 
 t This interpolated verse is from the Sarvadarsana-sangraha. 
 
 : A "sky flower" is in Indian writers an image of 
 impossibility. 
 
 These twelve lines within brackets are a largely expanded 
 version of a verse in the Vishnu Parana iii. 18, 30. See my 
 
 B 
 
1 8 METRICAL TRANSLATIONS 
 
 No heaven, no hell, exists ; believe 
 Alone in what thine eyes perceive ; 
 And all as non-existent slight 
 Whose form eludes thy trusty sight." 
 
 [Since life is short, the quest of joy 
 Should all a mortal's hours employ. 
 If scanty means the power deny 
 His cravings all to gratify, 
 With borrowed money let him feast, 
 Till all his credit shall have ceased.] * 
 
 When thus the unbelieving priest, 
 His subtle lies to vent had ceased, 
 Then Kama made this wise reply, 
 Unmoved by all his sophistry. 
 " Thou would'st that I should cast aside 
 Good faith and truth, my joy and pride,- 
 That I may present good secure, 
 And flee the ills I now endure. 
 Thou would'st persuade me not to dread 
 The pains that wait the wicked dead ; 
 Thou would'st that men should all despise, 
 With scorn reject as silly lies, 
 The earnest words of all who teach 
 A future life, and duty preach. 
 Thy words, I know, are kindly meant, 
 But thou hast failed in thine intent. 
 As wholesome words at first they sound, 
 But proved, are false and noxious found. 
 A show of right they have, but tried, 
 They cannot reason's test abide. 
 
 article in the Journal E. A. S., above referred to, pp. 301 ft'., 
 where the verse is numbered as 23. 
 
 ^ These six lines in brackets are paraphrased from a line 
 in the Sarvadarsana-angraha. 
 
FROM SANSKRIT WRITERS. 19 
 
 Believe me, all the good and wise 
 That foolish, wilful, man despise, 
 From virtue's path aside who turns, 
 And all restraints impatient spurns. 
 By conduct only men we know, 
 As pure and noble, vile and low; 
 Their natures we can only test, 
 As acts those natures manifest. 
 Should I the sacred books despise, 
 And act as thou dost now advise, 
 Would I not all the world delude 
 By seeming noble, pure, and good, 
 While I was vicious, vile, and base, 
 A blot upon the royal race ? 
 
 If virtue's garb assuming, I 
 Should virtue by my deeds deny, 
 Should lead a base and vicious life, 
 With order, law, and right at strife, 
 How could I, leading men astray, 
 By such a course, from wisdom's way, 
 Aught else but condemnation stern 
 From righteous men and sages earn ? 
 By such a course should I not miss 
 Both present joy, and heavenly bliss ? 
 The kings their subjects' weal who seek 
 Should never fail the truth to speak ; 
 Whatever promise once they make, 
 Though tempted, they should never break. 
 The good examples rulers give 
 Direct their people how to live ; 
 For common mortals watch the great, 
 And all their doings imitate. 
 A righteous king will rule by truth, 
 And temper, too, his acts with ruth. 
 When truth abides its guiding law, 
 Then kingly sway is free from flaw. 
 
20 METRICAL TRANSLATIONS 
 
 Both gods and holy seers delight 
 In those who practise truth and right ; 
 Though such on earth no bliss attain, 
 The highest future good they gain. 
 
 Good faith and truth are virtue's root; 
 
 From them abundant blessings shoot. 
 
 Truth rules supreme on earth, and nought 
 
 Surpassing truth can e'er be thought. 
 
 All holy rites, all acts austere, 
 
 The sacred books which rnen revere, 
 
 Which duty's laws and forms disclose, 
 
 These books themselves on truth repose. 
 
 Why should I then be led astray 
 
 My sire's command to disobey ? 
 
 No fancied good, no dazzling lure, 
 
 My sense of right shall e'er obscure, 
 
 Or tempt me under foot to tread 
 
 My sacred promise to the dead. 
 
 As Kama his advice despised, 
 Jabali thus apologised : 
 
 " No nihilistic lore I preach, 
 That nought exists, I do not teach. 
 Believe me, prince, I only seek 
 What suits the occasion best, to speak. 
 At first I deemed it wise and kind 
 To try to make thee change thy mind ; 
 But seeing this thy settled mood, 
 I cannot longer find it good 
 To play the sceptic, but will now 
 The old established creed avow. 
 But should I find it opportune, 
 I'll turn again a sceptic soon." 
 
 [The nine verses with which this section concludes are 
 
FROM SANSKRIT WRITERS. 21 
 
 marked by Schegel as interpolations; but they are found 
 in the Bombay edition. In one of them (v. 34) Buddha is 
 mentioned and compared to a thief (Yathd hi choras sa tatM 
 hi Buddhah). I have not noticed any reference to Buddha in 
 the Mahabharata, unless there be an allusion to him in the 
 following half verse, xii. 7124, which is repeated in verses 
 9034 and 10517: Etad buddhva (buddhya in verse 10517) 
 bhaved buddhah kim any ad buddha-lakshanam : " Understanding 
 this, a man will become intelligent (buddhah) : What other 
 mark of an intelligent man (buddhah) is there 1 "] 
 
 . 
 
 The words of which the following lines are a free transla- 
 tion purport to have been addressed by Lakshmana to his 
 brother Rama, when the latter was overwhelmed with grief 
 on hearing a false rumour of the death of his wife Sita. Rama 
 is not stated to have made any reply; but his answer to 
 Jabali may be regarded as expressing the sentiments which 
 the poet assigned to his hero, as in consonance with his whole 
 character. 
 
 XXV. lirtu* Unreal attb 0*1*00. 
 
 Edmayana vi. 83, 14 ff., Bomb. Ed. ; and vi. 62, 15 ff., 
 Gorr. Ed. 
 
 My brother dear, thy life is pure ; 
 Thou spurnest every sensual lure; 
 Thy conduct all is noble, just ; 
 The world, secure, thy word can trust. 
 Yet what does all this virtue boot ? 
 To thee it brings no meed, no fruit ; 
 For thou art crushed by ills : I deem 
 That virtue is a baseless dream. 
 Our senses outward objects show ; 
 And thus that such exist we know. 
 Of virtue no such form I see, 
 And deem it a nonentity. 
 Were virtue real, then thy fell 
 And hateful foe would sink to hell ; 
 
22 METRICAL TRANSLATIONS 
 
 Whilst thou, so righteous, true and good, 
 By ill wouldst be no more pursued. 
 But now, when he enjoys success, 
 Whilst thou art plunged in deep distress, 
 I learn by demonstration strong, 
 That wrong is right, and right is wrong ; 
 I S ee, it needs no insight nice, 
 That vice is virtue, virtue vice. 
 The righteous pine, the wicked thrive ; 
 Why vainly after virtue strive ? 
 
 In virtue, then, no more confide ; 
 If thou would' st turn thy fortune's tide, 
 With vigour act ; arise, arise ; 
 And thine own greatness recognise. 
 
 XXVI. Ihe little rrf gats biffi'rttlt to 
 Mahabharata iii. 17402. 
 
 The principles of duty lie 
 
 Enveloped deep in mystery. 
 
 On what can men their conduct found ? 
 
 For reasonings lack all solid ground ; 
 
 The Veda with itself conflicts, 
 
 One text another contradicts ; 
 
 No muni old, however wise, 
 
 A sure unerring norm supplies. 
 
 The only rule is : ne'er forsake 
 
 The beaten road the many take. 
 
 XXVII. Jfr-epurattxm iot 
 Mahabharata xii. 12078 ff. ; 12447 ff. 
 
 Before King Yama's * awful band 
 Arrives, to speak its lord's command, 
 
 * Yama is the ruler of the dead, the Indian Pluto. 
 
FROM SANSKRIT WRITERS. 23 
 
 And bear thee to the realms of death, 
 
 Whilst yet thou draw'st thy vital breath, 
 
 My son, in grave and earnest mood, 
 
 Strive after right and rectitude. 
 
 Before the Ruler of the dead 
 
 Resistless, unimpassioned, dread, 
 
 Thy life, with every root and stay, 
 
 And bond of kinship, tears away ; 
 
 Before the deadly tempest blows, 
 
 Which Yama's near approach foreshows ; 
 
 Before the regions of the sky 
 
 Begin to whirl before thine eye ; 
 
 Before thine ear to every sound 
 
 Is closed, and terror reigns around ; 
 
 While yet thou art respited, care 
 
 For things unseen, for death prepare, 
 
 And sunk in meditation deep, 
 
 The fruits of holy knowledge reap. 
 
 Before the memories of thy life, 
 
 So oft with right and good at strife, 
 
 Of acts of thoughtless folly, rise, 
 
 To vex thy soul, now thou art wise, 
 
 That only real treasure store, 
 
 Which thou shalt keep for evermore. 
 
 Before decay thy body wears, 
 
 And with it strength and beauty bears, 
 
 Those noblest treasures hoard in haste, 
 
 Which neither time nor chance can waste. 
 
 Before disease, stern charioteer, 
 
 Thy dire destroyer, death brings near, 
 
 Whose force thy feeble frame shall rend, 
 
 In rites austere thy moments spend. 
 
 Before the hideous wolves which dwell 
 
 In mortals' bodies, tierce and fell, 
 
 Assail thy life on every side, 
 
 On virtue's pathway onward stride. 
 
24 METRICAL TRANSLATIONS 
 
 Make haste, before the fatal gloom 
 Kound thy lone road begins to loom, 
 Before thine eye the golden trees 
 Above the mountain's summit sees.* 
 Before from wisdom's hallowed way 
 By evil men thou'rt led astray ; 
 Misled by foes that look like friends, 
 With ardour seek the highest ends. * 
 
 With ceaseless care amass that wealth 
 Which neither thieves can filch by stealth,")" 
 Nor greedy tyrants snatch away, 
 Which even in death shall with thee stay. 
 
 The treasures which thou thus dost gain 
 For ever shall thine own remain. 
 Unshared shalt thou enjoy the meeds 
 Acquired by thine own righteous deeds. 
 
 Dismissing every vulgar care, 
 For yonder nobler life prepare. 
 To earth's attachments bid adieu, 
 And fix on higher bliss thy view. 
 The road which thou dost traverse swarms 
 With foes, with hornets' hideous forms. 
 Guard, then, thy works, as thou dost go, 
 Against the assaults of every foe. 
 
 When men with fear and anguished heart, 
 From hence to worlds unknown depart, 
 No band of kinsmen dear, or friends 
 With loving care their path attends. 
 Of what avail are stores untold, 
 Of jewels, silver, gems, and gold, 
 When, as the body's powers decay, 
 
 * The commentator states that to see golden trees is a sign 
 of approaching death (Hiranya-vriksha-darsanam marana- 
 rhihnam. 
 
 t Compare Matthew vi. 19 if. ; Luke xii. 33. 
 
FROM SANSKRIT WRITERS. 25 
 
 The living spirit flits away ? 
 Not all Kuvera's * wealth could buy 
 A single hour of bliss on high, 
 Or those dire future pains avert, 
 Which justice claims for ill-desert. 
 
 When mortals leave behind them here 
 Their wealth, their friends, their kinsmen dear, 
 Have they no comrades on the road 
 Which leads to Yama's dread abode ? 
 Yes, all the deeds that men have done, 
 In light of day, before the sun,-f 
 Or veiled beneath the gloom of night, 
 The good, the bad, the wrong, the right, 
 These, though forgotten, reappear, 
 And travel, silent, in their rear. 
 
 And when their journey at an end, 
 The dead before King Yama bend, 
 And from his lips the doom await 
 Which settles all their future fate, 
 What fittest witness then can rise 
 To speak the truth without disguise, 
 And all those deeds and thoughts reveal 
 Which living men would fain conceal, 
 As well as those good acts to tell 
 On which fond memory loves to dwell ? 
 The conscious soul, the past which knows, 
 Itself that past can best disclose, 
 And all the secrets bring to light 
 Which once were closely wrapped in night. 
 
 Men living ever sinless here, 
 Shall soar to yonder higher sphere ; 
 And, clothed in bodies bright and pure, 
 Shall gain the meeds their deeds ensure. 
 
 The god of wealth. t 2 Samuel xii. 12. 
 
26 METRICAL TRANSLATIONS 
 
 XXVIII. ^Lht xmlg inseparable Jfriertfc. 
 Manu viii. 17 ; and iv. 239 ff. 
 
 Our virtue is the only friend 
 
 That follows us in death : 
 
 All other ties and friendships end 
 
 With our departing breath. 
 
 Nor father, mother, wife, nor son, 
 
 Beside us then can stay, 
 
 Nor kinsfolk ; virtue is the one 
 
 Companion of our way. 
 
 Alone each creature sees the light, 
 
 Alone the world he leaves ; 
 
 Alone of actions wrong or right 
 
 The recompense receives. 
 
 Like log or clod, beneath the sod 
 
 Their lifeless kinsmen laid, 
 
 His friends turn round and quit the ground ; 
 
 But virtue speeds the dead. 
 
 Be then a hoard of virtue stored, 
 
 To help in day of doom. 
 
 By virtue sped, we cross the dread, 
 
 Immeasurable, gloom. 
 
 XXIX. " $Ehat i* 2*mr life ? It i0 eben a toapxmr. 
 
 (James iv. 14 1 Peter v. 8.) 
 
 MaMbharata xii. 12050 ff. 
 
 The body is it not like foam 
 The tossing wave an instant cresting ? 
 In it the spirit, bird-like, resting, 
 Soon flies to seek another home. 
 In this thy frail abode, so dear, 
 How canst thou slumber free from fear ? 
 Why dost thou not wake up, when all 
 
FROM SANSKRIT WRITERS. 27 
 
 Thy watchful enemies ever seek 
 
 To strike thee there where thou art weak, 
 
 To bring about thy longed-for fall ? 
 
 Thy days are numbered, all apace 
 Thy years roll on, thy powers decay. 
 Why dost thou vainly then delay, 
 And not arise, and haste away 
 To some unchanging dwelling-place ? 
 
 XXX. UXT J)i0ttntticrn0 in the grab*. 
 MaMbMrata xi. 88 ff ; 116 ff. 
 
 Enslaved by various passions, men 
 Profound self-knowledge fail to gain. 
 Some yield to pride of birth, and scorn 
 All those in humbler stations born. 
 By wealth elated, some look down 
 On mortals cursed by Fortune's frown ; 
 While others, trained in learning's schools, 
 Contemn the unlearned, and call them fools. 
 All quickly other's faults discern ; 
 Their own to check they never learn. 
 But soon a time arrives when all 
 The wise, the foolish, great and small, 
 The rich, the poor, the high, the low, 
 The proud, the humble hence must go : 
 Within the graveyard lone reclined, 
 Their pomp, their rags, they leave behind. 
 Soon, soon their lifeless frames a prey 
 Become to sure and sad decay. 
 When forms, once fair, of flesh are reft, . 
 And skeletons alone are left, 
 Say, then, of all the bones around, 
 That strew the sad funereal ground, 
 What eye has power to recognize 
 Those of the rich, the great, the wise ? 
 
28 METRICAL TRANSLATIONS 
 
 When all by death's impartial blow 
 Shall, undistinguished, soon lie low, 
 Oh, why should now the proud, the strong, 
 The weak, the lowly, seek to wrong ? 
 Whoe'er, before the eyes of men, 
 Or when removed beyond their ken, 
 Will heed this warning kind, though stern, 
 The highest future good shall earn. 
 
 XXXI. " Jfxrr toe hrxmght nothing int0 thi0 toxrrlb, anb it 
 i0 attain toe ran rarrg nothing mit." (1st Epistle to 
 Timothy vi. 7.) 
 
 MaMbharata xii. 3892 b f. 
 
 Wealth either leaves a man, king ! 
 Or else a man his wealth must leave. 
 What sage for that event will grieve, 
 Which time at length must surely bring ? 
 
 XXXII. |g0to thz mist ttjjht to |pbe : a palxnjtte. * 
 
 Mahabhdrata xii. 6526 ff. (= 9932 ff.) ; 8307 ff. 
 SON. 
 
 Since soon the days of mortals end, 
 How ought the wise their lives to spend ? 
 What course should I, to duty true, 
 My sire, from youth to age pursue ? 
 
 FATHER. 
 
 Begin thy course with study; store 
 The mind with holy Vedic lore. 
 That stage completed, seek a wife, 
 And gain the fruit of wedded life, 
 
 * This dialogue is referred to in p. 351 f. of Prof. Max 
 Miiller's Hibbert Lectures. 
 
FROM SANSKRIT WRITERS. 29 
 
 A race of sons, by rites to seal, 
 When thou art gone, thy spirit's weal. 
 Then light the sacred fires, and bring 
 The gods a fitting offering. 
 When age draws nigh, the world forsake, 
 Thy chosen home the forest make ; 
 And there, a calm, ascetic sage, 
 A war against thy passions wage, 
 That, cleansed from every earthly stain, 
 Thou may'st supreme perfection gain. 
 
 SON. 
 
 And art thou then, my father, wise, 
 When thou dost such a life advise ? 
 What wise or thoughtful man delights 
 In formal studies, empty rites ? 
 Should such pursuits and thoughts engage 
 A mortal more than half his age ? 
 The world is ever vexed, distressed ; 
 The noiseless robbers * never rest. 
 
 FATHER. 
 
 Tell how the world is vexed, distressed; 
 What noiseless robbers never rest ? 
 What means thy dark, alarming speech ? 
 In plainer words thy meaning teach. 
 
 SON. 
 
 The world is vexed by death ; decay 
 The frames of mortals wears away. 
 Dost thou not note the circling flight 
 Of those still robbers, day and night, 
 
 * Literally, "When the unfailing ones ever recur " (amoghasu 
 patantishu). The Commentator explains amoghasu as ayur- 
 harane saphdlasu rcltrishu : " The nights, which are efficacious 
 in carrying off life." 
 
3 o METRICAL TRANSLATIONS 
 
 With stealthy tread which hurrying past, 
 Steal all our lives away at last ? 
 When well I know how death infests 
 This world of woe, and never rests, 
 How can I still, in thoughtless mood, 
 Confide in future earthly good ? 
 Since life with every night that goes, 
 Still shorter, and yet shorter grows, 
 Must not the wise perceive how vain 
 Are all their days that yet remain ? 
 We, whom life's narrow bounds confine, 
 Like fish in shallow water, pine. 
 
 While men on other thoughts are bent, 
 Like those on gathering flowers intent, 
 As lambs by wolves are snatched away, 
 They fall to death a sudden prey, 
 Before they yet the good have gained 
 For which they every nerve had strained. 
 
 No moment lose ; in serious mood 
 Begin at once to practise good ; 
 To-morrow's task to-day conclude ; 
 The evening's work complete at noon : 
 No duty can be done too soon.* 
 Who knows whom death may seize to-night, 
 And who shall see the morning light ? 
 And death will never stop to ask, 
 If thou hast done, or not, thy task. 
 While yet a youth, from folly cease ; 
 Through virtue seek for calm and peace. 
 So shalt thou here attain renown, 
 And future bliss thy lot shall crown. 
 
 Death interrupts the futile dreams 
 Of men who, plunged in various schemes, 
 
 Compare Ecclesiastes ix. 10, and xii. 1. 
 
FROM SANSKRIT WRITERS. 31 
 
 Are thinking : " This or that is done ; 
 
 This still to do ; that just begun." 
 
 As torrents undermine the ranks 
 
 Of stately trees that crown their banks, 
 
 And sweep them downwards to the main,* 
 
 Death tears from earth those dreamers vain. 
 
 While some are all on traffic bent, 
 And some on household cares intent, 
 Are fighting hard with pressing need, 
 And struggling wives and babes to feed, 
 Or with some other ills of life 
 Are waging an incessant strife ; 
 Death these hard toiling men uproots, 
 Before they yet have reaped the fruits 
 Of all their labour, all their thought, 
 Of all the battles they have fought. 
 
 Death spares no class, no rank, nor age ; 
 He carries off the fool, the sage, 
 The knave, the saint, the young, the old, 
 The weak, the strong, the faint, the bold. 
 
 As soon as men are born, decay 
 And death begin to haunt their way. 
 How can'st thou, thoughtless, careless, rest, 
 When endless woes thy life infest ; 
 When pains and pangs thy strength consume, 
 Thy frame to dissolution doom ? 
 
 Forsake the busy haunts of men, 
 For there has death his favourite den. 
 In lonely forests seek thy home, 
 For there the gods delight to roam. 
 
 Fast bound by old attachment's spell, 
 Men love amid their kin to dwell. 
 This bond the sage asunder tears ; 
 The fool to rend it never cares. 
 
 * This simile is found in Mahabhdrata xii. 8311. 
 
32 METRICAL TRANSLATIONS 
 
 Thou dost advise that I should please 
 With sacrifice the deities. 
 Such rites I disregard as vain ; 
 Through these can none perfection gain. 
 Why sate the gods, at cruel feasts, 
 With flesh and blood of slaughtered beasts ? 
 Far other sacrifices I 
 Will offer unremittingly ; 
 The sacrifice of calm, of truth, 
 The sacrifice of peace, of ruth, 
 Of life serenely, purely, spent, 
 Of thought profound on Brahma bent/* 
 Who offers these, may death defy, 
 And hope for immortality. 
 
 And then thou say'st that I should wed, 
 And sons should gain to tend me, dead, 
 By offering pious gifts, to seal, 
 When I am gone, my spirit's weal. 
 But I shall ask no pious zeal 
 Of sons to guard my future weal. 
 No child of mine shall ever boast 
 His rites have saved his father's ghost, t 
 Of mine own bliss I'll pay the price, 
 And be myself my sacrifice. 
 
 * Brahma-yajne sthito munik, i.e., " as a muni practising the 
 Brahma-sacrifice." I have here ventured to take the compound 
 word Brahma-yajne, as meaning a sacrifice of contemplation on 
 Brahma, as most suitable to the state of a sage. Its recognized 
 sense is that of the Vedic sacrifice, i.e., study of the Vedas, 
 the word Brahma having also the meaning of Veda. See Pro- 
 fessor M. Miiller's "Hibbert Lectures," p. 164-. 
 
 t By these words (in the original : na mam tdrayati praja : 
 " Offspring does not deliver me ; ") the practice of Sraddhas, 
 oblations to deceased ancestors, is rejected as useless. 
 
FROM SANSKRIT WRITERS, 33 
 
 XXXIII. " "Uake thine ea#e, eat, brink, anb be merrg. 
 Bhagavad Gita, xvi. 1 fF. = Mahabhdrata vi. 1403 ff'. 
 
 
 
 On earth two classes live of men ; 
 And one is devilish, one divine ; 
 In one all noble virtues shine, 
 In th' other evil passions reign. 
 
 From malice free, averse to strife, 
 Mild, bounteous, humble, calm, sincere, 
 Kind, holding other creatures dear, 
 The one are pure in heart and life. 
 
 The others differ far from these ; 
 Impure, deceitful, haughty, vain, 
 Harsh, cruel, causing others pain, 
 They only care themselves to please. 
 
 Such men enjoyment only prize, 
 And so, to sate impure desire, 
 By fraud and force they wealth acquire ; 
 And often thus soliloquize : 
 
 " This gained to-day ; I soon shall more 
 Acquire, on which my heart is set. 
 From this and that I hope to get 
 Yet further means to swell my store. 
 
 " One foe I've smitten ; all the rest 
 Shall undergo a like defeat. 
 A mighty lord am I, complete 
 In all that makes a mortal blest. 
 c 
 
34 METRICAL TRANSLATIONS 
 
 " I'm rich, can boast my noble birth ; 
 With me what other creature vies ? 
 I'll lavish gold, I'll sacrifice ; 
 And lead a life of ease and mirth." 
 
 So these deluded wretches think, 
 On low and sensual pleasures bent; 
 But soon, their brief existence spent, 
 They down to hell, condemned, shall sink. 
 
 XXXIV. Jtnal 0tothr0to xrf th* toirktb. 
 Manu iv. 170 if. 
 
 Not even here on earth are blest 
 Unrighteous men, who live by wrong 
 And guileful arts : who, bold and strong, 
 With cruel spite the weak molest. 
 
 Though goodness only bring distress, 
 Let none that hallowed path forsake : 
 Mark what reverses overtake 
 The wicked after brief success. 
 
 Not all at once the earth her fruits 
 Produces ; so unrighteousness 
 But slowly works, yet not the less 
 At length the sinner clean uproots. 
 
 At first through wrong he grows in strength, 
 He sees good days, and overthrows, 
 In strife triumphant, all his foes ; 
 But justice strikes him down at length. 
 
 Yes, retribution comes, though slow ; 
 For if the man himself go free, 
 His sons shall then the victims be, 
 Or else his grandsons feel the blow. 
 
FROM SANSKRIT WRITERS. 35 
 
 XXXV. d>00b anfo bab 0eem to be -equally t atoareb here : 
 
 n0t 00 hereafter. 
 
 Mahabhclrata xii. 2798. 
 AILA says : 
 
 Both good and bad the patient earth sustains, 
 To cheer them both the sun impartial glows, 
 On both the balmy air refreshing blows, 
 On both the bounteous god, Parjanya, rains. 
 
 KASYAPA replies : 
 
 So is it here on earth, but not for ever 
 Shall bad and good be favoured thus alike ; 
 A stern decree the bad and good shall sever, 
 And vengeance sure at last the wicked strike. 
 The righteous then in realms of light shall dwell, 
 Immortal, pure, in undecaying bliss ; 
 The bad for long, long years shall pine in hell, 
 A place of woe, a dark and deep abyss. 
 
 XXXVI. " trait i0 the #ate artb namrio i& the toag tohuh 
 
 leabeth nnto life." 
 MalwlMmta xiv. 2784. 
 
 Heaven's narrow gate eludes the ken, 
 Bedimmed and dull, of foolish men. 
 Within that portal sternly barred, 
 To gain an entrance, how hard ! 
 What forms its bolts and bars ? the sin 
 Of those who seek to enter in. 
 Men generous, pure, and self-controlled, 
 Alone that heavenly door behold ; 
 To such 'tis ever opened wide ; 
 They entering there, in bliss abide. 
 
36 METRICAL TRANSLATIONS 
 
 XXXVII. Jt* 0mmb smith tx> man. (Compare Job xiv. 7.) 
 Kathdsaritsagara Iv. 110. 
 
 The empty beds of rivers fill again, 
 Trees, leafless now, renew tbeir vernal bloom ; 
 Returning moons their lustrous phase resume ; 
 But man a second youth expects in vain. 
 
 XXX VIII. 'Ihe lap** xrf time not jnrajctwalls naticeb. 
 Subhdshitdrnava 255. 
 
 Again the morn returns, again the night ; 
 Again the sun, the moon, ascends the sky : 
 Our lives still waste away as seasons fly, 
 But who his final welfare keeps in sight ? 
 
 XXXIX. " JtU mm think all men mortal tat them0eltoe0." 
 (Young's "Night Thoughts.") 
 
 Mahdbharata hi. 17041. 
 
 Is not those men's delusion strange, 
 Who, while they see that every day 
 So many sweeps from earth away, 
 Can long themselves t' elude all change ? 
 
 XL. SBhcr are the reallg blittb, foeaf, anb bumb ? 
 Danupatisifahd 26; Pmsnottaramald 15. 
 
 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. 
 
FROM SANSKRIT WRITERS. 37 
 
 XLI. JUmember thg martalitg. 
 Bhartriharis ddntisatalca, 35. 
 
 Thou hear'st that from thy neighbour's stores 
 Some goods by theft have vanished ; so, 
 That none of thine by stealth may go, 
 
 Thou sett'st a watch, and barr'st thy doors. 
 'Tis well : but know'st thou never fear 
 When thou dost learn that every day 
 
 Stern death from many a dwelling near 
 A helpless victim tears away ? 
 
 Deluded mortals, warning take, 
 
 From such insensate slumber wake ! 
 
 XLII. gin rtmxrtofc hg JUpmtattce. 
 Manu xi. 228 ; Mahclbhdrata iii. 13751 b ff ; xiii. 5534 ff. 
 
 Whenever men with inward pain 
 And self-reproach their sins confess, 
 And steadfast never more transgress, 
 Their souls are cleansed from every stain ; 
 As serpents shed their worn-out skins, 
 These men are freed from cast-off sins. 
 
 XLIII. JJeta fcxr in hat tooulb Ibwtuss thte on rt skk-btb. 
 Mahdbhdrata v. 1474 b f; xii. 10559 b f. 
 
 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. 
 
38 METRICAL TRANSLATIONS 
 
 XLIV. JEen 0hxmlb think on their erib. 
 Vriddha Chanakya, 14, 6. 
 
 Did men but always entertain 
 
 Those graver thoughts which sway the heart, 
 When sickness comes, or friends depart, 
 
 Who would not then redemption gain ? 
 
 XLV. JEen fcebxmt to hen in M0tre00. 
 Subhasliitarnava 163; Friddha ChanaJcya, 176. 
 
 In trouble men the gods invoke ; 
 When sick, submit to virtue's yoke ; 
 When lacking power to sin, are good ; 
 When poor, are humble, meek, subdued. 
 
 XL VI. Jften Ixrbe the fnxit0 at birttie, n0t Virtue itself. 
 Subhashitdrnava 43. 
 
 In virtue men have small delight ; 
 
 To them her fruits alone are dear ; 
 
 The fruits of sin they hate and fear, 
 But sin pursue with all their might. 
 
 XLVII. fert0 ot habitual 0in anb toirtwe respettibelg. 
 Mahabharata v. 1242. 
 
 Sin practised oft, experience shows, 
 Men's understanding steals at length, 
 And understanding gone, the strength 
 Of sin unchecked, resistless grows. 
 But virtue ever practised, lends 
 The understanding firmer sway ; 
 And understanding day by day 
 More widely virtue's rule extends. 
 
FROM SANSKRIT WRITERS. 39 
 
 XLYIII. Jt small part 0f the txril enbnrei) in gaining 
 toealth toxmlii ensure final emancipation. 
 
 Panchatantra ii. 127 (117 Bombay Ed.) 
 
 Fools endless labour, care and moil, 
 In storing earthly wealth endure. 
 A hundredth part of all that toil 
 Would everlasting calm ensure. 
 
 XLIX. JUtion keeping in fcieto the fixture. 
 Mahdbharata v. 1248 f. 
 
 Let all thy acts by day be right, 
 That thou mayst sweetly rest at night ; 
 Let such good deeds thy youth engage, 
 That thou mayst spend a tranquil age. 
 So act through life, that not in vain 
 Thou future bliss may'st hope to gain. 
 
 L. gailg self -examination. 
 Sarngadhara's Paddhati, Nlti 2. 
 
 With daily scrutinizing ken 
 Let every man his actions try, 
 Enquiring " What with brutes have I 
 
 In common, what with noble men ?" 
 
 LL Improvement ot time. 
 Sarngadhara's Paddhati, p. 4. 
 
 The sage will ne'er allow a day 
 Unmarked by good to pass away ; 
 But waking up, will often ask, 
 " Have I this day fulfilled my task ? 
 With this, with each, day's setting sun, 
 A part of my brief course is run." 
 
40 METRICAL TRANSLATIONS 
 
 LII. Iftrte fciflimlt ; tok* ea*g. 
 Hitopadesa ii. 44. 
 
 As stones rolled up a hill with toil and pain, 
 Come quickly bounding backward o'er its side ; 
 
 'Tis hard the top of virtue's steep to gain, 
 But easy down the slope of vice to glide. 
 
 LIU. " dmtta ratoat kptbem," -Sec. ; #xxofc 0l0tol|) atptrtb. 
 Friddha Chanakya xii. 22. 
 
 As water-drops, which slowly fall, 
 
 A pitcher fill by ceaseless flow ; 
 So learning, virtue, riches, all 
 
 By constant small accessions grow. 
 
 LIV. ^he ccntbiiicrn xrf arrjmrinjj knxrtoltb&e. 
 Mahabharata v. 1537. 
 
 How can the man who ease pursues, 
 The praise of knowledge ever earn ? 
 
 All those the path of toil must choose 
 Of ceaseless toil who care to learn. 
 
 Who knowledge seeks must ease refuse ; 
 
 Who ease prefers must knowledge lose. 
 
 LV. Jht0toltb#e a tunswct tohich rantiot be lost. 
 Chanakya 5. 
 
 With knowledge, say, what other wealth 
 Can vie, which neither thieves by stealth 
 Can take, nor kinsmen make their prey ; 
 Which lavish'd, never wastes away. 
 
FROM SANSKRIT WRITERS. 
 
 LVI. JUs -tonga, toita tebi* : ^he essence xrf 
 hxrxrks to te #0t. 
 
 Vriddha ChamJcya xv. 10. 
 
 The list of books is long ; mishaps arise 
 To bar the student's progress ; life is brief ; 
 Whatever, then, in books is best and chief, 
 The essence, kernel, that attracts the wise. 
 
 LVII. m* ConMtton rrf JExrrtal% 
 
 Rdnmyana (Bombay Edition) ii. 105. 16, ( = MBh. xi. 48, 55 ; 
 xii. 828; 5683; 8255 ff. ; 12501; 12516 ff.). 
 
 In scatterings end collections all ; 
 High towering piles at length must fall ; 
 In parting every meeting ends ; 
 To death all life of creatures tends. 
 
 The early fall to earth is sure, 
 Of fruits on trees that hang mature. 
 Of mortals here behold a type ; 
 They, too, succumb, for death when ripe. 
 
 As houses fall when long decay 
 Has worn the posts which formed their stay, 
 So sink men's frames, when age's course 
 Has undermined their vital force. 
 
 The nights which once have passed away, 
 And mingled with the morning ray. 
 Return no more,- as streams which blend 
 With ocean, there for ever end. 
 
 Revolving ceaseless, night and day, 
 The lives of mortals wear away ; 
 As summer's torrid solar beams 
 Dry up the ever lessening streams. 
 
 In hours when men at home abide, 
 Death, too, reposes by their side ; 
 
42 METRICAL TRANSLATIONS 
 
 When forth they issue, day by day, 
 Death walks companion of their way ; 
 Death with them goes when far they roam ; 
 Death with them stays, death brings them home. 
 
 Men hail the rising sun with glee, 
 They love his setting glow to see, 
 But fail to mark that every day 
 In fragments bears their life away. 
 
 All nature's face delight to view, 
 As changing seasons corne anew ; 
 Few see how each revolving year 
 Abridges swiftly man's career. 
 
 As logs that on the ocean float, 
 By chance are into contact brought, 
 But, tossed about by wind and tide, 
 Together cannot long abide ; 
 So wives, sons, kinsmen, riches, all 
 Whate'er our own we fondly call, 
 Obtained, possessed, enjoyed, to-day, 
 To-morrow all are snatched away. 
 
 As, standing on the road a man 
 Who sees a passing caravan, 
 Which slowly winds across the plain, 
 Cries, " I will follow in your train ;" 
 So men the beaten path must tread 
 On which their sires of yore have led. 
 
 Since none can nature's course elude, 
 Why o'er thy doom in sorrow brood ? 
 
 LVIII. Ifo Jtt2*terie0 of 
 
 Mahabharata xii. 846 f. ; 854 ff. 
 
 How strange, to all her course who mark, 
 Must Fortune's ways appear, how dark ! 
 
FROM SANSKRIT WRITERS. 43 
 
 For those she seems to favour most, 
 By fatal ills are often crossed. 
 The man who strongest seems to be, 
 Is vexed by some infirmity. 
 Oft rich men pine from lack of health, 
 And gain scant good from all their wealth. 
 A prosperous youth, whose hopeful mood 
 Foresees long years of coming good, 
 To sudden, early death a prey, 
 From all his joys is torn away : 
 While oft a poor man, frail and worn, 
 Lives out a hundred years, forlorn. 
 The poor man's wife, son after son 
 Brings forth although he asks for none. * 
 The rich man vainly seeks an heir ; 
 No sons are granted to his prayer. 
 The leech who other men can cure, 
 Himself must sharp disease endure ; 
 His skill, his learning, nought avail, 
 His vaunted drugs and potions fail 
 To ease his frame by pain oppressed, 
 Or Death's foredoomed approach arrest. 
 And men whom study, deep and long, 
 Has taught the rules of right and wrong, 
 By women lured, misled by knaves, 
 Of vice are often found the slaves. 
 No prayers, no rites, no drugs, no spells, 
 Can save the man whom death assails. 
 Disease and death like wolves devour, 
 None, strong or weak, elude their power ; 
 Not even the king whose sway extends 
 Supreme, to earth's remotest ends. 
 
 * The original may mean that the poor man does not wish 
 either for so many, or for any, sons. 
 
44 METRICAL TRANSLATIONS 
 
 LIX. 
 
 Mahabharata iii. 13851 ff ; xii. 12521 ff. 
 
 Men self-controlled, acute and wise, 
 Oft fail their aims to realize. 
 In vain they plan, in vain they strive ; 
 Their schemes are foiled, they never thrive. 
 While others worthless, base, or weak, 
 Gain often all the good they seek. 
 A man the scoundrel's part who plays 
 Lives on in ease through all his days. 
 One favouring Fortune's gifts commands, 
 Although he sits and folds his hands. 
 Another, every nerve who strains, 
 Gains no return for all his pains. 
 A man who offspring lacks, adores 
 The gods, and humbly sons implores. 
 At length, in answer to his prayers, 
 His spouse the longed-for children bears ; 
 But ah ! they prove a wicked race, 
 Who on their parents bring disgrace.* 
 
 LX. Cmitra0t0 rrf life. 
 Bhartrihari, and Subhdshitdrnava 28, 313. 
 
 Hark ! here the sound of lute so sweet, 
 And there the voice of wailing loud ; 
 
 Here scholars grave in conclave meet, 
 
 There howls the brawling drunkard-crowd ; 
 
 * Compare Ecclesiastes ix. 11, "I returned, and saw under 
 the sun that the race is not to the swift, nor the battle to the 
 strong, neither yet bread to the wise, nor yet riches to men 
 of understanding, nor yet favour to men of skill ; but time 
 and chance happeneth to them all." 
 
FROM SANSKRIT WRITERS. 45 
 
 Here charming maidens full of glee, 
 There tottering, withered dames, we see. 
 Such light ! such shade ! I cannot tell 
 If here we live in heaven or hell/" 
 
 LXI. JEeans bo noi aliMg0 leafo to the itesirtb subs. 
 MahdbMrata xii. 831 ( = xii. 6486 b f). 
 
 Friends cannot always bring us bliss, 
 
 Nor foes suffice to bring as ill ; 
 
 Wealth is not always won by skill, 
 And rich men oft enjoyment miss. 
 
 LXII. ^iEhe same. 
 Mahdbharata v. 1430 (compare xiii. 7597 7606). 
 
 The clever do not always wealth command, 
 Nor stupid fools for lack of fortune pine ; 
 The wise the course of mundane things divine ; 
 
 No other men the secret understand. 
 
 LXIII. Pxrtotfl len&0 a uiish to foxrb. 
 Mahabhdrata v. 1144. 
 
 The poor man daintier fare enjoys 
 
 Than e'er his wealthy neighbours taste ; 
 For hunger lends his food a zest, 
 
 While plenty pampered palates cloys. 
 
 * The expressions in this line are stronger than the 
 original employs. See prose translation in the Appendix. 
 
4 6 METRICAL TRANSLATIONS 
 
 LXIV. <&ht faults xrf ijutmrn 
 
 Purana iv. 24, 48 if. 
 
 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. 
 
 " ! how can princes, well aware 
 How all their fathers, one by one, 
 Have left Me here behind, and gone, 
 For my possession greatly care ? " 
 
 King Prithu strode across the world, 
 And all his foes to earth he hurled ; 
 Beneath his chariot wheels a prey 
 For dogs and vultures crushed they lay. 
 
FROM SANSKRIT WRITERS. 47 
 
 Yet snatched by time's resistless blast, 
 He long from hence away has past ; 
 Like down the raging flames consume, 
 He, too, has met the common doom. 
 
 And Kartavirya, once so great, 
 Who ruled o'er all the isles, supreme, 
 Is but a shadow now, a theme 
 On which logicians subtly prate. 
 
 Those Lords of men, whose empire's sheen 
 Of yore the regions all illumed, 
 By death's destroying frown consumed, 
 Are gone ; no ashes e'en are seen ! 
 
 Mandhatri once was world-renowned : 
 What forms his substance now ? A tale ! 
 Who hearing this, if wise, can fail 
 This mundane life to scorn, so frail, 
 So dreamlike, transient, worthless found ? 
 
 Of all the long and bright array 
 Of kings whose names tradition shows, 
 Have any ever lived ? Who knows ? 
 And now where are they ? None can say. 
 
 LXV. tfthi path at aaUmticm. 
 Mahabharata i. 3176, and 3177; xii. 7813; xii. 6508 b ff. 
 
 That man with Brahma union wins, 
 The highest good by sages sought, 
 Who ne'er in deed, or word, or thought, 
 'Gainst any living creature sins. 
 
48 METRICAL TRANSLATIONS 
 
 LXVI. ganditas bia inieU:ujenti*e : ^Mitie** the nrafc 
 txr fatotoltbge. 
 
 Mahabhdrata v. 1382. 
 
 The man who every sin forsakes, 
 
 Whose breast with love of goodness glows, 
 
 He Nature's primal essence knows, 
 
 And all the changing forms she takes. 
 
 LXVII. i;he zxtindion at in leaite txr 
 
 MaJidbharata xii. 7447. 
 
 As sinful passion's fires grow cold, 
 Men ever deeper knowledge gain, 
 Until, at length, when free from stain, 
 They in themselves the Soul behold. 
 
 LXVIII. Jfinal beatittibe ; artb the 0.elf-ebifo,endng pcrtoer 
 xrf the fctfddne regarbinij it. 
 
 Mahabharata iii. 13982 ; xii. 8959, ff. ; 11380, ff. ; 11692, ff. 
 xiv. 1455, ff. 
 
 Let men all worldly longings quell, 
 And, sunk in contemplation, dwell 
 On th' inmost, deepest truth of things, 
 From which the spirit's freedom springs. 
 Composed and calm, ascetics feel 
 No longer outward woe and weal : 
 Within themselves enclosed they rest, 
 And self- sufficing, live most blest. 
 Their state resembles placid sleep, 
 'Mid men who troubled vigils keep. 
 'Tis as, when winds by night repose, 
 A lamp's clear flame unflickering glows. 
 
FROM SANSKRIT WRITERS. 49 
 
 And thus as seasons onward roll, 
 The saint, with meagre fare content, 
 On deep self-contemplation bent, 
 Within himself beholds the Soul.* 
 
 Now see in this most wholesome lore 
 The Vedas' deep esoteric core. 
 On no tradition old it rests : 
 Its truth at once itself attests. 
 Whatever precious gems you find 
 In sacred tales, are here combined. 
 Extracted here, you taste distilled 
 The nectar thousand verses yield. 
 
 LXIX. Jt gmfo thrxmgh the ijlxxcrm. 
 Mahabharata xii. 12064. 
 
 The night approaches now : hold fast 
 The lamp of holy knowledge, bright 
 With ever slowly kindling light, 
 To guide thee till the gloom is past. 
 
 * Compare, though of a different character, the phenomenon 
 described by Professor Eeuss, Histoire des Israelites, p. 295, 
 note 3, as quoted in the Appendix. 
 
 [Although in subsequent verses (8967 f.), systems founded 
 on reasoning, and ignorance of the Vedas, are condemned, we 
 seem to have in the passage before us a recognition of the 
 self-evidencing power of certain doctrines, independently of 
 any revealed authority. In the pieces preceding, pp. 11-13, 
 entitled " An Indian Free-thinker's fate," and " The Indian 
 Rationalist in ancient times," strict orthodoxy is required.] 
 
 D 
 
5 o METRICAL TRANSLATIONS 
 
 LXX. Jfatmka'0 0*2x1x5: ^ht jU*00tbtxe00 of 
 
 MahabMrata xii. 529, 6641, 9917, 9919 ; (also 7981). 
 "As having nothing, and yet possessing all things." 
 
 How vast my wealth, what joy I taste, 
 Who nothing own and nought desire! 
 Were this fair city wrapped in fire, 
 The flame no goods of mine would waste. 
 
 A purer, sweeter bliss he knows 
 Whom quelled desire no more annoys 
 Than springs from earth's exciting joys, 
 Or even than paradise bestows. 
 
 LXXI. SEhxtte ktxtftoitbp 
 tfatapatha Brahmana, x. 5, 4. 16. 
 
 By knowledge mortals thither soar 
 Where all desires have passed away ; 
 Alms, penance, cannot there convey 
 The man who lacks this holy lore. 
 
 LXXII. Jteath x0 not the extinction ot the 
 Mahabharata xii. 12121. 
 
 Let no one deem the wise are dead, 
 Who've " shuffled off this mortal coil," 
 The wise whose lives were pure from soil, 
 Who never fell, by lust misled. 
 
FROM SANSKRIT WRITERS. 51 
 
 LXXTII. <grhe atrhtrrtuer ot 
 
 Mahclbhdrata xii. 530 ( = xii. 5623). 
 
 As men who climb a hill behold 
 The plain beneath them all unrolled, 
 And thence with searching eye survey 
 The crowds that pass along the way, 
 So those on wisdom's mount who stand 
 A lofty vantage-ground command. 
 They thence can scan the wofld below, 
 Immersed in error, sin and woe ; 
 Can mark how mortals vainly grieve, 
 The true reject, the false receive, 
 The good forsake, the bad embrace, 
 The substance flee and shadows chase. 
 But none who have not gained that height, 
 Can good and ill discern aright. 
 
 LXXIV. 1h* Iitbian JEartha attb JEarjr. 
 
 (Illustrative of the Vedantic doctrine of absorption 
 [into Brahma). 
 
 Brihad Aranyaka Upanishad ii. 4, 1, ff j and iv. 5, 1, ff. 
 
 Two wives, as Indian rules allowed, 
 Called pious Yajuavalkya lord. 
 
 * This passage has some resemblance to Lucretius, ii. 10 f. 
 Sed nil dulcius est, bene quam munita tenere edita doctrina 
 sapientum templa serena, despicere unde queas alios passimque 
 viclere errare atque viam palantis quserere vitse, etc. " But 
 nothing is more welcome than to hold the lofty and serene 
 positions well fortified by the learning of the wise, from which 
 you may look down upon others and see them wandering all 
 abroad and going astray in their search for the path of life," 
 etc. MUNRO. 
 
52 METRICAL TRANSLATIONS 
 
 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. 
 
 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 gaio, if thou canst guide me, guide." 
 
 The Indian Pluto. 
 
FROM SANSKRIT WRITERS. 53 
 
 Then Yajnavalkya said : " Though dear 
 To me, my spouse, thou wast before, 
 For these thy words I love thee more. 
 Now ponder well what thou shalt hear : 
 
 " A woman holds her husband dear. 
 'Tis not her lord, as such, that draws 
 Her love ; he's only dear because 
 In him she sees that Soul appear. 
 
 "With others, too, the same is true: 
 Wife, sons what e'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. 
 
 11 A lump of salt, as soon as cast 
 Into its primal source, the sea, 
 Dissolves, and ne'er can cease to be 
 A part of that salt ocean vast. 
 
 " So, sprung from that great Spirit, men, 
 When once their earthly term is spent, 
 To him return, and with him blent, 
 The sense of life no more retain." 
 
 " The dark, mysterious words that end 
 Thy sage discourse," Maitreyi cried,. 
 (< Perplex my mind. Oh ! guide me, guide ; 
 The Soul I do not comprehend." 
 
 " Let not the knowledge I now give 
 Perplex thee," Yajnavalkya said ; 
 
54 METRICAL TRANSLATIONS 
 
 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. 
 
 LXXV. Uachikete : a thtraxrphic 0txrrg. 
 Taittiriya Brahmana iii. 11, 8, 1 ff. j and Katha Upanishad. 
 
 Desiring heaven, a sage of old 
 With sacrifice the gods adored ; 
 
FROM SANSKRIT WRITERS. 55 
 
 Devoting to the priests his hoard 
 Of slowly-gathered goods and gold. 
 
 His son, young Nachiketas, stood 
 
 And saw the gifts his father brought, 
 
 To give the priests : " My Sire," he thought, 
 
 " His vow has not made fully good." 
 
 " Thou hast not all, my father, given 
 Thou hadst to give," he calmly said ; 
 One offering more must yet be made, 
 If thou would'st hope to merit heaven. 
 
 " To whom shall I be given, my sire ?" 
 His father deemed the question vain ; 
 Once more he asked, and yet again : 
 " To Death," his father cried in ire. 
 
 He rose to go to Death's abode : 
 A Voice addressed him from the air, 
 " Go, seek Death's house, and enter there 
 What time its lord shall be abroad. 
 
 " Three nights within his mansion stay, 
 But taste not, though a guest, his food ; 
 And if in hospitable mood, 
 He comes and asks thee, thou shalt say : 
 
 " ' I in thy house three nights have passed.' 
 When next he asks, ' what did'st thou eat ;' 
 Say, ' First thy children were my meat, 
 Thy cattle next, thy merits last.' " 
 
 The youth th' aerial Voice obeyed, 
 And dwelt three nights in Death's abode ; 
 When questioned by his host, the god, 
 He answered as the Voice had said. 
 
56 METRICAL TRANSLATIONS 
 
 Disturbed that this his youthful guest, 
 Had not been fitly entertained, 
 The god, to make amends constrained, 
 The stranger humbly thus addressed : 
 
 " I bow before thee, reverend child ; 
 I pray thee crave a boon of me." 
 " My father let me, living, see," 
 The boy rejoined, " and reconciled." 
 
 To whom the god, " I grant thy prayer ; 
 But ask a second boon " replied. 
 " May my good works," the stripling cried, 
 " Of bliss an endless harvest bear." 
 
 This, too, according, Death desired 
 He yet one boon would choose, the last. 
 "When men away from earth have past, 
 Then live they still ?" the youth enquired. 
 
 " To solve this question dark and grave 
 Was even for gods too hard a task : 
 This boon, I pray thee, cease to ask, 
 Fair youth," said Death, " another crave." 
 
 Young Nachiketas, undeterred, 
 Replied, " The boon I choose, bestow : 
 Who can like thee the answer know ? 
 No boon like this may be compared." 
 
 Death said: "Ask all thine heart's desire; 
 Sons long-lived, cattle, gold demand, 
 Elect a wide domain of land, 
 And length of days from me require ; 
 
FROM SANSKRIT WRITERS. 57 
 
 " Or seek what earth can ne'er supply 
 The love of witching heavenly brides, 
 And all celestial joys besides ; 
 But unto death forbear to pry." 
 
 The youth rejoined, " The force of man 
 Is frail, and all excess of joys 
 His feeble organs soon destroys : 
 Our longest life is but a span. 
 
 " Wealth cannot satisfy : all zest 
 Of pleasure flies before thy face ; 
 Our life depends upon thy grace, 
 Once more, of boons I crave the best. 
 
 " For who, with deathless youth though crowned, 
 And godlike force, if wise, would deign 
 To spend an endless life in vain 
 In sensual joy's disturbing round ? " 
 
 When thus the stripling had withstood, 
 Though proffered by a god, the lure 
 Of sensual bliss, and sought the pure 
 Delight of transcendental good, 
 
 Then Death, who knew the unborn soul, 
 And being's essence, taught the youth 
 The science of the highest truth, 
 Through which is reached the final goal. 
 
 " Two things for men's regard contend 
 The good, the pleasant : he who woos 
 The good is blest, whilst they who choose 
 The pleasant miss the highest end. 
 
58 METRICAL TRANSLATIONS 
 
 " The wise between the two discern, 
 The pleasant spurn, the good embrace, 
 But fools the pleasant wildly chase : 
 To love the good they cannot learn. 
 
 " The first take knowledge for their guide ; 
 The last by ignorance are led ; 
 Far, far, diverge the paths they tread ; 
 The chasm that parts their goals is wide. 
 
 " The fools who ignorance obey, 
 Conceive they much have learnt and know, 
 But roam, unwitting where they go, 
 As blind men, led by blind men, stray. 
 
 " With fortune's favours vain elate, 
 The men whom earthly passions fire, 
 To no sublimer aim aspire, 
 Nor dream of any future state. 
 
 " Of all the objects men can know, 
 The highest is the Soul, too high 
 For common mortals to descry, 
 Whose eyes are dazzled by outward show. 
 
 " Some men have never learnt this lore, 
 And some whom sages seek to teach, 
 Possess no faculty to reach 
 This sacred doctrine's inner core. 
 
 " skilled and wonderful, my son, 
 Is he the Soul who gains and knows ! 
 This subtle science only those 
 Can teach who think the Soul as one. 
 
FROM SANSKRIT WRITERS. 59 
 
 " The sage whose spirit's gaze intense, 
 This God, the Soul, from fleshly eyes 
 Impenetrably veiled, descries, 
 No longer dotes on things of sense. 
 
 " Derived from no anterior source, 
 The Soul, unborn, exempt from all 
 The accidents that life befall, 
 Holds on its everlasting course. 
 
 The smiter thinks that he can slay ; 
 The smitten fears that he is slain : 
 The thoughts of both alike are vain, 
 The Soul survives the murderous fray. 
 
 " Steel cannot cut, nor cleave, nor tear, 
 Nor fire consume, nor water wet, 
 Nor winds e'er dry it up, nor yet 
 Aught else its deathless essence wear. 
 
 " A man casts from him on the shelf 
 His garments old, and newer takes ; 
 So bodies worn the Soul forsakes, 
 And new assumes, unchanged itself.'"" 
 
 " The man who learns the Soul to be 
 Minute, yet infinitely vast, 
 He, by his Maker's grace, at last 
 Its majesty attains to see. 
 
 " It travels far and wide, at rest ; 
 Moves everywhere, although asleep. 
 Say, who but I the secret deep 
 Of this mysterious God has guessed ? 
 
 * The ideas in this and the preceding verse are taken from 
 the Bhagavad Gita. See also Mahabharata xi. 91 f. 
 
6o METRICAL TRANSLATIONS 
 
 " By reasoning, thought, or many books, 
 This hidden Soul is sought in vain. 
 That man alone the Soul may gain, 
 On whom the Soul with favour looks,* 
 
 " Elected thus, the sage believes 
 His oneness with the One Supreme ; 
 Awakes for ever from the dream 
 Which uninstructed men deceives ; 
 
 " And now from imperfection purged, 
 And freed from circling life and death, 
 He calmly yields his vital breath, 
 And in the Sovereign Soul is merged. f 
 
 LXXVI. SSUmfcerM JUtribtxte .of the grahman*. 
 
 (MaliMMrata i. 3383 f . ; 7045 ff . ; iii. 50 ; 1395; 12470 ff. ; 
 13362 ff.; 13427; 13434 if.; 13676 ff . ; 13684 ff. ; xii. 
 6057 ff. j 6951 ff. ; xiii. 2084 ff. ; 2160 ff. ; 71637184 ; 
 7213 ff. ; 7412 ff. ; Manu ix. 314 ff.) 
 
 [It is perhaps not very easy to determine in what sense 
 some of the most extravagant assertions in the verses which 
 I have translated are to be understood. On the one hand it 
 will be seen from one of the notes given below, that the 
 statement there referred to, is regarded by Kulliika the com- 
 
 * In regard to the translation of this verse, see the Appendix, 
 and the renderings of Dr Eoer and Professor Max Miiller there 
 quoted. 
 
 t The general substance of the Vedantic doctrine of 
 absorption is here expressed, not in any words of the Katha 
 Upanishad. 
 
FROM SANSKRIT WRITERS. 61 
 
 mentator as eulogistic and hyperbolical; and from another, 
 that the gods and worlds are in some way regarded as 
 dependent on the sacrifices of the Brahmans. Compare my 
 " Original Sanskrit Texts," Vol. v., where the god Indra is 
 said to be stimulated by the Soma libations which he drank, 
 and strengthened to support the earth and the sky, (p. 88) ; 
 and where a similar effect is said to be produced by the hymns, 
 prayers, and worship addressed to him, (p. 91). The action 
 of the worshipper and the god on each other, is thus in some 
 measure reciprocal. The worshipper by his offerings and his 
 hymns strengthens the god, and thus enables him to afford 
 the help which the suppliant requires. 
 
 Before the Brahmans bow with awe ; 
 Esteem their every word as law ; 
 For they shall prosper all, who treat 
 The priests with filial reverence meet. 
 
 As pure and lustrous gleams the fire, 
 Which lights the foulest funeral pyre, 
 As that which household hearths illumes, 
 Or holy offerings consumes. 
 No touch of objects base or vile 
 Can all-destroying fire defile.* 
 So, though they servile tasks t pursue, 
 To Brahmans high esteem is due. 
 
 * Comp. Prof. A. Holzmann's Agni, pp. 10 ff. 
 
 f The words in the original are " all undesirable works/' 
 By the commentator on Manu ix. 319, where the same verse 
 occurs, " undesirable " is explained as (kutsita) bad, or " mean," 
 as it is rendered by Sir W. Jones. The commentator says 
 that as the verse is of an eulogistic character, (stutyarthatvdt), 
 it is not to be regarded as contrary to the rules of Scripture, 
 some at least of which forbid a Brahman, unless in cases of 
 necessity, to engage in the occupations of the lower castes. 
 
62 METRICAL TRANSLATIONS 
 
 For be he stolid as a clod, 
 
 A Brahman is a mighty god. 
 
 How much more, then, should those who shine 
 
 By learning be pronounced divine ! 
 
 By them, whose might sustains the world,* 
 It could be into ruin hurled, 
 And others formed to take its place, 
 With guardian gods, a younger race. 
 Could aught the Brahmans overthrow, 
 The gods themselves would feel the blow, 
 And fall from heaven, resourceless left, 
 Of all their best allies bereft. 
 Through their high grace to gods 'tis given 
 In bliss serene to dwell in heaven. 
 By them cast down, the demon host 
 Lies prostrate on the ocean tost. 
 By their transforming curse malign, 
 The sweet sea-waves were turned to brine. 
 
 No power could form th' ethereal space,"f- 
 Or shake Himalay from its base ; 
 No dam could stem the Ganges' tide ; 
 No might can quell the Brahman's pride. 
 
 The dam of law uprearing, they 
 The surging flood of evil stay, 
 Which truth and right would sweep away. 
 
 Their gold they never grudge to give ; 
 A silent, lovely life they live ; 
 Whate'er may be their outward state, 
 They never grieve or feel elate. 
 
 *The commentator on Manu ix. 316, understands the 
 dependence of the worlds, and the gods, on the Brahmans, to 
 he connected with the sacrifices offered by the latter. 
 
 t Yet it is stated in Mahabharata xii, 6132, that Brahma 
 created the other (oMia). 
 
FROM SANSKRIT WRITERS. 63 
 
 In scented silken robes bedight, 
 
 They know no pride, no vain delight. 
 
 If wrapped in skins, or coarsely clad, 
 
 And smeared with mud, they are not sad. 
 
 Nor plenteous fare, nor lack of food, 
 
 Affects their calm, unchanging mood. 
 
 And thus a sinless life they lead, 
 
 From worldly ties and passions freed. 
 
 What forms their wealth ? this life austere. 
 
 Their power ? that potent word we hear. 
 
 Of other mortals they are guides ; 
 
 In them all sacred lore resides. 
 
 They know the nicest points of right ; 
 
 No jot eludes their piercing sight. 
 
 A heavy yoke sustaining, strong, 
 
 They draw the social car along. 
 
 Like oxen staunch, though rough their road. 
 
 They never sink beneath their load. 
 
 With fullest knowledge blest, and free 
 
 From doubt, the final goal they see. 
 
 The highest good they seek to gain, 
 
 And lead on others in their train. 
 
 The Brahman deem a lamp whose light 
 Can guide athwart the gloom of night ; 
 An eye, through which what else were sealed, 
 To even the sagest lies revealed. 
 Of other causes he the cause, 
 The proof of proofs, the law of laws.* 
 
 * The last four words of this line are not in the original j 
 but have been added for the sake of the rhyme they afford, as 
 they harmonize with the two preceding characteristics ascribed 
 to the Brahmans. The words " proof of proofs," (pramanasya 
 pramanam cha,) could perhaps be better rendered " authority 
 of authorities." 
 
64 METRICAL TRANSLATIONS 
 
 The next verses are different in their tendency. 
 
 LXXVII. J)ifc.er0iti ammtij jfrahmans. 
 MaMbhamta, xiii. 2092 ff. 
 
 After declaring, in verses 2084 ff. that Brahmans should be 
 honoured, and asserting their great powers, Bhishma refers to 
 their varieties : 
 
 Deem not in character the same 
 All those who bear the Brahman's name. 
 Among them every sort you find, 
 In work, in character, in mind. 
 Some dangerous, dark, resemble wells, 
 Whose mouth luxuriant grass conceals ; 
 While others are as clear as day, 
 When shines the sun's unclouded ray. 
 Some cattle tend, some till the ground ; 
 Some, begging, roam the country round. 
 Some fierce, and wild, obey no rule, 
 While some are soft as cotton-wool. 
 Some harmless lives ascetic lead, 
 From earthly hopes and longings freed ; 
 While some, to sordid passions slaves, 
 Are liars, thieves, and arrant knaves ; 
 And others in the mimic's art * 
 Adepts, in plays enact their part. 
 By lives so low, by acts so base, 
 Some men this highest caste disgrace, 
 
 * This might have been otherwise rendered : 
 And others, leagued with dancers, stoop 
 To join a dancing, acting, troop. 
 
 See, however, the quotation given below from Prof. Wilson's 
 " Theatre of the Hindus," in which he intimates his opinion, 
 that the profession of an actor was not considered disreput- 
 able in ancient India ; as well as the remarks which precede. 
 
FROM SANSKRIT WRITERS. 65 
 
 Which other some, not better born, 
 By virtue, learning, fame, adorn. 
 But he who virtue's laws obeys, 
 Howe'er subsisting, merits praise. 
 
 LXXVIII. Jjiiiatoltbgi tcr be aanghi from all &&it&, tohuh 
 all 0priruj torn Brahma. 
 
 MaJidbkarata xii. 11811. 
 
 From knowledge springs redemption : seek 
 That lore in faith, with spirit meek, 
 From Brahmans, Kshatriyas, Vaisyas learn, 
 Nor even the Sudra's teaching spurn. 
 This lowest order none should scorn ; 
 For though from different members born, 
 All castes from Brahma sprang ; the name 
 Of Brahman all may fitly claim : 
 And all by reverent impulse stirred, 
 Recite aloud the sacred Word. 
 To thee I tell the inmost core 
 And sense of this most holy lore : 
 This world is Brahma : all we see 
 Around is nothing else than He. 
 
 The following is a somewhat different and completer rend- 
 ering of the same lines. 
 
 Through knowledge men redemption earn, 
 And never more to earth return. 
 Such knowledge seek, make this thy task, 
 From Brahmans, Kshatriyas, Vaisyas ask, 
 Yea, even from lowly Sudras learn, 
 And so shalt thou the truth discern. 
 Be full of faith : whoe'er believes 
 The fruit of holy lore receives. 
 The humble Sudra none should scorn ; 
 E 
 
66 METRICAL TRANSLATIONS 
 
 For though from different members born, 
 
 All castes alike from Brahma spring, 
 
 And so are Brahman s all, O king. 
 
 From lips of all the sacred word, 
 
 Recited, too, is ever heard. 
 
 Of that blest word now learn the core, 
 
 And live in error sunk no more. 
 
 This word that deepest truth makes known, 
 
 That Brahma and the world are one. 
 
 The lack of knowledge know to be 
 
 The source of mortals' misery ; 
 
 This brings them back again to earth 
 
 In ever varying forms of birth. 
 
 Seek, therefore, knowledge : wheresoe'er 
 
 Thou seekest, thou shalt find it there. 
 
 To no one class is truth confined ; 
 
 It lightens even the Sudra's mind. 
 
 Whoever gains it, high or low, 
 
 Redeemed, no change shall ever know. 
 
 The following remarkable words of the sage Bhrigu are 
 more decided. They are quoted and translated in my 
 " Original Sanskrit Texts," i. 138 ff. 
 
 LXXIX. JJxr bi*tinrti0n xrf Otot**. 
 Mahabharata xii. 6939. 
 
 When Brahma framed the world of men, 
 He made it all Brahmanic then. 
 By no distinction marked of class, 
 They formed one homogeneous mass. 
 
 But when in time they showed diverse 
 And widely varying characters, 
 Those men whose natures were the same, 
 Conjoined, received a separate name. 
 
FROM SANSKRIT WRITERS. 67 
 
 The following passage is written in a similar spirit. 
 Mahabharata xiii. 6612. 
 
 The Sudra pure in all his ways, 
 Who all his passions sternly sways, 
 The same respect can rightly claim 
 As he who bears the Brahman's name. 
 So Brahma ruled, and he well knew 
 To mete to every class its due. 
 
 When worthy acts, a nature sound, 
 
 Are both in any Sudra found, 
 
 He surely merits more esteem 
 
 Than worthless Brahmans ; so I deem. 
 
 Nor birth, nor hallowing rites, nor store, 
 However vast, of sacred lore 
 Can make a Brahman ; nought avails 
 For this, if virtuous conduct fails. 
 
 Good conduct constitutes a man 
 A Brahman ; nought else ever can. 
 And Sudras too, whose lives are pure, 
 The rank of Brahmanhood secure. 
 
 Brahmanic nature shows no change, 
 Wherever found, in all its range. 
 That man a Brahman deem in whom, 
 Exempt from goodness, passion, gloom, 
 The stainless Brahma dwells, serene : 
 None else deserves the name, I ween. 
 
 LXXX. Jfinal b.eatittib.e attainable tbt\\ bg Jtoto tmit men 
 anb bg toxrtiten. 
 
 xii 8801 ; xiv. 592. 
 
 Know this, the highest good, the final rest, 
 To gain with Brahma union ; this the goal : 
 
68 METRICAL TRANSLATIONS 
 
 Then freed from hard corporeal bonds, the soul 
 Enjoys immortal life, supremely blest. 
 
 This end pursuing, e'en the lowest men, 
 With women, reach that blissful state ; much more 
 Shall Brahmans, Kshatriyas, versed in sacred lore, 
 Who Brahma seek, this good transcendent gain. 
 
 [This is said after a statement has been made in xiv. 532 
 if. of the means by which final redemption, described in v. 
 543 as nirvana, may be obtained. The same promise is made 
 by Krishna (who is also the speaker here), to the same 
 classes of persons in the Bhagavad Gita, ix. 32 f. ; but it is 
 there made dependent on their being devoted to him, the 
 words mam hi Pdrtha vyapasritya standing there in place of 
 dharmam imam samdsthdya, the reading of v. 593 in the passage 
 before us]. 
 
 LXXXI. gjmumr foue not to Class, but to Char ad er. 
 Mahdbhdrata xiii. 2610. 
 
 No well-born man respect deserves, 
 Whose life from virtue's canons swerves ; 
 While honour is that Sudra's due, 
 Who lives to duty ever true. 
 
 LXXXIT. ^he ttoijiUtj) oi mznhoolb. 
 MahdbJidrata xii. 10931. 
 
 Though joyless, poor, and sad at heart, 
 Let no man seek with life to part ; 
 For even the humblest, basest state 
 Of manhood yet is something great. 
 
FROM SANSKRIT WRITERS. 69 
 
 LXXXIII. (ienmrtts impartialitg. 
 Mahabhdrata xii. 8752. 
 
 With equal eye the truly wise 
 View learned Brahmans, nobly born, 
 Cows, dogs, and outcast men forlorn, 
 Whom thoughtless fools as vile despise. 
 
 For both in objects fixed, and things 
 Which inward motive force^ impels, 
 In all, the one great Spirit dwells, 
 From whom this frame of nature springs. 
 
 LXXXIV. lirte of more fcalu* than hi$h birth, 
 Mahabhdrata v. 1492; iii. 12531. 
 
 The man of high or humble birth, 
 Whose life with virtue's laws accords, 
 The righteous, modest man, is worth 
 A hundred merely high-born lords. 
 
 LXXXV. ^he true $ rahtnan. 
 Mahabhdrata xii. 9667. 
 
 The man who Nature knows, with all 
 The changing growth that from her springs, 
 And all the fates of living things, 
 That man the gods a Brahman call. 
 
 LXXXVI. Ih* game. 
 Mahabhdrata xii. 8925. 
 
 He whose sole presence fills a place, 
 Whose absence makes a void in halls 
 Where thousands throng the ample space, 
 That man the gods a Brahman call. 
 
7 o METRICAL TRANSLATIONS. 
 
 LXXXVII. (Htltat make* a man a jfrahman. 
 MaMbharata iii. 17392; xii. 2363; iii. 12470. 
 A spirit (Yaksha) asks : 
 
 What is it makes a Brahman ? birth, 
 Deep study, sacred lore, or worth ? 
 
 King Yudhishthira answers ; 
 
 Nor study, sacred lore, nor birth 
 The Brahman makes ; 'tis only worth. 
 
 All men a Brahman most of all 
 Should virtue guard with care and pains. 
 Who virtue rescues, all retains ; 
 But all is gone with virtue's fall. 
 
 The men in books who take delight, 
 Frequenters all of learning's schools, 
 Are nothing more than zealous fools ; 
 The learn'd are those who act aright. 
 
 More vile than one of Sudra race 
 That Brahman deem, whose learned store 
 Embraces all the Vedic lore, 
 If evil deeds his life disgrace. 
 
 That man deserves the Brahman's name 
 Who offerings throws on Agni's flame, 
 And knows his senses how to tame. 
 
 LXXXVIU. Ihe tmt rahman. 
 Mahdbharata iii. 14075. 
 
 No better than a Sudra deem 
 The Brahman wise in sin, the slave 
 Of low degrading vice, the knave 
 Who fain a holy man would seern. 
 
FROM SANSKRIT WRITERS 71 
 
 But rank with men of priestly birth, 
 The Sudra truthful, self-restrained, 
 By constant acts in virtue trained : 
 A twice-born man is he by worth. 
 
 LXXXIX. doobite** zzzmiml to a Brahman, 
 Mahabhdrata xii. 2363. 
 
 The pious man who Sorna,* drinks, 
 From all base deeds with horror shrinks, 
 Calm, unaspiring, tender, mild, 
 Kind, patient, just, in guile a child, 
 Deserves alone the Brahman's name, 
 Which no bad man can ever claim. 
 
 xc. 
 
 MaJmbhdrata xiii. 1542 f. 
 KASYAPA says : 
 
 Nor vedic learning deep, nor store 
 Of legends, or of Sankhya lore, 
 Nor stainless birth, avails to save 
 The priest who lives to vice a slave. 
 
 AGNI say 8 : 
 
 The man who much has read, and deems 
 His brain with copious learning teems, 
 Who yet misusing what he knows, 
 On worthier men discredit throws, 
 By such base arts shall surely miss 
 In future worlds enduring bliss. 
 
 The juice of the Soma plant, as part of a religious rite. 
 
72 METRICAL TRANSLATIONS 
 
 XCI. Jprotasixm toithxntt $ractia. 
 MaMbMrata xiii. 1550 f. 
 
 Some Brahmans roam the world around, 
 And loudly virtue's * praises sound, 
 Yet fail to practise what they preach ; 
 Nay, vice by vicious living teach. 
 To honour such let no one think ; 
 Who gives them gifts to hell shall sink. 
 
 XCII. (ireat (Health injurious io 
 
 MaJiabharata xiii. 3082. 
 
 To own too ample stores of wealth 
 Destroys a Brahman's moral health. 
 The man who no misfortune knows, 
 Whose life in bliss unbroken flows, 
 And who, by Fortune long caressed, 
 Is deemed by all supremely blest, 
 Of such success the price must pay, 
 By vain conceit be led astray. 
 But when the Brahmans, filled with pride, 
 No longer others wisely guide. 
 Abandoned by its guardians, then 
 Must virtue cease to govern men. 
 
 XCIII. j)rahman0 *IumLb 0hn footumr. 
 
 Manu ii. 162 f. ; Mahtibharata xii. 8449 f . ; 11017 ; 
 compare 9064. 
 
 A Brahman should from honour shrink, 
 As he would poison dread to drink ; 
 
 f The original here has dharma, which may mean caste and 
 ritual rules, and speaks of the conduct of the persons in ques- 
 tion as leading to a confusion of castes, and so is written from 
 a Brahmanical point of view. 
 
FROM SANSKRIT WRITERS. 73 
 
 And love contempt, as if he quaffed 
 
 A sweet celestial nectar-draught. 
 
 Though scorned, the wise man sweetly sleeps ; 
 
 Though scorned, he ever calmly wakes ; 
 
 And scorned, this course he calmly keeps ; 
 
 But woe the scorner overtakes. 
 
 XCIV. <lhe real asretir*. 
 MahabMrata iii. 13448 f. ; xii. 343 b ff. ; xii. 2979. 
 
 The high-souled men who never sin 
 In thought, or word, or action they, 
 They are the true ascetics : pray, 
 What virtue's in a shrivelled skin ? 
 
 XCV. ^he udnzz less meritxnrim*0 than toirtnxms men 
 tohxr Jibe in the toxnrlfc. 
 
 MahabMrata xii. 12126. 
 
 From every vicious taint though pure, 
 A hermit's virtue cannot vie 
 With theirs who ne'er from trials fly, 
 But face, and conquer, every lure. 
 
 XCVI. Retirement frrrm the toorlb not neressarg te 
 
 MahabMrata xii. 5961 ; (Comp. v. 1680.) 
 
 Why, pray, to forests wild repair, 
 There war against thy senses wage ? 
 Where dwells the self-subduing sage, 
 The wood, the hermit's cell, is there. 
 
74 METRICAL TRANSLATIONS 
 
 XCVII. JJluma's (xm!b.emttatixm of ^premature Jtoceiicbsm. 
 
 MahObharata xii. 293 ff. 
 
 When old and grey, when strength decays, 
 
 By foes when crushed, in evil days, 
 
 From fortune's heights when downward hurled, 
 
 Yes, then let men renounce the world ; 
 
 But not in days of youth and health, 
 
 When crowned with glory, blest with wealth. 
 
 Those scripture texts which praise as best 
 
 A life ascetic, lone, unblest, 
 
 Dragged sadly on in gloomy woods, 
 
 And dreary, doleful solitudes, 
 
 Are fictions hatched in squalid schools 
 
 By needy unbelieving fools, 
 
 Which look like truth, but proved, are found 
 
 To rest on no substantial ground. 
 
 To savage beasts it is not given 
 By forest life to merit heaven ; 
 Yet this same life, by hermits led, 
 Their future bliss ensures, 'tis said ! 
 
 When men no pleasure feel, nor pain, 
 A state of stupid torpor gain. 
 They then have reached perfection, rise 
 To heaven, so say the would-be wise. 
 But should not trees, if this be true, 
 And boulders, gain perfection too ? 
 For they are calm and torpid, feel 
 Nor pain nor pleasure, woe nor weal ; 
 They dread no want, they seek no ease, 
 Like self-tormenting devotees. 
 
 Abandon, then, thy vain design ; 
 By kingly virtues seek to shine. 
 
FROM SANSKRIT WRITERS. 75 
 
 See how by acts all mortals strive 
 Their ends to gain, through effort thrive. 
 Inaction ne'er perfection brings ; 
 From strenuous deeds alone it springs. 
 
 XCVIII. (IBhat btttxmmts the (Eharader 0f JUtimts. 
 
 MahObliarata, xii. 4094. 
 
 Tis from the soul, the man within, 
 That actions all their value win ; 
 No outward state, whate'er it be, 
 Affects an action's quality. 
 
 Would he not sin, a Brahman sage 
 Who slew within a hermitage ? 
 Bring gifts no fruit, howe'er profuse, 
 Unless bestowed by a recluse ? 
 
 XCIX. ^he ineiffcaxg rrf mm thtalrrgual 
 Mahdbhdratav. 1623. 
 
 No varied store of sacred texts has power 
 To save the man in guile and fraud expert ; 
 His lore forsakes him in his final hour, 
 As birds, full-fledged, their native nests desert. 
 
 0. JUt0terities anb rite unavailing toithtfut intoarb purity. 
 Mahdbharata iii. 13445. 
 
 The triple staff, long matted hair, 
 A squalid garb of skins or bark, 
 A vow of silence, meagre fare, 
 All signs the devotee that mark, 
 And all the round of rites are vain, 
 Unless the soul be pure from stain. 
 
76 METRICAL TRANSLATIONS 
 
 CI. ^ruth btit&i than aacrifae. 
 Mahdbharata i. 3094 ff. ; xii. 6002 ; xiii. 3650 b ff. 
 
 By weighing truth and sacrifice appraise, 
 A thousand sacrifices truth outweighs. 
 
 OH. Ih* game. 
 MakabJidrata xui. 1544; (Comp. xiii. 6073 ff). 
 
 In one scale truth, in the other lay 
 
 A thousand Asvamedhas ; try ; 
 
 I doubt if all that pile so high, 
 
 Even half as much as truth would weigh. 
 
 GUI. JUffttlte xrf l/mth mb Jakehcrxrt). 
 Satapatha Brdhmana ii. 2, 2, 19. 
 
 Those noble men who falsehood dread, 
 In wealth and glory ever grow, 
 As flames with greater brightness glow, 
 
 With oil in ceaseless flow when fed. 
 
 But like to flames with water drenched, 
 Which, faintly flickering, die away, 
 So liars day by day decay, 
 
 Till all their lustre soon is quenched. 
 
 CIV. gtotet sabmtr oi (ixrxrb Jtefc* : 
 to bt shttmteb. 
 
 Taittinya Aranyaka x. 9. 
 
 As far and wide the vernal breeze 
 Sweet odours wafts from blooming trees, 
 So, too, the grateful savour speeds 
 To distant lands of virtuous deeds. 
 
FROM SANSKRIT WRITERS. 77 
 
 As one expert in daring feats 
 
 Athwart a pit a sword who lays, 
 
 And walking on its edge essays 
 
 The chasm to cross, but soon retreats, 
 
 With cries, afraid to fall below, 
 
 And trembling stands upon the brink, 
 
 So let a man from falsehood shrink, 
 
 And guard himself from future woe. 
 
 CV. gCxr** 0f lirttte th* mill) real $000. 
 Mahdbharata y. 1289. 
 
 Thy virtue guard at any cost. 
 
 Wealth none can trust ; it comes and goes 
 The good survive misfortune's blows ; 
 
 But virtue lost, and all is lost. 
 
 CVI. 
 Mahdbhdrata v. 1381 ; 1223 (comp. v. 4157 if.). 
 
 W T hoe'er would wealth abundant earn, 
 Should first to practise virtue learn. 
 Success on goodness always waits, 
 As nectar aye the blessed sates. 
 
 CVII. jfUghtemtmess more bahtable than Jttclus. 
 Mahdbhdrata xii. 9810. 
 
 Wealth little satisfaction brings : 
 The highest bliss from virtue springs. 
 
78 METRICAL TRANSLATIONS 
 
 CVIII. Ihe toalne xrf rite* fcepenfcs xrn the intoarfo jroritj) 
 xrf the p*rfxrrmer. 
 
 Punlna viii. 190. 
 
 No sacred lore, howe'er profound, 
 Nor all the long and varied round 
 Of sacred rites, can bliss procure 
 For worthless men, in heart impure. 
 Although a man with zeal and skill 
 Should all external rites fulfil, 
 He reaps no fruit of all his toil, 
 If sin his inner man should soil. 
 Ev'n he his all in alms who spends 
 With heart defiled, secures no meed : 
 The disposition, not the deed, 
 Has value, all on it depends. 
 
 CIX. Jfate 0f those tohxr hatoe 1x0 belief in toirtue 
 benefit* ot faith. 
 
 MahaWmvata iii. 13747 f. 
 
 The fearful doom of all is sure 
 
 Who laugh at men whose lives are pure ; 
 
 Who duty's binding force deny, 
 
 And scout all virtue as a lie. 
 
 The man who loves to live in sin 
 
 Is like a huge inflated skin ; 
 
 With wisdom's show himself he cheats, 
 
 For vain are all his proud conceits. 
 
 No sin can want of faith exceed, 
 
 While men by faith from sin are freed. 
 
FROM SANSKRIT WRITERS. 79 
 
 Believing men throw off their sins, 
 
 As snakes cast off their worn-out skins.* 
 
 CX. Jftcrral (ixrofcmss 
 MahdbMrata xiv. 2835 (comp. xiii. 5544). 
 
 The knaves, untrained in wisdom's schools 
 Who smile at honest men as fools, 
 Who never vexed with scruples, long 
 Have wealth amassed by fraud and wrong, 
 And then their gains, with hearts elate, 
 To pious uses dedicate, 
 On costly sacrifices spend, 
 Or ample gifts to Brahmans send, 
 Such knaves can never gain the meeds 
 Ordained for truly righteous deeds : 
 Their riches, sprung from poisoned roots, 
 Can bear none else than deadly fruits. 
 
 Bad men, who goodness only feign, 
 In hope the world's esteem to gain, 
 With lavish gifts and dainty feasts 
 In vain delight a host of priests. 
 
 Esteem that Brahman's doom assured, 
 Whoe'er, by lust of gold allured, 
 From virtue's hallowed path departs, 
 And heaps up wealth by wicked arts. 
 
 But those who others' wants relieve, 
 By giving what they have to give, 
 
 * The following does not sound so satisfactory, but very 
 Antinomian ; but see the context as given in the Appendix : 
 
 (Sacrifice is t tergthinxj. 
 
 Mahdbhdrata xii. 2320. 
 A man of wicked life, a thief 
 Of sinners yea the very chief, 
 I reckoned good, if so he bring 
 The gods a fitting offering. 
 
8o METRICAL TRANSLATIONS 
 
 The scantiest harvest-gleanings, roots, 
 A draught of water, herbs, or fruits, 
 These righteous, self-denying men 
 At length the bliss of heaven attain. 
 
 CXI. ^xnt ipetj) mt& yHQhttongntZQ, anb their Jfrnits. 
 Mahabharata xiii. 7574. (Matthew vi. 19 f. ; xix. 21.) 
 
 With awe sincere the gods adore, 
 Meet honour to thy tutor show, 
 With gifts enrich the good, and so 
 
 In heaven enduring treasure store. 
 
 Thy pious acts perform apart ; 
 
 A love for goodness scorn to feign, 
 
 And never, as a means of gain, 
 Parade it with self-seeking art. 
 
 [In xii. 1328, it is said, "Let no man bestow gifts in order 
 to gain reputation " (na dadydd yasase ddnam)]. 
 
 CXII. ^ht mast mmtorwraw (iift0. 
 
 Mahabharata xiv. 2788. 
 
 Rich presents, though profusely given, 
 Are not so dear to righteous Heaven 
 As gifts, by honest gains supplied, 
 Though small, which faith has sanctified. 
 
 CXIII. <i;tD0 Itthmtot* 0f JtoMse. 
 Mahabharata v. 1028. 
 
 Two men of heavenly bliss are sure, 
 The lordly man who rules a land 
 With mild and patient self-command, 
 
 The man who freely gives, though poor. 
 
FROM SANSKRIT WRITERS. 81 
 
 CXIV. me bzst vast at Wealth. 
 Mahdbhdrata xii. 795. 
 
 For what should wealthy mortals live ? 
 
 Should such their gains enjoy or hoard ? 
 
 Not all * should be enjoyed or stored : 
 Those use wealth best who freely gfve. 
 
 CXV. (i0xrb jrcarttaefc bcauae it i 
 Mahdbhdrata xii. 5906 (comp. xii. 1328). 
 
 Tis not for gain, for fame, from fear, 
 That righteous men injustice shun, 
 And virtuous men hold virtue dear ; 
 An inward voice they seem to hear 
 Which tells that duty must be done. 
 
 CXVI. d>0xrfo *a0g, ebii fciffiailt, to a noble man. 
 
 Mahdbhdrata vii. 5960. 
 
 A noble man no effort needs 
 To make to practice noble deeds ; 
 But, oh ! he struggles hard and long 
 Before he perpetrates a wrong. 
 
 CXVII. (Iff art, nxrt svtcctes, thz test rrf 
 Mahdbhdrata v. 3313. 
 
 A man who toils with all his strength 
 A high and righteous end to gain, 
 May fail, but has not wrought in vain ; 
 
 His merit gains its meed at length. 
 
 * The apparent rigour of the original is modified here. 
 
 F 
 
82 METRICAL TRANSLATIONS 
 
 CXVIII. <toil intentixm0, if rdinqmshtb, not pxtniahtb. 
 Mahabharata v. 3314. 
 
 Should thou the base intention nurse 
 To wrong another, pause and think : 
 Even then if thou from sin shalt shrink, 
 
 Thou shalt of guilt escape the curse. 
 
 CXIX. Virtue \iz& in the thxraght, not in iht act. 
 Mahabharata xii. 7063 (comp. xiii. 7593 6 if.) 
 
 The real seat of virtue's in the mind 
 
 And not in outward act, so say the wise : 
 Let therefore every man in thought devise, 
 
 With earnest zeal, the good of all mankind. 
 
 CXX. ^Birtne tmx0t be a man'0 xrton tmaifob art 
 Mahabharata xii. 7064. 
 
 In virtue's practice men alone must stand ; 
 No friends can e'er their moral efforts share : 
 Wise guides or books the rule of life declare ; 
 
 But only men themselves their acts command. 
 
 (Comp. xiii. 7594 6 ff., translated above, No. cxi., first line 
 of verse second. It is only the first clause which corresponds 
 to this passage, and the meaning is different, though the 
 words correspond.) 
 
 CXXI. iiinb anb l)*artU00 JEen. 
 Mahabharata xiii. 3010. 
 
 That man beloved by other lives 
 Who kindly acts and kindly gives : 
 From other men a fitting meed 
 He gains for every loving deed. 
 
FROM SANSKRIT WRITERS. 83 
 
 Those who have power to help, but fail 
 To heed the needy suppliant's wail, 
 Who treat his prayer with cold disdain, 
 These justly reprobation gain. 
 The man who kindly treats a foe 
 By stern misfortune's stroke laid low, 
 Who sues for help in humble mood, 
 He who so acts is truly good. 
 
 CXXII. ^Eh-e htxmhle ar* tots*. 
 Mahabharata v. 1010. 
 
 Those men who far 'bove others rise 
 By learning, wealth, or royal state, 
 And yet with pride are ne'er elate, 
 
 By all are justly reckoned wise. 
 
 CXXIII. JEarks 0f a toirtturog man. 
 Mahabharata v. 1088. 
 
 No ill the thoughtful man disturbs, 
 His hungry appetite who curbs, 
 In comfort all his household keeps, 
 Who toils immensely, little sleeps, 
 Who, not content to help his friends, 
 When asked, his help to foes extends. 
 
 CXXIV. 
 
 Mahabharata v. 1011. 
 
 Who more inhuman lives than he, 
 Of dainty food who eats the best, 
 In rich attire is always drest, 
 
 And stints his helpless family ? 
 
84 METRICAL TRANSLATIONS 
 
 CXXV. " If ans yxobilbt noi tax to oton, ... he is toorse 
 than an inffbd " (1st Epistle to Timothy v. 8.) 
 
 Manu xi. 9. 
 
 Those men who ample gifts on strangers waste, 
 And leave their own to pine in want and woe, 
 Of goodness only earn the empty show : 
 To poison turns the honied praise they taste. 
 The fools who thus to suffering doom their kin, 
 And costly rites fulfil to merit heaven, 
 From all the acts performed, and largess given, 
 No bliss shall find, but reap the fruit of sin. 
 
 CXXVI. Jlmntmstebnes* : " go goofc anb lenb, hoping f or 
 nothing again " (St Luke vi. 34 f.) 
 
 Mahdbhdrata iii. 16796. 
 
 The good to others kindness show, 
 And from them no return exact : 
 The best and greatest men they know, 
 Thus ever nobly love to act. 
 
 OXXVII. JJo to ottos a# QZ toonli) that tlug should fco 
 to j)on. 
 
 Mahabhdrata v. 1517; xii. 9248 b f. ; 9281 a ; xiii. 5571 f. 
 
 Whene'er thy acts the source must be 
 Of good or ill to other men, 
 Deal thou with them in all things then 
 
 As thou would'st have them deal with thee. 
 
FROM SANSKRIT WRITERS. 85 
 
 CXXVIII. JEark0 ai a Qoolb man. 
 
 Mahdbharata ii. 2424 and 2438 f. 
 The good kind actions recollect, 
 
 But base, injurious deeds forget ; 
 
 On doing good to others set, 
 They never recompence expect. 
 
 CXXIX. 
 
 Mahabhdrata i. 6116, 6254; and iii. 13252. 
 
 Kind deeds are never thrown away 
 On men of real goodness, such 
 Are not content to give as much, 
 As they have got, far more repay, 
 Nay, even a hundredfold bestow : 
 For here the gods no measure know. 
 
 CXXX. mtftcmct a 
 MaMbhdrata Hi. 13745; xii. 353P. 
 
 A man should do with all his might 
 The good his heart has once designed. 
 Ne'er let him wrong with wrong requite, 
 But be to others ever kind. 
 
 CXXXI. ^ht prxr0pmt2 oi othtxs not to be enbwb. 
 Mahabhdrata xiii. 3880. 
 
 On thee to smile though fortune never deign, 
 Her favourites' happier lot with calmness bear ; 
 For prudent men from wealth they do not share, 
 
 But others' own, enjoyment ever gain. 
 
 [The last two lines of this maxim are ambiguous, and may, 
 perhaps, admit of an unfavourable interpretation ; viz., that 
 
86 METRICAL TRANSLATIONS 
 
 the unfortunate may find means of benefiting by the wealth 
 of others, by recommending themselves to their favour. See, 
 however, the context, as given in the Appendix.] 
 
 CXXXIT. <i;ite rexfuiter, n0t equal to the fcrrer, oi xjoxrt) art*, 
 
 Mahabharata xii. 4993. 
 
 The man who manifold hath paid 
 A kindness on himself conferred, 
 Does less than he who, only stirred 
 
 By generous impulse, lent him aid. 
 
 CXXXIII. " <&hi& w the lato anb the jmrphet*. 
 (St Matthew vii. 12.) 
 
 Vikmmu cJwrita 158. 
 
 In one short verse I here express 
 The sum of tomes of sacred lore : 
 Beneficence is righteousness ; 
 Oppression sin's malignant core. 
 
 CXXXIV. J10 itcrt to xrthers tohat them toxrnlb'st not habe 
 forte t0 thee. 
 
 Panchatantra iii. 104 (or 103, in another edition.) 
 
 Hear virtue's sum expressed in one 
 Brief maxim lay it well to heart, 
 Ne'er do to others what, if done 
 To thee, would cause thee inward smart. 
 
FROM SANSKRIT WRITERS. 87 
 
 CXXXV. " If 2* lobt them tohidt lobt %on tohat rttourb 
 hate 2* ? " (St Matthew v. 46.) 
 
 Panchatantra i. 277 (or 247 in another edition.) 
 
 His action no applause invites, 
 
 Who simply good with good repays : 
 
 He only justly merits praise 
 
 Who wrongful deeds with kind requites. 
 
 CXXXVI. Ihe highest toxnrship of the gjettg. 
 
 Bhagavatct, Purdna viii. 7, 44. 
 
 To scatter joy throughout thy whole 
 
 Surrounding world ; to still men's grief : 
 Such is the worship best and chief 
 
 Of God, the Universal Soul. 
 
 CXXXVII. me proper aim of life. 
 Bhagavata Purdna, x. 22, 35. 
 
 rHe 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. 
 
 CXXXVIII. i;h,e mtmw oi attaining to tfnal liberation. 
 Vriddha Chanakya xv. 1. 
 
 Those men alone the secret know 
 Which final liberation brings, 
 Whose hearts with pity overflow 
 To even the meanest living things : 
 Not those a beggar's garb who wear, 
 With ashes smeared, with matted hair. 
 
88 METRICAL TRANSLATIONS 
 
 CXXXIX. " (Dteorme .ebil toith #xr,ob." (Epistle to the 
 Bomans xii. 21.) 
 
 Mahdbharata ui. 13253; v. 1518; xii. 9972. 
 
 With meekness conquer wrath, and ill with ruth, 
 By giving niggards vanquish, lies with truth. 
 
 CXL. " $Bh0 token ht toa0 wfcileb, wfcileb not again." 
 (1st Epistle of Peter ii. 2, 3 ; iii. 9.) 
 
 Mahdbharata v. 1270; xii. 11008. 
 
 Reviling meet with patience ; ne'er 
 To men malignant malice bear. 
 Harsh tones and wrathful language greet 
 With gentle speech and accents sweet. 
 When struck return not thou the blow. 
 Even gods their admiration shew 
 Of men who thus entreat a foe. 
 
 CXLI. " If thira snemji hnn&er, feeb him." (Proverbs xxv. 
 v. 21 f. ; Epistle to the Eomans xii. 20.) 
 
 Mahdbharata xii. 5528. 
 
 That foe repel not with a frown 
 
 Who claims thy hospitable aid ; 
 
 A tree refuses not its shade 
 To him who comes to hew it down. 
 
 CXLII. Jfxrrgtbne0 at 
 
 Subhdshitdrnava, 274. 
 
 A hero hates not even the fo.e 
 Whose deadly bow is 'gainst him bent ; 
 The sandal-tree with fragrant scent 
 Imbues the axe which lays it low. 
 
FROM SANSKRIT WRITERS. 89 
 
 CXLIII. ttppirant0 not to be sent empis atoag. 
 Mahdbhdmta xiii. 3212. 
 
 Let none with scorn a suppliant meet, 
 Or from the door untended spurn ; 
 
 A dog, an outcast, kindly treat, 
 
 And so shalt thou be blest in turn. 
 
 CXLIV. Iheaame. 
 Hitopadesa i. 55 (or 33). 
 
 The good extend their loving care 
 To men, however mean or vile ; 
 
 E'en base Chandalas' * dwellings share 
 Th' impartial moonbeam's silvery smile. 
 
 CXLV. JJamrio aitb larije Kearttbtu**. 
 
 Pandiatantm v. 38. 
 
 Small souls enquire " belongs this man 
 To our own race, or class, or clan " ? 
 But larger-hearted men embrace 
 As brothers all the human race. 
 
 CXLVI. Cxmtpa00ixrn 0hxrwlb be shcrhm to all men. 
 Rdmayana vi. 115, 41. 
 
 To bad as well as good, to all, 
 
 A generous man compassion shows. 
 On earth no mortal lives, he knows, 
 
 Who does not oft through weakness fall. 
 
 * Chandala has the same sense as Pariah, a man of the 
 lowest, or of no, caste. 
 
9 o METRICAL TRANSLATIONS 
 
 i 
 
 CXLVII. Jt man maj) learn from the humblest, 
 Manu, ii. 238, and tfanigadkam's Paddhati, Nlti, 34. 
 
 From whomsoever got, the wise 
 Accept with joy the pearl they prize. 
 To them the mean may knowledge teach, 
 The lowliest lofty virtue preach. 
 Such men will wed, nor view with scorn, 
 A lovely bride, though humbly born. 
 
 When sunlight fails, and all is gloom, 
 A lamp can well the house illume. 
 
 CXLVIII. (toft mas be xjaineb torn 
 Mahabhclrata, v. 1125. 
 
 From madmen's ravings even, the wise, 
 And children's prattlings, good may gain : 
 As workmen skilled extract the vein 
 Of gold in rocks that bedded lies. 
 
 (Compare xii. 11812. (See above, No. Ixxviii. p. 65.) 
 
 CXLIX. Jftett are fxrrmtb bg their a0$xrdate<5. 
 Mahabhdrata,v. 1272; vii. 5961 ; xii. 11023. 
 
 As cloth is tinged by any dye 
 In which it long time plunged may lie; 
 So those with whom he loves to live 
 To every man his colour give. 
 
FROM SANSKRIT WRITERS, 91 
 
 CL. (bil mm to bt abotbtb. 
 Mahclblulrata, v. 1164 ; xii. 2797. 
 
 Let good men ne'er with bad themselves ally ; 
 Whene'er a friendly bond the two unites, 
 The guiltless share the doom the knaves that smites. 
 Moist wood takes fire, and burns, when mixed with dry. 
 
 CLI. |g0to tlu toi0 artb foolish xcsptdibdv zu 
 
 MaMbMrata,L 3077. 
 
 The fool who listens day by day 
 To all that men around him say, 
 Whate'er is worst drinks in with greed, 
 As pigs on garbage love to feed. 
 But hearing others talk, the wise 
 The precious choose, the vile despise ; 
 Just so do swans, with innate tact, 
 From milk and water, milk extract. 
 
 CLII. (&ftzd8 0f Qoob anb bab ormpang. 
 Mahdbharata, iii. 25 (compare ii. 223, 251). 
 
 To herd with fools, delusion breeds, 
 To error, vice, and misery leads ; 
 While those who wait upon the wise 
 On virtue's ladder ever rise. 
 Let men who covet calm of mind 
 The old, the sage, the righteous find ; 
 From such the way of duty learn ; 
 Thus aided, truth and right discern. 
 Such men's example, influence, looks, 
 Teach better far than many books. 
 
92 METRICAL TRANSLATIONS 
 
 CLIIL <EnM0terning mm'0 praise toxrrthle&s. 
 
 Mahdlhdrata^i}. 4217. 
 
 What boots the censure or applause 
 Which undiscerning men bestow ? 
 Who ever heeds the senseless crow 
 That in the forest harshly caws ? 
 
 CLIV. " ^hx tmtijue ran tur man tame." (James iii. 8.) 
 Mahdbhdmta,v. 1170. 
 
 Tis very hard to curb the tongue, 
 Yet all this needful power should seek ; 
 For who much useful truth can speak, 
 Or charm with brilliant converse long ? 
 
 CLV. " Casting; jr.earI0 bttou 0toine." 
 
 Hitopadesa, iv. 10. 
 
 He only threshes chaff who schools 
 With patient kindness thoughtless fools. 
 He writes on shifting sand who fain 
 By favours worthless men would gain. 
 
 CLVI. g).crp.el00iw00 of reclaiming the bafo. 
 Bhaminivilasa, i. 93. 
 
 Whoe'er the bad by kindness tries 
 To gain, but vainly ploughs the skies, 
 The viewless wind with water laves, 
 And paints a picture on the waves. 
 
FROM SANSKRIT WRITERS. 93 
 
 CLVII. (i00fo abbta nxrt io bt toasteb 0n fools. 
 Mahdbhdrata, v. 3290 f. 
 
 When good advice is not more prized than ill, 
 What man of sense has any words to spare 
 For thoughtless fools ? Does any minstrel care 
 On deaf men's ears to waste his tuneful skill ? 
 
 CLVIII. Jtbilitg tteassarg f0r axqumnij knotolcbge. 
 Mahabhdrata, ii. 2485; x. 178 f. ; ii. 1945. 
 
 No teaching e'er a blockhead shows 
 
 What's right, what's wrong, or makes him sage; 
 
 No child in understanding grows 
 
 Mature in sense, with growing age. 
 
 The wise who proffer learning's boon 
 
 To stupid men, their labour waste : 
 
 Though filled with juices sweet, a spoon 
 
 Their pleasant flavour cannot taste. 
 
 But able men, though taught in haste 
 
 Truth, right, and wrong, can quickly learn. 
 
 The feeling tongue and palate taste, 
 
 And flavours sweet and sour discern. 
 
 CLIX. ^he pain infticitb bu harsh U)0rb0. 
 Mahabhdrata, xiii. 4985 f. = v. 1172 f. 
 
 The wound a foe man's trenchant steel 
 Inflicts, in time again will heal ; 
 The tree a woodman's axe o'erthrows 
 Soon sprouts again, and freshly grows ; 
 But never more those wounds are closed, 
 Which harsh and cutting words have caused. 
 
94 METRICAL TRANSLATIONS 
 
 The shafts men's flesh which pierce and gall,- 
 A leech's skill draws out them all. 
 No power extracts the sharp word-dart, 
 Which rankles, bedded in the heart. 
 
 CLX. 
 
 Mahdbhdrata, xiii. 4986; v. 126G. 
 
 The tongue discharges shafts of speech, 
 Which cut and torture those they reach. 
 They light on none but tender parts, 
 They burn men's vitals, bones, and hearts 
 Let none shoot forth those cruel darts. 
 
 CLXI. 
 Mahclbhamta, i. 3559; v. 1267. 
 
 Of all men him most luckless deem 
 With thorns of speech who others tears, 
 Who on his lips, with taunts that teem, 
 Destruction's cursing Goddess bears. 
 
 [Compare the expressions in Psalms li. 2 ; lv. 21 ; Ivii. 4 ; and 
 Ixiv. 3, 4.] 
 
 CLXII. Jlisrcgarb -of 
 Mahabhamta, v. 4348; compare v. 4143 ff. 
 
 That self-willed man his foes delights, 
 Who, ill advised, the counsel slights 
 Of those sage friends who wish him well, 
 And how to help him, best can tell. 
 
FROM SANSKRIT WRITERS. 95 
 
 Or, 
 
 Whoe'er the prudent counsel slights, 
 Of honest friends who wish him well, 
 And best the safest course can tell, 
 That fool his foeman's hearts delights. 
 
 CLXIII. me same. 
 Mahdbhdmta x. 234. 
 
 Whene'er a man wise counsel scorns, 
 Which friends impress, but he dislikes ; 
 And such a man misfortune strikes, 
 He then too late, his folly mourns. 
 
 CLXIV. ^h* claims aitb Jmtus of 
 MaMbharata v. 3317. 
 
 That mortal sages heartless call 
 Who does not help his friends in need, 
 Who does not kindly warn and lead, 
 Whene'er they seem about to fall. 
 
 He merits praise, who, urged by care 
 His friend from folly back to hold, 
 Should use all means, and waxing bold, 
 Should even seize him by the hair. 
 
 CLXV. Jt r*al frieob. 
 Mahahbarata, xii. 2998 f. ; xii. 6284 ff. 
 
 He is a genuine friend who, free 
 From every taint of jealousy, 
 Regards with constant joy and pride 
 Thy fortune's ever-rising tide ; 
 Whose heart, again, within him sinks 
 Whene'er of ills of thine he thinks. 
 
96 METRICAL TRANSLATIONS 
 
 The man whose sympathising heart 
 In all thy joys and woes takes part, 
 Who as his own misfortunes treats 
 Thy woes, reverses, wrongs, defeats, 
 In him with perfect faith confide, 
 As in a father, brother, guide. 
 
 CLXVI. Itakert friettb0hip# tteto th#rxm#hlg cementeb, 
 MaMbhdrata xii. 4167. 
 
 Things well compact are hard to crack, 
 And broken things are hard to mend; 
 So shattered friendships, patched up, lack 
 The love that marked the former friend. 
 
 CLXVII. lmtj>0t abbia. 
 
 MaMbharata v. 1348 ; compare v. 1097 ; ii. 2136 ;- 
 Manu iv. 138. 
 
 Bland courtly men are found with ease, 
 Who utter what they know will please ; 
 But honest men are far to seek, 
 Who bitter truths and wholesome speak. 
 So, too, those thoughtful men are rare 
 Who blunt and sound advice can bear. 
 
 A prince's best ally is he, 
 The man from servile truckling free, 
 Who faithful counsel gives, nor fears 
 With truth to wound his patron's ears ; 
 Not he who spares him present pain 
 At certain cost of future bane. 
 
FROM SANSKRIT WRITERS. 97 
 
 CLXV [II. Jishxrn^st tnioQwts anb Qtctzi betracte*. 
 Malialharata xii. 4221. 
 
 The men who praise you, bland and bright, 
 Before you, rail behind your back, 
 Are dogs that dread a front attack, 
 But slink behind your heels to bite. 
 
 CLXIX. (Efctl oi 
 
 Mahabhdrata xii. 4225. 
 
 The injured man who weakly longs 
 To pay base slanderers back their wrongs, 
 Is like the ass which loves to lie 
 And roll in ashes dirtily. 
 
 CLXX. yitsxlis ot iousiQhi attb CQWCZQZ mtb their 
 
 MahObharata i. 8404 f. 
 
 The prudent man, alive, awake, 
 To all the turns events may take, 
 The vigorous man, prepared to brave 
 All strokes of fate,* however grave, 
 Is never taken by surprise, 
 When ills assail and troubles rise. 
 Though laid by rude misfortune low, 
 He does not faint beneath the blow, 
 But soon recovering strength, is fain 
 To fight life's battle o'er again. 
 His manly spirit nought dismays, 
 He strives and hopes for better days. 
 
 * The word " fate " is used by me here merely in the sense 
 of calamity. 
 
 G 
 
98 METRICAL TRANSLATIONS 
 
 But thoughtless men, who never see 
 Th' approach of dire calamity, 
 Of yawning ruin never think, 
 Until they stand upon its brink, 
 When trouble comes, oppressed and scared, 
 For struggling 'gainst it unprepared, 
 Succumb beneath the blows of fate, 
 And rise no more to high estate. 
 
 CLXXI. Cxmbiti0n0 xr 0tuxe00. 
 MahabJiarata xii. 4889 and 4908. 
 
 Whoe'er for future chance provides, 
 Or promptly meets whate'er betides, 
 Ensures success ; while he goes wrong 
 In act who is not prompt and strong. 
 
 CLXXII. jtolbtie** ttete00ars to 0ura00. 
 MahabJiarata i. 5613. 
 
 No man gains good who is not bold, 
 And ready danger to confront ; 
 But if he dares, and bears its brunt, 
 And lives, he then shall good behold. 
 
 CLXXIIT. d-0ped; twrntml to 0ttae00. 
 MahabJiarata iii. 1259. 
 
 A man should ne'er himself despise : 
 Who weakly thus himself contemns, 
 The flowing tide of fortune stems, 
 And ne'er to high estate can rise. 
 
FROM SANSKRIT WRITERS. 99 
 
 CLXXIV. OEhat mer#p ran .effect. 
 Fnddha Chaiiahja MS., p. 32. 
 
 Mount Meru's peak to scale is not too high, 
 Nor Hades' lowest depth to reach too deep, 
 Nor any sea too broad to overleap, 
 For men of dauntless, fiery, energy. 
 
 CLXXY. 
 Mahabharata v: 1513. 
 
 The truly brave, however tried, 
 
 In all events the test abide. 
 
 The gloom of woods, the wild beasts' haunt, 
 
 Their manly spirits cannot daunt. 
 
 Amid alarms, distress and woe 
 They ne'er lose heart, no fear they know. 
 When swords are swung, or, thick as hail 
 The arrows fly, they never quail. 
 
 CLXXVI. 
 
 MaJidbharata vi. 2008. 
 
 Events have onward sped too fast ; 
 The time to change thy course is past. 
 A dam thou rear'st the streams to stay 
 Which have already flowed away ! 
 Thy house is burned ; the flames to quell 
 For water now thou digg'st a well.* 
 
 * Compare Ramayana, ii. 18, 23, " Thou in vain desirest to 
 construct a dam when the water is gone." Bhartrihari, iii. 
 76, "A wise man should strenuously strive after his 
 own wellbeing whilst his body is in health, whilst decay is 
 far off, whilst his strength is unbroken, and there is no decline 
 of life : when the house is in flames, what is the use of making 
 an effort to dig a well ?" 
 
ioo METRICAL TRANSLATIONS 
 
 CLXXVII. (Efcil xrf mbmsimt. 
 Mahabharata xii. 3814; ii. 164. 
 
 The dilatory men who let 
 The time for action pass away, 
 Though long they seek, can seldom get 
 Another opportunity. 
 
 CLX XVIII. $r0mptitab 
 
 Mahabharata xi. 36. 
 
 While yet the hours for action last 
 A man should strive his ends to gain, 
 That so he may not mourn in vain 
 The chance away for ever past. 
 
 CLXXIX. tuty bzioxthnnb the CQmtqvimct<5 of action. 
 Mahabharata v. 1112. 
 
 If I now take this step, what next ensues ? 
 
 Should I forbear, what must I then expect ? 
 
 Thus, e'er he acts, a man should well reflect, 
 
 And weighing both the sides, his course should choose. 
 
 CLXXX. ^hz btxt umtty fxrr #cief. 
 Mahabharata xi. 184 b , f. 
 
 Nor valour, wealth, nor yet a band 
 Of friends can bring such sure relief 
 To mortals overwhelmed with grief, 
 As strong and steadfast self-command. 
 
FROM SANSKRIT WRITERS. 101 
 
 CLXXXI. m* an* for 
 MahdbMrata iii. 14079 ( = xi. 76b, f. ; xii. 12494). 
 
 With drugs the body's pains are healed ; 
 But wisdom mental anguish quells ; 
 Such wholesome power in knowledge dwells. 
 To grief, then, never weakly yield. 
 
 CLXXXII. ^he toistf supmar to cimtmstana*. 
 MaMWiamta iii. 62 ; xi. 67 ; xii. 751 ; 6497 b , f. ; 12483. 
 
 No day arrives, but as it flies, 
 Of fear a hundred sources brings, 
 Of grief a thousand bitter springs, 
 To vex the fool, but not the wise. 
 
 CLXXXIII. Jftarks of a tois* man. 
 Mahdbharata v. 993. 
 
 The men, too high who never aim, 
 For things once lost who never mourn, 
 By troubles ne'er are overborne, 
 Such men the praise of wisdom claim. 
 
 CLXXXI V. Jtpptarana* nxrt aitoas0 to bz tvc&ttb. 
 Mahabharata xii. 4148 f. 
 
 A bounded vault the aether seems ; 
 With fire the firefly seems to shine ; 
 And yet no bounds the sky confine ; 
 'Tis not with fire the firefly gleams. 
 
102 METRICAL TRANSLATIONS 
 
 So other sense-perceptions too, 
 
 Which else might cheat, should first be tried, 
 
 And those which every test abide, 
 
 Should only then be deemed as true. 
 
 CLXXXY. <mttmt, ani) ff nal ble*aebtte0*. 
 Mahabharata iii. 14085. 
 
 What gain can discontent allay ? 
 Contentment makes men truly blest. 
 He who has travelled wisdom's way 
 With gladness hails th' approaching day, 
 When he in bliss supreme shall rest. 
 
 CLXXXVI. Ih* fxKrliah fciacomtenttb ; the toi* nmtent. 
 Mahabharata xi. 75. 
 
 Though proudly swells their fortune's tide, 
 Though evermore their hoards augment, 
 Unthinking men are ne'er content : 
 But wise men soon are satisfied. 
 
 CLXXXVII. 
 
 Subhashitdrnava, 110. 
 
 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. 
 
 CLXXXVIII. |J0 ptrftct h*3>|ttfu#0 in tht 
 
 Mahabharata xii. 6712; comp. iii. 15382^- 
 
 Some men by circumstance of birth 
 Are happier, others more distrest ; 
 But any man completely blest 
 I nowhere yet have seen on earth. 
 
 [This verse in the original immediately precedes the next No. 
 
FROM SANSKRIT WRITERS. 103 
 
 CLXXXIX. 
 
 Mahdbharata xii. 6713; comp. xii. 514522. 
 
 When men grow rich, for something else they pine, 
 They would be kings ; * were kingly rank attained, 
 They fain would gods become ; were godship gained, 
 They'd long to rule o'er all the race divine. 
 
 Bat shouldst thou wealth and royal power acquire, 
 And soaring higher yet, become a god, 
 Yea rule all Svargat by thy sovereign nod, 
 Ev'n then unsated, thou wouldst more desire. 
 
 CXC. ^he same. 
 
 Mahalharata i. 3174 and 3513; iii. 80 ff., 6715 ; xii. 513 if. 
 xii. 6609 ff. ; xii. 9925. 
 
 Renewed enjoyment never tames, 
 But rather more excites desire. 
 The more by oil or wood a fire 
 Is fed, the more it fiercely flames. 
 
 Fools find it hard to quell this pest, 
 This plague, which lasts out all man's days, 
 Which grows not old as he decays : 
 Who cures it, he alone is blest. 
 
 * Compare the Phcenissse of Euripides, 503 ff., where Eteocles 
 says : " For I, o mother, will declare, concealing nothing ; I 
 would go to the place where the stars, and the sun rise, and 
 beneath the earth, if I were able to do these things, in order 
 to possess regal power, the greatest of the deities." Compare 
 Mbh. v. 4567 (see below in the story of "Sanjaya and Vidula.") 
 
 t The Hindu paradise, the abode of Indra. 
 
104 METRICAL TRANSLATIONS 
 
 Rule, then, thyself ; desire abate : 
 Earth, all the gems her caverns hold, 
 With women, cattle, stores of gold, 
 All fails one greedy man to sate. 
 
 CXCI. @bil0 rrf toealth : :pt ai&e ot contentment 
 MaMWiarata iii. 84. 
 
 As fire consumes the wood from which it springs, 
 
 So inborn greed to mortals ruin brings. 
 
 The rich in constant dread of rulers live, 
 
 Of water, fire, thieves, kinsmen crying " Give." 
 
 Ev'n wealth itself to some men proves a bane ; 
 
 Who dotes on it, no lasting bliss can gain. 
 
 As flesh by denizens of earth, sea, air, 
 
 Beasts, fishes, birds, is seized as dainty fare, 
 
 So too the rich are preyed on everywhere. 
 
 Increasing wealth to greed and folly leads, 
 
 And meanness, pride, and fear, and sorrow breeds. 
 
 In getting, keeping, losing wealth, what pain 
 
 Do men endure ! They others kill for gain. 
 
 The vain desires of mortals never rest ; 
 
 Contentment only makes them truly blest. 
 
 Life, beauty, youth, gold, power, we cannot keep ; 
 
 The loss of those we love we soon must weep. 
 
 On such-like things, from which he soon must part, 
 
 The thoughtful man will never set his heart. 
 
 In hoarding gold no more thy days expend ; 
 
 Or else endure the ills that wealth attend. 
 
 Ev'n men who wealth for pious uses win, 
 
 Would better act, if none they sought to gain : 
 
 'Tis wiser not with mud to soil the skin, 
 
 Then first to soil, and then wash off the stain. 
 
FROM SANSKRIT WRITERS. 105 
 
 CXCII. Q titan'* aims imrg tuith hi0 time 0f life. 
 Mahdbhdrata x. 115. 
 
 In youth a man is led away 
 By other thoughts, ideas, aims, 
 Than those his middle life which sway : 
 In age yet other schemes he frames. 
 
 CXCIIL mtzlth anfc 
 MahdbJiarata xii. 213, ff. 
 
 Amassing wealth with care and pains, 
 A man the means of action gains. 
 From wealth a stream of virtuous deeds, 
 As copious rills from hills, proceeds. 
 But action halts when affluence fails, 
 As brooks dry up when drought prevails. 
 Wealth every earthly good procures, 
 And heavenly bliss itself insures. 
 For rich men gold, with hand profuse, 
 Can spend for every pious use.* 
 
 The wealthy man has troops of friends ; 
 A flattering crowd before him bends ; 
 With ardour men his kinship claim ; 
 With honour all pronounce his name ; 
 They call him noble, learned, wise, 
 And all his words as maxims prize. 
 
 Men in the lap of affluence nurst 
 Look down upon the poor as curst. 
 The world deems want a crime ; like bad 
 And guilty men, the poor are sad. 
 
 * There is nothing in the original corresponding to these 
 two lines ; but I assume that their substance is intimated in 
 what precedes ; and this is confirmed by what is afterwards 
 said of the poor man. 
 
io6 METRICAL TRANSLATIONS 
 
 A needy man is viewed with scorn,* 
 As base and vile, though nobly born ; 
 On earth his lot is joyless, hard, 
 To him the gates of heaven are barred ; 
 The rites which open wide that gate, 
 The needy cannot celebrate. 
 
 He merits most the name of lean 
 Who cattle lacks, whose garb is mean, 
 On whom no crowd of servants waits, 
 Whose food no hungry strangers sates : 
 That hapless man is truly lean, 
 Not he whose frame is spare and thin. 
 
 CXCIV. SStealth .often iitjmimt*. 
 Mahdbhdrata xii. 6575. 
 
 The unthinking man with whom, too kind, 
 
 The goddess Fortune ever dwells, 
 
 Becomes the victim of her spells ; 
 
 As autumn's clouds the wind impels, 
 She sweeps away his better mind. 
 Pride, born of viewing stores of gold, 
 
 Conceit of beauty, birth, invade 
 
 His empty soul ; he is not made, 
 He deems, like men of vulgar mould. 
 He knits his brows, his lip he bites, 
 
 At poorer men he looks askance, 
 
 With proud contempt and angry glance, 
 With threatening words their souls affrights. 
 
 * Nil hahet infelix paupertas durius in se 
 Quam quod ridicules homines facit. 
 
 Juvenal, Sat. i. 3. 1 52. 
 
 " For unhappy poverty has in it nothing harder than this, 
 than that it makes men the objects of ridicule." 
 
FROM SANSKRIT WRITERS. 107 
 
 How, how could any mortal brook 
 On such a hateful wretch to look, 
 Even though he owned the godlike power 
 On men all envied boons to shower ? 
 
 CXCY. me same. 
 Sdhityadarpana, 322. 
 
 A wealthy man not drunk with pride, 
 A youth who fickle folly flees, 
 A ruler scorning careless ease, 
 Among the great enrolled abide. 
 
 CXCVI. SEhat toill not men to to Qtt ioealth ? 
 Sdrngadhara's Paddhati, Dhanaprasamscl 12. 
 
 For gold what will not mortals dare ? 
 What efforts, struggles, labours spare ? 
 The hostile warrior's sword they brave, 
 And plunge beneath the ocean wave. 
 
 CXCVII. Ihe same. 
 Mahdbhdmta iii. 15398. 
 
 On seas, in forests wild, the bold 
 Will risk their precious lives for gold. 
 
 CXCVIII. ^the rich hath mans fownte. 
 Mahdbharata xii. 12131. 
 
 A rich man's kinsfolk, while he thrives, 
 The part of kinsmen gladly play : 
 The poor man's kindred die away 
 Long e'er his day of death arrives. 
 
io8 METRICAL TRANSLATIONS 
 
 CXCIX. <Ihe same. 
 Panchatantra i. 15. 
 
 A wealthy man ev'n strangers treat 
 As if they were his kinsmen born : 
 The poor man's kindred all with scorn 
 His claim to kinship basely meet. 
 
 CO. Igeir* 0f the rixh xrften spendthrifts. 
 Subdhshitdrnava, 64. 
 
 How many foolish heirs make haste 
 The wealth their fathers saved to waste 
 Who does not guard with care the pelf 
 He long has toiled to hoard himself ? 
 
 CGI. <>elf -exaltation, attb .censure xrf xrthers ranbetnneb. 
 Mahabharata xii. 10576. 
 
 Himself in men's esteem to raise 
 On other's faults let no one dwell ; 
 But rather let a man excel 
 All other men in doing well, 
 And thus command the meed of praise. 
 Oft worthless men, in blind conceit, 
 Their own superior merits vaunt, 
 And better men with failings taunt : 
 Reproof themselves with scorn they meet. 
 By blameless acts alone the wise, 
 Although they ne'er themselves exalt, 
 Nor yet with other men find fault, 
 To high esteem and honour rise. 
 The odour sweet of virtuous deeds, 
 Though voiceless, far and wide will fly : 
 
FROM SANSKRIT WRITERS. 109 
 
 To tell his presence in the sky 
 
 The noonday sun no herald needs. 
 
 By self-applause a fool in vain 
 
 From others glory seeks to gain ; 
 
 But nought a wise man's light confines : 
 
 Though sunk within a pit it shines. 
 
 CCII. jjafo men pleased to hear ill, not Qoolb, at xrther0. 
 Mahabharata v. 1380 j xii. 11014. 
 
 Of others' ill to hear makes bad men glad ; 
 To hear of others' virtues makes them sad. 
 
 CCIII. ^he Jbafo like, the ijorrb fci0like, to renstire others. 
 
 Mahabharata i. 3079. 
 
 In censuring others wicked men delight: 
 With all good men 'tis just the opposite. 
 
 CC1V. Jften ot merit alrrne ran appreciate merit. 
 Mahabharata viii. 1817. 
 
 No man can others' merits know 
 When he himself has none to show. 
 
 CCV. en00ri0u0ne00 anfc 
 
 Mahabharata viii. 2116; v. 1007. 
 
 All men are very quick to spy 
 Their neighbours' faults, but very slow 
 To note their own ; when these they know, 
 With self-deluding art they eye. 
 
no METRICAL TRANSLATIONS 
 
 CCVL JEen *zt other'* f aalt*. *mt are Minb txr their rrton. 
 
 Subhdshitdrnava, 275. 
 
 Men soon the faults of others learn : 
 A few their virtues, too, find out ; 
 But is there one I have a doubt 
 Who can his own defects discern. 
 
 CCVII. " SBhg beh0lbe<3t thtfti the mote that i* in thj) 
 
 tother'0 ege ? " &c. 
 
 (Matthew vii. 3 f.) 
 
 Mahabharata i. 3069. 
 
 Thou mark'st the faults of other men, 
 Although as mustard seeds minute ; 
 Thine own escape thy partial ken, 
 Though each in size a Bilva fruit. 
 
 CCVIII. Want ot 0eif-knxrtoltbjje. 
 Mahabharata I 3074. 
 
 Until the ugly man has scanned 
 His form, as in a mirror shown, 
 He deems, in fond conceit, his own 
 The fairest face in all the land. 
 But when the faithful glass reveals 
 How every grace and charm it wants, 
 At once are silenced all his vaunts 
 The galling truth he sadly feels. 
 
 CCIX. Omicett bifficalt io rure. 
 Panchatantra i. 314, or 357. 
 
 Declare what power the born conceit 
 Can drive from any creature's mind. 
 
 * The Bilva is the Bel, or Aegle Marmelos. 
 
FROM SANSKRIT WRITERS. in 
 
 See yonder bird, its back reclined 
 On earth, throws up its little feet, 
 While there it sleeps, the sky to prop, 
 Which else to earth might downward drop. 
 
 CCX. ^0 .gibe abbice easg ; io art toell 
 Hitopadesa i. 98, or 107. 
 
 Whoe'er will others seeking light, advise, 
 His task is easy here all men are wise ; 
 But urged themselves to virtue, most no more 
 The wisdom show they seemed to have before. 
 
 CCXI. 
 Ramayana vi. 67, 10 (Gorresio's Edition.) 
 
 In words to carry out a plan, 
 
 Is easy work for any man ; 
 
 But those who vigour join with skill 
 
 Alone hard tasks in act fulfil. 
 
 CCXII. Entxrn i0 0trength. 
 Mahabhdrata v. 1321 ff. ; iii. 1333 ; i. 5915 f. 
 
 The forest tree that stands alone, 
 
 Though huge, and strong, and rooted fast, 
 Unable long to brave the blast, 
 
 By furious gusts is overthrown ; 
 
 While trees that, growing side by side, 
 A mass compact together form, 
 Each sheltering each, defy the storm, 
 
 And green from age to age abide. 
 
 So too the man alone who stands, 
 However brave himself, and wise, 
 But lacking aid from stout allies, 
 
 Falls, smitten soon by hostile hands. 
 
ii2 METRICAL TRANSLATIONS 
 
 But those sage kinsmen ever thrive, 
 Like lotus flowers in blooming pride, 
 Who firmly each in each confide, 
 
 And each from each support derive. 
 
 CCXIII. <$he same. 
 Mahdbhdrata v. 1318. 
 
 Long threads, if all alike they be, 
 And many, even if thin, sustain, 
 Unbroken, many a heavy strain : 
 Of good men here an emblem see. 
 
 CCXIY. 
 Mahdbhdrata v. 1319. 
 
 Would kinsmen deal a deadly stroke, 
 They all the common cause must aid, 
 
 When sundered, firebrands only smoke, 
 But blaze whene'er in contact laid. 
 
 CCXV. 
 
 Mahdbhdrata v. 863. 
 
 By woods unsheltered, tigers fall 
 Beneath the hunter-troop's attacks : 
 And stripped of tigers, forests tall 
 Soon sink before the woodman's axe. 
 Let tigers, therefore, woods defend, 
 And woods to tigers shelter lend. 
 
 CCXVI. SSIUak te* not tcr be 
 Mahdbhdrata i. 5553 (compare i. 5627), xii. 4390. 
 
 Let none a feeble foe despise : 
 If but a little fire should seize 
 One out of many forest trees, 
 Soon low the wood in ashes lies. 
 
FROM SANSKRIT WRITERS. 113 
 
 CCXVII. (Eautixrn in foaling toith a to. 
 Mahdbhdrata xii. 5315; v. 1405. 
 
 When with a crafty foe thou wagest war, 
 Ne'er rest secure because he dwells afar ; 
 For know, the arms of such a man are long, 
 When stretched to wreak his wrath on those who've 
 done him wrong. 
 
 CCXVIII. <&hz8%mt. 
 Mahdbhdrata xii. 3501 (compare v. 1389.) 
 
 If thou hast chanced to wrong a powerful foe, 
 Ne'er rest secure, though far he dwell away : 
 His arm with sudden stroke may lay thee low, 
 As hawks, down swooping, smite their helpless prey. 
 
 CCXIX. JEarhiab^Uian rmm0tl. 
 Mahdbhdrata i. 5563; xii. 5264. 
 
 Whilst thou dost watch thy chance, with seeming care 
 
 Thy mortal foe upon thy shoulder bear ; 
 
 Then down to earth thy hated burden dash, 
 
 As men against the rocks an earthen vessel smash. 
 
 CCXX. gjoto to-ontcn ought io gain anfo kwy thnr 
 
 A free translation of portions of the section of the Mahdbhdrata, 
 entitled, the conversation of Draupadl with SatyabJidmd, 
 Book iii., verses 14649-14721 of the Calcutta Edition. 
 
 [Or the two ladies who figure in the following dialogue, the 
 first is Satyabhama, the wife of the renowned Krishna, the 
 ally of the Pandava princes ; while the second is Draupadl 
 (as she is most commonly called by her patronymic, as the 
 
 H 
 
ii4 METRICAL TRANSLATIONS 
 
 daughter of Drupada, although her proper name was Krishna), 
 the wife of the five Pandava princes, Yudhishthira and his 
 brothers. Here we have a case of polyandry, which the 
 Mahabharata, in accommodation to later ideas, explains as 
 apparently originating in accident, but as pre-arranged in a 
 former birth, although the custom is allowed by some of the 
 personages who appear in the poem, to have been one im- 
 memorially practised. (See my paper in the "Indian Antiquary" 
 for September last, and Professor M. Williams's " Indian Epic 
 Poetry," pp. 99 f.) Some indications of its, at least, occa- 
 sional occurrence in the Punjab, in ancient times, are found 
 in two passages adduced in a paper recently communicated by 
 me to the " Indian Antiquary." It is worthy of remark that 
 Satyabhama is represented in the passage before us as seeking 
 to bring her husband, Krishna, under subjection by some of 
 the philtres which she supposes Draupadi to have found 
 effectual with the Pandavas, although Krishna was, either at 
 the time when this section of the Mahabharata was composed, 
 or somewhat later, regarded as an incarnation of Vishnu, or 
 of Brahma (the supreme Spirit), and (unless his deification 
 was a later event, or unless his higher was not supposed 
 always to permeate his human nature), might have been 
 supposed, by his divine omniscience, to be incapable of decep- 
 tion by the wiles of his wife. I may add that, at the time 
 when the dialogue is related to have occurred, the Pandavas 
 were living in the forests, in pursuance of an engagement to 
 exile themselves from their kingdom for a certain period. 
 (See Williams's "Indian Epic Poetry." pp. 23 and 103.) The 
 passage before us may, doubtless, be held to prove that, in 
 ancient days, the women of India were in the habit of employ- 
 ing philtres of various kinds to gain, or keep, their husbands' 
 affections. In other respects, and irrespectively of the dutiful, 
 though exaggerated, sentiments which the second speaker 
 expresses, it may possess some interest as a picture of ancient 
 Indian manners.] 
 
 Two ladies fair, of high estate, 
 Long parted, now again had met. 
 
FROM SANSKRIT WRITERS. 115 
 
 The one herself could justly pride 
 On being noble Krishna's bride ; 
 The other ruled five princes' hearts 
 With loving sway, by honest arts. 
 Rejoiced each other now to see, 
 They laughed and chatted, full of glee. 
 In thought o'er all the past they ranged, 
 And ancient memories interchanged. 
 When this at length had found an end, 
 The former thus addressed her friend. 
 
 SATYABHAMA. 
 
 " How is it, dearest Krishna,* say, 
 That thou thy husbands so can'st sway, 
 Those godlike princes, youthful, bold, 
 Strong-limbed, and proud, and uncontrolled, 
 Who ever watch thy looks, to find 
 What thoughts are passing in thy mind, 
 And ne'er against thy rule rebel ? 
 Reveal, I pray, thy potent spell. 
 By what devices, what finesse, 
 Canst thou their proud self-will repress, 
 And make them all thy power confess ? 
 Where lies thy strength ? What philtres rare 
 Avail to gain thine end ? declare. 
 Do rites, oblations, prayers, conduce 
 To work thy will, or lore abstruse ? 
 Or is thy grand success the fruit 
 Of any drug, or herb, or root ? 
 What art is thine, which fame ensures, 
 And full connubial bliss secures ? 
 
 Draupadi's proper name. See the prose introduction. 
 
ii6 METRICAL TRANSLATIONS 
 
 For I, too, seek to rule my lord : 
 Thy methods tell ; thy help afford." 
 
 These words when noble Krishna heard, 
 She spake, with grief and sorrow stirred. 
 
 KKISHNA (DRAUPADI). 
 
 " Such questions vain befit not thee, 
 A dame esteemed so sage to be. 
 For all but heartless wives eschew 
 Those wicked arts thou hast in view. 
 Could any female merit praise 
 For acts so shameful, schemes so base ? 
 
 Whene'er a hapless husband knows 
 
 His foolish wife is one of those 
 
 Who ply their lords with drugs and charms, 
 
 His soul is racked by dire alarms, 
 
 As any one is ill at ease 
 
 Who in his house a serpent sees. 
 
 How can he lead a happy life 
 
 Who lives in dread of such a wife ? 
 
 How many men whose wives thus sin, 
 
 Who seek by drugs their lords to win, 
 
 To fell diseases fall a prey, 
 
 Grow dropsied, leprous, pine away 
 
 In sad and premature decay ! 
 
 Such madness could'st thou dare to share ? 
 
 For thine own lord such ills prepare ? 
 
 No wife has e'er, by drugs or charms, 
 
 Won back a husband to her arms. 
 
 Now, calmly hear how I proceed, 
 Avoiding every tortuous deed. 
 
FROM SANSKRIT WRITERS. 117 
 
 I seek to win my husbands' hearts 
 
 By none but open, honest arts. 
 
 And so their willing hearts I rule : 
 
 I ne'er cajole them, or befool, 
 
 Nor e'er on charms or drugs depend, 
 
 Their independent wills to bend. 
 
 From anger, pride, and passion free, 
 
 I serve my lords most zealously. 
 
 Without parade of fondness, still, 
 
 Submissive, I their wish fulfil. 
 
 By fitting gestures, gentle speech, 
 
 And mien, and acts, my goal I reach. 
 
 Those lords, whose glance alone could kill, 
 
 I please with all my might and skill. 
 
 Though they are never harsh nor rude, 
 
 But always kind, and mild, and good, 
 
 I act as if constrained by awe, 
 
 And treat their slightest hint as law. 
 
 No other object draws my love, 
 
 On earth beneath, or heaven above. 
 
 No handsome, wealthy, jewelled youth, 
 
 No god, could shake my plighted troth. 
 
 For no delight or joy I care, 
 
 Unless my lords the pleasure share. 
 
 Whene'er their home they chance to leave, 
 
 Dejected, pale, I fast and grieve. 
 
 Their homeward safe return I greet 
 
 With sparkling eyes, and welcome meet. 
 
 Till all their wants are well supplied, 
 
 I never for my own provide. 
 
 At meal times, I, without delay, 
 
 The food they love before them lay, 
 
 Served up in golden platters fair, 
 
 All burnished bright with constant care. 
 
 My house is clean, and fairly swept, 
 
 Well stocked and ordered, neatly kept. 
 
ii8 METRICAL TRANSLATIONS 
 
 As friends I own, and talk with, none 
 But virtuous women : bad I shun.** 
 From all such words and acts I shrink 
 As wellbred dames unseemly think. 
 Loud laughter, foolish jests I hate. 
 And constant loitering at the gate. 
 My lords' behests I all observe, 
 From these I could not bear to swerve. 
 Just issued from the bath, and bright 
 In fair attire, with jewels dight, 
 Before my lords' appearing, I 
 Delight their eyes to gratify. 
 
 Whatever usage, rule or rite, 
 Whatever courtly forms polite, 
 My husbands' sires observed of old, 
 And they themselves in honour hold, 
 All these with never-ceasing care 
 I carry out ; no toil I spare. 
 
 * Compare the Troades of Euripides, 647 ff., where 
 Andromache says of herself 
 
 " <7rpurov ftsv, svda xxv ffpofffj xav JJ^YJ <7rpoffr) 
 
 wa^iv, avro rov 
 SJs axovsiv, r^ng ovx. svdov 
 rovrov <rapsT<ra KO&OV e/Aiftvov sv 
 z'/ffu rf /AsXd&puv xo/A-^a QqXstuv 
 ovx /6e<ppovfA7jV } rbv dz vovv 
 o7xoQ&v s^ovffa, xpqffrbv s^pKovv l/o/o/. 
 
 " In the first place, where (whether a slur already attaches 
 to women or not,) this very conduct is sure to bring ill repute 
 in its train, when one does not keep (literally, to her who does 
 not keep) at home ; giving up the desire of this, I used to stay 
 within the house, and did not bring into it the clever sayings 
 of women (i.e., their gossip and romantic notions) ; but having 
 my mind a good teacher by its own instinct, I was content 
 with myself." Paley. 
 
FROM SANSKRIT WRITERS. 119 
 
 And here the way their mother shows, 
 Who all the past exactly knows. 
 Her will I follow ; her revere ; 
 And hold the noble woman dear. 
 
 By constant care, alertness, zeal, 
 I strive to work my husbands' weal. 
 
 Base women's wicked arts I shun ; 
 By nobler means my ends are won. 
 
 In happier days,* at sumptuous feasts 
 We entertained eight thousand priests. 
 Those Brahmans learn'd and grave, in state 
 Their food from golden platters ate. 
 And many other guests beside 
 Were every day with food supplied. 
 Whate'er within our household passed, 
 Was known to me from first to last. 
 I knew the servants, one by one, 
 And all they did or left undone. 
 My husbands' hordes of gold I knew, 
 Their income, all their outlay too. 
 To me they left all household cares, 
 A mass of manifold affairs. 
 On me this burthen all was thrown ; 
 This load I bore without a groan, 
 And sacrificed my rest and ease, 
 My task to end, my lords to please. 
 I rose the first by dawn's faint light, 
 Retired the last to rest at night. 
 
 * That is while the Pandavas were at home, and in posses- 
 sion of their dominions. Some of the preceding details also, 
 though expressed in the present tense, should, if the story is 
 to be regarded as self-consistent, be referred to this earlier 
 period. 
 
120 METRICAL TRANSLATIONS 
 
 x Such are the philtres, such the spells, 
 Whose power my husbands' love compels. 
 To please her lord a virtuous wife 
 Should deem the object of her life. 
 To him her thoughts should ever turn ; 
 With love to him her heart should burn ; 
 Her hope is he, her refuge, god ;* 
 And all her acts should wait his nod. 
 In vain by ease is pleasure sought ; 
 By pains and toil alone 'tis bought. 
 Strive, then, thy lord's esteem to win ; 
 A new career of love begin. 
 Whene'er his step without the gate 
 Is heard, start up, and on him wait. 
 With cheerful tact his wishes meet, 
 His palate please with viands sweet, 
 His every sense with pleasure sate ; 
 Within thy home a heaven create. 
 So doing, thou shalt make it clear 
 That he to thee is very dear ; 
 And then thy love perceiving, he 
 With answering love will cherish thee. 
 This course will bring thee high renown, 
 Thy life with bliss connubial crown. 
 Compare the story of Sandili in Mahabharata xiii. 5864 ff. ; 
 and see the passages in praise of women, Nos. ccxxii. ff. 
 
 CCXXI. Jt Ii0hatria tooine'* .exhortation to to 0<m. 
 MaJidbhcirata v. 44944637. 
 
 There lived a Kshatriya queen of old, 
 Well known to fame, far-sighted, bold, 
 Who sate in councils, heard debate 
 Proceed on grave affairs of state, 
 
 * Mahabharata xiii. 6783, 6799. 
 
FROM SANSKRIT WRITERS. 121 
 
 Who, studying much and long, a store 
 
 Possessed of rich and varied lore. 
 
 She dwelt with joy 'mid war's alarms, 
 
 And loved to hear of feats of arms, 
 
 How Kshatriya's power the proud subdued, 
 
 And blessed the subject multitude. 
 
 It chanced, a foe's superior might 
 
 Once overcame her son in fight ; 
 
 And all his host dispersing, drove 
 
 The prince in foreign lands to rove. 
 
 There, stunned by fortune's crushing blow, 
 
 He lived, and pined, in want and woe. 
 
 Desponding, sad, he deemed it vain 
 
 To seek to raise his head again. 
 
 His spirit seeing so depressed, 
 
 The mother thus her son addressed. 
 
 VlDULA. 
 
 " Of all thy friends the grief and bane, 
 Of all thy foes the joy and gain, 
 No real son art thou of mine, 
 No scion of the kingly line, 
 A Kshatriya thou wast never born ; 
 Of every warrior thou the scorn. 
 Whence spring'st thou ? from what outcast race ? 
 All nobler sires thou would 'st disgrace. 
 Who can of thee with honour speak ? 
 In spirit faint, in act so weak. 
 Desponding thus, hast thou no care 
 Thy shattered fortunes to repair ? 
 Contemn thyself no longer ; rise, 
 Awake to deeds of high em prize. 
 Why liest thou prone, as if the dread 
 Forked bolt of heaven had struck thee dead ? 
 
122 METRICAL TRANSLATIONS 
 
 Start up, aspire to high renown ; 
 By knightly deeds regain thy crown. 
 
 By force of will respect command ; 
 Blaze fiercely like a glowing brand.* 
 Like smouldering chaff, that only smokes, 
 A weakling men's contempt provokes. 
 Whoever strikes a manly blow, 
 And strives to lay his foeman low, 
 Has done his duty ; though he fail, 
 That failure let him ne'er bewail. 
 For duty wage a constant strife ; 
 Than this, what other use has life ? 
 
 Thy pious acts have borne no fruit ; 
 And cut is now thy welfare's root. 
 If all thy hopes of good are gone, 
 In life why should'st thou linger on ? 
 
 Though hardly pressed, a warrior ne'er 
 Should yield to sad and weak despair. 
 Though fell'd to earth, a man should seize 
 With deadly grasp his foeman's knees, 
 Should drag him down with main and might, 
 And smiting, end the deadly fight. 
 
 The sons who earn no honoured name, 
 Can bring their mothers only shame. 
 Whoe'er in splendour, valour, lore, 
 Stands forth all other men before, 
 He justly claims, no other can, 
 The high and noble name of man. 
 He's falsely called a man, whose heart 
 Is weak, who plays a woman's part. 
 
 * Compare MaMbhdrata xii. 5265; and No. ccxiv. above, p. 112. 
 
FROM SANSKRIT WRITERS. 123 
 
 On this our sad condition think : 
 
 We stand on utter ruin's brink, 
 
 From home and country driven, laid low, 
 
 Of joy bereft, and plunged in woe. 
 
 And wilt thou, nerveless, thus lie low, 
 
 Nor dare to strike another blow ? 
 
 I called thee son, but now I see 
 I bore the Kali age in thee.* 
 May woman never bear again 
 A son so base, so dire a bane 3 
 
 Submission, meekness, ne'er can raise 
 The sunk, or bring them happier days. 
 Fierce, energetic, strife alone 
 Can win thee back thy father's throne. 
 Ambition only, restless, proud, 
 Can lift a man above the crowd. 
 Steel, then, thy heart : a hero grown, 
 From haughty foes wrest back thy own." 
 
 SAN JAY A. 
 
 " What worth has earth, its wealth, its joys, 
 Its power, its state, its glittering toys, 
 
 * The Kali, which is the present Yuga, is the last of the 
 four immense periods into which the Indian system of cosmo- 
 gony divides the duration of the existing creation. The first, 
 or Satya, Yuga, was the age of perfection ; and during those 
 which have followed, the world is conceived to have been 
 undergoing a gradual course of deterioration to the extent of 
 one-fourth in each succeeding Yuga. In the Kali age cor- 
 ruption and calamity are thus regarded as attaining their 
 climax. The word Kali as used in the text may thus be 
 considered as denoting an impersonation or incarnation of 
 all evils. 
 
124 METRICAL TRANSLATIONS 
 
 What worth has even life for thee, 
 My mother, if thou hast not me ? 
 Then urge me not to peril life, 
 In fruitless, bootless, desperate strife." 
 
 VlDULA. 
 
 " Their lot is base, who once were great, 
 But now have fallen from high estate ; 
 Who, masters once, dependent now, 
 To others' wills must humbly bow, 
 Whom none regards, and who, by need 
 Constrained, on others' bounty feed. 
 To such a servile life as now 
 Thou lead'st, my son, no longer bow. 
 Win back those days, alert and brave, 
 When thou wast lord and not a slave, 
 When all men watched thy kingly nod, 
 And bent before thee as a god.* 
 Like heavenly bliss is kingly sway, 
 Like hell their lot who must obey.')' 
 The prince whose arm his rule assures, 
 And well his kinsfolks' weal secures, 
 He during life enjoys renown, 
 And earns at length a heavenly crown. 
 
 Yet thou continuest faint of heart, 
 And wilt not act a hero's part. 
 But know, whene'er from love of life, 
 A Kshatriya shrinks from battle's strife, 
 With no fierce warlike ardour burns, 
 His tribe that recreant soldier spurns. 
 
 * Compare Manu vii. 8. 
 
 t This line, which has nothing corresponding to it in the 
 original, is given as a counterpart to the preceding. 
 
FROM SANSKRIT WRITERS. 125 
 
 Yet why should I my speech prolong ? 
 
 No pleas of mine, however strong, 
 
 Can sway, poor youth, thy wavering mind, 
 
 To all bold action disinclined. 
 
 Just so, no drugs his death can stay, 
 
 Whose life is ebbing fast away. 
 
 Yet hear another reason why 
 Thou still in war thy chance should'st try. 
 The foe who now usurps thy throne 
 The people's love has never known. 
 Too weak to rise, with none to guide, 
 They watch the turn of fortune's tide. 
 But if men saw thee bent on war, 
 Allies would flock from near and far. 
 With these combined, thy plans prepare, 
 Thy standard raise, and war declare. 
 
 Thy foe is mortal, bears no charm 
 To guard his life from deadly harm. 
 Go forward then ; to battle stride ; 
 Successes yet thine arms abide. 
 Thy name is Victor ; * prove thy right 
 To bear it : triumph now in fight. 
 
 Whilst thou wast but a child, of old 
 
 A Brahman seer thy lot foretold, 
 
 That after dire reverses, thou 
 
 Once more in pride should'st rear thy brow. 
 
 The sage's word remembering, I 
 
 Expect thy coming victory. 
 
 But what a life is this we lead, 
 Starvation dreading, sunk in need ! 
 
 * His name "Sanjaya'' means "victorious," or "victory." 
 
126 METRICAL TRANSLATIONS 
 
 What sad vicissitudes I've seen ! 
 A princess born, a wedded queen, 
 Resplendent once with jewels bright, 
 My husband's joy, my friends' delight, 
 In splendour nursed, I knew no care ; 
 And now ! but yet I'll not despair. 
 
 Should'st thou continue still to see 
 Thus plunged in woe thy spouse and me, 
 What joy could life then have for thee ? 
 
 Our servants, all attached and good, 
 Have left us, forced by lack of food. 
 Our honoured teachers, Brahman priests, 
 Enjoy no more their former feasts. 
 What comfort have I yet in store ? 
 Shall glad bright mornings dawn no more 
 It rends my heart, augments my woe, 
 To say a needy Brahman " no." 
 In happier days my spouse and I 
 A Brahman's suit could ne'er deny. 
 We stand before a trackless sea, 
 We have no raft, no guide but thee. 
 Be thou our pilot, steer us o'er 
 And land us on a happier shore. 
 A dying life is this we live ; 
 Do thou full life and vigour give. 
 
 What joy have I, if thou disgrace 
 By shrinking fear thy father's race ? 
 I could not bear to see thee act 
 A flatterer's part with servile tact. 
 A manly Kshatriya, highly born, 
 All base unworthy acts should scorn ; 
 By fawning, cringing aspect meek 
 For others' grace should never seek. 
 
FROM SANSKRIT WRITERS 127 
 
 Think what our race's law requires, 
 
 A law observed by all our sires, 
 
 On all their hearts inscribed, divine, 
 
 And why not too, engraved on thine ? 
 
 A Kshatriya bold, with lofty brow, 
 
 To lower men should never bow, 
 
 But always grandly stand erect 
 
 With conscious, noble, self-respect. 
 
 And even when nought can doom forefend, 
 
 Defiant let him meet his end ; 
 
 By force be broken, never bend. 
 
 To duty, Brahmans, gods above, 
 
 A Kshatriya bows with reverent love : 
 
 To these alone he homage pays ; 
 
 All humbler men he lord-like sways." 
 
 SANJAYA. 
 
 Thou hast a hard, an iron heart, 
 
 And play'st no loving mothers' part, 
 
 True daughter of a warrior line ; 
 
 A fierce unbending soul is thine. 
 
 To all thy Kshatriya instincts true, 
 
 Thou dost not yield to love its due ; 
 
 Nor seek to guard me as thy one 
 
 Supreme delight, thine only son ! 
 
 But spurr'st me on, devoid of ruth, 
 
 As if I were an alien youth, 
 
 To join again in hopeless strife, 
 
 And all in vain to peril life. 
 
 What worth would earth, its wealth, its joys, 
 
 Its power, its state, its glittering toys,- 
 
128 METRICAL TRANSLATIONS 
 
 What worth would life possess for thee, 
 My mother, if thou hadst not me ?" * 
 
 VlDULA. 
 
 " Life has two aims, with zeal pursued 
 By thoughtful men, the right, the good.f 
 These worthy ends of life to gain 
 I've urged thee on, as yet in vain. 
 The time has come, the favoured day 
 For action, long it may not stay ; 
 Improve it e'er it pass away : 
 Thy fame is perilled by delay. 
 Should I to warn thee now decline, 
 I'd show a fondness asinine. J 
 
 Thou cravest love, then prove thy right 
 To be indeed my heart's delight. 
 When thou shalt play the hero's part, 
 I then will clasp thee to my heart. 
 
 The Kshatriya race was formed for fight, 
 In martial deeds should take delight ; 
 And heaven is earned by warriors all, 
 By those who conquer, those who fall." 
 
 SANJAYA. 
 
 " I lack all means, have no allies 
 To aid my hostile enterprise. 
 
 * In the original these ideas are repeated here. 
 
 t Dliarma and Artha, or Duty, and Prosperity. 
 
 t This follows the original : " Were I not to address thee, 
 when thou art affected by infamy, this would be the weak', 
 causeless, fondness of a she-ass." 
 
FROM SANSKRIT WRITERS. 129 
 
 From home and empire rudely driven, 
 My forces into fragments riven, 
 How can I face my conquering foe, 
 Or think, unhelped, to lay him low ? 
 Alone, could even a giant hope 
 With fierce embattled hosts to cope ? 
 But thou art fertile in resource ; 
 Do thou direct and shape my course. 
 Thou bidd'st me now the strife renew ; 
 What thou comrnandest, I will do." 
 
 VlDULA. 
 
 " Let not thine ancient ill success 
 In war, my son, thy soul depress. 
 To self-distrust no longer yield ; 
 Once more thy sceptre hope to wield. 
 Misfortune lasts not always long ; 
 The strong grow weak, the weak grow strong.* 
 
 * Compare Sophocles, Eledra, 916 
 
 dXX', u <piXq, ddpavvs. rofg avroTtii roi 
 ou^ avrbg a/si daipovuv KapaffTarsT. 
 
 " But, oh, dear [sister], be of good courage : the same deity 
 does not always attend on the same persons." 
 
 And Euripides, Hercules Furens, 101 
 xdfAvovffi yap rot nai (3poruv at 
 xai Trvsvpar' atefluv ovx ahl 
 [6/ r' Ivruj^oDwug dia r'tXovg OVK 
 tZiararou yap navr' air aXX^X 
 o5ro$ 5' avrip apiffrog offrig sXtfifft 
 trsKOtQev at!, rb d' a-ropeTv dvdpbg xaxoD. 
 
 " For the calamities of mortals too cease ; and the blasts 
 of the winds have not always the same strength, [and the 
 prosperous do not prosper in the end]. For all things 
 separate themselves from each other. But he is the best man 
 who always trusts in hope ; while despair is a quality of a 
 weak man." 
 
 I 
 
130 METRICAL TRANSLATIONS 
 
 But trust not chance ; by strife alone, 
 And toil, canst thou regain thine own. 
 
 Heroic men, awake, alert, 
 Spring up, and all their force exert. 
 Resolved to win, with stubborn will, 
 Despising risk, and braving ill, 
 They never rest, but struggle on 
 Till all the good they seek is won. 
 
 A well-starred prince, religious, wise, 
 To high estate must surely rise. 
 On such Sri * smiles, benignly bright, 
 As rising suns the Orient light. 
 
 But listen yet, while I reveal 
 How thou with other men should'st deal ; 
 How thou with art, and tact, and skill, 
 May'st always mould them to thy will, 
 By varying means may'st all persuade, 
 Thy will to work, thy schemes to aid. 
 Men's several natures sharply note, 
 The various loves on which they dote, 
 Gold, splendour, pleasure, honour, fame, 
 Revenge, and every other aim ; 
 These mark, indulge, to these give scope : 
 And swaying all by fear and hope, 
 Their passions use to serve thine ends, 
 To thwart thy foes, attach thy friends. 
 By such means, too, the wise man knows 
 To sow dissension 'mong his foes. 
 And, never, son, evince alarm, 
 Whate'er may rise to threaten harm. 
 A ruler fear should never know, 
 Or, if he feels, should never show ; 
 
 * The goddess of good fortune. 
 
FROM SANSKRIT WRITERS. 131 
 
 For if he shows he danger dreads, 
 O'er all his host a panic spreads. 
 
 I've shown thee how, if thou wilt dare, 
 Thou may'st thy losses yet repair. 
 I've stirred thee up to flee from shame, 
 To gain thyself a glorious name. 
 I've sought thy soul with hope t' inspire, 
 With martial glow thy breast to fire. 
 I've told thee how, though now forlorn, 
 Thou wast for future glory born. 
 And now, my son, at length arise, 
 Arise, and snatch the envied prize. 
 
 Now, last of all, my secret hear, 
 
 That thou no more may'st doubt or fear. 
 
 We yet possess, to thee unknown, 
 
 Large treasures, known to me alone. 
 
 And many hundred friends remain, 
 
 Good -friends, who've borne misfortune's strain, 
 
 Whom no reverse of our's could shake, 
 
 Who common cause with us will make ; 
 
 They surely will not leave us now, 
 
 When fortune comes to crown thy brow. 
 
 What need for more, my son, what need? 
 
 So on to fight, and victory speed ! " 
 
 SANJAYA. 
 
 O thou, thy race's joy and pride, 
 
 Heroic mother, sagest guide, 
 
 Fond prophetess of coming good, 
 
 How thou hast roused my timid mood ! 
 
 Whilst thou didst strive, in long discourse, 
 
 My languid soul to nerve with force, 
 
1 32 METRICAL TRANSLATIONS 
 
 In war of words I strove in vain 
 
 O'er thee the mastery to gain. 
 
 For thou couldst all my pleas refute, 
 
 And leave me stunned, abashed, and mute. 
 
 With thee to lead, sustain, and cheer, 
 
 How can I longer shrink or fear ? 
 
 Drunk with the nectar of thy word, 
 
 To superhuman valour stirred, 
 
 I must, with thee to show the way, 
 
 Impossibilities essay. 
 
 I will not see the ocean whelm * 
 
 My own, my dear, paternal realm, 
 
 But lift it high above the wave, 
 
 Yea death itself with joy will brave 
 
 My cherished heritage to save." 
 
 Thus by his mother's tauntings stung, 
 By these her exhortations fired, 
 Away the youth his weakness flung, 
 And snatched the prize her soul desired. 
 
 [The women of Kajputana, as represented by Colonel Tod 
 in his " Annals and Antiquities of Eajasthan " (see chapter 
 xxiii. pp. 607, ff.), maintain in more recent times the character 
 of heroism ascribed to Vidula in his passage of the Mahabharata. 
 I give a few extracts. Vol. i. p. 607, f. " C'est aux homines a 
 
 * The original verse (4634), literally translated, runs 
 thus : " This earth must be supported in the water. I must 
 die, (plunging) down into an abyss, or precipice." This is 
 thus explained by the Commentator: " This land, my paternal 
 kingdom, sinking as it were in the water, . . . must be sup- 
 ported by me, or the sunken kingdom must be raised ; or I 
 must die in the gulf called battle ; and not thus remain 
 inactive." Supposing the word " earth " to stand for the 
 world, the phrase might perhaps be understood of a super- 
 human effort, as I have done in the lines which precede. 
 
FROM SANSKRIT WRITERS. 133 
 
 faire des grandes choses ; c'est aux femmes a les inspirer," is a 
 maxim to which every Rajpoot cavalier would subscribe, with 
 whom the age of chivalry is not fled, though ages of oppression 
 have passed over him. He knows there is no retreat into which 
 the report of a gallant action will not penetrate, and set fair 
 hearts in motion to be the objects of his search." P. 610. "Like 
 the ancient Germans or Scandinavians, the Rajpoot consults 
 her in every transaction ; from her ordinary actions he draws 
 the omens of success, and he appends to her name the epithet 
 of devl, or godlike." P. 613. " Nor will the annals of any 
 nation afford more numerous or more sublime instances of 
 female devotion, than those of the Rajpoots ; and such would 
 never have been recorded, were not the incentive likely to be 
 revered and followed." P. 614. "The annals of no nation on 
 earth record a more ennobling or more magnanimous instance 
 of female loyalty than that exemplified by Dewulde, mother 
 of the Binafur brothers," &c. P. 617. u Dewulde" says, would 
 that the gods had made me barren, that I had never borne 
 sons who thus abandon the paths of the Rajpoots, and refuse 
 to succour their prince in danger." P. 625. " Were we 
 called upon to give a pendant for Lucretia, it would be found 
 in the queen of Ganore," who the story tells, clothed her 
 enemy, the Khan who sought to marry her, in poisoned gar- 
 ments, which caused him to die in great agony, and then 
 threw herself from the battlements of the fortress. P. 633. 
 " The Rajpoot mother claims her full share in the glory of her 
 son, who. imbibes at the maternal fount the first rudiments of 
 chivalry ; and the importance of this parental instruction can- 
 not be better illustrated than in the ever recurring simile, 
 make thy mother's milk resplendent," &c.] 
 
 CCXXII. fhram xrf toxrm.ett. 
 Mahabharata i. 3027 ff. See xiii. 6781 ff. ; xii. 5561 if j iii. 13661 ff. 
 
 [These lines have been partially and differently versified in 
 my "Religious and Moral Sentiments metrically rendered 
 from Sanskrit Writers," p. 65.] 
 
 That dame deserves the name of wife 
 Whose husband is her breath of life, 
 
134 METRICAL TRANSLATIONS 
 
 Who, versed in all indoor affairs, 
 Her lord relieves of household cares ; 
 Who fills his house, a mother proud, 
 With children bright, a merry crowd. 
 
 A wife is half the man, transcends 
 In value far all other friends. 
 She every earthly blessing brings, 
 And even redemption from her springs. 
 Who on him ever fondly dotes, 
 To him her being all devotes ; 
 The men possessed of virtuous wives 
 Can lead at home religious lives. 
 They need not to the woods repair, 
 And merit seek through hardships there.* 
 A happy, joyful life they lead ; 
 Their undertakings all succeed. 
 
 In lonely hours, companions bright, 
 These charming women give delight ; 
 Like fathers wise, in duty tried, 
 To virtuous acts they prompt and guide. 
 Whene'er we suffer pain and grief, 
 Like mothers kind they bring relief, t 
 
 The weary man whom toils oppress, 
 When travelling through life's wilderness, 
 
 * Four stages in the religious life of a Brahman, viz., those 
 of the student, householder, anchorite, and mendicant, are 
 recognised by Indian writers, and the last are generally 
 regarded as representing an advance in perfection. In two 
 passages, however, of the Mahabharata xii. 343 ff., 652 ff., 
 preference is given to the householder's life, as more excellent 
 than all the others ; and an abandonment of domestic life is 
 characterised as folly. I have introduced this sentiment here, 
 although it is not expressed in the original of the passage 
 translated. 
 
 t " When pain and anguish wring the brow, 
 
 A veritable angel thou." SIR WALTER SCOTT. 
 
FROM SANSKRIT WRITERS. 135 
 
 Finds in his spouse a place of rest, 
 And there abides, refreshed and blest. 
 
 When men at length this life forsake, 
 
 And other forms of being take, 
 
 Then too do faithful wives pursue 
 
 Their husbands all their wanderings through. 
 
 The wife who first departs, awaits 
 
 Her lord's approach at Hades' gates ; 
 
 When he dies first, the faithful wife 
 
 To join her spouse, resigns her life. 
 
 The following is another translation of part of one of the same 
 passages. 
 
 Mahdbhdrata i. 3028. 
 
 Our love these sweetly-speaking women gain ; 
 When men are all alone, companions bright, 
 In duty, wise to judge and guide aright, 
 
 Kind tender mothers in distress and pain. 
 
 The wife is half the man, his priceless friend ; 
 
 Of pleasure, virtue, wealth, his constant source ; 
 
 A help and stay along his earthly course ; 
 Through life unchanging, yea, beyond its end. 
 
 CCXXI1I. <Ihe same. 
 Mahabharata xii. 5497 ff. 
 
 Although with children bright it teems, 
 
 And full of light and gladness seems, 
 
 A man's abode, without a wife, 
 
 Is empty, lacks its real life. 
 
 The housewife makes the house ; bereft 
 
 Of her, a gloomy waste 'tis left. 
 
1 36 METRICAL TRANSLATIONS 
 
 That man is truly blest whose wife, 
 With ever sympathetic heart, 
 Shares all his weal and woe ; takes part 
 In all th' events that stir his life ; 
 Is filled with joy when he is glad, 
 And plunged in grief when he is sad, 
 Laments whene'er his home he leaves, 
 His safe return with joy perceives, 
 With gentle words his anger stills, 
 And all her tasks with love fulfils. 
 
 Her husband's chiefest treasure, friend, 
 
 And comrade to his journey's end, 
 
 A wife in duty aids her lord, 
 
 With gold she helps to swell his hoard ; 
 
 Assists in all his hours of joy, 
 
 And seeks to spare him all annoy. 
 
 A spouse devoted, tender, kind, 
 Bears all her husband's wants in mind, 
 Consults his ease, his wishes meets, 
 With smiles his advent ever greets. 
 He knows, when forced abroad to roam, 
 That all is safe, with her at home. 
 In doubt, in fear, in want, in grief, 
 He turns to her, and finds relief. 
 
 When racked by pain, by sickness worn, 
 
 By outrage stung, by anguish torn, 
 
 Disturbed, perplexed, oppressed, forlorn, 
 
 Men find their spouses' love and skill 
 
 The surest cure for every ill. 
 
 The luckless wight who lacks a wife, 
 
 And leads a doleful single life, 
 
 Should leave his home, and cheerless dwell 
 
 In some secluded forest dell, 
 
FROM SANSKRIT WRITERS. 137 
 
 And there should spend his days and nights 
 In fasting, penance, painful rites, 
 For now, without a helpmate dear, 
 His house is but a desert drear. 
 Who then would live without a wife 
 His house's joy and light and life ? 
 With her the poorest hut will please, 
 And want and toil be borne with ease. 
 Without her spacious gilded halls 
 Possess no charm, all splendour palls. 
 
 CCXXIV. ^h* barhdUrr cmlg half a man. 
 Brahma Dliarma ii. 2, 1. 
 
 A man is only half a man, his life 
 Is not a whole, until he finds a wife. 
 His house is like a graveyard, sad and still, 
 Till gleeful children all its chambers fill. 
 
 CCXXV. ^hz bz&t uu f0r mi0orimte. 
 MaMWiarata iii. 2325. 
 
 Thou sayest right ; for all the ills of life 
 No cure exists, my fair one, like a wife. 
 
 COXXVI. itoarb 0f a toife'0 bebotimt. 
 
 Ramayana ii. 24, 26 (Bomb, ed.) Mahabhcwata xiii. 2496 ; 
 iii. 13649 b f. 
 
 That wife to bliss celestial soars, 
 Whose loving care her lord delights, 
 Although she shuns all holy rites, 
 And never any god adores. 
 
138 METRICAL TRANSLATIONS 
 
 CCXXVIL $Ecmten natural^ 
 MrichchhakatiM, Act iv. 
 
 Men, seeking knowledge, long must strive, 
 And over many volumes pore : 
 But favoured women all their lore, 
 
 Unsought, from nature's grace derive. 
 
 CCXXVIII. moment toil**. 
 Mahabharata xiii. 2236 ff. 
 
 [I have above and elsewhere quoted from this great poem 
 passages in which the fair sex is cordially eulogized, directly 
 or indirectly. The following picture, though in some respects 
 it is flattering to women, as testifying to their great cleverness 
 and powers of allurement, is otherwise far from laudatory. 
 The fair sex, however, need not be vindicated against this 
 representation. As the names of the Indian sophists referred 
 to in these lines are not familiar to the English reader, I 
 have substituted that of Macchiavelli.] 
 
 Deep steeped in Macchiavellian wiles, 
 With those that smile a woman smiles, 
 With those that weep dissolves in tears, 
 The sad with words of comfort cheers, 
 By loving tones the hostile gains, 
 And thus firm hold on men attains, 
 Her action suiting well to all 
 Th' occasions that can e'er befall. 
 As words of truth she praises lies, 
 As arrant falsehood truth decries, 
 And, mistress of deceptive sleight, 
 Treats right as wrong, and wrong as right. 
 All powers which wizard demons old, 
 Of whom such wondrous tales are told, 
 Displayed the gods themselves to cheat, 
 
FROM SANSKRIT WRITERS. 139 
 
 To blind, elude, and so defeat, 
 
 Such fascinating powers we find 
 
 In artful women all combined. 
 
 So skilfully they men deceive, 
 
 So well their viewless nets can weave, 
 
 That few whom once these syrens clasp, 
 
 Can soon escape their magic grasp. 
 
 Yet, once their earlier ardour cooled, 
 
 They jilt the men they've thus befooled ; 
 
 And fickly newer objects seek 
 
 To suit their changing passion's freak. 
 
 Such charmers well to guide and guard, 
 
 For men must prove a task too hard. 
 
 CCXXIX. Jl 0p.ell to pr0m0te orncxrrb in a familg. 
 Atliarva Veda iii. 30. 1. 
 
 Within this house, by this my spell, 
 
 I concord, union, peace, create ; 
 
 That none may more another hate ; 
 But all in love together dwell. 
 
 Let these, the sons, their sire obey, 
 
 And ne'er their mother's word gainsay. 
 Let this fair wife, with aspect bright, 
 
 And honied words her lord delight. 
 Let brothers mutual rancour shun, 
 
 And sister sister kindly treat, 
 
 Let each the rest with accents sweet 
 Address, and all in heart be one. 
 
 CCXXX. J)0aipitcrn oi a QOO^ king. 
 Mahdbdhrata xii. 3450, &c. (see Appendix). 
 
 That man alone a crown should wear 
 Who's skilled his land to rule and shield ; 
 For princely power is hard to wield 
 A load which few can fitly bear. 
 
140 METRICAL TRANSLATIONS 
 
 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. 
 
 CCXXXI. ttf-jcmiqtte*t mu0t pmtbe xrtlur rmirnxests. 
 
 Mahabhdrata ii. 194 ; v. 1150 if . ; 1 157 ; 1162 ; 4332 ff. ; 
 xii. 2599 f. ; Manu vii. 44. 
 
 The king who long aspires to rule, 
 Must all his lawless passions school. 
 Whoever these neglects to sway 
 Soon sees his empire pass away ; 
 While he who well himself commands 
 Can wisely govern all his lands. 
 For lust and anger men delude, 
 And draw them from proper good. 
 But he who these two foes enchains, 
 A world-wide empire surely gains. 
 This lofty rank, this envied state, 
 This power to fix each subject's fate, 
 
FROM SANSKRIT WRITERS. 141 
 
 Usurped by base and wicked kings, 
 On men dire woe and ruin brings. 
 
 Whoe'er would ample wealth amass, 
 In virtue other men surpass, 
 In check must all his senses hold ; 
 When these are ever well controlled, 
 In strength the understanding grows, 
 As fire by fuel brightly glows. 
 
 But men whom lawless passions sway 
 To swift destruction fall a prey, 
 As steeds uncurbed, in wild career 
 Dash down to earth their charioteer. 
 
 The prince who fails himself to school 
 His ministers can never rule ; 
 And he his foes can ne'er defeat 
 His ministers who has not beat. 
 
 A monarch first himself must school, 
 Then seek his court and camp to rule ; 
 Must first subdue himself in fight, 
 And then march forth his foes to smite. 
 For who can other men subject 
 Who has not first his passions checked ? 
 
 Kind fortune on that monarch waits 
 Who first his fierce desires abates, 
 Who rules his ministers, and wields 
 The rod which good from bad men shields, 
 Who first investigates the facts, 
 And then deliberately acts. 
 
i 4 2 METRICAL TRANSLATIONS 
 
 CCXXXII. Jfterrg 0h0ulb bt shxritm io ignorant 
 Mahdbhdrata iii. 1055. 
 
 When men from want of knowledge sin, 
 A prince to such should mercy show ; 
 For skill the right and wrong to know 
 For simple men is hard to win. 
 
 CCXXXIII. Jt king's test ire&sttris attb resiles. 
 McMbMrata ii. 2020. 
 
 Though other treasures kings may boast, 
 Of gems and gold a glittering hoard, 
 The richest far is he, the lord 
 Of stalwart men, a numerous host. 
 
 Amid impending war's alarms, 
 Though round us lofty castles rise, 
 The fort that best assault defies 
 Is formed by manly warriors' arms. 
 
 CCXXXIV. " 13ixm fxrrtes ante 
 
 Btthana in Sarngadhara's PaddJiati, Scimanyakavi- 
 pmsamsa 13 (12). 
 
 Without a bard his deeds to sing 
 Can any prince be known to fame ? 
 Of old lived many a valiant king 
 Of whom we know not even the name ! 
 
 CCXXXV. yobt jof hmn*. 
 Panchatantra v. 49 ; iii. 92 (Bombay Edition). 
 
 Not such is even the bliss of heaven 
 As that which fills the breast of men 
 
FROM SANSKRIT WRITERS. 143 
 
 To whom, long absent, now 'tis given 
 Their country once to see again, 
 Their childhood's home, their natal place, 
 However poor, or mean, or base. 
 
 CCXXXVI. Bnteto-elleb men'* horizon nmtmtefc. 
 Panchatantm i. 21. 
 
 Th' incurious men at home who dwell, 
 And foreign realms, with all their store 
 Of various wonders, ne'er explore, 
 Are simply frogs within a well. 
 
 CCXXXVIL " <lh* toolf alsxr shall tojeU toith the lamb. 
 
 (Isaiah xi. 6.) 
 Malulblulrata xiii. 651. 
 
 With serpents weasels kindly play, 
 And harmless tigers sport with deer ; 
 The hermit's holy presence near 
 
 Turns hate to love, drives fear away. 
 
 CCXXXVIII. m* saint should patientlg atoait the lumr of 
 hi* 
 
 vi. 45 ; MahOblulrata xii. 8929. 
 
 Let not the hermit long for death, 
 Nor cling to this terrestrial state : 
 Their lords' behests as servants wait, 
 
 So let him, called, resign his breath. 
 
144 METRICAL TRANSLATIONS 
 
 CCXXXIX. Ehat is injurious, thtftwjh toar, is to 
 be abartbmufo. 
 
 (St. Matthew xviii. 8 f.) 
 Bhdgavata Pur ana vii. 5, 37. 
 
 That alien man who blessings brings, 
 The wise with love parental greet ; 
 But like a dire disease will treat 
 
 The son from whom destruction springs. 
 
 Thy- limb unsound, although with pain, 
 Lop off, remove the noxious taint 
 Which renders all thy body faint, 
 
 That thus the whole may strength regain. 
 
 CCXL. " Jt prxrplut has no honowc in his tffom ccrwntrj). 
 Drishtanta tfatalca, 76. 
 
 A man in whom his kindred see 
 One like themselves, of common mould, 
 May yet by thoughtful strangers be 
 Among the great and wise enrolled. 
 In Vishnu clowns a herdsman saw, 
 Gods viewed the lord of all with awe. 
 
FROM SANSKRIT WRITERS. 145 
 
 CCXLI. JUita aab jtatoha ; 0r the Ittbiati <Simemt.* 
 (Lalita Vistara, in Bibliotheca Indica, p. 115 ff.) 
 
 In the Lalita Vistara a legendary history in prose and 
 verse of the life of Buddha, the great Indian Saint, and founder 
 of the religion which bears his name it is related that a 
 Bishi, or inspired sage, named Asita, who dwelt on the skirts 
 of the Himalaya mountains, became informed, by the occurrence 
 of a variety of portents, of the birth of the future lawgiver, as 
 the son of King Suddhodana, in the city of Kapilava^tu, in 
 Northern India, and went to pay his homage to the infant. I 
 have tried to reproduce the legend in the following verses. 
 The similarity of some of the incidents to portions of the 
 narrative in the second chapter of St Luke's Gospel, verses 
 25, ff., will strike the reader. 
 
 I may mention that the Buddhist books speak also of earlier 
 Buddhas, that the word means " the enlightened," or, " the 
 intelligent," and that Buddha also bore the appellations of 
 Gautama, and of Sakyasinha, and Sakyamuni i.e., the lion, 
 and the devotee, of the tribe of the Sakyas, to which he 
 belonged. 
 
 That I have not at all exaggerated the expressions in the 
 text which speak of Buddha as a deliverer or redeemer, or 
 assimilated his character more than was justifiable to the 
 Christian conception of a saviour, will be clear to any one who 
 can examine the original for himself. Kumarila Bhatta, a 
 renowned Brahmanical opponent of the Buddhists, while 
 charging Buddha with presumption and transgression of the 
 rules of his caste in assuming the functions of a religious 
 teacher (with which, as belonging to the Kshatriya, and not 
 to the Brahmanical, class, he had no right to interfere), ascribes 
 to him these words " Let all the evils (or sins) flowing from 
 the corruption of the Kali age " (the fourth, or most degene- 
 rate, age of the world) "fall upon me ; but let the world be 
 redeemed ! " If we might judge from this passage, it would 
 seem that the character of a vicarious redeemer was claimed 
 
 * This, and the next piece, are reprinted from my " Original Sanskrit 
 Texts," &c., Vol. ii., pp. 494 ff. 
 
 K 
 
146 METRICAL TRANSLATIONS 
 
 by, or at least ascribed to, Buddha. I am informed by Mr R. 
 C. Childers, however, that in his opinion the idea of Buddha's 
 having suffered vicariously for the sins of men is foreign to 
 Buddhism, and indeed, opposed to the whole spirit and ten- 
 dency of the system. 
 
 Another valued correspondent, Professor E. B. Cowell, is 
 unable to think that the sentiment ascribed to Buddha by 
 Kumarila is foreign to his system, as it is thoroughly in accord- 
 ance with the idea of the six paramitas. He does not understand 
 it as implying any theological notion of vicarious atonement, 
 but rather the enthusiastic utterance of highly-strung moral 
 sympathy and charity ; and would compare it with St Paul's 
 words in Romans ix. 3, and explain each in just the same way as, 
 he thinks, Chrysostom does. He further refers to the existence 
 of numerous Buddhist stories in the Kathasarit-sagara, among 
 which is one from Ivi. 153, viz., the story of the disobedient 
 son with a red-hot iron wheel on his head, and he says 
 "Papino 'nye 'pi (vi 1 ?) muchyantam prithvyam tat-patakair api. 
 a papa-kshayam etad me chakram bhramyatu murdhani." 
 " Let other sinners on earth be freed from their sins ; and 
 until the removal of [their] sin let this wheel turn round upon 
 my head." In either case it is only a wish, and it is not pre- 
 tended that it really had, or ever could have, any effect on other 
 men. It only expresses a perfection of charity. The same 
 idea (borrowed, as Dr Cowell supposes, from Buddha), occurs 
 in the Bhagavata Purana, ix. ch. 21. The " immortal word " 
 (amritam vachah) contained in the 12th verse, and ascribed to 
 the pious and benevolent King Rantideva, who himself 
 endured hunger and thirst to relieve others, is as follows : 
 no, kdmaye 'ham gatim ifaarat pardm ashtarddhi-yuktdm apunar- 
 bhavam vd. drtim prapadye 'khila-deJiabhdjdm antak-sthito yena 
 bliavanty aduhJchdh. "I desire not from God that highest 
 state which is attended with the eight perfections ; nor do I 
 ask to be exempted from future births. I seek to live within 
 all corporeal beings, and endure their pains, that so they may 
 be freed from suffering." On this the commentator annotates 
 thus : Para - dukkhdsahishnutayd sarveshdm duhkham svayam 
 bJwktum dsdste. . . . " akhila-dehabhdjdm drtim" duhkham tat- 
 tad-bhoktri-rupem " antahsthitah" sann aliam "prapadye" 
 
FROM SANSKRIT WRITERS. 147 
 
 prapnmjdm ity evam Mmaye. " Being unable (in thought) to 
 endure the sufferings of others, he desires himself to endure 
 the sufferings of all. ... I desire, in the form of each sufferer, 
 living within him, to undergo the sufferings of them all." 
 
 On Himalaya's lonely steep 
 There lived of old a holy sage, 
 Of shrivelled form, and bent with age, 
 
 Inured to meditation deep. 
 
 He when great Buddha had been born, 
 
 The glory of the Sakya race, 
 
 Endowed with every holy grace, 
 To save the suffering world forlorn 
 
 Beheld strange potents, signs which taught 
 The wise that that auspicious time 
 Had witnessed some event sublime, 
 
 With universal blessing fraught. 
 
 The sky with hosts of gods was thronged : 
 He heard their voices Buddha's name 
 Resounding loud with glad acclaim, 
 
 And clear exulting shouts prolonged. 
 
 The cause, exploring, far and wide 
 The sage's vision ranged ; with awe 
 Within a cradle laid he saw 
 
 Far off the babe, the Sakyas' pride. 
 
 With longing seized this child to view 
 At hand, and clasp, and homage pay, 
 Athwart the sky he took his way, 
 
 By magic art, and swan-like flew ; 
 
 And came to King Suddhodan's gates, 
 And entrance craved " Go, royal page, 
 And tell thy lord an ancient sage 
 
 To see the king permission waits." 
 
I4 8 METRICAL TRANSLATIONS 
 
 The page obeyed, and joined his hands 
 Before the prince, and said " A sage, 
 Of shrivelled form, and bowed with age 
 
 Before the gate, my sovereign, stands, 
 
 "And humbly asks to see the king." 
 
 To whom 3uddhodan cried "We greet 
 All such with joy ; with honour meet 
 
 The holy man before us bring." 
 
 The saint beside the monarch stood, 
 
 And spake his blessing " Thine be health, 
 With length of life, and might, and wealth ; 
 
 And ever seek thy people's good." 
 
 With all due forms, and meet respect, 
 The king received the holy man, 
 And made him sit ; and then began 
 
 " Great sage, I do not recollect 
 
 " That I thy venerable face 
 Have ever seen before ; allow 
 Me then to ask what brings thee now 
 
 From thy far-distant dwelling place." 
 
 " To see thy babe/' the saint replies, 
 " I come from Himalaya's steeps." 
 The king rejoined " My infant sleeps ; 
 
 A moment wait until he rise." 
 
 " Such great ones ne'er," the Rishi spake, 
 " In torpor long their senses steep, 
 Nor softly love luxurious sleep ; 
 
 The infant prince will soon awake." 
 
FROM SANSKRIT WRITERS. 149 
 
 The wondrous child, alert to rise, 
 At will his slumbers light dispelled. 
 His father's arms the infant held 
 
 Before the sage's longing eyes. 
 
 The babe beholding, passing bright, 
 
 More glorious than the race divine. 
 
 And marked with every noble sign,* 
 The saint was whelmed with deep delight ; 
 
 And crying " Lo ! an infant graced 
 
 With every charm of form I greet ! 
 
 He fell before the Buddha's feet, 
 With fingers joined, and round him paced.f 
 
 Next round the babe his arms he wound, 
 And " One," he said, " of two careers 
 Of fame awaits in coming years 
 
 The child in whom these signs are found. 
 
 " If such an one at home abide, 
 
 He shall become a king, whose sway 
 Supreme a mighty arm'd array 
 
 On earth shall stablish far and wide. 
 
 * Certain corporeal marks are supposed by Indian writers 
 to indicate the future greatness of these children in whom 
 they appear. Of these, thirty-two primary, and eighty 
 secondary, marks, are referred to in the original as being visible 
 on Buddha's person. 
 
 } The word here, imperfectly translated, means, according 
 to Professor H. H. Wilson's Dictionary, " reverential saluta- 
 tion, by circumambulating a person or object, keeping the 
 right side towards them." 
 
150 METRICAL TRANSLATIONS 
 
 " If, spurning worldly pomp as vain, 
 He choose to lead a joyless life, 
 And wander forth from home and wife, 
 
 He then a Buddha's rank shall gain." 
 
 He spoke, and on the infant gazed, 
 When tears suffused his aged eyes; 
 His bosom heaved with heavy sighs ; 
 
 When King Suddhodan asked, amazed 
 
 " Say, holy man, what makes thee weep, 
 
 And deeply sigh ? Does any fate 
 
 Malign the royal child await ? 
 May heavenly powers my infant keep ! " 
 
 " For thy fair infant's weal no fears 
 Disturb me, king," the Kishi cried ; 
 " No ill can such a child betide ; 
 
 My own sad lot commands my tears. 
 
 " In every grace complete, thy son, 
 Of truth shall perfect insight* gain, 
 And far sublimer fame attain 
 
 Than ever lawgiver has won. 
 
 " He such a wheerf of sacred lore 
 Shall speed on earth to roll, as yet 
 
 * The term here translated " insight " is derived from the 
 same root as the word " Buddha," and means " intelligence," 
 or " enlightenment." 
 
 t The term thus rendered, dharmachakra, expresses a some- 
 what singular figure. It literally denotes the " wheel of the 
 law," or the "wheel of righteousness," or the "wheel of 
 religion." See, however, on the sense of dhammachakka, Mr 
 Childers's Pali Dictionary. He renders it " dominion of the 
 law." In Bohtlingk and Roth's Sanskrit Lexicon, one of the 
 senses assigned to chakra (wheel) is the "wheel of the monarch 
 rolling over the lands ; dominion." 
 
FROM SANSKRIT WRITERS. 151 
 
 Hath never been in motion set 
 By priest, or sage, or god before. 
 
 "The world of men and gods to bless, 
 The way of rest and peace to teach, 
 A holy law thy son shall preach 
 
 A law of stainless righteousness. 
 
 " By him shall suffering men be freed 
 From weakness, sickness, pain, and grief, 
 From all the ills shall find relief 
 
 Which hatred, love, illusion breed. 
 
 " His hand shall loose the chains of all 
 Who groan in fleshly bonds confined ; 
 With healing touch the wounds shall bind 
 
 Of those whom pain's sharp arrows gall. 
 
 " His potent words shall put to flight 
 The dull array of leaden clouds 
 Which helpless mortals' vision shrouds, 
 
 And clear their intellectual sight. 
 
 "By him shall men who, now untaught, 
 
 In devious paths of error stray, 
 
 Be led to find a perfect way 
 To final calm* at last be brought. 
 
 * The word in the original is nirvana, a term of which the 
 sense is disputed some scholars esteeming it to mean absolute 
 annihilation ; others explaining it as the extinction of passion, 
 the attainment of perfect dispassion. Mr Childers informs me 
 that he considers nirvana to signify active bliss on earth for a 
 brief period, followed (upon death) by total annihilation. See 
 a letter from him on this subject in No. 62 of Triibner's 
 Literary Eecord for October 1870, p. 27. See also the long 
 article in his Pali Dictionary on the word nibbtlnam, the Pali 
 form for nirvanam. 
 
152 METRICAL TRANSLATIONS 
 
 " But once, king, in many years, 
 
 The figtree* somewhere flowers perhaps ; 
 So after countless ages' lapse, 
 
 A Buddha once on earth appears. 
 
 " And now, at length, this blessed time 
 Has come ; for he who cradled lies 
 An infant there before thine eyes 
 
 Shall be a Buddha in his prime. 
 
 " Full, perfect insight gaining, he 
 Shall rescue endless myriads tost 
 On life's rough ocean waves, and lost, 
 
 " And grant them immortality. -f 1 
 
 " But I am old, and frail, and worn, 
 I shall not live the day to see 
 When this thy wondrous child shall free 
 
 From woe the suffering world forlorn. 
 
 " Tis this mine own unhappy fate 
 
 Which bids me mourn, and weep, and sigh ; 
 The Buddha's triumph now is nigh, 
 
 But ah ! for me it comes too late ! " 
 
 When thus the aged saint, inspired, 
 Had all the infant's greatness told, 
 The king his wondrous son extolled, 
 
 And sang, with pious ardour fired 
 
 * The tree referred to in the original is the Udumhara, the 
 Ficus glomerata. 
 
 f The word so rendered is in the original amrita, commonly 
 understood as translated. The Pali form is amata, which Mr 
 Childers, in his Dictionary, s.v., says means nirvana. See the 
 preceding note. 
 
FROM SANSKRIT WRITERS. 153 
 
 " Thee, child, th' immortals worship all, 
 
 The great physician, born to cure 
 
 All ills that hapless men endure ; 
 I, too, before thee, prostrate fall." 
 
 And now his errand done the sage 
 Dismissed with gifts, and honour due, 
 Athwart the aether swan-like flew, 
 
 And reached again his hermitage. 
 
154 METRICAL TRANSLATIONS 
 
 CCXLII. abmt3 mvb 
 
 The Ramayana, as is well known to students of Indian lit- 
 erature, relates the adventures of Rama, son of the king of 
 Ayodhya (Oude), who, in consequence of a domestic intrigue, be- 
 came an exile from his country, and wandered about the southern 
 regions of India, in company with his brother Lakshmana and 
 his wife Sita. Sita was carried off by Bavaria, king of the 
 Rakshasas (demons or goblins), to his capital, Lanka, in the 
 island of Ceylon. Ultimately, Havana was slain in battle by 
 Rama, who (according, at least, to the poem in its existing, 
 and perhaps interpolated, form) was an incarnation of the 
 supreme god Vishnu, and Sita was rescued. Rama returned 
 to Ayodhya after his father's death, and succeeded him on the 
 throne. The legend now freely translated is taken from the 
 supplementary book of the Ramayana, the Uttara Kanda, 
 chapter 17, and relates a passage in the earlier life of Ravana. 
 Vedavati, the heroine of the story, agreeably to the Indian 
 theory of the transmigration of souls, was subsequently re-born 
 in the form of Sita. 
 
 Where, clothed in everlasting snow, 
 
 Himalay's giant peaks arise 
 
 Against the ambient azure skies ; 
 And bright as molten silver glow- 
 While, far beneath, the solitudes 
 Are green with Devadaru* woods 
 
 It chanced that once the demon lord 
 
 Who ruled in Lanka's isle afar, 
 
 And, mounted on his airy car, 
 These northern tracts sublime explored, 
 Alighted there upon the ground 
 And roamed those forests wild around. 
 
 * Pinus devadtlru which signifies the "divine tree;" the 
 Deodar, a magnificent tree, both in height and girth. 
 
FROM SANSKRIT WRITERS. 155 
 
 And, lo, he saw a maiden, fair 
 
 And brilliant as a goddess, clad 
 
 In garb ascetic, rude and sad, 
 Deform with squalid matted hair: 
 And all at once with passion fired, 
 The damsel's secret thus inquired : 
 
 " How is it, tell me, lovely maid 
 
 Whose virgin charms subdue the heart, 
 Whose form with every grace of art 
 
 In gold and gems should be arrayed 
 
 Thou dost this doleful garb assume, 
 
 Which ill beseems thy youthful bloom ? 
 
 " Whose daughter art thou ? What hath led 
 
 Thy choice to such a life austere ? 
 
 O blest were he whom, lady dear 
 And beauteous, thou should'st deign to wed ! ' 
 Him, duly honoured as a guest, 
 The fair ascetic thus addressed : 
 
 " My father was a holy sage : 
 
 From him I sprang as, calm, and dead 
 To earthly aims and joys, he read 
 
 Th' eternal Veda's hallowed page : 
 
 The Voice which spoke within the book 
 
 In me a form corporeal took. 
 
 " The gods, enamoured, all aspired 
 The honour of my hand to gain ; 
 Their ardent pleas were urged in vain ; 
 
 A loftier aim my father fired ; 
 
 For he had vowed, with lawful pride, 
 
 I could be only Vishnu's bride. 
 
156 METRICAL TRANSLATIONS 
 
 " Incensed at his rejection, one 
 
 Among the suitors, proud but base, 
 The chieftain of the Daitya race,* 
 
 Avenged the slight the sage had shown : 
 
 By night he nigh my father crept, 
 
 And vilely slew him while he slept. 
 
 " That I my sire's high aim may gain, 
 And win great Vishnu for my lord, 
 I lead this life, by thee abhorred, 
 
 Of hard austerity and pain ; 
 
 And, till the god himself impart, 
 
 I wed his image in my heart. 
 
 " I know thee, Ravan, who thou art ; 
 
 By virtue of this life austere, 
 
 All secret things to me are clear ; 
 I bid thee hence ; avaunt, depart ! " 
 But by the maiden's charms subdued, 
 The demon still his suit pursued. 
 
 " Proud art thou, lady fair, whose soul 
 So high aspires ; but such sublime 
 Devotion suits not well thy prime, 
 
 Nor stern and painful self-control. 
 
 The old may so their days employ ; 
 
 But thou should'st live for love and joy. 
 
 " I am the lord of Lanka's isle ; 
 
 Thy peerless charms my bosom fire : 
 If thou wilt crown my heart's desire, 
 And ever on me sweetly smile, 
 Then thou, my favoured queen, shalt know 
 The bliss that power and wealth bestow. 
 
 * The Daityas in character correspond with the Titans of 
 the Greeks. 
 
FROM SANSKRIT WRITERS. 157 
 
 " And who is Vishnu, pray, declare, 
 
 Whose form thy fancy paints so bright ? 
 Can he in prowess, grandeur, might, 
 
 And magic gifts with me compare ? 
 
 A phantom vain no longer chase, 
 
 The offer of my love embrace." 
 
 To whom the holy maid replied 
 
 " Presumptuous fiend, thy boast is loud. 
 No voice but thine, profanely proud, 
 
 Hath ever Vishnu's might defied ; 
 
 Heaven, earth, and hell, all own him lord 
 
 By all their hosts and powers adored." 
 
 She spake ; the fiend with rage was fired : 
 The damsel's hair he rudely grasped ; 
 Thus by his hated fingers clasped, 
 
 She tore her locks, and cried, inspired 
 
 " This insult I may not survive : 
 
 I enter now this fire, alive. 
 
 " Yet though I die, I once again 
 
 Shall live to recompense this wrong. 
 And though my vengeance slumber long. 
 
 My pious works their meed shall gain, 
 
 And I shall reappear on earth, 
 
 A virgin fair of royal birth." 
 
 She ceased. With fixed resolve to die, 
 The fire she entered, calm, elate ; 
 When all at once, to celebrate 
 This deed heroic, from the sky 
 There fell a shower of fragrant flowers, 
 Kained down by gods from heavenly bowers. 
 
158 METRICAL TRANSLATIONS 
 
 Nor was this maid's prediction vain. 
 
 Attaining all her heart's desire, 
 As Sita she was born again, 
 
 The daughter of a royal sire, 
 And won great Earaa for her lord, 
 Whom men as Vishnu's Self adored. 
 
 And now the demon-king profane, 
 
 Whose coming doom had been foretold 
 By that insulted maid of old, 
 
 By Kama's hand in fight was slain. 
 
 For how could hellish power withstand 
 
 Incarnate Vishnu's murderous brand ? 
 
FROM SANSKRIT WRITERS. 159 
 
 SKETCHES OF DIFFERENT DEITIES AS REPRE- 
 SENTED IN THE HYMNS OF THE RIGVEDA.* 
 
 CCXLIII. Martina. 
 
 Lo, reared of old by hands divine, 
 High towers in heaven a palace fair ; 
 Its roof a thousand columns bear : 
 
 A thousand portals round it shine. 
 
 Within, enthroned in god -like state, 
 Sits Varuna, in golden sheen : 
 To work his will, with reverent mien, 
 
 His angel hosts around him wait. 
 
 When I beheld this vision bright, 
 
 I deemed the god was clad in flame, 
 Such radiance from his presence came, 
 
 And overpowered my aching sight. 
 
 Each morn when Ushas starts from sleep, 
 ^He mounts his car, which gleams with gold : 
 
 All worlds before Imfe lie unrolled, 
 As o'er the sky hfeTcoursers sweep. 
 
 The righteous lord the sceptre wields, 
 
 Supreme, of universal sway ; 
 
 His law both men and gods obey : 
 To his decree the haughtiest yields. 
 
 He spread the earth and watery waste ; 
 He reared the sky; he bade the sun 
 
 * These sketches are reprinted from the fifth volume of my 
 "Original Sanskrit Texts," &c. 
 
160 METRICAL TRANSLATIONS 
 
 His shining circuit daily run : 
 In him the worlds are all embraced. 
 
 By his decree the radiant moon 
 
 Moves through the nightly sky serene, 
 And planets sparkle round their queen ; 
 
 But whither have they fled at noon ! 
 
 The rivers flow at his request ; 
 
 And yet admire his wondrous skill 
 The ocean-bed they never fill, 
 
 Although their currents never rest. 
 
 The path of ships across the sea, 
 
 The soaring eagle's flight he knows ; ( 
 The course of every wind that blows, 
 
 And all that was or is to be. 
 
 Descending, ceaseless, from the sky, 
 His angels glide this world around : 
 As far as earth's remotest bound, 
 
 All-scanning, range their thousand eyes. 
 
 This mighty lord who rules on high, 
 
 Though closely veiled from mortal gaze, 
 All men's most secret acts surveys : 
 
 He, ever far, is ever nigh. 
 
 * In Indian mythology the moon is a god, not a goddess ; 
 but I have in this line adhered to the customary English 
 poetical phraseology. 
 
 f Compare Proverbs xxx. 18 "There be three things which 
 are too wonderful for me ; yea, four which I know not : 19. 
 The way of an eagle in the air ; the way of a serpent upon a 
 rock ; the way of a ship in the midst of the sea ; " &c. 
 
FROM SANSKRIT WRITERS. 161 
 
 Two think they are not overheard, 
 
 Who sit and plot as if alone ; 
 
 Their fancied secrets all are known ; 
 Unseen, the god is there, a third. 
 
 Whoe'er should think his way to wing, 
 And lurk unknown beyond the sky ; 
 Yet could not there elude the eye, 
 
 And grasp, of Varuna, the king. 
 
 For all within the vast expanse 
 
 Of air that heaven and earth divides, 
 Whate'er above the heaven abides, 
 
 Lies open to his piercing glance. 
 
 The ceaseless winkings all he sees, 
 And counts, of every mortal's eyes ; 
 In vain to move a creature tries, 
 
 Unless the god the power decrees. 
 
 To thoughtful men, who truth discern, 
 And deeply things divine explore, 
 The god reveals his hidden lore ; 
 
 But fools his secrets may not learn. 
 
 He marks the good and ill within 
 
 The hearts of men; the false and true 
 Discerns with never-erring view : 
 
 He hates deceit, chastises sin. 
 
 His viewless bonds, than cords and gyves 
 More hard to burst, the wicked bind ; 
 In vain, within their folds confined, 
 
 To cast them off the sinner strives. 
 L 
 
162 METRICAL TRANSLATIONS 
 
 And yet the god will not refuse 
 His grace to one who inly moans, 
 When fetter-bound, his errors owns, 
 
 And for forgiveness meekly sues. 
 
 But where is, lord, thy friendship now ?* 
 Thine ancient kindness, restore ; 
 May we, so dear to thee of yore, 
 
 No longer dread thy frowning brow. 
 
 Thine ire we did not madly brave, 
 Nor break thy laws in wanton mood ; 
 We fell by wrath, dice, wine, subdued, 
 
 Forgive us, gracious lord, and save. 
 
 Absolve us from the guilt, we pray, 
 Of all the sins our fathers wrought,^ 
 And sins which we commit in thought, 
 
 And speech, and act, from day to day. 
 
 From dire disease preserve us free, 
 Nor doom us to the house of clay 
 Before our shrivelling frames decay : 
 
 A good old age yet let us see. 
 
 In vain shall hostile shafts assail 
 
 The man thy shielding arm defends : 
 Secure, no wrong he apprehends, 
 
 Safe as if cased in iron mail. 
 
 As mother birds their pinions spread 
 
 To guard from harm their cowering brood ; 
 Do thou, lord, most great and good, 
 
 Preserve from all the ills we dread. 
 
 * Compare Psalms Ixxxix. 49 ; xxv. 6 ; and Ixxxv. 5. 
 
 t See Exodus xx. 5 ; Deuteronomy v. 9 ; and Ezekiel xviii. 1 ff. 
 
FROM SANSKRIT WRITERS. 163 
 
 Many of the ideas in the preceding sketch are derived from 
 the following hymn : 
 
 Atharva veda, iv. 16. 
 
 The mighty lord on high our deeds, as if at hand, espies; 
 The gods know all men do, though men would fain their 
 
 acts disguise : 
 Whoever stands, whoever moves, or steals from place to 
 
 place, 
 Or hides him in his secret cell, the gods his movements 
 
 trace. 
 
 Wherever two together plot, and deem they are alone, 
 King Varuna is there, a third, and all their schemes are 
 
 known. 
 This earth is his, to him belong those vast and boundless 
 
 skies ; 
 Both seas within him rest, and yet in that small pool he 
 
 lies. 
 Whoever far beyond the sky should think his way to 
 
 wing, 
 
 He could not there elude the grasp of Varuna the king. 
 His spies, descending from the skies, glide all this world 
 
 around ; 
 Their thousand eyes all-scanning sweep to earth's remotest 
 
 bound. 
 Whate'er exists in heaven and earth, whate'er beyond 
 
 the skies, 
 
 Before the eyes of Varuna, the king, unfolded lies. 
 The ceaseless winkings all he counts of every mortal's 
 
 eyes, 
 He wields this universal frame as gamester throws his 
 
 dice. 
 Those knotted nooses which thou fling'st, god, the bad 
 
 to snare, 
 All liars let them overtake, but all the truthful spare. 
 
1 64 METRICAL TRANSLATIONS 
 
 CCXLIV. 
 
 i. Invitation of Indra to the Sacrifice. 
 
 Hear, Indra, mighty thunderer, hear, 
 Great regent of the middle sphere : 
 List, while we sweetly sing thy praise, 
 In new and well- constructed lays, 
 Hymns deftly framed by poet skilled, 
 As artizans a chariot build. 
 Come, Indra, come, thou much invoked ; 
 Our potent hymn thy steeds has yoked ; 
 Thy golden car already waits 
 Thy pleasure at thy palace gates. 
 Friend Indra, from the sky descend, 
 Thy course propitious hither bend ; 
 Come straight, and let no rival priest 
 Prevail to draw thee from our feast. 
 Let no one catch thee unawares, 
 Like bird the artful fowler snares. 
 All is prepared ; the soma draught 
 Is sweet as thou hast ever quaffed : 
 And we will feed with corn, and tend, 
 Thy coursers at their journey's end. 
 But, Indra, though of us thou thinkest, 
 And our oblations gladly drinkest, 
 We, mortal men, can only share 
 A humble portion of thy care. 
 We know how many potent ties 
 Enchain thee in thy paradise. 
 Thou hast at home a lovely wife, 
 The joy and solace of thy life ; 
 Thou hast a ceaseless round of joys 
 Which all thy circling hours employs, 
 Joys such as gods immortal know, 
 Unguessed by mortals here below. 
 
FROM SANSKRIT WRITERS. 165 
 
 But, brother Indra, come, benign, 
 Accept our gifts, thou friend divine. 
 Come, Indra, come in eager haste, 
 Our hymns to hear, our food to taste, 
 Like lover lured by female charms, 
 Who rushes to his dear one's arms. 
 Accept our sweet and grateful song, 
 Come, we will not detain thee long. 
 
 ii. Indra' s Eirth. 
 
 Hear, Indra, while thy birth we sing, 
 
 Thy deeds, thy greatness, glorious king. 
 
 Old father Sky* and mother Earth, 
 
 Both quaked, confounded, at thy birth. 
 
 The Sky exclaimed, at that great sight, 
 " Thy father was a stalwart wight ; 
 
 Of most consummate skill was he, 
 
 The god whose genius fashioned thee." 
 
 This infant, of unrivalled force, 
 
 Sprang forth from a transcendant source. 
 
 A blessed mother bore the child, 
 
 And fondly on her offspring smiled ; 
 
 Foretelling then, with pride and joy, 
 
 The might and glory of the boy. 
 
 He needed not a tedious length 
 
 Of autumns to mature his strength. 
 
 His force he felt as soon as born, 
 
 And laughed all hostile powers to scorn. 
 
 Grasping his deadly shafts, in pride 
 
 Of prowess, thus the infant cried : 
 "Where, mother, dwell those warriors fierce, 
 
 Whose haughty hearts these bolts must pierce ?" 
 
 And when thy father proved thy foe, 
 
 Thy fury, Indra, laid him low. 
 
 * Dyaus = Zy$. 
 
1 66 METRICAL TRANSLATIONS 
 
 Who vainly sought thy life to take, 
 
 Then thou didst sleep, when thou didst wake ? 
 
 Who, Indra, in his vengeful mood, 
 
 Thy mother doomed to widowhood ? 
 
 What god stood by, thy wrath to fire, 
 
 When seizing by the foot thy sire, 
 
 Thou smot'st him dead, in youthful ire ? 
 
 iii. Indra's Arrival. 
 
 Fulfilling now our ardent prayer, 
 The god approaches through the air. 
 ' On, on, he comes, majestic, bright ; 
 Our longed-for friend appears in sight. 
 His brilliant form, beheld afar, 
 Towers stately on his golden car. 
 Fair sun-like lustre, god-like grace, 
 And martial fire, illume his face. 
 Yet not one form alone he bears ; 
 But various shapes of glory wears, 
 His aspects, changing at his will, 
 Transmuted, yet resplendent still. 
 In war-like semblance see him stand. 
 Red lightnings wielding in his hand. 
 The heavenly steeds, his shining team, 
 With all the peacock's colours gleam. 
 Resistless, snorting, on they fly, 
 As swift as thought, across the sky; 
 And soon bring nigh their mighty lord, 
 To us, his friends, a friend adored. 
 Now Indra from the sky descends ; 
 Yes, yes, to us his way he wends, 
 Although we see him not, we know 
 He now is present here below. 
 Within our hallowed precincts placed, 
 He longs our grateful feast to taste. 
 
. FROM SANSKRIT WRITERS. 167 
 
 iv. Indra Invited to Drink the Soma Draught. 
 
 Thou, Indra, oft of old hast quaffed, 
 With keen delight, our Soma draught. 
 All gods delicious Soma love ; 
 But thou, all other gods above. 
 Thy mother knew how well this juice 
 Was fitted for her infant's use. 
 Into a cup she crushed the sap, 
 Which thou didst sip upon her lap. 
 Yes, Indra, on thy natal morn, 
 The very hour that thou wast born, 
 Thou didst those jovial tastes display, 
 Which still survive in strength to-day. 
 And once, thou prince of genial souls, 
 Men say thou drained'st thirty bowls. 
 To thee the Soma-draughts proceed, 
 As streamlets to the lake they feed, 
 Or rivers to the ocean speed. 
 Our cup is foaming to the brim, 
 With Soma pressed to sound of hymn. 
 Come, drink, thy utmost craving slake, 
 Like thirsty stag in forest lake, 
 Or bull that roams in arid waste, 
 And burns the cooling brook to taste. 
 Indulge thy taste, and quaff at will ; 
 Drink, drink again, profusely swill ; 
 Drink, thy capacious stomach fill. 
 
 v. Praise of Soma. 
 
 This Soma is a god ; he cures 
 T he sharpest ills that man endures. 
 He heals the sick, the sad he cheers, 
 He nerves the weak, dispels their fears, 
 The faint with martial ardour fires, 
 With lofty thoughts the bard inspires, 
 
168 METRICAL TRANSLATIONS 
 
 The soul from earth to heaven he lifts 
 So great and wondrous are his gifts. 
 Men feel the god within their veins, 
 And cry in loud exulting strains : 
 " We've quaffed the Soma bright, 
 And are immortal grown ; 
 We've entered into light, 
 And all the gods have known. 
 Nought mortal now can harm, 
 Or foeman vex us more ? 
 Through thee beyond alarm, 
 Immortal god, we soar." 
 The gods themselves with pleasure feel 
 King Soma's influence o'er them steal ; 
 And Indra once, as bards have told, 
 Thus sung in merry mood of old. 
 
 vi. Indra 's Drinking Song. 
 
 Yes, yes, I will be generous now, 
 And grant the bard a horse and cow ; 
 For haven't I quaffed the Soma draught ? 
 These draughts impel me with the force 
 Of blasts that sweep in furious course ; 
 For haven't I quaffed the Soma draught ? 
 They drive me like a car that speeds, 
 Then whirled along by flying steeds. 
 These hymns approach me fondly now, 
 As hastes to calf the mother cow. 
 I turn them over, as I muse, 
 As carpenter the log he hews. 
 The tribes of men, the nations all, 
 I count as something very small. 
 Both worlds, how vast soe'er they be, 
 Don't equal even the half of me. 
 
FROM SANSKRIT WRITERS. 169 
 
 The heaven in greatness I surpass, 
 
 And this broad earth, though vast her mass. 
 
 Come, let me as a plaything seize, 
 
 And toss her wheresoe'er I please. 
 
 Come, let me smite with vigorous blow, 
 
 And send her flying too and fro. 
 
 My half is in the heavenly sphere ; 
 
 I've drawn the other half down here. 
 
 How great my glory and my power ! 
 
 Aloft into the skies I tower. 
 
 I'm ready now to mount in air, 
 
 Oblations to the gods to bear : 
 
 For haven't I quaffed the Soma draught ? 
 
 vii. Indra Drinks the Libation. 
 
 And not in vain the mortal prays, 
 For nothing loth the god obeys : 
 The proffered bowl he takes. 
 Well trained the generous juice to drain, 
 He quaffs it once, he quaffs again, 
 Till all his thirst he slakes. 
 And soon its power the Soma shows, 
 Through Indra's veins the influence flows, 
 With fervour flushed he stands; 
 His forehead glows, his eyes are fired, 
 His mighty frame with force inspired, 
 His towering form expands. 
 He straightway calls his brave allies, 
 To valorous deeds exhorts, and cries : 
 " Stride, Vishnu, forward stride. 
 Come, Maruts, forth with me to war, 
 See yonder Vritra '''' stands afar, 
 
 * The demon who personifies drought called also Sushnu 
 and Ahi. 
 
170 METRICAL TRANSLATIONS 
 
 And waits the coming of my car : 
 We soon shall crush his pride." 
 
 viii. Indra, attended by the Maruts, sets out to 
 encounter Vrltra. 
 
 Amid the plaudits long and loud, 
 Which burst from all the heavenly crowd, 
 Charmed by the sweet and magic sound 
 Of hymns pronounced by bards renowned, 
 Viewed by admiring troops of friends, 
 The valiant god his car ascends. 
 Swept by his fervid, bounding steeds, 
 Athwart the sky the hero speeds. 
 The Marut hosts his escort form, 
 Impetuous spirits of the storm. 
 On flashing lightning-cars they ride, 
 And gleam in warlike pomp and pride : 
 Each head a golden helmet crests, 
 And glittering mail adorns their breasts. 
 Spears on their shoulders rest, their hands 
 Bear arrows, bows, and lightning brands. 
 Bright tinkling anklets deck their feet, 
 And thought than they is not more fleet. 
 Like lion's roar their voice of doom, 
 With iron force their teeth consume. 
 The hills, the earth itself, they shake ; 
 All creatures at their coming quake. 
 Their headlong fury none can stay, 
 All obstacles are swept away. 
 The forest's leafy monarchs tall 
 Before their onset crashing fall, 
 As when, in fierce, destructive mood, 
 Wild elephants invade a wood. 
 
FROM SANSKRIT WRITERS. 171 
 
 ix. Indra's Conflict with Vritra. 
 
 Who is it that, without alarm, 
 
 Defies the might of India's arm ; 
 
 That stands and sees without dismay 
 
 The approaching Maruts' dread array, 
 
 That does not shun in wild affright, 
 
 The terrors of the deadly fight ? 
 
 'Tis Vritra ; he whose magic powers 
 
 From earth withhold the genial showers, 
 
 Of mortal men the foe malign, 
 
 And rival of the race divine, 
 
 Whose demon hosts from age to age 
 
 With Indra war unceasing wage ; 
 
 Who, times unnumbered, crushed and slain, 
 
 Is ever newly born again ; 
 
 And evermore renews the strife 
 
 In which again he forfeits life. 
 
 Perched on a steep aerial height, 
 
 Shone Vritra's stately fortress bright. 
 
 Upon the wall, in martial mood, 
 
 The bold gigantic demon stood, 
 
 Confiding in his magic arts, 
 
 And armed with store of fiery darts. 
 
 And then was seen a dreadful sight, 
 
 When god and demon met in fight. 
 
 His sharpest missiles Vritra shot, 
 
 His thunderbolts and lightnings hot 
 
 He hurled as thick as rain. 
 
 The god his fiercest rage defied, 
 
 His blunted weapons glanced aside, 
 
 At Indra launched in vain. 
 
 When thus he long had vainly toiled, 
 
 When all his weapons had recoiled, 
 
 His final efforts had been foiled, 
 
 And all his force consumed, 
 
 In gloomy and despairing mood, 
 
172 METRICAL TRANSLATIONS 
 
 The baffled demon helpless stood, 
 
 And knew his end was doomed. 
 
 The lightnings then began to flash, 
 
 The direful thunderbolts to crash, 
 
 By India proudly hurled. 
 
 The gods themselves with awe were stilled, 
 
 And stood aghast, and terror filled 
 
 The universal world. 
 
 Even Tvashtri sage, whose master hand 
 
 Had forged the bolts his art had planned, 
 
 Who well their temper knew, 
 
 Quailed when he heard the dreadful dang, 
 
 That through the quivering welkin rang, 
 
 As o'er the sky they flew. 
 
 And who the arrowy shower could stand 
 
 Discharged by India's red right hand, 
 
 The thunderbolts with hundred joints, 
 
 The iron shafts with thousand points, 
 
 Which blaze and hiss athwart the sky, 
 
 Swift to their mark unerring fly, 
 
 And lay the proudest foeman low, 
 
 With sudden and resistless blow, 
 
 Whose very sound could put to flight 
 
 The fools who dare the thunderer's might ? 
 
 And soon the knell of Yritra's doom 
 
 Was sounded by the clang and boom 
 
 Of India's iron shower. 
 
 Pierced, cloven, crushed, with horrid yell, 
 
 The dying demon headlong fell 
 
 Down from his cloud-built tower. 
 
 Now, bound by Sushna's spell no more, 
 
 The clouds discharge their liquid store ; 
 
 And, long by torrid sunbeams baked, 
 
 The plains by copious showers are slaked. 
 
 The rivers swell, and seaward sweep 
 
 Their turbid torrents broad and deep. 
 
FROM SANSKRIT WRITERS. 173 
 
 The peasant views with deep delight, 
 And thankful heart, the auspicious sight 
 His leafless fields so sere and sad, 
 Will soon with waving crops be clad ; 
 And mother earth, now brown and bare, 
 A robe of brilliant green will wear. 
 And now the clouds disperse, the blue 
 Of heaven once more comes forth to view. 
 The sun shines out, all nature smiles, 
 Redeemed from Yritra's power and wiles. 
 The gods with gratulations meet, 
 And loud acclaim, the victor greet ; 
 While Indra's mortal votaries sing 
 The praises of their friend and king. 
 The frogs, too, dormant long, awake, 
 And floating on the brimming lake, 
 In loud responsive croak unite, 
 And swell the chorus of delight 
 
 x. Indra's Greatness. 
 
 What poet now, what sage of old, 
 
 The greatness of that god hath told, 
 
 Who from his body vast ga\e birth 
 
 To father sky and mother earth, 
 
 Who hung the heavens in empty space, 
 
 And gave the earth a stable base, 
 
 Who framed and lighted up the sun, 
 
 And made a path for him to run ; 
 
 Whose power transcendent, since their birth 
 
 Asunder holds the heaven and earth, 
 
 As chariot wheels are kept apart 
 
 By axles framed by workman's art ? 
 
 In greatness who with him can vie 
 
 Who fills the earth, the air, the sky ; 
 
174 METRICAL TRANSLATIONS 
 
 Whose presence, un perceived, extends 
 
 Beyond the world's remotest ends ? 
 
 A hundred earths, if such there be, 
 
 A hundred skies, fall short of thee ; 
 
 A thousand suns would not outshine 
 
 The effulgence of thy light divine. 
 
 The worlds, which mortals boundless deem, 
 
 To thee but as a handful seem. 
 
 Thou, Indra, art without a peer, 
 
 On earth, in yonder heavenly sphere. 
 
 Thee, god, such matchless powers adorn, 
 
 That thou without a foe wast born. 
 
 Thou art the universal lord, 
 
 By gods revered, by men adored. 
 
 Should all the other gods conspire, 
 
 They could not frustrate thy desire. 
 
 The circling years, which wear away 
 
 All else, to thee bring no decay ; 
 
 Thou bloomest on in youthful force, 
 
 While countless ages run their course. 
 
 Unvexed by cares, or fears, or strife, 
 
 In bliss serene flows on thy life. 
 
 xi. Indira's relations to his Worshippers. 
 
 Thou, Indra, art a friend, a brother, 
 A kinsman dear, a father, mother. 
 Though thou hast troops of friends, yet we 
 Can boast no other friend but thee. 
 With this our hymn thy skirt we grasp, 
 As boys their fathers' garments clasp ; 
 Our ardent prayers thy form embrace, 
 As women's arms their lords enlace ; 
 They round thee cling with gentle force, 
 Like saddle-girth about a horse. 
 
FROM SANSKRIT WRITERS. 175 
 
 With faith we claim thine aid divine, 
 
 For thou art ours, and we are thine. 
 
 Thou art not deaf ; though far away, 
 
 Thou hearest all, whate'er we pray. 
 
 And be not like a lazy priest, 
 
 Who battens at the dainty feast, 
 
 Sits still in self-indulgent ease, 
 
 And only cares himself to please. 
 
 Come, dole not out with niggard hand 
 
 The brilliant boons at thy command. 
 
 Thy gracious hands are wont to grant 
 
 Profusely all thy servants want. 
 
 Why is it, then, thou sittest still, 
 
 And dost not now our hopes fulfil ? 
 
 If I were thou, and thou wert I, 
 
 My suppliant should not vainly cry. 
 
 Wert thou a mortal, I divine, 
 
 In want I ne'er would let thee pine. 
 
 Had I, like thee, unbounded power, 
 
 I wealth on all my friends would shower. 
 
 Shed wealth, as trees, when shaken, rain 
 
 Their ripe fruit down upon the plain. 
 
 Thy strong right hand, great god, we hold 
 
 W T ith eager grasp, imploring gold. 
 
 Thou canst our longings all fulfil, 
 
 If such shall only be thy will. 
 
 Like headlong bull's, thy matchless force 
 
 Strikes all things down that bar thy course. 
 
 Art thou to gracious deeds inclined ? 
 
 Then who shall make thee change thy mind ? 
 
 Abundant aids shoot forth from thee, 
 
 As leafy boughs from vigorous tree. 
 
 To wifeless men thou givest wives, 
 
 And joyful mak'st their joyless lives. 
 
 Thou givest sons, courageous, strong, 
 
 To guard their aged sires from wrong. 
 
i 7 6 METRICAL TRANSLATIONS 
 
 Lands, jewels, horses, herds of kine, 
 
 All kinds of wealth are gifts of thine. 
 
 Thy friend is never slain ; his might 
 
 Is never worsted in the fight. 
 
 Yes, those who in the battle's shock, 
 
 Thine aid, victorious god, invoke, 
 
 With force inspired, with deafening shout 
 
 Of triumph, put their foes to rout. 
 
 Thou blessest those thy praise who sing, 
 
 And plenteous gifts devoutly bring ; 
 
 But thou chastisest all the proud, 
 
 The niggard, and the faithless crowd, 
 
 Who thine existence doubt, and cry 
 
 In scorn, " No Indra rules on high." 
 
 The rich can ne'er thy favourites be, 
 
 The rich who never think of thee. 
 
 When storms are lulled, and skies are bright, 
 
 Wine-swillers treat thee with despite. 
 
 When clouds collect, and thunders roar, 
 
 The scoffers tremble and adore. 
 
 No deed is done but thou dost see ; 
 
 No word is said unheard by thee. 
 
 The fates of mortals thou dost wield, 
 
 To thy decree the strongest yield. 
 
 Thou dost the high and fierce abase, 
 
 The lowly raisest in their place. 
 
 But thy true friends secure repose, 
 
 By thee redeemed from all their woes, 
 
 From straits brought forth to ample room, 
 
 To glorious light from thickest gloom. 
 
 And thou dost view with special grace 
 
 The fair-complexioned Aryan race, 
 
 Who own the gods, their laws obey, 
 
 And pious homage duly pay. 
 
 Thou giv'st us horses, cattle, gold, 
 
 As thou didst give our sires of old. 
 
FROM SANSKRIT WRITERS. 177 
 
 Thou sweep' st away the dark-skinned brood, 
 
 Inhuman, lawless, senseless, rude, 
 
 Who know not Indra, hate his friends, 
 
 And spoil the race which he defends. 
 
 Chase far away, the robbers, chase, 
 
 Slay those barbarians, black and base ; 
 
 And save us, Indra, from the spite 
 
 Of sprites that haunt us in the night, 
 
 Our rites disturb by contact vile, 
 
 Our hallowed offerings defile. 
 
 Preserve us, friend, dispel our fears, 
 
 And let us live a hundred years. 
 
 And when our earthly course we've run, 
 
 And gained the region of the Sun, 
 
 Then let us live in ceaseless glee, 
 
 Sweet nectar quaffing there with thee. 
 
 CCXLV. $arjan 2 a, the 
 Rigveda v. 83. 
 
 Parjanya laud with praises meet, 
 The fertilizing god extol, 
 And bless, of living things the soul, 
 Whose advent men, exulting, greet. 
 
 Like steeds a charioteer has spurred, 
 His watery scouts before him fly. 
 Far off, within the darkening sky, 
 The thundering lion's roar is heard. 
 
 Fierce blow the blasts, the lightnings flash, 
 Men, cattle, flee in wild affright. 
 Avenging bolts the wicked smite ; 
 The guiltless quake to hear the crash. 
 M 
 
i;8 METRICAL TRANSLATIONS 
 
 Malignant demons stricken lie ; 
 The forest's leafy monarchs tall 
 Convulsed, uprooted, prostrate fall, 
 Whene'er Parjanya passes by. 
 
 Speed on thy car, Parjanya, haste, 
 And, as thou sweepest o'er the sky, 
 Thine ample waterskins untie, 
 To slake with showers the thirsty waste. 
 
 Now forth let swollen streamlets burst, 
 And o'er the withered meadows flow ; 
 Let plants their quickening influence know ; 
 And pining cattle quench their thirst. 
 
 Thy wondrous might, O god, declare ; 
 With verdure bright the earth adorn, 
 Clothe far and wide the fields with corn, 
 And food for all the world prepare. 
 
 But oh, we pray, Parjanya kind, 
 Since now our harvests, drenched with rain, 
 Bright sunbeams fain would see again, 
 Thy waterskins no more unbind. 
 
 CCXLYI. "iata ox 1^ th* SKitib 
 
 Rigveda x. 168. 
 
 King Vata's car my hymn extols, 
 
 Which thundering, crashing, onward rolls. 
 
 Its bounding steeds now soaring high, 
 
 With ruddy glow it tints the sky ; 
 
 Again a lower path it keeps, 
 
 And clouds of dust before it sweeps. 
 
 As maidens after lovers haste, 
 
 By kindred hosts the god is chased ; 
 
FROM SANSKRIT WRITERS. 179 
 
 While round him floats the impetuous throng, 
 
 His stately car is borne along. 
 
 Pursuing still his airy way, 
 
 He never rests on any day. 
 
 Primeval, changeless, old ally 
 
 Of waters streaming through the sky, 
 
 This god was born, we know not where, 
 
 Within the boundless realms of air. 
 
 No power may e'er this lord control, 
 
 Of other gods the breath, the soul, 
 
 Of all existing things the source, 
 
 Who, where he wills, directs his course. 
 
 His voice is heard in breeze and storm, 
 
 But who hath ever seen his form ? 
 
 CCXLVII. gursa, the <Stm. 
 Rigveda i. 50. 
 
 By lustrous heralds led on high, 
 
 The omniscient Sun ascends the sky, 
 
 His glory drawing every eye. 
 
 All-seeing Sun, the stars so bright, 
 
 Which gleamed throughout the sombre night, 
 
 Now scared, like thieves, slink fast away, 
 
 Quenched by the splendour of thy ray. 
 
 Thy beams to men thy presence show ; 
 
 Like blazing fires they seem to glow. 
 
 Conspicuous, rapid, source of light, 
 
 Thou makest all the welkin bright. 
 
 In sight of gods and mortal eyes, 
 
 In sight of heaven, thou scal'st the skies. 
 
 Bright god, thou scann'st with searching ken, 
 
 The doings all of busy men. 
 
 Thou stridest o'er the sky ; thy rays 
 
 Create, and measure out, our days ; 
 
 Thine eye all living things surveys. 
 
i8o METRICAL TRANSLATIONS 
 
 Seven lucid mares thy chariot bear, 
 Self-yoked, athwart the fields of air, 
 Bright Surya, god with flaming hair. 
 That glow above the darkness we 
 Beholding, upward soar to thee, 
 For there among the gods thy light 
 Supreme is seen, divinely bright. 
 
 CCXLVIIT. e*ha*, the Intott JUxrxrra. 
 Rigvedai. 48; i. 92; i. 113. 
 
 Hail Ushas, daughter of the sky, 
 Who, borne upon thy shining car 
 By ruddy steeds from realms afar, 
 
 And ever lightening, drawest nigh : 
 
 Thou sweetly smilest, goddess fair, 
 Disclosing all thy youthful grace, 
 Thy bosom bright, thy radiant face, 
 
 The lustre of thy golden hair : 
 
 (So shines a fond and winning bride, 
 Who robes her form in brilliant guise, 
 And to her lord's admiring eyes 
 
 Displays her charms with conscious pride : 
 
 Or virgin by her mother decked, 
 
 Who, glorying in her beauty, shows 
 In every glance, her power she knows 
 
 All eyes to fix, all hearts subject ; 
 
 Or actress, who, by skill in song 
 
 And dance, and graceful gestures light, 
 And many-coloured vesture bright, 
 
 Enchants the eager gazing throng : 
 
FROM SANSKRIT WRITERS. 181 
 
 Or maid, who wont her limbs to lave 
 In some cool stream among the woods, 
 In deep surrounding solitudes, 
 
 Emerges fairer from the wave) : 
 
 But closely by the amorous sun 
 
 Pursued, and vanquished in the race, 
 Thou soon art locked in his embrace, 
 
 And with him blendest into one. 
 
 Fair Ushas, though through years untold 
 Thou hast lived on, yet thoti art born 
 Anew on each succeeding morn, 
 
 And so thou art both young and old. 
 
 As in thy fated ceaseless course 
 
 Thou risest on us day by day, 
 
 Thou wearest all our lives away 
 With silent, ever-wasting force. 
 
 Their round our generations run : 
 
 The old depart, and in their place 
 
 Springs ever up a younger race, 
 Whilst thou, immortal, lookest on. 
 
 All those who watched for thee of old 
 Are gone, and now 'tis we who gaze 
 On thy approach ; in future days 
 
 Shall other men thy beams behold. 
 
 But 'tis not thoughts so grave and sad 
 Alone that thou dost with thee bring, 
 A shadow o'er our hearts to fling ; 
 
 Thy beams returning make us glad. 
 
1 82 METRICAL TRANSLATIONS 
 
 Thy sister, sad and sombre Night, 
 With stars that in the blue expanse 
 Like sleepless eyes mysterious glance, 
 
 At thy approach is quenched in light ; 
 
 And earthly forms, till now concealed 
 Behind her veil of dusky hue, 
 Once more come sharply out to view, 
 
 By thine illuming glow revealed. 
 
 Thou art the life of all that lives, 
 
 The breath of all that breathes ; the sight 
 Of thee makes every countenance bright, 
 
 New strength to every spirit gives. 
 
 When thou dost pierce the murky gloom, 
 Birds flutter forth from every brake, 
 All sleepers as from death awake, 
 
 And men their myriad tasks resume. 
 
 Some, prosperous, wake in listless mood, 
 And others every nerve to strain 
 The goal of wealth or power to gain, 
 
 Or what they deem the highest good. 
 
 But some to holier thoughts aspire, 
 In hymns the gods immortal praise, 
 And light, on earthly hearths to blaze, 
 
 The heaven-born sacrificial fire. 
 
 And not alone do bard arid priest 
 
 Awake ; the gods thy power confess 
 By starting into consciousness 
 
 When thy first rays suffuse the east ; 
 
FROM SANSKRIT WRITERS. 183 
 
 And hasting downward from the sky 
 
 They visit men devout and good, 
 
 Consume their consecrated food, 
 And all their longings satisfy. 
 
 Bright goddess, let thy genial rays 
 To us bring stores of envied wealth 
 In kine and steeds, and sons, with health, 
 
 And joy of heart, and length of days. 
 
 CCXLIX. Jtfltii, the Oixrb ot Jire. 
 Rigveda, passim. 
 
 Great Agni, though thine essence be but one, 
 Thy forms are three ; as fire thou blazest here, 
 As lightning flash est in the atmosphere, 
 In heaven thou flamest as the golden sun. 
 
 It was in heaven thou hadst thy primal birth ; 
 But thence of yore a holy sage benign 
 Conveyed thee down on human hearths to shine, 
 And thou abid'st a denizen of earth. 
 
 Sprung from the mystic pair,* by priestly hands 
 In wedlock joined, forth flashes Agni bright ; 
 But O ye heaven and earth, I tell you right, 
 The unnatural child devours the parent brands. 
 
 But Agni is a god : we must not deem 
 
 That he can err, or dare to reprehend 
 
 His acts, which far our reason's grasp transcend : 
 
 He best can judge what deeds a god beseem. 
 
 * The two pieces of fuel, by the attrition of which 
 fire is produced, and which are represented as husband and 
 wife. 
 
184 METRICAL TRANSLATIONS 
 
 And yet this orphaned god himself survives : 
 Although his hapless mother soon expires, 
 And cannot nurse the babe, as babe requires, 
 Great Agni, wondrous infant, grows and thrives. 
 
 Smoke-bannered Agni, god with crackling voice 
 And flaming hair, when thou dost pierce the gloom 
 At early morn, and all the world illume, 
 Both heaven and earth, and gods and men rejoice. 
 
 In every home thou art a welcome guest ; 
 
 The household's tutelary lord ; a son, 
 
 A father, mother, brother, all in one ; 
 
 A friend by whom thy faithful friends are blest. 
 
 A swift-winged messenger, thou callest down 
 From heaven, to crowd our hearths, the race divine, 
 To taste our food, our hymns to hear, benign, 
 And all our fondest aspirations crown. 
 
 Thou, Agni, art our priest, divinely wise, 
 In holy science versed ; thy skill detects 
 The faults that mar our rites, mistakes corrects, 
 And all our acts completes and sanctifies. 
 
 Thou art the cord that stretchest to the skies, 
 The bridge that spans the chasm, profound and vast, 
 Dividing earth from heaven, o'er which at last 
 The good shall safely pass to paradise. 
 
 But when, great god, thine awful anger glows, 
 And thou revealest thy destroying force, 
 All creatures flee before thy furious course, 
 As hosts are chased by overpowering foes. 
 
FROM SANSKRIT WRITERS. 185 
 
 Thou levellest all thou touch est ; forests vast 
 Thou sheer'st like beards which barber's razor shaves, 
 Thy wind-driven flames roar loud as ocean-waves, 
 And all thy track is black when thou hast passed. 
 
 But thou, great Agni, dost not often wear 
 
 That direful form ; thou rather lov'st to shine 
 
 Upon our hearths with milder flame benign, 
 
 And cheer the homes where thou art nursed with care. 
 
 Yes, thou delightest all those men to bless 
 Who toil, unwearied, to supply the food 
 Which thou so lovest, logs of well-dried wood, 
 And heaps of butter bring, thy favourite mess. 
 
 Though I no cow possess, and own no store 
 Of butter, nor an axe fresh wood to cleave, 
 Thou, gracious god, wilt my poor gift receive, 
 These few dry sticks I bring ; I have no more. 
 
 Preserve us, lord, thy faithful servants save 
 From all the ills by which our bliss is marred ; 
 Tower like an iron wall our homes to guard, 
 And all the boons bestow our hearts can crave. 
 
 And when away our brief existence wanes, 
 When we at length our earthly homes must quit, 
 And our freed souls to worlds unknown shall flit, 
 Do thou deal gently with our cold remains ; 
 
 And then thy gracious form assuming, guide 
 Our unborn part across the dark abyss, 
 Aloft to realms serene of light and bliss, 
 Where righteous men among the gods abide. 
 
1 86 METRICAL TRANSLATIONS 
 
 CCL. |3ama, anfo a future life, 
 Rigveda x. 14; x. 15 ; x. 16; and Atharva Veda. 
 
 To great king Yama homage pay, 
 Who was the first of men that died, 
 That crossed the mighty gulf, and spied 
 For mortals out the heavenly way. 
 
 No power can ever close the road 
 Which he to us laid open then, 
 By which, in long procession, men 
 Ascend to his sublime abode. 
 
 By it our fathers all have passed ; 
 And that same path we too shall trace, 
 And every new succeeding race 
 Of mortal men, while time shall last. 
 
 The god assembles round his throne 
 A growing throng, the good and wise, 
 All those whom, scanned with searching eyes, 
 He recognises as his own. 
 
 Departed mortal, speed from earth 
 By those old ways thy sires have trod ; 
 Ascend, behold the expectant god 
 Who calls thee to a higher birth. 
 
 First must each several element 
 That joined to form thy living frame, 
 Flit to the region whence it came, 
 And with its parent source be blent. 
 
 Thine eye shall seek the solar orb, 
 Thy life-breath to the wind shall fly, 
 Thy part ethereal to the sky ; 
 Thine earthy part shall earth absorb. 
 
FROM SANSKRIT WRITERS. 187 
 
 Thine unborn part shall Agni bright 
 With his benignant rays illume, 
 And guide it through the trackless gloom 
 To yonder sphere of life and light. 
 
 On his resplendent pinions rise, 
 
 Or soar upon a car aloft, 
 
 By wind-gods fanned with breezes soft, 
 
 Until thou enterest paradise. 
 
 And calmly pass, without alarm, 
 The four-eyed hounds which guard the road 
 That leads to Yama's bright abode : 
 Their master's friends they dare not harm. 
 
 All imperfections leave behind: 
 Assume thine ancient frame once more, 
 Each limb, and sense, thou hadst before, 
 From every earthly taint refined, 
 
 And now with heavenly glory bright, 
 With life intenser, nobler, blest, 
 With large capacity to taste 
 A fuller measure of delight. 
 
 Thou there once more each well-known face 
 Shalt see of those thou lovedst here : 
 Thy parents, wife, and children dear, 
 With rapture shalt thou then embrace. 
 
 The fathers, too, shalt thou behold, 
 The heroes who in battle died, 
 The saints and sages glorified, 
 The pious, bounteous kings of old. 
 
1 88 METRICAL TRANSLATIONS 
 
 The gods whom here in humble wise 
 Thou worshippedst with doubt and awe, 
 Shall there the impervious veil withdraw 
 Which hid their glory from thine eyes. 
 
 The good which thou on earth hast wrought, 
 Each sacrifice, each pious deed, 
 Shall there receive its ample meed : 
 No worthy act shall be forgot. 
 
 In those fair realms of cloudless day, 
 Where Yama every joy supplies, 
 And every longing satisfies, 
 Thy bliss shall never know decay. 
 
 CCLI. Jlmttntits, ntitp, smfc tht (Due. 
 Rigveda x. 129. 
 
 There then was neither Aught nor Nought, no air nor 
 
 sky beyond. 
 What covered all ? Where rested all ? In watery gulf 
 
 profound ? 
 Nor death was there, nor deathlessness, nor change of 
 
 night and day. 
 That One breathed calmly, self-sustained : nor else 
 
 beyond It lay. 
 
 Gloom hid in gloom existed first one sea eluding view. 
 That One, a void in chaos wrapt, by inward fervour 
 
 grew. 
 
 Within It first arose desire, the primal germ of mind, 
 Which nothing with existence links, as sages searching 
 
 find. 
 The kindling ray that shot across the dark and drear 
 
 abyss, 
 Was it beneath ? Or high aloft ? What bard can answer 
 
 this ? 
 
FROM SANSKRIT WRITERS. 189 
 
 There fecundating powers were found, and mighty 
 
 forces strove, 
 
 A self-supporting mass beneath, and energy above. 
 Who knows, whoe'er hath told, from whence this vast 
 
 creation rose ? 
 No gods had then been born, who then can e'er the 
 
 truth disclose ? 
 Whence sprang this world, and whether framed by hand 
 
 divine or no, 
 Its lord in heaven alone can tell, if even he can 
 
 show. 
 
 CCLII. Jtrangant, the Jfortst 
 Rigveda x. 146. 
 
 Thou seemest, goddess, here to stray 
 Forlorn among these trackless woods, 
 These dark and dreary solitudes. 
 Why dost thou not enquire the way 
 That leads to cheerful human haunts ? 
 Is there nought here thy spirit daunts ? 
 
 Herself the goddess does not slay, 
 Although she nurtures murderous beasts. 
 On luscious fruits the traveller feasts, 
 Supplied by her, and goes his way. 
 
 Sweet-scented, fragrant, rich in flowers, 
 Her realm with various food is filled ; 
 For though by hinds she is not tilled, 
 She drinks in sap from heavenly showers. 
 
190 METRICAL TRANSLATIONS 
 
 CCLIII. Jft.en'0 toarixro* tote. 
 Rigveda, ix. 112. 
 
 Men's tastes and trades are multifarious ; 
 
 And so their ends and aims are various. 
 
 The smith seeks something cracked to mend ; 
 
 The leech could fain have sick to tend ; 
 
 The priest desires a devotee 
 
 From whom he may extract a fee. 
 
 Each craftsman makes and mends his ware, 
 
 And hopes the rich man's gold to share. 
 
 My sire's a leech, and I a bard ; 
 
 Corn grinds my mother, toiling hard. 
 
 All craving wealth, we each pursue 
 
 By different means, the end in view, 
 
 Like people running after cows, 
 
 Which too far off have strayed to brouse. 
 
 The draught-horse seeks an easy yoke, 
 
 The merry dearly love a joke, 
 
 Of pretty maidens men are fond, 
 
 And thirsty frogs desire a pond. 
 
 CCLIV. ^he gambler. 
 Rigveda x. 34. 
 
 These dice that roll upon the board 
 To me intense delight afford. 
 Sweet Soma-juice has not more power 
 To lure me in an evil hour. 
 To strife and wrangling disinclined, 
 My gentle wife was always kind ; 
 But I, absorbed in maddening play, 
 Have chased this tender spouse away. 
 
FROM SANSKRIT WRITERS. 191 
 
 She now, in turn, my person spurns ; 
 
 Her mother's wrath against me burns. 
 
 Distressed and vexed, in vain I plead, 
 
 For none will help me in my need. 
 
 As wretched as a worn-out hack's, 
 
 A gamester's life all joyance lacks. 
 
 His means by play away are worn, 
 
 While gallants court his wife forlorn. 
 
 His father, mother, brothers shout, 
 
 " The madman bind, and drag him out." 
 
 At times, the scorn of every friend, 
 
 I try my foolish ways to mend, 
 
 Resolve no more my means to waste 
 
 On this infatuated taste : 
 
 But all in vain : when, coming near, 
 
 The rattle of the dice I hear, 
 
 I rush, attracted by their charms 
 
 Like lady to her lover's arms. 
 
 As to his game the gambler hies, 
 
 Once more his hopes of winning rise ; 
 
 And loss but more his ardour fires ; 
 
 To tries his luck he never tires. 
 
 The dice their victims hook and tear, 
 
 Disturbing, torturing, false though fair. 
 
 The transient gains they yield to-day, 
 
 To-morrow all are swept away. 
 
 These sportive dice, a potent band, 
 
 The destinies of men command. 
 
 They laugh to scorn the fierce man's frown ; 
 
 Before them doughty kings bow down. 
 
 They downward roll, they upward bound, 
 
 And handless, men with hands confound. 
 
 They scorch the heart like brands, these dice, 
 
 Although themselves as cold as ice. 
 
 The gambler's hapless wife is sad ; 
 
 His mother mourns her wayward lad. 
 
1 92 METRICAL TRANSLATIONS 
 
 In want, at night he seeks relief 
 By graceless shifts, a trembling thief. 
 He groans to see his wretched wife, 
 And then the happy wives, and life, 
 Of others, free from care and strife. 
 His bad career, with morning light 
 Begun, in ruin ends by night. 
 To him, the Chief who leads your bands, 
 Ye Dice, I lift my suppliant hands : 
 " I hail thy gifts, when those art kind, 
 But crave thy leave to speak my mind. 
 Forgive me, King of all the Dice, 
 If thus I give my friend advice ; 
 Abandon play, and till the soil ; 
 For this shall better pay thy toil. 
 Well pleased with what thou hast, forbear 
 To crave of wealth an ampler share." 
 " Thy wife, thy kine ; in these rejoice ; " 
 Thus cries a god with warning voice. 
 Be gracious, Dice, we now implore ; 
 Bewitch us with your spells no more. 
 From us withdraw, to us be kind, 
 And others with your fetters bind. 
 
 CCLV. 
 
 Rigveda x. 107. 8 ff. 
 The liberal does not mourn or die ; 
 No care or pain his life annoys ; 
 The world is his with all its joys, 
 And future bliss beyond the sky. 
 
 He owns a princely palace bright, 
 And dwells in godlike pomp and pride; 
 A richly decked and winning bride 
 Sits fair and blooming by his side, 
 And fills his heart with love's delight. 
 
FROM SANSKRIT WRITERS. 193 
 
 With plenteous store of corn and wine 
 Supplied, a merry life he leads ; 
 Swift o'er the plain his chariot speeds, 
 Whirled on by prancing, snorting steeds ; 
 He smites his foes by aid divine. 
 
 CCLYI. <&ht same. 
 Kigveda x. 117. 
 
 The gods have not ordained that we 
 Should die of want : the lean and weak 
 Are not death's only prey ; the sleek 
 Themselves must soon his victims be. 
 
 The man endowed with ample pelf, 
 Who steels his heart, in selfish mood, 
 Against the poor who sue for food, 
 Shall no consoler find himself. 
 
 No friend is he who coldly spurns 
 Away his needy friend forlorn ; 
 He thus repulsed, in wrath and scorn 
 To some more liberal stranger turns. 
 
 Relieve the poor while yet ye may ; 
 Down future time's long vista look, 
 And try to read that darkling book ; 
 Your riches soon may flit away. 
 
 Ye cannot trust their fickle grace. 
 As chariot wheels in ceaseless round 
 Now upward turn, now touch the ground, 
 So riches ever change their place. 
 
 N 
 
194 METRICAL TRANSLATIONS 
 
 The man whose friend receives no share 
 Of all his good, himself destroys : 
 Who thus alone his food enjoys 
 His sin alone shall also bear. 
 
 CCLVII. Ifte frxrxj* in autxtmn. 
 vii. 103. 
 
 As Brahmans, who a vow fulfil, 
 
 The frogs had now a year been still. 
 
 Like dried and shrivelled skins they lay, 
 
 Faint, parched with heat, for many a day, 
 
 Expecting, long in vain, the showers 
 
 Withheld by Air's malignant powers. 
 
 But autumn comes : Parjanya rains 
 
 In copious streams, and floods the plains. 
 
 Clouds veil the sun, the air is cool, 
 
 The ponds, long empty, now are full. 
 
 There float the frogs, their bodies soak : 
 
 Afar is heard their merry croak. 
 
 Well drenched, they jump aloft in glee, 
 
 And join in noisy colloquy. 
 
 They leap upon each other's backs, 
 
 And each to t'other cries co-ax. 
 
 As teachers first call out a word, 
 
 Then boys repeat- what they have heard, 
 
 Just so the frogs croak out once more 
 
 What other frogs had croaked before. 
 
 Sounds diverse issue from their throats, 
 
 Some low like cows, some bleat like goats, 
 
 Though one in name, of various sheen, 
 
 For one is brown, another green. 
 
 As Brahmans at a Soma-rite, 
 
 Around the bowl in talk unite, 
 
FROM SANSKRIT WRITERS. 195 
 
 This day the frogs their pcmd surround, 
 And make the air with noise resound. 
 These priests, the frogs, their voices raise, 
 And sing their annual hymn of praise. 
 As priests who sweated o'er a pot, 
 Soon quit the fire they find too hot, 
 The frogs so long oppressed with heat 
 Emerge in haste from their retreat. 
 From rules divine they never swerve, 
 But all the seasons' laws observe. 
 "When autumn comes their sufferings cease, 
 From scorching heat they find release. 
 The frogs that bleat and those that low, 
 Brown, green, on men all wealth bestow. 
 The kine that on our pastures graze 
 We owe to them, with length of days. 
 
 CCLVIII. me toarrior. 
 la vi. 75. 
 
 When, cased in mail, the warrior proud 
 Stalks on, defiant, to the front, 
 To bear the raging battle's brunt, 
 We seem to see a flashing cloud. 
 Bold warrior, may thine armour bright 
 Preserve thee scatheless in the fight. 
 
 May I the foeman's malice foil 
 With this my all subduing bow ! 
 May I, triumphant, lay him low, 
 And all his goods and cattle spoil ! 
 This bow our foes with ruin whelms, 
 And conquers all surrounding realms. 
 
196 METRICAL TRANSLA TIONS, 
 
 The bowstring to the bowman's ear 
 Approaches close, as if to speak : 
 Its twang is like a woman's shriek : 
 It guards the warrior's soul from fear. 
 
 See, yonder on the chariot stands 
 The dauntless charioteer, whose skill 
 His horses onward drives, whose will 
 Their movements to and fro commands. 
 The reins (their wondrous power extol !) 
 Although behind, the steeds control. 
 
 The impetuous coursers shrilly neigh, 
 As forward to the fight they rush : 
 Their trampling hoofs our foemen crush ; 
 They never shun the murderous fray. 
 
APPENDIX. 
 
 I. Atharva Veda x. 8, 44. " Knowing that Soul, who is 
 wise [or, calm], undecaying, young, free from desire, immortal, 
 self- existent, satisfied with the essence [of good, or blessedness], 
 and in no respect imperfect, a man does not dread death." 
 
 As the soul (atmari) is masculine in Sanskrit, I have ven- 
 tured to put the relative pronoun following the word in that 
 gender. 
 
 I am indebted to Professor Adolf Kagi, of Zurich, for re- 
 calling my attention to this verse, which I had quoted in my 
 Original Sanskrit Texts, iv., p. 20. 
 
 ii. Svetdfoatara 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)." 
 
 I subjoin a portion of the context of this passage beginning 
 at iii. 7 : "Knowing that lord, the Brahma which is beyond that, 
 the supreme, the vast, hidden in the bodies of all creatures, 
 the one enveloper of the universe, men become immortal. 
 8. ( = Vajasaneyi amhita xxxi. 18). I know that grand Purusha 
 (male or spirit), of sunlike lustre, beyond the darkness. It is 
 by knowing him that a man overpasses death ; there is no 
 other road to go. 9. This whole universe is filled by this 
 Purusha, to whom there is nothing superior, from whom there is 
 nothing different, than whom there is nothing either minuter 
 or vaster, who stands alone, fixed like a tree in the sky. 10. 
 That which is above this world is formless, and free from suf- 
 fering ; they who know it become immortal ; others encounter 
 pain. ... 12. Purusha is the great lord ; he is the mover of 
 
198 APPENDIX. 
 
 existence ; he rules over this purest state (of blessedness ?), he 
 is light, he is undecaying. ... 19. Without hands and feet, 
 he grasps, he moves, without eyes he sees, and hears without 
 ears. He knows whatever is to be known ; and no one knows 
 him; men call him the great primeval Purusha. 20. Minuter 
 than the minutest, greater than the greatest, the soul dwells 
 in the heart of this creature. He who is devoid of grief 
 beholds by the favour of the creator this passionless (soul), this 
 great one, this lord. 21. I know this undecaying, ancient one, 
 the soul of all things, from his universal diffusion omni-pre- 
 sent, whom the expounders of the Vedas declare to be incapable 
 of birth, and eternal." 
 
 The following are two other passages from the same 
 Upanishad : iv. 19, " None hath grasped him above or 
 across, or in the middle. There is no similitude of him, whose 
 name is the great renown. 20. His form is not perceptible by 
 vision ; no one sees him with the eye. Those who through 
 heart and mind know him abiding in the heart, become im- 
 mortal." 
 
 Ibid. vi. 1, " Some wise men, deluded, speak of Nature, 
 and others of Time (as the cause of all things) : but this 
 great power of God (acting) in the world is that whereby this 
 wheel of Brahma is made to revolve. 2. For he by whom 
 the universe is eternally enveloped, who is the knower, who 
 is the maker of time, who is possessed of excellent attributes, 
 and omniscient : ruled by him this creation, which is to be 
 thought of as earth, water, fire, air, and ether, revolves. . . . 
 7. We know him who is the great and supreme lord of lords, 
 the supreme deity of deities, the master of masters, the ador- 
 able god who is sovereign of the world. 8. There is in him 
 no effect, or instrument (i.e., he has no body, and no organ 
 of sense : commentator). No one equal or superior to him 
 is beheld. His supreme power is declared in Scripture to 
 be various ; it is the natural action of his knowledge and 
 force. 9. There is not in the world any one who is his 
 master, or his ruler ; nor is there any (outward) indication of 
 him. He is the cause, the lord of the lords of creation ; no 
 one is the producer of him or his master. ... 12. He is the 
 one god hidden in all beings, all-pervading, the inner soul of all 
 
APPENDIX. 199 
 
 beings, the superintender of all acts, who dwells in all beings, 
 the witness, the observer, the only one, and without qualities 
 12. ( = Katha Upanishad v. 12), the one who is independent 
 among many inactive (souls), who develops in various manners 
 the one seed. The wise who behold him abiding in them- 
 selves, and they alone, have eternal joy. 13. ( = Katha 
 Upanishad v. 13) The eternal among the eternal (ones), the 
 conscious among the conscious (ones), who alone among many 
 dispenses the objects of desire knowing that cause, the god 
 who is to be apprehended through the Sankhya and Yoga 
 systems, a man is freed from all bonds. 14. ( = Katha 
 Upanishad v. 15, and Mundaka Upanishad ii. 2, 10), There 
 to reveal him no sun shines, nor moon, nor stars, nor do these 
 lightings gleam, much less this fire. It is through his shining 
 that all else shines ; by his lustre this universe is illuminated. 
 ... 16. He is the maker of all things, knows all things, is 
 self-originated (or the soul and the source), the creator of time, 
 endowed with (excellent) attributes, the lord of Pradhana 
 (rudimentary matter), of the embodied spirit and of the gunas 
 (three qualities), the cause of liberation from the world, of the 
 world's continuance and (the) bondage (which it involves)." 
 
 in. Fikramacharita, 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, God 
 of gods." 
 
 IV. Eaghuvansa x. 15 ff. 15. " Glory to Thee, who art 
 first the creator of the universe, next its upholder, and finally 
 its destroyer ; glory to Thee in this threefold character. 16. 
 As water falling from the sky, though having but one flavour, 
 assumes different flavours in different bodies, so Thou, associ- 
 ated with the three qualities [Sattva, Rajas, and Tamas, or 
 Goodness, Passion, and Darkness*], assumest [three] states 
 [those of creator, preserver, and destroyer, according to the 
 commentator], though Thyself unchanged. 17. Immeasurable, 
 
 * See Wilson's Vishnu Purana, vol. i., p. 41 (Dr Hall's Edition), 
 where Rajas is translated "activity," and not "passion." 
 
200 APPENDIX. 
 
 Thou measurest the worlds ; desiring nothing, Thou art the 
 fulfiller of desires; unconquered, Thou art a conqueror; utterly 
 indiscernible, Thou art the cause of all that is discerned. 18. 
 Though one, Thou from one or another cause assumest this or 
 that condition ; Thy variations are compared to those which 
 crystal undergoes from the contact of different colours. 1 9. 
 Thou art known as abiding in [our] hearts, and yet as remote ; 
 as free from affection, as ascetic, merciful, untouched by sin, 
 primeval, and imperishable. 20. Thou knowest all things, 
 Thyself unknown ; sprung from Thyself (or self-existent), Thou 
 art the source of all things ; Thou art the lord of all, Thyself 
 without a master ; though but one, Thou assumest all forms. 
 21. Thou art declared to be He who is celebrated in the seven 
 Sama-hymns, to be He who sleeps on the waters of the seven 
 oceans, whose face is lighted up by the god of seven rays (Fire), 
 and who is the one refuge of the seven worlds. 22. Know- 
 ledge which gains the four classes of fruit [virtue, pleasure, 
 wealth, and final liberation], the division of time into four 
 yugas [ages], the fourfold division of the people into castes, 
 all these things come from Thee, the four-faced. 23. Yogins 
 (devoutly contemplative men) with minds subdued by exercise, 
 recognise Thee, the luminous, abiding in their hearts ; (and so 
 attain) to liberation from earthly existence. 24. Who com- 
 prehends the truth regarding Thee, who art unborn, and yet 
 becomest born ; who art passionless, yet slayest thine enemies ; 
 who sleepest,* and yet art awake 1 25. Thou art capable of 
 enjoying sounds and other objects of sense, of practising severe 
 austerity, of protecting thy creatures, and of living in indiffer- 
 ence to all external things. 26. The roads leading to perfec- 
 tion, which vary according to the different revealed systems, 
 all end in Thee, as the waves of the Ganges flow to the ocean. 
 27. For those passionless men whose hearts are fixed on Thee, 
 who have committed to Thee their works, Thou art a refuge, 
 so that they escape further mundane births. 28. Thy glory as 
 manifested to the senses in the earth and other objects, is yet 
 
 * This, I presume, refers to the stories of Vishnu sleeping on the 
 ocean in the intervals between the dissolution of one world and the 
 creation of the next. 
 
APPENDIX. 201 
 
 incomprehensible : what shall be said of Thyself, who canst be 
 proved only by the authority of scripture and by inference ? 
 29. Seeing that the remembrance of Thee alone purifies a man, 
 the rewards of other mental acts also, when directed towards 
 Thee, are thereby indicated. 30. As the waters exceed the 
 ocean, and as the beams of light exceed the sun, so Thy acts 
 transcend our praises. 31. There is nothing for Thee to at- 
 tain which Thou hast not already attained : kindness to the 
 world is the only motive for Thy birth and for Thy actions.* 
 32. If this our hymn now comes to a close after celebrating 
 Thy greatness, the reason of this is our exhaustion or our in- 
 ability to say more, not that there is any limit (iyatta, so-much- 
 ness, quantitas=the Dutch hoeveelheid) to Thy attributes." 
 These verses have not all been rendered metrically. 
 
 V. M. Bh. iii. 1124 ff. In this passage, the greater part 
 of which has been translated by me in the " Indian An- 
 tiquary" for June 1874, Draupadl complains of the hard lot of 
 her righteous husband Yudhishthira, and charges the Deity 
 with injustice ; but is answered by Yudhishthira. I give here 
 the verses, which I have attempted to render metrically, as 
 well as some others. 1138 b . "God (Isana) the Disposer, allots 
 to creatures everything happiness and suffering, the agreeable 
 and the disagreeable, darting radiance before Him. 1140. 
 Just as the wooden figure of a woman moves its several limbs, 
 according as it is adjusted, so too do these creatures. 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 com- 
 mand of the Disposer, to whom he belongs and on whom he 
 depends. Not self-directing, a man yields to some conjuncture 
 of time, like a tree which has fallen from a river bank, and has 
 reached the middle of the current. Ignorant, and powerless 
 
 * Compare the Bhagavad Gitd 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 the world." 
 
202 APPENDIX. 
 
 to command his own pleasures and sufferings, lie 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 
 according to His pleasure, this Lord, associating them, or dis- 
 sociating them, plays with living creatures as with a child's 
 toys. The Disposer does not treat His creatures like a father 
 or a mother, but acts angrily, as any other being like ourselves. 
 1155. Seeing noble, virtuous, and modest men in want, and 
 ignoble men happy, I am,* as it were, agitated with perplexity ; 
 and perceiving this adversity of thine, and the prosperity of 
 Suyodhana, I blame the Disposer, who regards you with an 
 unequal eye. Bestowing good fortune on him who trans- 
 gresses the rules of conduct observed by noble men, who is 
 cruel, greedy, and a perverter of justice, what good end does 
 the Disposer gain 1 " 
 
 [The same sentiments are expressed in the following frag- 
 ment of Sophocles, No. 94 (in the edition of Dindorf) ; 
 Stobaeus iv. 31 (Ed. Meineke). 
 
 Aeivov ye roijg fj,tv dvfftftftefg xazuv T'WTTO 
 (SXaffrovrag eJra, rovffde fj,&v ffpdffffeiv xa,\Zig } 
 rovg 6 wrag sff&Xoi/g &x re yevvaiuv a,,a 
 yeyurag, eJra dvffTv^eTg wepuxevat. 
 ov xpqv rdd' ouTCa daf/j,ovoig 6vi)TZv vepi 
 vrpdffffeiv s^p^jv yap rovg ftsv euffsfSstg fiporuv 
 tyiiv ri Kspdog e/u,<pavsg de%v wdpa,, 
 ro-jg 6' ovrag adixovg roTade rr\v svavr/av 
 dixrjv xaxcljv rtfAupbv eptpavyj rtveiv, 
 xovdetg av ovrug evrfyet xaxbc yeyug. 
 
 " 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. 
 
 * I am indebted to Professor Aufrecht for suggesting the reading 
 which gives this sense, viz., vihvaldmiva for vihvalan iva, which the Cal- 
 cutta text of the M. Bh. has. 
 
APPENDIX. 203 
 
 Pious men ought to have obtained from the gods some manifest 
 advantage, while the unjust should, on the contrary, have 
 paid some evident penalty for their evil deeds ; and thus no 
 one who was wicked would have been prosperous/' 
 
 With verses 1140 ff. compare also Euripides' Supplices, 
 verses 734 ff. : 
 
 w ZsiJ, r/ dr)ra rovg rakaiKupoix; (3poroij$ 
 Xsyovffi ffov yap f 
 TS Toiavff av cu 
 
 " Zeus, why do they say that wretched mortals are wise 1 
 For we are dependent upon thee, and do whatever thou 
 happenest to will."] 
 
 YUDHISHTHIRA replies : 
 
 1160. " I have heard, Yajnaseni ( = Draupadl), the charm- 
 ing and amiable discourse, full of sparkling phrases, which 
 thou hast spoken ; but thou utterest infidel sentiments 
 (ndstikya). 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 represented as being at the time in the forests.] . . . 1164. 
 It is on duty alone that my thoughts are fixed, and this, too, 
 naturally. The man who seeks to make of righteousness a 
 gainful merchandize is low,* and the meanest of those who 
 speculate about righteousness. The man who seeks to milk 
 righteousness (i.e., to extract from it all the advantage that 
 he can) does not obtain its reward. ... I say it authorita- 
 tively : do not doubt about righteousness : he who does so is 
 on the way to be born as a brute. . . . 1171. Vyasa, 
 Vasishtha, Maitreya, Nrada, Lomasa, uka, and other sages 
 are all wise through righteousness. For thou plainly seest 
 these saints distinguished by a celestial intuition (yoga), able 
 both to curse and to bless, and more important even than the 
 
 * M. Bh. xiii. 7595. "Those men are mere traffickers in righteous- 
 ness who live by it." 
 
204 APPENDIX. 
 
 gods. These men ... in the beginning declared that 
 righteousness was continually to be practised. Thou oughtest 
 not, therefore, fair queen, with erring mind to censure and 
 to doubt the Deity and righteousness. ... 1183. Right- 
 eousness and nothing else is the boat which conveys those 
 who are on their way to heaven : it only is a ship like those 
 on which merchants seek to cross the ocean. If righteous- 
 ness, when practised, were without reward, this world would 
 be plunged in bottomless darkness ; men would not attain to 
 final tranquillity (nirvana), would lead the life of brutes, would 
 not addict themselves to learning, nor would any one attain 
 the object of his desire. If austerity, continence, sacrifice, 
 sacred study, liberality, honesty if all these things brought 
 no reward, men now, and others succeeding them, would not 
 practise righteousness. If works were followed by no rewards, 
 this state of things would be an exceeding delusion. Rishis, 
 deities, Gandharvas, Asuras, and Rakshasas, why should 
 these lordly beings have reverenced and practised righteous- 
 ness 1 * But knowing that the Deity was a bestower of 
 rewards, unalterably attached to goodness, they practised 
 righteousness ; for that is the source of eternal blessedness. 
 1194. The award of recompense to works which are declared 
 by revelation to be holy, and to such as are wicked, as well as 
 the production and dissolution of the world, these things are 
 secrets of the gods. ... 1196. These (secrets) of the gods 
 are to be guarded ; for the wonder-working power of the 
 deities is mysterious. Brahmans who have formed the desire, 
 who are devoted to religious observances, whose sins have 
 been burnt up by austerities, and who have a clear mental 
 intuition, perceive these (secrets). No doubts must be enter- 
 tained regarding righteousness, or the gods, merely because 
 the recompense of works is not visible. ... 1199. Where- 
 fore let all thy doubts vanish as a vapour. . . . 1200. Be 
 certain that all (this) is (so) : abandon the state of disbelief 
 (nclstikya). Do not censure God, the creator of living beings. 
 
 * This and what immediately precedes appears to be scarcely recon- 
 cilable with the indifference to the recompense of works which is in- 
 culcated in the earlier part of Yudhishthira's discourse. 
 
APPENDIX. 205 
 
 Learn (to know) Him : reverence Him : let not thy opinion 
 be such (as thou hast declared it). Do not contemn that most 
 exalted (or, most excellent) Deity, through whose favour the 
 mortal who is devoted to him attains to immortality." [Com- 
 pare -^Eschylus, fragment 369 (Dindorf): 
 
 uv yap effriv zvbixuv rt Kai 
 sv rote, xaxoTffi /Ay 
 
 " 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 : 
 
 w A/og Aqrovg r 1 "A'/roXXoi/, %a//?'* ory d' s 
 ffv/ttpopaTg oJxog, c's(3o\tra daiftovag dapffefv 
 eg Ti"koc, 'yap 01 j&sv sfffaoi rwy^dvougiv afycuv, 
 o/ xaxoi 5', uffffep Tg^uxaff', ouTor' gO cr^a^g/av av. 
 
 " Oh Apollo, son of Zeus and Leto, hail ! And it becomes 
 the man whose house is vexed with misfortunes to adore the 
 gods, and take courage. For in the end the good obtain 
 their due ; but the wicked, as their nature requires, can never 
 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 apparent both in the gifts of reason and 
 speech which distinguish man from the lower animals, and in 
 the support afforded to him by the fruits of the earth, in the 
 means which he has of protection from heat and cold, in the 
 exchange of products procured by foreign commerce, and 
 finally in the supernatural aids obtained by divination ; and 
 then as asking, 214 ff. : 
 
 Qeov xaraffxfvqv /5/w 
 oJffw ovx, apxsT rdds ; 
 ' ^ <pp6\>7idig T-oD &sou {AsTfyv ffd'tvsiv 
 sT, <7rb yavpov 6' sv tpptffiv 
 thai 
 
 " Are we not, then, too fastidious, when we are not satisfied 
 with all this provision which a god has made for our life? 
 
2 o6 APPENDIX. 
 
 But our reason seeks to be stronger than the god, and being 
 possessed in our minds by conceit, we fancy that we are wiser 
 than the deities." 
 
 I introduce here a passage of the highest interest from 
 Plato, which, after stating that, from the nature of things, 
 evil must always continue, gives that great writer's idea of 
 the Deity, and inculcates the duty of men to strive to become 
 like Him. 
 
 Theaetetus, section 84 'A>X' OUT dvoXeffQai rd xaxd Bvvarov, 
 u todupt' vvivavrjrjv yap ri rw dya&tZ dsi iivat dvdyx.7)' our' sv 
 QsoTg avrd idpvffdai, rr\v ds dvyrfiv (pvtiiv *ai rovds rbv rovrov 7T?f<itfo\e? 
 <* way/iris, dib xai veipaffdai fflq svdsvds exsTffe (psLysiv ori rd^iffra. 
 <p\jyr\ ds bfAQiuffig Qeti Kara, rb dvvaffov. of^otcaffig ds d/xaiov xai offiov 
 
 oTov TS dixaioraros, xat ovx effTiv avrw bfAOiOTtpov ovft&v r\ og av TJ^UV 
 a5 ysvqrui ori dixatoraroc,. 
 
 " Evils, Theodorus, can never perish ; for there must always 
 remain something which is antagonistic to good. Of neces- 
 sity they hover around this mortal sphere and the earthly 
 sphere, having no place among the gods in heaven. Where- 
 fore, also, we ought to fly away thither, and to fly thither is 
 to become like God as far as this is possible ; and to become 
 like Him is to become holy and just and wise. ... In God 
 is no unrighteousness at all he is altogether righteous ; and 
 there is nothing more like him than he of us, who is the 
 most righteous." Dr JOWETT'S Translation, Vol. III., p. 400. 
 (Comp. the passages cited in Prof. L. Campbell's edition of the 
 Theaitetus). 
 
 A further passage from the same author may also be cited : 
 
 Republic ii. 18 ovxovv aya&lg o ys t)eb$ r<p OVTI rs nai \sx- tov 
 T/ yttjji/; . . . Ovd' apa, %v d' lyw, o 6s6f, eKtidq ayaCog, 
 av e/q a/V/og, ug o/ ToXXo/ Xsyovffiv, aXX' bXtyuv [rie\ rotg 
 a'/nog, troXXuv ds dvairtog' ^roXi) yap sXdrru ray ad', su; 
 xai ruv fikv dyaduv ovftwa a\\ov alriarsov, r . "jj ds 
 ' drra tie? fyrtTv ra a'/na aXX' ou rbv dsov. 
 
 " And is he [God] not truly good ] And must he not be 
 represented as such ? Certainly . . . Then God, if he be good, 
 is not the author of all things, as the many assert, but he is 
 
APPENDIX. 207 
 
 the cause of a few things only, and not of most things that 
 occur to men ; for few are the goods of human life, and many 
 are the evils, and the good only is to be attributed to him ; 
 of the evil, other causes have to be discovered." JOWETT, II., 
 203 f.] 
 
 DRAUPADI replies : 
 
 " 1 202. I do not scorn, or think lightly of, righteousness ; 
 and how should I contemn God, the Lord of creatures 1 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 ordains (the man) to 
 do such and such acts : He constrains all creatures to act, 
 and they are helpless." Here the man seems to be repre- 
 sented as a mere machine, but the next verse says : " Having 
 first of all fixed in his mind the objects at which he shall aim, 
 a man of himself afterwards attains them by action, preceded 
 by design : of this man is the cause." 
 
 VI. M. Bh. v. 916 f. " The Disposer (of events) brings 
 under his control the good, the bad, the child, the old man, 
 
 * The commentator translates these words thus: "The existing 
 body is the cause of the Deity's action. As it impels Him, He acts 
 submissively : " and remarks that God and the body are mutually de- 
 pendent ; it, as the result of previous works, necessitating Him to 
 determine the man's present lot. 
 
208 APPENDIX. 
 
 the weak, the strong. And the Lord gives learning to the 
 child, and childishness to the learned man, darting radiance 
 before him." The last phrase (purastach chhukram uchchamn) 
 occurs in M. Bh. iii. 1139 (see above p. 201) ; v. 2751. See also 
 v. 1739. Verses v. 1737 ff. are as follows: "That radiance, that 
 great and shining light, that great renown, is worshipped by 
 the gods ; by it the sun shines. 1738. Devotees behold this 
 eternal lord. 1739. From radiance Brahma is produced ; 
 through radiance Brahma is augmented. Among the lights, 
 that radiance burns, unburnt, and glowing. ... 1747. His 
 form is not to be beheld ; no one perceives him with the eye. 
 Those who know him by the intellect, the mind, and the 
 heart, they become immortal." See St Matthew xi. 25, and 
 Kathasaritsagara li. 34. 
 
 vii. M. Bh. xii. 7058 b f. " Unlearned men conceal the 
 sin which they have committed knowingly. Men do not see 
 the man ; but the dwellers in heaven (the gods) behold him." 
 iii. 13754. "When he has committed sin, a man will think, 
 ' It is not I ; ' but the gods behold him, and his own inner 
 
 viii. Manu viii. 84. " The soul (or self, atman) is its own 
 witness ; the soul is its own refuge. Disregard not thy soul, 
 which is the best (or highest) witness of men. 85. Sinners 
 think < no one sees us ; ' but the gods behold them, and their 
 own inner man." 91. " Though, good man, thou thinkest of 
 thyself, ' I am alone 1 ' this sage (muni) residing in thy 
 heart is a beholder of virtuous and sinful acts." 
 
 M. Bh. i. 3015. "Thou thinkest 'I am alone;' thou 
 knowest not the ancient sage (muni) seated in thy heart, who 
 is cognizant of sinful acts. In his presence thou committest 
 sin." 3018. " Yama, the son of Vivasvat, puts away the sin 
 of that man, the soul (kshetrajna) seated in whose heart as the 
 witness of his actions, is satisfied; (3019) but punishes that 
 sinner whose soul is not satisfied." Comp. M. Bh. xiii. 
 2382 f. (where it is said that the seasons, and day and night, 
 see the secret sinner), and fidmdyana, iv. 18.15 (Bombay 
 Edition). 
 
APPENDIX. 209 
 
 f 
 
 IX. and X. M. Bh. v. 1251 b f. " The rent which is covered 
 over with unjustly gotten gains, becomes uncovered, and 
 another is opened up. 1252 b f. A teacher corrects the 
 intelligent ; a king corrects the wicked ; Yama, the son of 
 Yivasvat, corrects secret sinners." 
 
 xi. M. Bh. xii. 2791. "When sin," says Kasyapa, "is 
 committed by wicked men, then, Aila, this god Eudra 
 is born. The wicked by their sins generate Eudra ; and he 
 then destroys both good and bad." 2792. Aila says: 
 " Whence comes Eudra 1 Or of what nature is Eudra 1 A 
 creature is seen to be slain by creatures. Declare to me all 
 this, Kasyapa, from what this god Eudra is born." 2793. 
 Kasyapa answers : "The self in the heart of man is Eudra ; 
 it slays each its own and others' bodies. They declare that 
 Eudra resembles the hurricane ; his form is like the celestial (?) 
 clouds " (devair jlmutaih). 
 
 In this passage we find a rationalistic account of the origin 
 of Eudra the destroyer, who seems to be represented as 
 nothing else than the natural and inevitable retribution which 
 follows men's sins. See, however, the commentator's remarks 
 quoted below. Another apparent instance of rationalizing, 
 which may not, however, be seriously meant, occurs in Manu 
 ix. 301 f., and Mahabharata xii. 2674 ff., 2693, and 3408, 
 where it is stated that the four Yugas or great mundane 
 periods (which are represented as differing in regard to the 
 physical and moral condition of the men who lived in each of 
 them, the first being the most highly blest in these respects, 
 while the others undergo a gradual declension), are really 
 only names for the better or worse character of the king, on 
 which the welfare of his subjects depends. I translate the 
 essential verses of the Mahabharata xii. 2674: "Either the 
 king causes the time, or the time causes the king. Doubt not 
 as to this alternative ; the king causes the time. When the 
 king completely fulfils the duties of criminal justice, then the 
 Krita Age, a product of time, exists." This principle is next 
 applied to the other three Yugas (or ages). It is then said, 
 v. 2693 : " The king is the creator of the Krita, Treta, and 
 Dvapara ages, and the cause of the fourth (the Kali)." The 
 
 o 
 
210 APPENDIX. 
 
 same idea is afterwards repeated in v. 3408 ( = Manu ix. 301) : 
 "The Krita, the Treta, the Dvapara, and the Kali Yugas 
 (ages), are modes of a king's action ; for it is the king who is 
 denoted by the word Yuga." The commentator on Manu ix. 
 302 says, however, that that verse (which declares that the 
 king is one or other of the Yugas, according to the character 
 of his action), is merely designed to intimate that a king 
 ought to be intent upon the performance of his duties ; and 
 not to deny the real existence of the four Yugas (ages). 
 
 The commentator thus remarks on the verses before us : 
 "'Eudra' means ' hinsra,' 'destructive;' 'god' means 'king;' 
 ' Eudra ' (further on, in the accusative) means the ' Kali ' age. 
 To the question whence arises the king's destructive character 
 (Rudratva), he replies in the words, ' The self,' &c. It is the 
 self (or soul, ' dtmari), the living principle (jiva), in the heart 
 of men, which is (or becomes) Eudra, the destroyer. And 
 just as the body of a person possessed by an evil spirit is 
 not the property of the owner of that body, but at the 
 time of the possession is the property of the spirit pos- 
 sessing it, just so at the time of his being possessed by 
 Eudra, the king's body belongs to, or takes the character of, 
 Eudra (Raudram bhavati). Then in reply to the enquiry 
 whence is it that the tranquil self (or soul) takes the 
 character of Eudra? he answers in the words, 'The hurri- 
 cane,' &c. As the hurricane in the air drives hither and 
 thither the cloud-goddess residing in the air, makes her 
 thunder, and causes lightnings, thunderbolts, and rain-falls to 
 be manifested from her, just so the passions of desire, anger, 
 &c., which spring from the soul, impel the life (or spirit) 
 springing from the soul, to commit every sort of destructive 
 act." 
 
 XII. M. Bli. v. 1222. "The gods do not, like cattle-herds, 
 guard men by carrying a club ; but they endow with under- 
 standing him whom they wish to preserve." M. Bh. ii. 2679. 
 ( = v. 1175). "The man for whom the gods are preparing 
 defeat, is deprived by them of understanding ; he sees every- 
 thing pervertedly. 2680. When his understanding has be- 
 come dimmed, and destruction approaches, folly, taking the 
 
APPENDIX. 21 r 
 
 guise of prudence, does not depart from his heart ; (2o81) and 
 hurtful things with the appearance of advantages, and advan- 
 tages under the guise of hurtful things, rise up for his destruc- 
 tion : and this (delusion) pleases him. 2682. Time (destiny) 
 does not lift up a staff and strike off anyone's head. The 
 power of time is this, that it shows things in a perverted 
 shape." 
 
 With verse 2679, compare the Latin adage : Quos 
 Deus mdt perdere prius dementat. " God deprives of reason 
 those whom he wishes to destroy." The same thought is 
 stated in the following Greek lines, quoted by Grotius in his 
 " Annotationes " on the Epistle to the Eomans xi. 8 : 
 
 orav yap Ipyq dai/uovuv 
 roiiroj rb ffpurov e%a<paip??rai tppsvuv 
 rbv vovv rbv sffdXbv, tig ds rqv 
 tv* eid j,8&v uv 
 
 " For when the wrath of the deities smites a man, it first 
 deprives his mind of its good understanding, and turns him 
 to a worse way of thinking, that he may know nothing of the 
 things in which he errs." 
 
 The two following passages are quoted by Dr A. Nauck in 
 a note on the (Edipus Coloneus of Sophocles, v. 800 f. : 
 
 Iliad, xix. 137. aatfdftqv xat fttu pp'svag s^sXsro Ze{j$. 
 
 " I acted foolishly, and Zeus deprived me of reason." 
 And from an anonymous writer : 
 
 orav 5'6 dai/aav dv8p} vropffvvf) xaxd, 
 rbv vovv g'/SXa-vJ/fc vpurov. 
 
 " But when the god brings evil upon a man, he first injures 
 his understanding." Compare Epistle to the Romans xi. 8, 
 and Exodus vii. 1 ff. : " And the 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 1 Samuel ii. 25 : " Notwithstanding they (Eli's 
 sons) hearkened not unto the voice of their father, because 
 the LORD would slay them." 
 
212 APPENDIX. 
 
 See also Odyssey, xxiii. 10 ff : 
 
 Tqv d' aure wpoff'esi'Trs trsptcppuv 
 f&a?a P/XTJ, fjjdpyr^v ffs &soi Q'sffav 6/ rt dvvavrai 
 atppova, voiijaai xa} sirtppova, vsp [Lak* Joi/ra, 
 xai rs ^aXKppoviovra tiaoppoffvvris sffsprjffav. 
 o'i ffs <7Ttp eftXa-^/av vrpiv ds (ppsvag d 
 
 " Her again the wise Penelope addressed : ' Dear nurse, the 
 gods have made thee mad, they who are able to render 
 foolish even one who is very wise, and have made reasonable 
 one who was silly : they have deprived thee of reason ; bnt 
 formerly thou wast sound in mind.' " 
 
 XIII. M. Bh. v. 1451. " That gain which brings loss 
 is not to be highly esteemed ; but the loss which brings gain 
 is to be greatly valued, even though it be a loss. 1452. The 
 loss which brings gain is no loss ; but that acquisition which 
 occasions great destruction is to be esteemed a loss." 
 
 Compare the fragment of Menander's Koniazomenai, page 
 102, Ed. Meineke. 
 
 crp^g Qeuv 
 irpdrruv %.&'/.&$ Xiav 
 
 rouro <7rp6<paffi$ yi 
 
 11 So let no one despond too much, when evil is allotted to 
 him by the gods; for perhaps this becomes an occasion of 
 good." 
 
 Plato, Eepublic, X. 6 : A'sysi KOV 6 vopog on *aXX/<rrot/ 6V/ 
 [La^HSra. 7)ffi>%iav aytiv sv roug %u{A(popa,?g xai ^ dyavaxr&tv, ug 
 ours dqXov OVTOS roD dyaQou re xai xaxou ruv rotovruv, ovrs lie, rb 
 
 ovdlv <7rpo(3a?vov rcU ^aXs<7rug tpipovn, ou ri ri TUV 
 ov {AsydXyg ffTrovdrj*;, o rs de? sv alrofg on 
 rovrw sf^Trodojv yiyvo/Atvov rb Xv<7rs?ffQai. 
 
 " The law would say that to be patient under suffering is best, 
 and that we should not give way to impatience, as there is no 
 knowing whether such things are good or evil ; and nothing 
 is gained by impatience ; also, because no human thing is of 
 serious importance, and grief stands in the way of that which, 
 at the moment, is most required." Jowett, Vol. II., p. 446. 
 
APPENDIX. 213 
 
 I quote here a passage from the Phaedrus of the same 
 author, section 147 : r n <pt\t Hdv rs xoti XXo/ offoi rfids feoi 
 dolors yO-o/ /caX6) yei>sfft)a,i ravdodsv e^caQev 8s 6'0a %w, roTf svrbg sivai 
 pot <piXia. <7T\ovffiov ds vof^/^oi^i rbv ffo<p6v. rb ds ^puffov <7r\%Qoz 
 tir\ j&oi offov {ATjTS (pspsiv {tyrs ayttv dvvair' XXo q ff(jj<f>puv. 
 
 " Beloved Pan, and all ye other gods who haunt this place, 
 give me beauty in the inward soul ; and may the outward and 
 inward man be at one. May I reckon the wise to be the 
 wealthy, and may I have such a quantity of gold as none but 
 die temperate man can carry." Jowett, Vol. I., p. 615. 
 
 In the Phoenissse of Euripides the following sentiment 
 occurs (vv. 555 ff.); which I cite for its excellence, though 
 there is nothing corresponding to it in the Sanskrit passage. 
 
 O'JTOI ra xjpq[j,at,r > 7dia 
 ra, ruv Qtuv d'sy^ovrtg 
 orai/ ds ^jcufl'' aur' 
 
 " For mortals possess no goods of their own, but we hold as 
 stewards things which belong to the gods ; and when they 
 require them, they take them away again." 
 
 XIV. M. Bh. iii. 87. "Wealth brings loss to some men; and 
 the man devoted to the good derived from wealth does not 
 find good." xii. 3885. " Hurtful things take the appearance 
 of advantages, and advantages of things hurtful ; for in the 
 case of some men the loss of wealth is a benefit." The first 
 part of this maxim appears also in M. Bh., ii. 2681. 
 
 Compare the hymn of Kleanthes to Zeus, vv. 18 ff. : 
 
 u xai ra VfpiGffa sKiffrctgou apna fan/at, 
 
 ra axofffta, xat ou >/Xa dot <piXa sffriv 
 udi yap ei$ sv wavra ffvvrip(j,o"/(.a$ iffQXa xaxoTffiv, 
 ufftf eva yiyvtaQai Trdvruv \6yov afsv eovrw. x. r. \. 
 
 " But thou knowest also to make even the things that are 
 uneven, and to order what is disordered ; and the things that 
 are not dear are dear to thee. For so hast thou combined 
 all good things into one with the bad, that there is but one 
 reason [or, account, to be given] of all things ever exist- 
 ing, &c." 
 
214 APPENDIX. 
 
 XV. M. Eh. v. 1155. "Considering loss as gain, and gain 
 as loss, a foolish man, whose senses are not subdued, regards 
 as happiness what is his great misery." 
 
 XVI. M. Eh. vii. 429. " When men are ripe for slaughter, 
 even straws turn into thunderbolts." 
 
 xvn. M. Eh. xiii. 7607." A man whose time of death 
 has not yet come, does not die, though pierced by hundreds 
 of arrows ; while he whose time has arrived, if touched only 
 with the point of a straw, does not live." Markandeya 
 Purdna, ii. 49 f. " The life of a man, whether he is keeping 
 out of the way, or fighting, endures so long as Providence has 
 ordained before, not so long as he desires in his mind. Some 
 die in their houses, others when flying, others when eating 
 food and drinking water ; others in the midst of health and 
 enjoyment, and wounded by no weapons, are overcome by 
 the King of the dead. Others devoted to austerities are 
 carried off by his servants. Others bent upon contemplation 
 have not attained exemption from death." 
 
 Compare JEschylus, fragment 299 (Ed., Dindorf) : 
 
 'AXX' ourg ToXXct rpav[M(x,T > sv ffrepvoig Xa/Swv 
 foqffxti rig, st H.YI Tsppoi ffvvrp'^oi /3/ou, 
 o'jT sv ffrsyy TIC, rj/&svo$ <7ra,p > lor/a 
 psvyii TI ftaXXov TOV <7T<7rpu{AiiVOV ftopov. 
 
 "For neither does any one die, although he has received 
 many wounds in his breast, unless the end of his life coin- 
 cides ; nor does any one sitting in his house by the hearth, on 
 that account any more escape his allotted fate." 
 
 xvin. Hitopadesa i. 171 (or 189).* "He by whom swans 
 are made white, and parrots green, and peacocks variegated, 
 will provide thy subsistence." 
 
 Compare Matthew vi. 25 ff. 
 
 XIX. Yriddha Chanalcya x. 17. " What fear is there for my 
 life if the all-nourishing Vishnu is hymned ? otherwise, how 
 
 * When here and elsewhere alternative figures are given, different 
 editions are referred to. 
 
APPENDIX. 21 5 
 
 has he provided for the life of the infant the milk of its 
 mother? So reflecting continually, O Lord of the Yadus, 
 and husband of Lakshmi, I ever spend my time in doing 
 homage to thy lotus-feet." 
 
 Hitopadesa i. 170 (or 188). "Let no one labour overmuch 
 for his livelihood ; for this is furnished by the Creator. When 
 the child has left the womb, its mother's breasts flow (with 
 milk)." 
 
 The same idea occurs elsewhere. 
 
 tfdrngadharas Padd/iati, Santoshaprasansd 6. "Shall he who, 
 while I was in the womb, prepared milk for my support, be 
 asleep or dead in providing for my future support ?" 
 
 Kavitaralndkara 101. " Let a wise man think on his duty, 
 not on his sustenance ; for the sustenance of men is born with 
 their birth." 
 
 xx. M. Bh. iii. 13461 ff., 13463 b . " Neither this world, 
 nor the next, nor happiness, is the portion of the doubter. 
 Old men possessed of knowledge have said that faith is the 
 sign of final liberation. . . . Forsaking fruitless reasonings, 
 resort to the Veda (ruti} and the Smriti." 
 
 But it is allowed that the Veda does not regulate everything ; 
 M. Bh. xii. 4035 (compare viii. 3455 ff.) rutir dharmah 
 iti hy eke nety dhur apare jandh : nacha tat pratyasuydmo na hi 
 sarvam vidhlijate. " The Veda (declares what) is duty : so 
 say some ; * not so,' say others ; and we do not find fault with 
 that, for everything is not prescribed (in it)." 
 
 xxi. M. Bh. xii. 6736 ff. " I was a would-be Pandit, 
 (learned man) a rationalist, a contemner of the Vedas 
 (Indian scriptures considered inspired), fond of logic, the 
 useless science of reasoning, an utterer of reasoned pro- 
 positions, a propounder of arguments in assemblies, a reviler 
 and abuser of Brahmans in theological discussions, an un- 
 believer, an universal doubter, a fool, who plumed myself 
 on being a Pandit (learned man). The recompence which 
 I have earned by this career is that I have been born as 
 a jackal. But perhaps it may yet happen that, hundreds 
 of days and nights hence, I shall be born again as a man ; and 
 
216 APPENDIX. 
 
 then contented and alert, devoted to the practice of sacrifice, 
 of liberality, and of self-restraint, I shall seek to know (only) 
 what is to be known, and avoid all that is to be avoided." 
 
 It will be seen from the preceding verses that the require- 
 ments of Indian orthodoxy are no less stringent than those of 
 some other religions. The words are part of an address of 
 the god Indra, who had taken the form of a jackal, to the 
 sage Kasyapa, in which various topics, not all very closely 
 connected with each other, are touched upon, and which 
 concludes with the jackal giving the account of himself which 
 I quote. At the end of the address the sage is struck with 
 the wisdom of the speaker, and by supernatural intuition 
 discovers that it is Indra who has been talking to him ; 
 and if the story is part of a consecutive speech of Indra, it 
 might seem that, in consonance with the recognised doctrine 
 of transmigrations, the god had first been a man, and then, in 
 consequence of his infidelity, had been reborn as a jackal, as a 
 punishment. This, however, may not be so, and in any case 
 the introduction of Indra makes no difference as to the 
 lesson sought to be conveyed, which is meant as a warning 
 to men. 
 
 xxii. M. Eli. xiii. 2194 ff; xii. 2980. "The opinion 
 that the Vedas possess no authority, the transgression 
 of the Sastras, and an universal lawlessness (these things) 
 are the destruction of a man's self. The Brahman who 
 fancies himself a Pandit (learned man), and who reviles 
 the Vedas, who is devoted to the science of reasoning, 
 useless logic, who utters argumentative speeches among 
 good men, who is a victorious wrangler, who continually 
 insults and abuses Brahmans, who is an universal sceptic 
 and deluded such a man, however sharp in his speech, is 
 to be regarded as a child. He is looked upon as a dog. Just 
 as a dog assails to bark and to kill, so such a man aims at 
 talking, and at destroying all the Sastras (scriptures)." 
 
 Whatever conclusion might have been drawn from such 
 passages as the preceding, it is a fact that the Brahmans 
 of old were by no means indisposed to argumentative 
 discussions; but, on the contrary, seem to have made a 
 
APPENDIX. 217 
 
 practice of indulging in them on important occasions when 
 they met in large numbers. This is shown by two 
 passages from the Ramayana, i. 14, 19 (Bombay edition), 
 and the Mahabharata, xiv. 2536, where it is said, in similar 
 terms, that during the Asvamedhas (horse-sacrifices) cele- 
 brated, in the one case by Dasaratha, and in the other by 
 Yudhishthira, "wise and eloquent Brahmans, eager for 
 victory, engaged in argumentative discussions about the 
 reasons of things." 
 
 It was only when the authority of the Vedas was called in 
 question, or anything decidedly heretical, or adverse to their 
 own high caste pretensions (though in this last respect the 
 Mahabharata itself is often unorthodox), was asserted, that 
 the Brahmans took the alarm, and sought to silence argument.] 
 
 xxiir. Naishadha Charita xvii. 45. These words form 
 part of the speech of a Charvaka, or Materialistic Atheist, 
 who is represented as addressing Indra and other gods on 
 their return to heaven from Damayanti's Svayamvara. He 
 assails the authority of the Vedas when they affirm that 
 sacrifice is followed by any rewards, denies that men's good 
 and bad actions are recompensed in another world ; recom- 
 mends unbridled sensual indulgence ; says that adultery has 
 the example of the gods in its favour ; and throws ridicule on 
 the orthodox Indian doctrines. The following are the verses 
 which have been metrically rendered. 45. " The Veda 
 teaches that when men die, pains result from their sin, and 
 pleasures from their holy acts. The very reverse, however, 
 is, manifestly, the immediate consequence of those deeds. 
 Declare, therefore, the strong and weak points (in this con- 
 troversy)." 77. " If there is an omniscient and merciful God, 
 who never speaks in vain, why does he not by the mere 
 expenditure of a word satisfy the desires of us his suppliants ? 
 78. By causing living creatures to suffer pain, though it be 
 the result of their own works, God would be our causeless 
 enemy, whilst all our other enemies have some reason or 
 other for their enmity." 74. " When the Vedantists say that 
 in our mundane existence both a man's self and Brahma 
 exist, but that after final emancipation, Brahma alone remains, 
 
2i8 APPENDIX. 
 
 and when they thus define that state as the extinction of one's 
 self; is this not a great piece of cleverness V* 
 
 The Charvaka is briefly answered by the four Deities, 
 Indra, Agni, Yama, and Varuna. 
 
 For an account of the Charvaka system, see Prof. CowelPs 
 edition of Mr Colebrooke's Essays, Vol. I., pp. 426 if., and 
 456 ff. 
 
 xxiv. Bdmdyana ii. 108. 1. "When Kama who understood 
 duty, had thus consoled Bharata, Jabali the eminent Brahman 
 addressed to him these immoral words : Well, descendant of 
 Raghu, do not thou, who art noble in sentiments and austere 
 in character, entertain, like a common man, this useless idea. 
 What man is a kinsman of any other 1 What relationship 
 has any one with another 1 A man is born alone and dies 
 alone. Hence he who is attached to any one as his father or 
 his mother is to be regarded as if he were insane, for no one 
 belongs to another. 5. Just as a man going to another 
 village abides outside, and next day leaving that abode pro- 
 ceeds on his journey ; so father, mother, home, property, are 
 only men's resting places. Good men are not attached to 
 them. Thou oughtest not to abandon thy father's kingdom 
 and stay (here) in a sad and miserable abode attended with 
 many trials. Cause thyself to be inaugurated king in the 
 wealthy Ayodhya. That city, with its hair in one braid (as 
 a sign of mourning for thine absence) expects thee. Tasting 
 excellent royal enjoyments, take thy pleasure in Ayodhya, 
 as akra (Indra) in heaven. 10. Dasaratha is nothing to 
 thee, or thou to him ; the king is one, and thou another ; do, 
 therefore what is said. ... 12. The king has gone whither 
 he had to go. Such is the course of creatures' lives, but thou 
 art wrongly ruined. I pity those men, and them alone who 
 are devoted to (wealth* and ? ) righteousness ; for they suffer 
 here, and after death they perish. Men offer oblations to the 
 Manes on prescribed days ; but see what a waste of food ! for 
 
 * The reading of the Bombay edition is artha-dharma-parah, of 
 which it is not easy to make any sense. Gorresio's edition has atha 
 * now,' in place of artha, 'wealth.' 
 
APPENDIX. 219 
 
 what can a dead man eat 1 15. If what is eaten by one here 
 enters into the body of another, let Sraddhas be offered to 
 those who are travelling ; they need not get food to eat on 
 their journey." [This idea is repeated in verses quoted in 
 the Sarva-darsana-sangraha, p. 6, Bibl. Ind. ; and the further 
 question is asked : " Since men in heaven are satiated by these 
 offerings, why are they not given (by those below) to people 
 upon the roof of the house?"] 16. "These books (which 
 enjoin men to) sacrifice, give, consecrate themselves, practise 
 austerities, and forsake the world, are composed by clever 
 men to induce others to bestow gifts." [Vishnu Purdiia, 
 iii. 18.30. "Authoritative words do not, O great Asuras, 
 fall from heaven. Let me, and others like yourselves, embrace 
 whatever assertion is supported by reason." See Dr Hall's 
 edition of Wilson's Vishnu Purana, Vol. iii., pp. 205-213.] 
 " Believe, wise Rama, that there is no hereafter. Adhere 
 to what is apparent to the senses, and reject what is 
 invisible." .... "This world is the next world; do thou 
 therefore enjoy pleasure, for every virtuous man does not 
 gain it. Virtuous men are greatly distressed, while the 
 unrighteous are seen to be happy."* [The next lines are from 
 the Sarva-darsana-sangraha, p. 6 : " While a man lives, let 
 him. live happily; let him borrow money and drink clarified 
 butter ; there is no return of the body when once it has been 
 reduced to ashes/'] 
 
 ii. 109. 1. " Hearing these words of Jabali, Rama, who was 
 strong by truth, uttered excellent words in a contrary sense : 
 The words which you have addressed to me, though they 
 recommend what seems to be right and salutary, advise in 
 fact the contrary. The sinful transgressor, who lives accord- 
 ing to the rules of heretical systems, obtains no esteem from 
 good men. It is good conduct that marks a man to be noble, 
 or ignoble, heroic, or a pretender to manliness, as pure or 
 impure. 5. But ignoble men look like noble, impure look 
 like pure, men without good characteristics, as if they 
 possessed them, bad men as good. If under the garb of 
 virtue I were to practise vice, occasioning confusion of classes, 
 
 * These last bracketed lines are from Gorresio's Edition. 
 
220 APPENDIX. 
 
 forsaking what is good, and acting contrary to rule, what 
 sensible man who. knows right and wrong would hold me in 
 much esteem, when I was wicked in conduct and a corrupter of 
 mankind 1 Following such a course and departing from my 
 promise, whose conduct should I imitate (?) or how should I 
 attain to heaven 1 The whole world devoted to pleasure 
 follows in train. (?) Such as is the conduct of kings, the 
 same is that of their subjects. 10. Truth and mercy are 
 immemorial characteristics of a king's conduct. Hence royal 
 rule is in its essence truth ; on truth the world is based. 
 Both rishis (sages) and gods have esteemed truth. The man 
 who speaks truth in this world attains the highest imperish- 
 able state. Men shrink with fear and horror from a liar, as 
 from a serpent. In this world the chief element in virtue is 
 truth ; it is called the basis of everything. Truth is lord in 
 the world ; virtue always rests on truth. All things are 
 founded on truth ; nothing is higher than it. Gifts, sacrifices, 
 oblations, self-inflicted pains, and austerities, the Vedas, are 
 founded on truth ; wherefore a man should be devoted to 
 truth. 15. A man singly protects the world, singly he 
 protects his family, singly he is plunged into hell, and singly 
 he is glorified in heaven. Why then should I not be true 
 to my promise, and faithfully observe the truthful injunction 
 given by my father 1 Neither through covetousness, nor delu- 
 sion, nor ignorance, will I, overpowered by darkness, break 
 through the barrier of truth, but remain true to my promise 
 
 to my father 24. How shall I, having promised to 
 
 him that I would thus reside in the forest, transgress his 
 injunction, and do what Bharata recommends 1" After Rama 
 had added more, Jabali rejoins : 38. " I do not utter infidel 
 words, nor am I an infidel, nor does nothing exist. Regard- 
 ing the fit time, I have again become a believer; and at a 
 suitable time I shall again become an atheist. And this time 
 has now gradually arrived : just as infidel sentiments were 
 uttered by me on thine account to stop (thine intention), I 
 have said this to appease thee." 
 
 XXV. Eamayana vi. 83, 14 if. (Bombay ed. and vi. 62, 15 ff. 
 Gorr.) "Useless virtue cannot, my noble brother, deliver 
 
APPENDIX. 221 
 
 thee from misfortunes, though thou walkest in a hallowed 
 path, and controllest thy senses. 15. Virtue is not visible, -as 
 are created things, whether stationary or moving : hence my 
 opinion is that it has no existence. . . . 17. Did un- 
 righteousness really exist, Havana would sink to hell ; and 
 thou, who art righteous, wouldst not suffer calamity. 18. But 
 since he suffers no evil, whilst thou art afflicted by calamity, 
 it results that righteousness and unrighteousness mutually 
 conflict, i.e. (according to the commentator), are in their 
 fruits opposed (to what is revealed regarding them)." [The 
 corresponding verse in Gorresio's edition is clearer. " Since he 
 suffers no evil, whilst thou art involved in calamity, by 
 righteousness I understand unrighteousness, and by unrighte- 
 ousness righteousness]." . . .21. " Inasmuch as those men 
 who are settled in unrighteousness increase in prosperity, 
 whilst the virtuous are afflicted, virtue and vice have no effect 
 (or, as Gorresio's edition has it, virtue is useless). (21. 
 Gorresio's edition. If men pure in their acts are smitten by 
 unrighteousness, then righteousness is smitten by unrighte- 
 ousness, and, being smitten, what can it do 1) . . . 43. 
 Arise, thou man-tiger, long-armed, resolute in purpose. Why 
 dost thou not recognise thyself as high-souled 1 " 
 
 XXVI. M. Eh. i\\. 17402. "Reasoning has no proper basis; 
 Vedic texts are at variance with each other ; there is no one 
 muni (sage) whose doctrine is authoritative; the essence of 
 virtue is enveloped in mystery; the (proper) path is that 
 which the many follow." 
 
 xxvn. M. Bh. xii. 12078. " Before thou art carried away 
 dead to the Ender, by the royal command of Yama, by his 
 dreadful (messengers), strive after rectitude. Before the 
 impassive lord Yama, whom none can oppose, snatches away 
 thy life with its roots and kinships ; 12080. Before the wind 
 which precedes him blows, before thou art carried away, 
 practise preparation for death. Before this destroying wind 
 blows upon thee, before the four quarters of the sky whirl 
 round, when great fears come upon thee, and before thy 
 hearing is closed, as thou goest away, confounded, practise 
 
222 APPENDIX. 
 
 the most perfect contemplation. Eefore thou recollectest 
 with anguish thy former good and bad deeds full of folly, 
 appropriate the only treasure. Before decay wears away 
 thy body, and carries off thy strength, thy limbs and thy 
 beauty, appropriate the only treasure. 12085. Before Death, 
 conveyed by his charioteer Disease, violently dissolves thy 
 body, and ends thy life, practise great austerity. Before the 
 fearful wolves which dwell in men's bodies rush on thee from 
 every side, strive after holiness. Before, all alone, thou 
 beholdest the darkness, make haste, before thou seest the 
 golden trees on the mountain summit. Before evil associates 
 and foes that look like friends, pervert thy views, seek what 
 is highest. 12089. Amass that wealth which has nothing to 
 fear from kings or thieves, and which does not desert thee in 
 death. 12090. (See also v. 12101). There there is no divi- 
 sion of goods according to each person's deeds; everyone 
 enjoys his own individual property. Give that by which men 
 live in the next world ; amass thyself that wealth which is 
 imperishable. (Do not delay ?) until the pottage of the multi- 
 tude is cooked ; while it is yet uncooked, make haste before 
 thou diest. Neither mother, nor children, nor kinsmen, nor 
 dear familiar friends follow a man in his straits ; he departs 
 alone. The deeds alone, good or bad, which he has formerly 
 done, are his fellow-travellers when he goes to the next world. 
 12095. The collections of gold and gems which he has made, 
 by good or evil means, do not help him when his body is 
 dissolved. When thou goest thither there is no witness of 
 the deeds which thou hast or hast not done, equal to thine 
 own self. . . . 12100 b . (On the road) where there are 
 many enemies, and where there are dreadful insects, guard 
 thine own works. A man's works accompany the doer. 
 12102. As the bands of Apsarases (celestial nymphs) obtain 
 as a reward enjoyment, along with the great sages, so do men 
 gain the fruits of their works, moving about at will on 
 celestial cars. On the bridges of the duties of householders 
 they attain the highest condition, and reside in the same 
 world as Prajapati, as Vrihaspati, as Indra. 12106. Thy 
 twenty-fourth year has passed, thou art certainly twenty-five 
 years old ; amass righteousness ; for thy life is passing away." 
 
APPENDIX. 223 
 
 With verse 12089 above, compare what Cicero says, Paradox, 
 vi. 3. " Quanti est estimanda virtus, quse nee eripi, nee 
 surripi potest unquam ; neque naufragio, neque incendio 
 amittitur; nee tempestatum, nee temporum permutatione 
 mutatur *{ Qua prsediti qui sunt, soli sunt divites." " At 
 what a rate ought virtue to be esteemed, which can neither be 
 taken away nor stolen ; nor can we lose it by shipwreck or 
 fire; nor is it to be changed by the change of seasons or 
 of time ? Those who possess it alone are rich." Eamage's 
 beautiful thoughts from Latin authors, p. 49. Partly quoted 
 also in Wuestemann's Promptuarium Sententiarum, p. 88, and 
 Hartung's Sententiarum Liber, p. 189. 
 
 XXVIII. Manu viii. 17 ; and iv. 239 ff. These verses have 
 been already metrically translated in my Orig. Sanskrit Texts, 
 i. 380; and are thus rendered by Sir W. Jones, viii. 17; 
 " The only firm friend who follows men even after death is 
 justice ; all others are extinct with the body." iv. 239 ff. 
 " For in his passage to the next world, neither his father nor 
 his mother, nor his wife, nor his son, nor his kinsman, will 
 remain in his company his virtue alone will adhere to him. 
 240. Single is each man born ; single he dies ; * single he 
 receives the reward of his good, and single the punishment of 
 his evil deeds. 241. When he leaves f his corse, like a log 
 or a lump of clay, on the ground, his kindred retire with 
 averted faces ; but his virtue accompanies his soul. 242. 
 Continually, therefore, by degrees, let him collect virtue, for 
 the sake of securing an inseparable companion ; since with 
 virtue for his guide he will traverse a gloom, how hard to be 
 traversed !" 
 
 The same idea is repeated in the 13th book of the Maha- 
 bharata vv. 5405 ff., and is briefly alluded to in the 
 Markandeya Purana, i. 7. 28. See also Mbh. i. 654 ; v. 
 1547 ff.' 
 
 My attention has been drawn by Professor E. B. Cowell to 
 two passages the one in Sophocles and the other in Euripides 
 
 * Je mourrai seul. Pascal. 
 
 t This should be rendered : "Leaving his corse," &c., " his kindred 
 retire," &c. 
 
224 APPENDIX. 
 
 the first of which, if the text be genuine, appears to convey 
 the same idea as in Manu. It is in the Philoctetes, 1443 : 
 
 7) 'yap fvffsjSeia, 
 xav ^uffi %uv Qdvuffiv, ovx 
 
 " For piety dies with men ; and whether they live or die, it 
 does not perish." The first only of these lines is retained as 
 it stands, in the text, by Wunder. Dindorf has put both, 
 along with a preceding line, within brackets as spurious. Nauck 
 considers these two lines as spurious, as he thinks that a 
 negative is required in the first of them to make it coincide in 
 sense with the second ; and in support of this view he quotes 
 the passage about to be cited from Euripides. If the words 
 of the first line, as they stand, are genuine, they seem to give 
 the same sense as Manu, that piety accompanies men in death. 
 In Professor Lewis Campbell's metrical translation, the two 
 lines, with the one preceding them, are rendered as follows : 
 
 " For our great Father counteth piety 
 Far above all. This follows men in death, 
 And faileth not when they resign their breath." 
 
 The passage of Euripides is, in Dindorf s Edition, fragment 
 No. 1 of the Temenidae : 
 
 ds Kav 6dvf) rig, oux 
 
 " But virtue does not perish even if a man dies, but lives, 
 though the body no longer exists ; but to the bad all things 
 disappear, dying with them, beneath the earth." 
 
 xxix. M. Eh. xii. 12047. Vyasa says to his son. ''Follow 
 righteousness, my son, holding thy senses always under con- 
 trol, vanquish sharp cold and heat, hunger and thirst and 
 wind. 12048. Maintain, according to rule, truth, rectitude, 
 patience, an unenvious temper, self-restraint, austerity; and 
 abstain from destroying life and from cruelty. . . . 12050. 
 Seeing that thy spirit abides like a bird in a body which re- 
 sembles mere foam, why sleepest thou, my son, in this dear abode, 
 which is so transitory? 12051. When thy foes are awake 
 
APPENDIX. 225 
 
 and alert, and continually observant, and seeking some assail- 
 able point in thee, art thou not watchful, thou foolish youth ? 
 12052. Since thy days are being numbered, and thine age is 
 wearing away, and thy life is being written down, dost thou 
 not rise and flee? 12053. Men cling to this world's bonds of 
 flesh and blood, and are asleep as regards the concerns of the 
 next world, and very infidels. 12054. That man suffers dis- 
 tress who follows those who hate righteousness, who are 
 deluded, and pursue a wrong road. 12055. Attend upon, 
 and enquire of, those great and powerful men who delight to 
 follow the scriptures, and who have entered on the path of 
 righteousness. 12056. Pondering the opinion of the wise 
 who have an intuition into righteousness, control with thy 
 best intelligence thy disposition to go astray. 12057. Foolish 
 men who are fearless, because they regard to-day only and 
 think to-morrow is far off", eating everything, do not perceive 
 the opportunity of performing good works. Standing upon the 
 ladder of righteousness, mount up by degrees. Thou dost 
 not perceive that thou art enveloping thyself like a silk-worm.* 
 12059 ( = 12118). Confidently cast aside, like a reed rooted 
 out, the infidel who breaks down all barriers, and who is as 
 the degrader of his race. 12060. Cross over the evils of exist- 
 ence, which are hard to overpass, over desire, anger, death, the 
 river whose waters are the five senses, having constructed the 
 boat of patience (compare v. 8623 bf.) 12061. The world being 
 smitten by death, and distressed by decay, and the unfailing 
 (nights) ever succeeding, cross over on the bark of righteous- 
 ness. 12062. Since death hastens after the man who is 
 standing and him who is lying, being suddenly destroyed by 
 it, from what can he obtain happiness! 12063 ( = 12505). 
 Death carries him off as a wolf a sheep, when he is gathering, 
 and is unsatisfied with, the objects of his desire. 12064. Hold 
 firmly fast the lamp of the knowledge of righteousness, whose 
 
 * See v. 12449 f. s where the same image is more fully stated. "Dost 
 thou not perceive that thou art through delusion enveloping thyself in 
 many threads coming out of thyself, wrapping thyself round like a 
 silkworm ? Farewell to all attachments, for attachment is faulty ; the 
 silkworm is bound by what it throws round itself." See also Bhag. 
 Pur. vi. i. 52. 
 
 P 
 
226 APPENDIX. 
 
 flames have been gradually gathered; for thou must enter 
 into the darkness." 
 
 xii. 12453. " Family, children, and wife, body, and amassed 
 wealth, all these things are strange to us. What is our 
 own? Our good and bad deeds. 12454. Since thou must 
 abandon all and depart without power of resistance, why art 
 thou attached to that which is valueless, and dost not seek 
 thine own proper good? 12455. How shalt thou travel alone 
 that road through the wilderness of gloom, where thou shalt 
 find no repose, no support, no provisions, and no guide 1 ? 
 12456. No one shall walk behind thee when thou hast set 
 out ; thy good and thy evil deeds shall follow thee as thou 
 goest. 
 
 xxx. M. Bh. xi. 116. " Deluded by avarice, anger, fear, a 
 man does not understand himself. He plumes himself upon 
 his high birth, contemning those who are not well born ; and 
 overcome by the pride of wealth, he reviles the poor. He 
 calls others fools and does not look to himself. He blames 
 the faults of others, but does not govern himself. When the 
 wise and the foolish, the rich and the poor, the noble and the 
 ignoble, the proud and the humble, have departed to the 
 cemetery and all sleep there, their troubles at an end, and 
 their bodies are stripped of flesh, little else than bones, united 
 by tendons, other men then perceive no difference between 
 them, (anything) whereby they could recognise a distinction 
 of birth or of form. Seeing that all sleep, deposited together 
 in the earth, why do men (now) foolishly seek to treat each 
 other injuriously? He who, after hearing this admonition, 
 acts in conformity therewith from his birth onwards, shall 
 attain the highest blessedness." 
 
 XXXI. M. Bh. xii. 3892. "Either, king, a man must needs 
 leave his wealth, or his wealth must leave a man. What wise 
 man would lament this?" 
 
 xxxir. M. Bh. xii. 6526 ff ( = 9932 ff); 8307 if. The son 
 asks : " What should a wise man, who knows (the proper course 
 
 * The second of these two passages is nearly, but not entirely, a 
 repetition of the first. 
 
APPENDIX. 227 
 
 of action), do 1 for the life of men quickly passes away ; tell 
 me, father, correctly and in order, how I should practise duty. 
 The father replies : after reading the Vedas, my son, as a 
 student, then seek for sons to hallow the fathers. Then kindle 
 the fires, and offer the proper sacrifices ; and at last entering 
 the forests, seek to become a Muni. Son : When the world 
 is so smitten, and on every side distressed, and when the 
 unfailing ones ever recur, dost thou speak like a wise man 1 
 Father : How is the world smitten and on every side dis- 
 tressed ? Who are the unfailing ones 1 Why dost thou seem 
 to alarm me ? Son : 6530( = 9936). The world is smitten by 
 death, and distressed by decay : the days and nights recur. 
 How dost thou not comprehend 1 The unfailing nights conr 
 stantly come and go ; when I know that death never stays, 
 how should I wait expectantly, as if enveloped by ignorance ? 
 When, as every night passes, life becomes shorter, then the 
 intelligent man will comprehend that the day is vain. How 
 then can any one find happiness, when he is like a fish in shal- 
 low water '< Death assails a man * when he has not obtained 
 the objects of his desire, and when his mind is turned in 
 another direction, like one gathering flowers. 6535 ( = 9946). 
 
 * Some of these verses were rendered as follows in " Moral and Re- 
 ligious Sentiments," &c., p. 49 : 
 
 Death conies, and makes a man his prey, 
 A man whose powers are yet unspent, 
 Like one on gathering flowers intent, 
 
 Whose thoughts are turned another way. 
 
 Begin betimes to practise good, 
 Lest fate surprise thee unawares 
 Amid thy round of schemes and cares ; 
 
 To-morrow's task to-day conclude. 
 
 For ruthless death will never stay 
 
 To notice whether thou hast done 
 
 Or not, the work thou hadst begun ; 
 But haste to bear thy life away, 
 As wolves and tigers snatch their prey. 
 
 And none can tell how things may chance, 
 
 And who may all this day survive. 
 
 While yet a stripling, therefore, strive, 
 On virtue's arduous path advance. 
 
228 APPENDIX. 
 
 Death carries a man off as a wolf takes a sheep. Do to-day 
 what is good, let not this time pass away from thee. Death 
 tears away a man before he has done the things which he 
 purposed to do. (=12,116). Do to-day the work of to- 
 morrow, and in the forenoon the work of the afternoon. For 
 death does not wait (to see) whether a man's work is done or 
 not done. Who knows whose time of death will come to-day ] 
 Let a man be virtuous even while yet a youth ; for life is 
 transitory. If duty be performed, a good name will be obtained 
 here, and after death happiness. For being filled with delu- 
 sion, a man exerts himself, both by proper and improper acts 
 for the benefit of his children and his wife, and procures for 
 them maintenance. 6540. The man who possesses children 
 and cattle, and whose mind is devoted to them, is carried off 
 by death as a sleeping deer by a tiger. Death bears off the 
 man who by himself is amassing (wealth) and is not satiated 
 with enjoyments, as a tiger carries off another animal. Death 
 makes himself master of the man who is striving, and has 
 effected this, and not yet effected that, and has another third 
 thing partly done and partly undone. Death carries off the 
 man who has not obtained the fruit of his labours, and who is 
 bent on effecting other objects, and while he is engaged with 
 the field, the shop, or the house. Death takes away the weak 
 and the strong, the hero and the timorous, the fool and the 
 wise man, who have not obtained the objects of their desires. 
 6545. When death, decay, disease, and suffering from many 
 causes are inseparable from the body, why dost thou live as 
 if thou wert well? Death and decay follow a man from his 
 birth to his end : things both motionless and moving are sub- 
 ject to these two things. The attachments of a man dwelling 
 in the village are death's delight (or death's home according 
 to the reading of v. 9952 b ) ; whilst, according to the scripture, 
 the forest is the abode of the gods. The virtuous sever the 
 fettering rope of the attachments of the man who dwells in 
 the village, and depart ; whilst the vicious do not sever it. 
 . . . 6550. No one can by force arrest the approaching army 
 of death ; truth only (not falsehood and the like) can do this ; 
 for immortality is founded on truth. Immortality and death 
 both lodge in the body ; death results from delusion ; immor- 
 
APPENDIX. 229 
 
 tality is attained by truth. I, being innoxious, truth-seeking, 
 abandoning desire and anger, regarding pain and pleasure as 
 equal, and peaceful, shall escape death, as if I were immortal. 
 I, a sage, tranquil, loving composure as my sacrifice, practising 
 Vedic study (or contemplation of Brahma) as my sacrifice, and 
 taking word, thought, and deed as my sacrifice, shall follow 
 the sun's northward course. 6555. How can an intelligent man, 
 such as I am, offer destructive animal sacrifices, which are, as it 
 were, temporary (in their effects), or a warrior's sacrifices, like 
 a fiend ? Being born in myself, and by myself, and resting on 
 myself, though without offspring, I shall exist in myself (or be 
 my own sacrifice, according to the reading in verse 9961 a ) : 
 offspring does not deliver me. * 6560. What hast thou, o 
 Brahman, who shalt die, to do with riches, or relatives, or a 
 wife ? Search out thy self which has entered into the heart. 
 Whither have thy forefathers and thy father gone ]" 
 
 xxxiu. Bhagavad Glta xvi. ( = M. Bh. vi. 1403 ff.), 6. 
 "Two creations of beings exist in this world, the divine 
 and the devilish: the former has been described at length. 
 [I have left out the enumeration of the virtues ascribed to 
 this class in vv. 1-3.] Hear (the account of) the other 
 from me. These devilish men are equally ignorant of 
 action, and cessation from action; they are distinguished 
 neither by purity, nor by right conduct, nor by truth. 
 10. Yielding to insatiable desire, full of hypo- 
 crisy, arrogance, and conceit, impure in their practices, and 
 governed by delusion, they snatch at wrongful gains. 11. 
 Entertaining boundless anticipations extending to the end of 
 all things, esteeming enjoyment the main thing, and the only 
 thing, bound in a hundred chains of hope, the slaves of lust 
 and anger, for the sake of gratifying their passions, they strive 
 to amass wealth by unjust means. ' This has been gained by 
 me to-day : that object of desire I shall obtain ; t I have this 
 
 * Connected with v. 6527 ( = 9933), this seems to intimate that in 
 the writer's opinion Sraddhas (oblations to ancestors) are worthless. 
 
 t To these exclamations of self -congratulation and security the com- 
 mentator Bamanuja gives the special sense of boastings that the 
 speaker had gained all these advantages by his own power, unassisted 
 by destiny and other causes supposed to influence human welfare. 
 
230 APPENDIX. 
 
 property, and that further wealth I shall acquire. That enemy 
 has been slain by me, and I shall slay the others also. I am 
 lord ; I enjoy pleasure, I am complete, powerful, happy ; I am 
 opulent, of noble birth ; who else is like me 1 I will sacrifice 
 and bestow largesses, I will rejoice.' Thus speaking, deluded 
 by ignorance, carried away by many imaginations, enveloped 
 in the net of illusion, and abandoned to gratifications, they fall 
 into an impure hell." 
 
 This passage is one of those adduced by Dr Lorinser (see 
 the introduction to this volume) as exhibiting the influence 
 of the New Testament. See Luke xii. verses 17 ff. The 
 parallel of one part with these verses is striking ; but the 
 passage of the Bhagavad Glta has various traits which are not 
 found in the Gospel. 
 
 xxxiv. Compare Ps. xxxvii. ; Job xx. 5, and xxvii. 13 ff. 
 Manu iv. 170. The following is Sir W. Jones's rendering of 
 this passage : " Even here below an unjust man attains no 
 felicity ; nor he whose wealth proceeds from giving false evi- 
 dence ;" (or from falsehood, or wrong generally, J. M.), " nor 
 he who constantly takes delight in mischief. 171. Though 
 .oppressed by penury in consequence of his righteous dealings, 
 let him never give his mind to unrighteousness ; for he may 
 observe the speedy overthrow of iniquitous and sinful men. 
 172. (M. Bh. i. 3333 f.) Iniquity, committed in this world, pro- 
 duces not fruit immediately, (but) like the earth, (in due 
 season) ; and advancing by little and little, it eradicates the 
 .man who committed it. 173. Yes, iniquity, once committed, 
 fails not of producing fruit to him who wrought it ; if not in 
 his own person, yet in his son's ; or, if not in his son's, yet in 
 his grandson's. 174. He grows rich for a while through un- 
 righteousness ; then he beholds good things ; then it is that 
 he vanquishes his foes ; but he perishes at length from his 
 whole root upwards." In the metrical version I have altered 
 the order of verses 173 and 174. Compare M. Bh. iii. 8489 ff. 
 
 xxxv. M. Bh. xii. 2798. See the preceding verses which 
 introduce this, about the sufferings of the good ; and compare 
 v. 776, 778. " Aila says : The earth now supports the good 
 
APPENDIX. 231 
 
 and the bad, and the sun warms both. So too the wind blows 
 on the good and the bad, and the waters purify them. 2799. 
 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 continual suffering, and 
 great grief. There for many years tEe sinner bewails his fate, 
 falling downwards (into a) bottomless (abyss)." 
 
 xxxvi. M. Bh. xiv. 2784. " The gate of heaven, which is 
 very small, is not seen by men owing to their delusion. The 
 bolt of (the door of) heaven is created by (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 thousands of 
 largesses of cows to Brahmans ; but because he gave away one 
 belonging to another person, he went to hell." 2790. " By 
 giving his own flesh the devoted King Sivi Ausmara has ob- 
 tained the realms earned by virtue, arid rejoices in the sky. 
 . . . 2793, A reward equal to thine is not gained by offer- 
 ing many Rajasuya sacrifices with large gifts, or many Asva- 
 medhas. By bestowing the measure of meal thou hast con- 
 quered the eternal world of Brahma/' With verses 2786 and 
 2787 compare Matthew x. 42. In the Taittiriya Brahmana, 
 iii. 12, 4, 7, It is said, " These are the five doors of heaven. 
 . . . Austerity guards the first, faith the second, truth the 
 
232 APPENDIX. 
 
 third, mind the fourth, and good conduct the fifth.' 7 7 doors 
 of heaven are mentioned in M. Bh. i. 3621. 
 
 The following parallel passages are referred to in Kuinoel's 
 Commentary on the Gospel of Matthew, vii. 1 3 f. : 
 
 Cebetis Tabula, cap. 12. "Opotg, spy, avu rovov r/va sxeTvov, 
 otrou ovfteig T/xaro/xg?J aXX' spy/tog doxsJ tivai ; * Opu. Ovxovv xa/ 
 Qvpav riva fttxpav, xa/ odov rtvu <rpb ryg dvpag, %rt<; ou 
 a>.Xa vdvv b\iyoi tropsvovrai, toffffsp di' avodiag nvbg xa/ 
 xal Ksrpfjjdovg sJvon BoKQVffyjg Ka/ /^aXa, s<f>yv. OuxoDv xa/ 
 (Sovvog rig v-^/qXbg doxsT sJvat, xai <x,vd{3ot,ffig ffrt]/^ wa,vv, xa/ xpy/Avovg 
 s^ovffo, sv&sv xazsTdev (3ads?g "Opu. Avr7) roivvv etiriv q odbg, l^jj, 
 q ayovoot, vrpbg ryv aXqdivqv vraidstav. " Dost thou see," said the 
 old man, " yonder a certain 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." Diodorus Siculus, p. 296 B. xaramjg Jj irpbg rb^sTpov 
 odbg, padtav e^wga, rqv odowopiav. " The way to what is bad 
 slopes downward, and it is very easy to traverse." .... 
 Vitringa (Obss. Sacr. 3, p. 199), has explained a famous pas- 
 sage in the Gemara Berachoth, c. 4, sect. 11, about the two 
 roads leading, the one to the Garden of Eden, the other to 
 Gehenna." 
 
 xxxvii. Katha-sarit-Mgam Iv. 110. "The streams of rivers, 
 the flowers of trees, the phases of the moon, disappear, but 
 return again ; not so the youth of embodied beings." 
 
 Compare Euripides, Hercules Furens, 655 if. : 
 
 si 8s dsoTg yv %-jvstiig xa/ ffo<p/a. xar' avdpag, 
 didvpov av qfiav sptpov 
 <pavspbv 
 apsrag offoiffiv 
 
APPENDIX. 233 
 
 xardavovreg r* 
 ttg avyag craX/v a>./ou 
 av i(3av 
 
 5' a-rXav 
 
 xa/ rd' ^i/ rouj rg xaxoj)^ av 
 yvuvat xa; roug ayadovg. x. r. \. 
 
 " But if the gods had intelligence and wisdom according to 
 man (i.e., according to the standards of human wisdom), they 
 (the gods) would bring them a second youth, as a visible 
 stamp of prowess, to those who possess it, and so, when dead, 
 they would be again restored to the light of the sun, and would 
 have run a double course; while ignobleness would have a 
 single term of life, and by that it would be possible to know 
 both the bad and the good," &c. Paley. 
 
 And in the Supplices of Euripides, 1080 ff., Iphis says : 
 
 otfior T/ dq (Bporottfiv oux 'ieriv rods 
 vsoug dig s7va,t xai yepovrag av 
 
 sv vofAoig psv %v n w xal.ug 
 
 vffrepaiffiv efy 
 
 aiuva, 6' OVK e^sffnv. st 6' ijf 
 dtg xotl ytpovrsg, s't rig s 
 
 up&0'u/j,&@' av. 
 
 
 " Alas ! Why is it not granted to men to be twice young, 
 and again old ? But if there be anything in the laws which 
 is not as it should be, we amend it by our subsequent decisions, 
 but we cannot do this in regard to our life ; while, if we were 
 both young and old twice, and any one made a mistake, we 
 could rectify it, if we had a double life." 
 
 xxxviii. Subhdshitdrnava,255. "Again the morning (dawns), 
 again the night (arrives). Again the moon rises, again the 
 sun. As time passes away, life too goes ; yet who regards his 
 own welfare 1 " (The word for welfare in the original is hitam, 
 and the epithet " final," given in the metrical version is absent.) 
 
 xxxix. M.Bh. iii. 17401. "Day after daymen proceed 
 hence to the abode of Yama (the ruler of the dead) ; and yet 
 
234 APPENDIX. 
 
 those who remain long for a state of permanence (here) what 
 is more wonderful than this ] " 
 
 XL. Dampati-siksJid, 26. " Who, now, are destitute of sight ? 
 Those who do not perceive the future world. Say, say, who 
 are the deafest ? Those who do riot listen to good advice." 
 
 Prasnottara-mdld, 15. " Who is blind 1 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 1 He who does 
 not know how to say kind things at the proper time." 
 
 XLI. dntisataJca, 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 ! " 
 
 XLII. Manuxi. 228 (compare M. Bh. iii. 13751; xiii. 5534). 
 ( '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. 229. And in proportion 
 as his heart sincerely loathes his evil deed, so far shall his vital 
 spirit be freed from the taint of it. 230. If he commit sin, 
 and actually repent, that sin shall be removed from him ; but 
 if he merely say, ' I will sin thus no more,' he can only be 
 released by an actual abstinence from guilt." (Sir W. Jones's 
 translation). 
 
 X'LIII. M. Bh. v. 1474. " Since life is uncertain, let 
 not a man do at first an act by which, when reclining 
 on his bed, he would be distressed." See also xii. 10599 bf. 
 
 XLIV. Subhdshitdrnava, 163. "Men in distress bow down 
 before the gods ; the sick practise austerity ; the poor man is 
 humble ; an old woman is devoted to her husband." 
 
 Vriddha-Chanakya, 17, 6. "A man who is powerless will be 
 Virtuous ; a poor man continent ; a sick man devout ; an old 
 woman devoted to her husband." 
 
APPENDIX. 235 
 
 XLV. Subhdshitdrnava 43. " Men desire the fruits of virtue ; 
 virtue itself they do not desire. They do not desire the fruits 
 of sin ; but practise sin laboriously." Compare Juvenal Sat. 
 x. 140. Tanto major famse sitis est quam Virtutis. Quis enim 
 virtutem amplectitur ipsam Prsemia si tollas. " So much more 
 do men thirst after reputation than after virtue. For who 
 embraces virtue itself, if you take away its rewards 1 " Also 
 Horace Epist. i. 16, 52. Oderunt peccare boni virtutis amore. 
 " The good, from love of virtue, hate to sin." 
 
 XL VI. M. Eli. v. 1242. " Sin, committed again and again, 
 destroys the understanding; and a man who hast lost his 
 understanding constantly practises sin only. 1243. Virtue (or 
 holiness, punya), practisedjagain and again, augments the under- 
 standing ; and he whose understanding is augmented does 
 continually only what is good (or holy)." 
 
 XLVII. Vriddlia-Chanakya xiv. 6. "If those sentiments 
 which men experience when duty is expounded to them, or in 
 a cemetery, or when they are sick, were abiding, who would 
 not be delivered from bondage 1 " 
 
 , XLVIII. Panchatantra ii. 127 (or 117). "The man seeking 
 for final emancipation (moksha), would obtain it by (undergoing) 
 a hundredth part of the sufferings which the foolish man 
 endures in the pursuit of riches." 
 
 XLIX. M.Eh. 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 happi- 
 ness in his old age. All his life let him so act that he may 
 enjoy happiness in the next world." 
 
 L. Sdnigadhara? s Paddhati Nlti. 2. " Let a man every day 
 examine his conduct, (enquiring thus,) * What is common to 
 me with the brutes, and what with noble men ? ' " 
 
 Li. Stirngadhara's Paddhati, p. 4. " Constantly rising up, a 
 
236 APPENDIX. 
 
 man should reflect [and ask himself], ' What good thing have 
 I done to-day ? ' The setting sun will carry with it a portion 
 of my life." 
 
 LII. Hitopadefa ii. 44. " As a stone is rolled up a hill by 
 great exertions, but is easily thrown down, so it is with our- 
 selves in respect of meritorious acts and faults." Comp. 
 Hesiod, Opera et Dies : 
 
 Tqv ptv roi xaxorjjra xa/ /Xa&bv sffnv &\eff0a,i 
 /Tj ftsv odb$, paCkct, d' eyyvdi vaitt. 
 ris tdpura, Qsoi <rpo<7rdpoidsv zQqxav 
 /j,ot.xpbg fit xa/ opQio$ oJj&og sg avrqv 
 xa/ rp^i/g TO Tpurov evfiv d' sig axpov hvjrou, 
 pq'/diT) dy sffsirat, ir'sXti, yaJKvxri Vp iovffa. 
 
 " Men may easily choose wickedness even in abundance ; for 
 the road is smooth and is near at hand. But the immortal 
 gods have placed sweat in front of virtue, and the road to it is 
 long and steep, and rough at first, but when the summit is 
 reached, it then becomes easy, though difficult." Seneca takes 
 a different view. He says (De Ira, 2, 13, 2,): Non ut 
 quibusdam visum est, arduum in virtutes et asperum iter est : 
 piano adeuntur . . . Eacilis est ad beatam vitam via ; inite 
 modo bonis auspiciis ipsisque dis bene juvantibus. "The 
 road to the virtues is not, as has appeared to some, difficult 
 and rough ; they are reached by a level (path) . . . The 
 road to a happy life is easy, provided only you enter upon it 
 under good auspices, and with the gods themselves for your 
 helpers." Wuestemann's Promptuarium Sententiarum, p. 89. 
 Other writers agree with Hesiod ; see the same work, p. 89 f., 
 and Hartung's Sententiarum Liber, p. 188. 
 
 Lin. Vriddha Chdnakya 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." 
 
 LIV. M . Bh. v. 1537. "How can the man who loves ease 
 obtain knowledge 1 The seeker of knowledge can have no 
 ease. Either let the lover of ease give up knowledge, or the 
 lover of knowledge relinquish ease." 
 
APPENDIX. 237 
 
 LV. Chdnakya, 5. "That jewel knowledge, which is not 
 plundered by kinsmen, nor carried off by thieves, which does 
 not decrease by giving, is great riches." In two other similar 
 maxims, kings are mentioned among those who carry off a 
 man's wealth. 
 
 LVI. Friddha Chdnakya xv. 10. "Books are endless, the 
 sciences are many, time is very short, and there are many ob- 
 stacles : a man should therefore seek for that which is the 
 essence, as a swan seeks to extract the milk which is mixed 
 with water." 
 
 Subhdshitdrnava, 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." 
 
 LVII. fidmdyana ii. 105, 16 ff. "All collections end in dis- 
 solutions ; high heapings end in falls ; unions in separations; 
 and life in death. As fruits when ripe have only to fear 
 falling, so men when born have only to fear death. As a house 
 resting on firm pillars, when (they) become worn out, sinks ; 
 so men sink, subdued by decay and death. The night which 
 passes never returns ; the Jumna flows to the ocean, which is a 
 full receptacle of waters. The days and nights of all creatures 
 move on and wear away their lives, as the sun's rays dry up 
 water in the summer. . . . 22. Death walks with men ; 
 death sits with them ; and having travelled a long journey, 
 death returns with them. . . . 24. Men delight when 
 the sun rises, they delight when it sets ; but they do not per- 
 ceive the consumption of their own lives. Men rejoice when 
 they behold the beginning of each new season as it arrives ; 
 and with the revolution of the seasons the life of creatures is 
 curtailed. As two logs of wood meet on the great ocean, and 
 after a time part again, so wives, sons, relatives, and riches, 
 having come into contact with men, hasten away again ; 
 separation from them is certain . . . 29. As any one 
 standing on the road says to a company of people moving on- 
 ward, ' I too will follow behind you ;' so the road which has 
 been traversed by fathers and ancestors, preceding us, is cer- 
 
238 APPENDIX. 
 
 tain (to be trodden by us also) ; and having entered on it, why 
 should any one lament, since it cannot be avoided." 
 
 LVIII. M. Bh. xii. 854 ; iii. 13,850 ff.; xii. 12,521 ff. " And 
 physicians become sick, and strong men weak . . . ; such are 
 the strange vicissitudes of time. 855. High birth, heroism, 
 health, beauty, good fortune, and enjoyment, aregained through 
 destiny. The poor, who do not desire them, have many 
 sons, while the rich have none : such is the wonderful action 
 of fate ! Creatures have to suffer from pain, fire, water, 
 weapons, hunger, calamities, poison, fever, death, and falls 
 from elevated positions. . . . 859 b . A rich man is noticed to 
 die while he is quite young ; (860) while a poor man lives for 
 a hundred years distressed and worn out. Poor men are 
 seen who are long-lived, while those who are born in a 
 wealthy family perish like moths. ( = v. 1145). For the 
 most part the rich have no power of enjoyment (iii. 13S57 b f.,* 
 and those who have food to eat are unable to eat it, owing to 
 disease in the intestines), whilst poor men's sticks even are 
 eaten. . . . 863. Hunting, dice, women, drinking, are 
 attachments blamed by the wise ; but even very learned men 
 are addicted to them. . . . 866. Cold, heat, and rain come in 
 turn through the lapse of time. 867. So, too, neither herbs, 
 nor sacred texts, nor oblations, nor recitations, (868) deliver 
 
 * Some of these verses were rendered in * ' Religious and Moral 
 Sentiments," p. 57 : 
 
 Some men decrepit, poor, distrest, 
 Survive to life's extremest stage, 
 While some by fortune richly blest 
 Are seized by death in early age ; 
 And few of those with splendour graced 
 Enjoy the bliss they hoped to taste. 
 
 xii. 859. " For a wealthy man is observed to perish while he is 
 young ; and a poor distressed man to attain to a hundred years and to 
 decrepitude . . . and for the most part prosperous men lack the power 
 to enjoy." Compare Job xxi. 23 ff. 
 Stobseus quotes the following lines from Antiphanes : 
 
 " I never envied the very wealthy man who enjoys nothing of all 
 that he possesses." 
 
APPENDIX. 239 
 
 the man who is assailed by death and decay. ( = xii. 6471 ; and 
 Ramayana ii. 105, 26). Just as two logs of wood meet upon 
 the ocean (869) and again separate, such also is the manner 
 in which living creatures meet. Time is equally the agent in 
 the lot of men who have wives, and enjoy singing and 
 music ; (870) and of orphans who eat the bread of strangers^ 
 Thousands of fathers and mothers, and hundreds of sons and 
 wives, are perceived to exist in the world (871) to whom do 
 they to whom do we belong? No one belongs to this 
 man, nor does this man belong to any one. 872. This meet- 
 ing with wives, relations, friends, has occurred on the way. 
 Where am I % whither shall I go ? who am 1 1 and why 
 standing here ? 873. Why should I mourn any thing 1 So 
 let a man resolve. In this transitory world, with its dear 
 unions, revolving like a wheel, (874) we have met upon our 
 road brothers, mothers, fathers, friends. . . . 877 b . Many 
 medical men, the readers of medical books alone, (878) are 
 seen to be overcome with sicknesses, along with their depen- 
 dants. Drinking decoctions and various preparations of butter, 
 (879) they cannot overpass death, as the ocean cannot over- 
 pass its shores. And men who are acquainted with elixirs, 
 and who have skilfully applied them, (880) are seen to be 
 broken down by decrepitude, like trees crushed by powerful 
 elephants. So, too, ascetics devoted to sacred study, (881) 
 liberal, practising sacrifice, cannot escape decay and death. 
 Neither the days, nor the months, nor the years, (882) nor 
 the half-months, nor the nights of born creatures return. 
 Transient, dependent, man, under the influence of time, 
 (883) travels over the long and everlasting road traversed 
 by all creatures. Either a living man's body passes away 
 from him, or his life passes from his body. 884. He has 
 met his wife and other connections by the way ; here there 
 is no perpetual association with any one, (885) not even with 
 one's own body, how much less with any one else. Where 
 now, king, is thy father 1 Where are thy ancestors ? 
 886. Thou beholdest them not now; nor do they behold 
 thee." (Eepeated in xii. 3864.) 
 
 Lix. M. Bh. iii. 13846. " Whatever act, good or bad, a man 
 
240 APPENDIX. 
 
 performs, of it he necessarily receives the recompense. When 
 an unwise man falls into an unfavourable condition, he greatly 
 reviles the gods (comp. xii. 3877), and does not recognise the 
 faults of his own action. A fool, a bad, and an unstable 
 man invariably experiences reverses of fortune.* Neither 
 wisdom, nor prudence, nor energy, delivers a man. He 
 would gain at will whatever object of desire he sought, 
 (13850) if the rewards of energy in action were not depen- 
 dent (on something else). Self-restrained, able, and intelligent 
 men, are seen to receive no rewards for their works ; while 
 some other being, who is constantly employed in injuring 
 others, and in deceiving the world, lives always happily. 
 The goddess of prosperity (Sri) attends upon some who sit 
 inactive ; whilst others who act do not attain the object of 
 their desires, To poor men who sacrifice to the gods, who 
 practise austerity, desiring to have offspring, sons who are 
 a disgrace to their family are born, after being carried for ten 
 months in the womb. Others are born with wealth, with 
 stores of grain, with many sources of enjoyment collected by 
 their fathers. . . . For there is no doubt that men's diseases 
 spring from their works (done in a previous existence). And 
 they are harassed by diseases as the smaller wild animals are 
 by huntsmen. And these diseases t are not stopped by 
 skilful physicians, with all their collections of drugs, as wild 
 animals are by huntsmen. And those who have food which 
 they might enjoy, are distressed by a disorder of the intes- 
 tines, and are disabled from enjoying it. Many other men 
 who are strong of arm live in distress, (13859) and with diffi- 
 culty obtain food. . . . 13860 b . Men would not die, nor 
 decay, but would enjoy all they desired, and experience 
 nothing unpleasant, if they were their own masters. Every 
 one seeks to rise higher and higher in the world, and strives 
 according to his power, but things do not turn out so (as he 
 had desired). . . 13864. According to the Veda the life 
 (soul) is eternal, (13865) but the body of all creatures is 
 perishable. When the body is destroyed, . . . the soul 
 departs elsewhere, being fettered by the bonds of works." 
 
 * This is rather opposed to the general tenor of the passage. 
 t See the passages quoted under No. Iviii. and xii. 12540 ff. 
 
APPENDIX. 241 
 
 LX. Bhartrihari, and Subhdshitarnava, 28, 313. "In one place 
 (is heard) the sound of the lute ; in another lamentation and 
 weeping. In one place (is found) an assemblage of learned 
 men ; in another (is heard) the wrangling of drunkards. In 
 one place (is seen) an enchanting woman ; in another a dame 
 whose body is worn out by decay. I know not whether the 
 essence of this world is ambrosia or poison." 
 
 LXI. M. Bh. xii. 831 ; xii. 6486 b f. "Friends do not suffice 
 for happiness, nor foes for suffering. Intelligence does 
 not suffice to bring wealth, nor wealth to bring enjoy- 
 ment." 
 
 LXII. M. Bh. v. 1430. Compare xiii. 7597 ff. " Intelligence 
 does not (always lead) to the acquirement of wealth ; nor 
 stupidity to poverty. The wise man, and no other, knows 
 the course of events in the world." 
 
 LXIII. M. Bh. v. 1 1 44 f. "Poor men eat more excellent food 
 (than the) rich ; for hunger gives it sweetness ; and this is 
 very rarely to be found among the rich." 
 
 LXIV. 77. Vishnu Purdna iv. 24, 48 (compare Mbh. xii. 
 8260 ff : ; and Ramayana (Gorresio's edit.), ii. 116, 28 if.). 
 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 in verse. 50, 
 51. "These and other kings who, blinded by delusion, and 
 possessed of perishable bodies, claimed this imperishable earth 
 as their own, (saying), distressed by anxiety, ' How [shall] 
 this female [become] mine, and my son's, and my descendants' 
 property,' these have all come to their end. 52. So, too, 
 others who preceded, and those who followed them, and those 
 who are to come, and others who again are to succeed then*, 
 shall (all) depart. 53. Beholding princes eager to march and 
 strive for the subjugation of herself,* the Earth, smiling with 
 
 * Professor Wilson renders the words which I have so translated, as 
 follows : " Kings unable to effect the subjugation of themselves ; " and 
 Dr Hall would substitute " harassed with the enterprise of self -con- 
 
 Q 
 
242 APPENDIX. 
 
 flowers in autumn, appears to laugh. . . . The Earth once 
 said : 55. * How does this delusion exist in kings, even in the 
 intelligent, through which, although in their nature (as tran- 
 sient) as foam, they are filled with confidence 1 ... 57. 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. ... 60. On my 
 account, wars arise between fathers, sons, and brothers, whose 
 hearts, through exceeding delusion, are seized by selfish ambi- 
 tion. ... 62. How is it that ambition, directed towards me, 
 finds a place in the heart of the descendant who has seen his 
 ancestor, whose soul was possessed by the same desire, follow- 
 ing the road to death, and leaving me behind 1 ?' ... 72. 
 Prithu who, unconquered, traversed all the regions, whose 
 chariot-wheels tore to pieces his enemies he, smitten by the 
 blast of time, has perished, like the down of the ^almali tree 
 when thrown into the fire. 73. Kartavirya, who invaded 
 and possessed all the zones of the earth, shattering the 
 chariot-wheels of his foes, and who is celebrated in narrative 
 tales, is (now merely) a subject for affirmation and denial."* 
 74. Out upon the royal splendour of Dasanana (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 1 (Or, accord- 
 ing to the commentator, the second half of this verse may be 
 alternatively rendered : " How has it not even been turned to 
 ashes, how have not even ashes been left of it, by the frown 
 of Death 1 tr ) 75. Seeing that Mandhatri, who was an em- 
 peror upon earth, has now his only embodiment in a story, 
 what good man, even if slow of understanding, would indulge 
 in selfish desire? 76. Did Bhagiratha, Sagara, Kakutstha. 
 
 quest." But on comparing the parallel verse in the Bhagavata Purana 
 xii. 3, 1, which, as explained by the commentator, means, " Beholding 
 kings eager to conquer herself, this earth laughs," it appears to me 
 that the word dtman in the line of the Vishnu P. also must be ren- 
 dered "herself," not "themselves." 
 
 * Professor Wilson quotes as a parallel to this the concluding lines 
 of the well-known passage of Juvenal (x. 147) about Hannibal : 
 " I, d em ens, et ssevas curre per Alpes, 
 Ut pueris placeas, et declamatio lias." 
 
APPENDIX. 243 
 
 Dasanana, Raghava, Lakshmana, Yudhishthira, and the rest 
 exist in truth, or only in imagination ? And where are they ? 
 We do not know." 
 
 I introduce here a sentence from Plato : Hf ovv v<?rdp%si 
 diavofq {tsyaXowpe'Treia, xai deupfa, navrbs, [liv %povov, Katies dz 
 ovffi'ac,, oJov rs o'/ei rovry /ugya, ri bontTv eJvai rbv avdpriitfivov (3iov ; 
 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 1 " 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 ? 
 
 LXV. M.Bk i. 3176 f. ; xii. 781 ff. ; 6508 b ff. When a 
 man never sins against any creature, either in act, in thought, 
 or in word, then he attains to Brahma. When he does not 
 fear, and when no one is afraid of him ; when he neither loves 
 nor hates, then he attains to Brahma " (xii. 783). " When 
 he has overcome pride and illusion, and is freed from many 
 attachments, then the good man, self-resplendent, attains to 
 final tranquillity (nirvana) 1 ' (xii. 6508 b f.). "When it sup- 
 presses all desires, as a tortoise draws in its limbs, then this 
 soul beholds its own glory in itself." 
 
 LXVI. M.Bh. v. 1382. "He whose soul has ceased from 
 sin, and is fixed upon goodness, he understands this universe, 
 both its primal substance (Prakriti) and its developments." 
 
 LXVII. M. JBh. xii 7447. "Knowledge is generated in a man 
 by the decay of sinful action ; and then, as in a clear mirror, 
 he beholds the soul in himself (or himself in the soul)." 
 
244 APPENDIX. 
 
 LXVIII. In M. Bh. xii. 8957, Vyasa discourses to his son uka 
 as follows : " Eepressing all desires, let the man fix his mind 
 on the reality (sattva) ; and having done so, he will annihilate 
 time. Through clearness (or calmness) of spirit, the Yati 
 (ascetic) relinquishes good and evil. With an untroubled 
 soul abiding in himself, he enjoys extreme happiness. This 
 tranquillity may be characterised as resembling sweet sleep, 
 or a lamp which in calm air burns without flickering. So, as 
 time goes on, fixing his soul on itself, eating little, inwardly 
 purified, he sees the soul in himself. This lore, my son, is 
 the esoteric essence of all the Vedas, independent of tradition 
 or of scripture, a self-evidencing doctrine. All the substance 
 which is to be found in religious narratives, in true tales, the 
 ambrosia yielded by churning ten thousand Elk-verses, is (here) 
 extracted. As butter is drawn out of milk, or fire out of 
 wood, so has this knowledge possessed by the wise been 
 extracted for my son. . . . This doctrine should not be com- 
 municated to any one who is not composed, calm, and ascetic, 
 to one who is ignorant of the Veda, is not submissive (upagata), 
 is envious, dishonest, who does not obey the instructions he 
 receives, to one who has been burnt by logical books, or who 
 is cruel. . . . This esoteric lore is to be communicated to a 
 dear son, to an obedient disciple, and to no other. This 
 instruction is better than the gift of this whole earth filled 
 with jewels would be." 
 
 The phenomenon described by Professor Eeuss, alluded to 
 in the text (p. 49, note), is related in 1 Samuel xix. 20 if. In 
 verse 23 we read: "And he (Saul) went thither to Naioth in 
 Eamah ; and the Spirit of God was upon him also, and he 
 went on, and prophesied, until he came to Naioth in Eamah. 
 24. And he stripped off his clothes also, and prophesied 
 before Samuel in like manner, and lay down naked all that 
 day and all that night. Wherefore they say, Is Saul also 
 among the prophets ] " The following note is in explanation 
 of verse 24. 
 
 " This is the sequel of the fact just mentioned. If Saul 
 experienced the effects of the inspiration even before arriving 
 at the spot, his transports only became stronger when he 
 arrived in the midst of the assembly. He not only took off 
 
APPENDIX. 245 
 
 his (upper) garments, as the others did : but he found him- 
 self for a time in such a state of enthusiasm and ecstasy, that 
 as a consequence of that over-excitement, he experienced an 
 utter prostration of strength for twenty-four hours. Such a 
 phenomenon has not only nothing in it that is inexplicable, 
 but must have been frequent everywhere that the prophetic 
 excitement attained a degree of intensity which disturbed the 
 intellectual faculties. (See my explanation of the Glossolaly, 
 1 Corinthians xiv., and Jeremiah xxix. 26 ; 2 Kings ix. 11.)" 
 
 LXIX. M. Bh. xii. 12064. "With effort hold fast the great 
 lamp, formed by the comprehension of righteousness, whose 
 flames have been gradually collected ; seeing that thou must 
 enter into the darkness." 
 
 LXX. M. Bh. xii. 529, 6641, and 9917. This saying, 
 ascribed to Janaka, King of Videha, occurs in all the three 
 passages here specified: "Boundless, verily, is my wealth, 
 though I possess nothing. If Mithila [his capital] were burnt 
 up, nothing of mine would be consumed." In verse 9917 the 
 words, "Most happily, verily, do I live," are substituted for 
 "Boundless, verily, is my wealth." In the last passage the 
 saying is expanded. See also xii. 7981. 
 crwg civ Tig liti TrXo-jovog, e7<7rsv " si ruv 
 Stobeeus Floril. ii. 196 (Teubner's Edn.). " Cleanthes, when 
 asked how a man could be rich, said, If he were poor in 
 desires." Compare Valerius Maximus, 4, 4, 1 : Omnia habet 
 qui nihil concupiscit : ("He who lusts after nothing, has all 
 things ") ; and Cicero, Parad. 6, 3 : " Contentum suis rebus 
 esse, maximse sunt certissimseque divitiae : ("To be content 
 with what one has, is the greatest and surest riches "). 
 
 LXXI. tfatapatha Brahmana x. 5, 4, 15. "This (soul) is 
 without desires, but possesses all objects of desire ; for it has 
 no desire for anything. On this subject there is this verse : 
 < By knowledge mortals thither soar 
 Where all desires have passed away ; 
 Gifts, penance, cannot there convey 
 The man who lacks this holy lore.' 
 
246 APPENDIX. 
 
 That is, the man who does not possess this knowledge, does 
 not attain to that world by largesses, or by austerities ; those 
 only who have that knowledge attain to it." 
 
 LXXII. M. Bh. xii. 12121. "Men who possess knowledge 
 do not die when they are separated from their bodies ; nor do 
 they perish when they have carefully kept to the (proper) 
 path. For he who increases (his) righteousness is an in- 
 structed man ; whilst he who falls away from righteousness 
 is deluded." 
 
 LXXIII. M. Bh. xii. 530 ; xii. 5623. Compare iii. 14789. 
 " Mounted on the palace of wisdom, a man (beholds) others 
 grieving for those who are not objects of commiseration, as 
 one who is standing on a hill beholds those standing on the 
 plain j but the dull man does not perceive this." 
 
 LXXIV. The dialogue of which a portion is here rendered 
 occurs, with some variations, in two places of the Brihad 
 Aranyaka Upanishad, viz., ii. 4, 1 ff., and iv. 5, 1 ff. (accord- 
 ing to Dr Roer's numeration). The introductory sentence is 
 found only in the latter place. "Yajnavalkya had two 
 wives,* Maitreyi and Katyayam. Of these two, Maitreyi 
 was acquainted with theology, while Katyayam had only that 
 understanding which is common among women. Yajnavalkya 
 was bent upon commencing another stage of life (than that of 
 a householder); 2. And said to Maitreyi, "I am about to 
 leave this place, and begin the life of a wandering mendicant; 
 come, let me divide my property between thee and Katyayam." 
 3. Maitreyi replied : " reverend lord, if this entire earth, 
 filled with riches, were mine, should I thereby become 
 immortal, or not ? " " No," said Yajnavalkya, " in that case 
 thy life would be such as is that of the opulent ; but there is 
 no hope of thy gaining immortality by means of wealth." 4. 
 Maitreyi rejoined : " What could I do with that which would 
 not make me immortal) Declare to me, reverend sir, 
 
 * On the existence of polygamy in India in early times, see ray 
 Original Sanskrit Texts, v. pp. 457 f. 
 
APPENDIX. 247 
 
 whatever thou knowest (regarding the means of attaining that 
 end)." 5. Yajnavalkya said : " Being (already) dear to me 
 thou hast now (by this speech) increased my affection, [or 
 done more than ever what is pleasing to me]. I shall there- 
 fore explain this (which thou askest of me) ; do thou seek to 
 ponder my explanation." The discourse of some length which 
 follows may be found rendered in Dr Eoer's translation of 
 this Upanishad in the Bibliotheca Indica (Calcutta, 1856), 
 pp. 242 ff, in Professor Max Miiller's " History of Ancient 
 Sanskrit Literature" (London, 1859), pp. 22-25; and in the 
 same author's Hibbert Lectures, pp. 327 ff. Yajnavalkya 
 begins : 6. " It is not from affection to the husband that the 
 husband is dear (to his wife) ; but it is from her affection to 
 the Self or Soul (dtman*) 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. Maitreyi, when the 
 Soul is seen, heard, thought, and known, this entire universe 
 is known. 7. ... This universe should reject the man who 
 regards the universe as other than the Soul. The Brah- 
 manical class, the Kshatriya class, these gods, these Vedas, 
 all these creatures, all this universe, is nothing else than this 
 Soul." 13.f "As a lump of salt is without an interior or 
 an exterior, but is all a mass of flavour ; so this Soul has no 
 
 * This word is rendered by Professor M tiller " the Divine Spirit," or 
 "the Divine Self." 
 
 t The first half of this paragraph runs as follows in the parallel pas- 
 sage in the earlier part of the Upanishad : "12. Just as a lump of sea 
 salt, when thrown into the sea, will be dissolved into it, and no one 
 will be able to take it out again (as a lump); but from whatever place 
 you take water it will be salt ; so this great Being is infinite, bound- 
 less, a totality of knowledge." The same illustration is employed in 
 the Chhandogya Upanishad, vi. 13, 1 ff. Uddalaka there says to his 
 son Svetaketu, " '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 
 
248 APPENDIX. 
 
 interior or exterior, but is one mass of knowledge. Arising 
 out of these elements, it enters into them again. After death 
 there is no consciousness (of separate individuality)." 14. 
 Maitreyi replied : " Thou hast brought me into a state of be- 
 wilderment by saying that after death there is no conscious- 
 ness. I do not know this soul." He replied : "I do not 
 speak what should cause bewilderment. This Soul is im- 
 perishable, and by nature indestructible. 15. When a state 
 of duality appears to exist, then one sees another, . . . 
 addresses another, hears another . . . but if the Soul is the 
 whole of this, then whom [what other] can he see ... or 
 address, or hear, and by whom ? . . .by whom can he know 
 him by whom he knows this universe 1 He is not this or 
 that.[?] The Soul is unseizable, for he is not seized; indis- 
 soluble, for he is not dissolved; free from attachment, for he 
 is not attached ; unbound, he is not subject to pain or injury. 
 How could he know the knower ? Thus hast thou been in- 
 structed, Maitreyi. Such is immortality." Having thus 
 spoken, Yajnavalkya wandered forth. The story leaves us in 
 ignorance whether the sage was moved when he set out, or 
 whether he departed with Stoical insensibility. 
 
 The doctrine which Maitreyi was taught by her husband 
 does not at first sight appear to be of the most comforting 
 character. See the Charvakas' estimate of the Vedantic re- 
 demption above, No. xxiii., pp. 13 f. and 217 f. But see the 
 remarks of Professor Miiller in the next page. I give a note 
 by Professor Co well in the Supplementary Appendix, p. 352. 
 
 The expression na pretya, sanjna sti, which I have rendered 
 above by the words "after death there is consciousness (of 
 separate individuality," is thus explained by the commentator 
 on ii., 4.12 (p. 467 of text of the Upanishad in the Bibliotheca 
 Indica). " There is no consciousness of a distinction of this 
 character that I am such a person, such a one's son, happy, 
 
 is it?' 'Salt.' 'Taste (some) from the middle.' 'How is it?' 
 'Salt.' 'Take (some) from the (other) end.' 'How is it?' 'Salt/ 
 ' Having thus tasted it,' (said U.) ' wait upon me.' S. did so, and 
 said, 'It (the salt) continues to exist.' U. replied : 'That Reality is 
 here (in this body) though thou dost not perceive it. That atom, it 
 forms the essence of this universe, that is the Truth, that is the Soul. 
 That art thou, Svetaketu.'" 
 
APPENDIX. 249 
 
 unhappy, &c.; since it (such a consciousness) is caused by 
 ignorance. And since the science of Brahma (or divine know- 
 ledge) utterly destroys ignorance, how should such conscious- 
 ness of distinctness arise in one who has acquired such know- 
 ledge ? Such consciousness of distinctness is inconceivable in 
 a man who has attained to the state of oneness (kaivalya), even 
 though he is still in the body. How much less can it subsist 
 in one who is entirely freed from effects and instruments 
 (kdrya-kamna-vimuktasya)" 
 
 The Commentator then explains Maitreyi's perplexity as 
 arising from the apparent contradiction between Yajnavalkya 
 having declared that the soul was compact of knowledge, and 
 then affirmed it to have no consciousness or knowledge. 
 
 In regard to this doctrine, the reader may consult what 
 Professor Miiller says in his Hibbert Lectures, pp. 358, 361 f. 
 He there states : " And yet they did not believe in the anni- 
 hilation of their own self." " Here we see that annihilation 
 was certainly not the last and highest goal to which the 
 philosophy or the religion of the Indian dwellers in the forest 
 looked forward. The true self was to remain after it had 
 recovered himself. We cease to be what we seemed to be ; 
 we are what we know ourselves to be," &c. 
 
 In the M. Eh. xii. 7931, however, king Janaka expresses 
 his doubts in regard to this doctrine thus : " Venerable sir, if 
 no one has any consciousness after death, of what consequence 
 will ignorance or knowledge be in that case 1 7932. And see, 
 O most excellent of Brahmans, everything will end in annihila- 
 tion. What difference will it then make whether a man is 
 thoughtful or deluded ? 7933. If there is either no connection 
 then with living beings, or, a connection only with such as 
 perish, what certainty can then be entertained, or realised, of 
 any future reward ?" 
 
 After a discourse of some length, beginning (verse 7935) with 
 the words, " Here neither is annihilation the end, nor, on 
 the other hand, is individual existence the end;" Panchasikha 
 arrives at the conclusion (verses 7971 ff.) ; "This being 
 so, what annihilation can there be, or on the other hand, 
 how can any individual be eternal 1 since all things naturally 
 exist by their cause [ignorance]. Just as all rivers, when they 
 reach the ocean lose their individualities and their names, and 
 
250 APPENDIX. 
 
 the larger rivers swallow up the smaller, so are beings ab- 
 sorbed. Such being the case, how can there again be any 
 consciousness after death, the individual lives being collected 
 from every quarter and absorbed [by soul] ? And he who 
 possesses this comprehension of liberation, and calmly seeks 
 after the self, is not implicated in the undesired fruits of 
 works, as the leaf of the lotus when sprinkled with water (is 
 not wetted). Freed from many rigid bonds arising from off- 
 spring and deities, when he abandons pleasure and pain, then, 
 being liberated, he reaches the highest state without a subtle 
 body. Without fear of decay or death he rests, with the 
 blessings of the scriptures, founded upon the authority of the 
 Vedas. And both holiness and sin having become exhausted, 
 and the fruits resulting from them having ceased, when they 
 have ascended to the ether, which has no stain or mark, they 
 behold it without any attachment to the mundane under- 
 standing (buddhi). As a revolving spider when its web is 
 exhausted remains thrown down, so when freed, the man 
 abandons suffering, and dissolves as a clod dashed against a 
 rock. Just as a deer leaving its old horn, or a serpent its 
 skin, departs, without regarding them, so he abandons suffer- 
 ing ; or as a bird deserting a tree which is falling -into the 
 water, flies away, indifferent to it ; so having abandoned 
 pleasure and pain, and liberated, he attains the highest state 
 without a subtle body." 
 
 The preceding story of Maitreyi is interesting as one of the 
 instances in which women are recorded in the Indian books 
 as receiving scholastic instruction. 
 
 As an additional case of the same kind, I may refer to 
 another female student of theology mentioned in the same 
 Upanishad, iii. 6. 1, and iii. 8. 1 (pp. 198 and 203 of the 
 English translation), viz., Gargi Vachaknavi (the daughter of 
 Vachaknu), who puts questions to Yajnavalkya. In the Grihya 
 Sutras of Asvalayana, she is mentioned along with Vadava 
 Pratitheyi (daughter of Pratithi) and Sulabha Maitreyi (the 
 daughter of Maitri),* in company with various famous teachers, 
 
 * See also Professor Weber's Indische Studien, x. 118 f. The 
 Brihad Aranyaka, viii. 4, 17 (p. 1086 Bibl. Ind.)=Satapatha Brah- 
 mana, xiv. 9.4. 16, has a passage prescribing a certain rite for the man. 
 
APPENDIX. 251 
 
 to the spirits of all of whom, men and women, oblations are en- 
 joined to be offered. In a formula quoted in Mr Colebrooke's 
 Essays, Vol. I., p. 162 (Professor CowelPs edition) the names 
 of Vaijavapi, Huhu, Lokakshi, Maitrayam, and Aindrayani, 
 are mentioned in a similar connection. If by the Sulabha 
 Maitreyi above referred to, the wife of Yajnavalkya is meant, 
 her story is different from the Sulabha whose name occurs in 
 the Mahabharata xii. 11854 12043, who was a king's 
 daughter, and never was married, but embraced the life of a 
 mendicant (verses 11858 and 12033 f.) She came, assuming 
 a form of youthful beauty, to see and to prove King Janaka 
 (see above, No. Ixx., p. 245), who was renowned as a royal 
 sage (11856 ff.) A long conversation ensues between them. 
 Janaka declares that, while retaining his kingly position, he 
 lives happily in a state of indifference to all objects of sense 
 (11888), asks why, if ascetics attain to a state of liberation 
 (or redemption) by knowledge, kings should not be able to 
 gain the same end by the same means? (11893) urges that 
 ascetics too, in finding fault with, and abandoning, one state of 
 life and embracing another, are not free from attachment to 
 external things (11895), and that it is knowledge, and not a 
 man's particular condition of life, which is the cause of libera- 
 tion (11897 ff.) He, himself, he says, "has cut through the 
 chains formed by royalty, whose binding power consists in 
 attachment, by the sword of abnegation, sharpened on the 
 whetstone of knowledge " (11903). He then goes on to find 
 fault with her for doubting that he has attained perfection, 
 charges her with meditating the offence of confusion of castes 
 
 who wishes to have a learned daughter born to him (atha yah ichhed 
 duhitd me pdnditd jay eta, <fcc.) On this the commentator on the 
 Upanishad explains that the learning of a daughter has reference only to 
 domestic matters, as M r omen are not empowered to study the Veda 
 (duhituh pdndityam griha-tantra-vishayam eva vede nddhikdrdf). And 
 the commentator on the Brahmana similarly says : That a daughter's 
 learning is skill in the domestic activity proper to women, and has no 
 reference to the Vedas, as women have no power to engage in such 
 study (duhituh pandityam strindm uchite griJia-karmani kausalam na tu 
 vedddi-vishayam strindm tatrdnadltikdrdi). Professor Eggeling has sent 
 me a list of females to whom hymns of the Rigveda are ascribed by 
 tradition as the authoresses. 
 
252 APPENDIX. 
 
 by seeking to marry him, and calls upon her to tell who she 
 is, and all about herself. Sulabha replies at great length 
 (vv. 11930 12042), asking if he does not perceive his one- 
 ness with all other beings, and if he does, how he can inquire 
 who she is? (11978) but how, she proceeds, can a king 
 who recognises such relations as those of friend, enemy, 
 &c., be in a state of liberation 1 ? (11981) then goes on to de- 
 scribe the distractions of a king's life (11990 ff.), says he 
 must have listened in vain to the instructions of the sage 
 whose pupil he claimed to be, and continues in bondage to 
 things of sense, like an ordinary man (12017 ), stating 
 her opinion that he neither continued in the state of a house- 
 holder, nor had attained to final liberation, but remained 
 somewhere between the two (verse 12027), and concludes by 
 vindicating her own conduct, with the result that Janaka 
 makes no reply. 
 
 LXXV. Taittiriya Aranyaka iii. 11, 8, 1. " Desiring reward. 
 Vajasravasa, bestowed all his property (at a sacrifice). He 
 had a son called Nachiketas. Into him, being a boy, faith 
 (a rigorous sense of duty) entered, as the presents were being 
 brought. He said, 'Father, to whom wilt thou give me 1 ?' 
 (This he did) a second, and a third time. Being angry (his 
 father) said to him, ' I give thee to Death.' When he arose 
 a Voice addressed him (2), the descendant of Gotama : ' He 
 (thy father) hath said : go to the abode of Death ; I have 
 given thee to him. She then said : Thou shalt go when he 
 (Death) is absent; remain three days in his house without 
 eating. If (when he comes) he asks thee : Boy, how many 
 nights hast thou abode (here), reply, three. If he asks what 
 didst thou eat the first night, answer (3); Thy sons : What 
 didst thou eat the second, say, thy cattle ; what didst thou 
 eat the third, say, thy good deeds.' He (accordingly) went 
 when he (Death) was absent ; and remained three nights in 
 his house without food. He (Death) came to him and asked : 
 Boy, how many nights hast thou stayed 2 He replied, three. 
 (4) What didst thou eat the first night ? Thy sons. What, 
 the second ? Thy cattle. What, the third ? Thy good deeds. 
 (Death then) said : Obeisance to thee, reverend : choose a 
 
APPENDIX. 253 
 
 boon : May I return alive to my father ; choose a second : 
 Command that (the fruits of) my sacrifices and oblations may 
 be imperishable : He bestowed on him this Nachiketa fire. 
 Hence his sacrifices and oblations do not lose their effect. . . . 
 He (Death) then said, choose a third (boon). Command that 
 I may again overcome death. (The commentator explains 
 that command to mean, death as the result of a subsequent 
 birth). He gave him this Nachiketa fire ; whereby he again 
 overcame death. . . ." The story in the Brahmana ends here ; 
 the interesting dialogue contained in the Katha Upanishad 
 being altogether wanting in it. Katha Upanishad. Omitting 
 the earlier part of this Upanishad, I take it up at Valli i. 20. 
 Having been asked to choose a third boon, Nachiketas 
 replies : 20. " In answer to the doubt as to a man's state 
 after death, some say that he exists, others that he does not. 
 The third boon which I ask is that, being instructed by 
 thee, I may know [what is the truth] regarding this. (Death 
 answers) 21. Even the gods have of old been in doubt on 
 this subject ; for it is not easy to know. The question is one 
 of a subtle character. Choose another boon, Nachiketas, do 
 not press me ; give this up. 22. (Nachiketas rejoins) : Thou 
 tellest me that the gods have of old been in doubt regarding 
 this ; and as for what thou sayest that it is difficult to know, 
 no one can be found so capable as thou art to declare it ; and 
 no other boon is equal to this. 23. (Death replies) : Choose 
 sons and grandsons who shall live a hundred years, much 
 cattle, elephants, gold, horses ; choose a wide domain of land, 
 and live thyself as many autumns as thou desirest. 24. Or, 
 if thou regardest any (other) boon as equal to this, choose it, 
 with wealth and long life ; be (lord) over a great kingdom ; 
 I grant thee the fulfilment of all thy desires. 25. Ask at will 
 all those enjoyments which cannot be obtained in the world 
 of mortals, those enchantresses with their cars and musical 
 instruments; for such as they cannot be gained by men. Be 
 waited upon by them after I have given them to thee ; but do 
 not, Nachiketas, enquire about death. 26. (Nachiketas 
 says) : " These, Death, which are things of the morrow,* 
 
 * Svobhdvdh, "Things, the existence of which to-morrow is doubt- 
 ful " (commentary). "Equivalent to, cares for the morrow," Bohtlingk 
 and Roth, s.v. "Ephemeral" (Regnaud). 
 
254 APPENDIX. 
 
 wear out the vigour of all a man's senses. An entire life, too, 
 is but short. Thine be the cars, and the dancing and singing. 
 27. A man cannot be satisfied with wealth. Shall we obtain 
 wealth if we have seen thee r \ We shall live only so long as 
 thou shalt rule.* The boon I will choose is the one I have 
 said. 2 8. What decaying mortal, living here below on earth, t but 
 attaining to the undecaying state of the immortals, yet know- 
 ing (the reality), and reflecting on the enjoyments springing 
 from beauty and love, would take delight in a very long life '{ 
 29. Tell us, Death, that about which they doubt regarding 
 the great future. Nachiketas chooses no other than this boon 
 regarding the question which is involved in mystery, ii. Valli. 
 1. 1. (Death speaks) : " One thing is the good, another the 
 pleasant. Both objects, though varying, enchain man. It is 
 well with him who of these two embraces the good ; but he 
 who chooses the pleasant misses the (highest) end. 2. The 
 good and the pleasant present themselves to man. The wise 
 man considering them, distinguishes them, and chooses the 
 good in preference to the pleasant ; but the unthinking man 
 prefers the pleasant as consisting in (present) enjoyment. 3. 
 But thou, Nachiketas, pondering them, hast abandoned 
 enjoyments which are pleasant and lovely, not following the 
 road of wealth on which many men fall. 4. Far apart and 
 divergent are these two things, ignorance, and what is known as 
 knowledge. I regard thee, Nachiketas, as desiring knowledge ; 
 many pleasures did not allure thee. 5. Fools living enveloped 
 in ignorance, wise in their own conceit, regarding themselves 
 as instructed, go wandering about like blind men led by a 
 blind man. 6. The means of attaining future felicity are not 
 apparent to the unthinking and careless man deluded by 
 
 * Dr Roer (Bibliotheca Indica, vol. xv., p. 102), renders this : "If 
 we should obtain wealth, and behold thee, we would (only) live as long 
 as thou shalt say." In Windischmann's "Philosophic im Fortgang der 
 Weltgeschichte, page 1709, the words are rendered: " Shall we strive 
 after riches when we have beheld thee ? We shall live so long as thou 
 commandest. 1 ' (Sollen wir nach Reichthum streben, wenn wir dich 
 gesehen ? wir werden leben so lange du befiehlst). 
 
 t There is another reading in place of the word kvadhahsthak so 
 rendered ; but it is not necessary to refer further to it. 
 
APPENDIX. 255 
 
 riches. Fancying that this world and no other exists, he 
 again and again becomes subjected to my sway. 7. Wonder- 
 ful is he who declares, skilful is he who attains, wonderful is 
 he who, instructed by a skilful teacher, knows that (the Soul), 
 which many can never hear of, which many who hear of it, 
 cannot comprehend. 8. This (Soul) when declared by an in- 
 ferior man, is not easy to comprehend, being regarded in 
 various ways. But when it is declared by one who beholds 
 no duality, there is no doubt as to it.* It is more minute than 
 an atom, and transcends reasoning. 9. This recognition is 
 not to be gained by reasoning. It can be well known when 
 declared by another. 12. The wise man, recognising by 
 spiritual contemplation, the primeval divine (Soul), invisible, 
 and enveloped in mystery, seated in the heart, dwelling in the 
 cavity, abandons joy and grief. 18. The omniscient (soul) is 
 not born, and does not die. If it did not spring from aught, 
 nor was any one (produced) from it. It is unborn, perpetual, 
 eternal, and primeval. It is not slain when the body is slain. 
 19. If the smiter thinks that he kills, or the smitten thinks 
 himself slain, both of them are ignorant : the one does not 
 slay, nor is the other slain. 20. The Soul, which is, minuter 
 than the minutest, and greater than the greatest, dwells in the 
 heart of this living being. The man who is free from desire, 
 and exempt from grief, beholds this greatness of the Soul by 
 the grace of the creator.! 21. Eesting, it travels afar; sleep- 
 
 * The words ananya-prolde gatir atra ndsti are differently rendered 
 by different translators. Dr Roer renders: " (but) when it is declared 
 by a teacher who beholds no difference, there is no doubt concerning 
 it. " Mr Gough, in the Calcutta Review, translates : " There is no dissent- 
 ing about it when it is explained by one that recognises nought but it." 
 M. Regnaud (Mat^riaux pour servir a 1'histoire de la philosophic de 
 1'Inde, p. 173) renders: "On ne saurait y atteindre si elle n'est pas 
 transmise par un maltre qui ne voit point de differences (pour qui tout 
 est Tatman) ;" and Windischmann, p. 1 7 1 1 . "1st er von einem wahrhaften 
 Lehrer verkundet, so kan keine Meinung (keine Verschiedenheit der 
 Ansicht) mehr darin sein." Can the real reading be ananydprolcte and 
 the sense, " when it is not taught by one who recognises no duality, 
 there is no attaining to it ? " 
 
 f Dr Roer, following the commentator, renders the last words "by 
 the tranquillity of his senses ;" and Mr Gough "through the limpid 
 
256 APPENDIX. 
 
 ing, it moves everywhere. Who but I (the wise man, Comm. ) 
 should know this god who rejoices, and does not rejoice 1 22. 
 Regarding the soul as bodiless in bodies, as unchanging in 
 changing things, as vast, and all pervading, the wise man does 
 not mourn. 23. This soul is not attainable by teaching, nor 
 by the understanding, nor by much Vedic learning. It is 
 attainable by him whom it chooses ; that man's body the soul 
 chooses as its own.* 24. The man who has not ceased from 
 evil deeds, who is not tranquil, meditative, and calm in spirit, 
 cannot attain that soul by knowledge." 
 
 LXXVI. M. Bh. xiii. 2160. "By the victorious power of the 
 Brahmans the Asuras lie prostrate on the ocean, by the 
 Brahmans' favour the gods dwell in heaven. The aether could 
 not be created, the Himalaya mountain cannot be shaken, the 
 Ganges cannot be stemmed by an embankment. The Brahmans 
 cannot be conquered on earth. The earth cannot be governed 
 in opposition to the Brahmans, for they are the gods of the 
 gods. Honour them always with gifts and service, if thou 
 desirest to possess this earth which is girdled by the ocean, 
 xiii. 7163. The might of the Brahmans could destroy even 
 
 clearness of his faculties." Windischmann translates: " durch die 
 Gnade des Schoepfers." The commentator on vet. Upan. iii. 20 (see 
 p. 198 above), renders "by the favour of the Creator." 
 
 * This verse occurs also in the Munda Upanishad iii. 2, 2. Dr Roer, 
 who, in his translation of that passage, in his text renders the words 
 according to the commentator's interpretation, states in a note (p. 163), 
 that it appears to him at variance with the strict sense of the words, 
 and he would prefer the following rendering: " It (the supreme soul) 
 can be obtained by him (the individual soul) whom it chooses ; it (the 
 supreme soul) chooses as its own the body of him (of the individual 
 soul)." The same words have been rendered as follows by Professor 
 Max Miiller (Anc. Sansk. Lit., p. 320): " That divine self," the poet 
 says, " is not to be grasped by tradition, nor by understanding, nor by 
 all revelation: by him whom He himself chooses, by him alone is He to 
 be grasped ; that self chooses his body as his own." Mr Gough trans- 
 lates: "This spiritual reality is not attainable by learning, by memory, 
 by much spiritual study ; but if he choose this reality, it may be 
 reached by him ; to him the soul unfolds its own essence." And 
 Windischmann, p. 1713, renders thus : " Welchen jener sich erwaehlt, 
 von dem ist er erlangbar, fur diesen erwaehlt, er einen eigenen Leib." 
 "Whomsoever that one chooses for himself, by him is he attainable ; 
 for this (man) he chooses a body of his own." 
 
APPENDIX. 257 
 
 the gods.* . . . 7164 b . They are to be honoured and 
 reverenced, and men ought to act the part of sons towards 
 them, for these wise men support all these worlds. The 
 Brahmans are the barriers of righteousness in all worlds ; 
 they delight in parting with riches, and control their speech. 
 They are amiable, the supporters of creatures. . . . 7167. 
 Austerities are ever their riches, and their word is great 
 power. . . . They are skilled in duty and have nicety of 
 perception. . . . 7170. They ever bear the heavy load 
 handed down from fathers and ancestors,! and like stout oxen 
 never sink under the load, though the road be uneven. 1771 b . 
 They are a lamp to all the people, the eye of those who have 
 eyes, rich in instruction and in scriptural knowledge, skilful, 
 perceiving the way of redemption, understanding the course 
 of all men, ponderers of the path to the highest spiritual goal. 
 7175. Sandal wood and mud, food or no food, are the same to 
 them. Their clothing may be silk, or sackcloth, of linen 
 cloth, or skins. . . . 7177. They can make what is not 
 divine divine, or what is divine not divine. If incensed, they 
 could create other worlds and other rulers of worlds. The 
 curse of these mighty ones rendered the ocean undrinkable, 
 and the fire kindled by their anger in the Dandaka forest is 
 not even now extinguished. They are the gods of the gods, 
 the cause of the cause, the authority of authority. What wise 
 man can overcome them 1 They all, whether young or old, 
 deserve respect ; but by eminence in learning and austerities 
 they honour [or, confer honour on] each other. An ignorant 
 Brahman is a god, honourable, and a great source of purity. 
 A learned Brahman is still more a god, like a full ocean. 
 . . . . 7183. Just as even in a cemetery fire is not soiled, 
 it shines duly in the sacrifice with butter, and in the house ; 
 
 * If the proper sense is here assigned to the words brdhmandndm 
 paribhavah (and it is confirmed by the use of the words in xiii. 2160 
 see above), the metrical rendering in lines 912 of p. 62 would appear 
 to be wrong, as the overthrow of the deities by the victorious power of 
 the Brahmans seems to be the idea contemplated. 
 
 t The same expressions occur in xiii. 377, and xiv. 25. Ancestral 
 rites and usages must be intended. The exact idea is not reproduced 
 in the metrical rendering, lines 15 ff. of p. 63. 
 
 R 
 
258 APPENDIX. 
 
 so too a Brahman, though he engages in all sorts of undesir- 
 able occupations, is in all cases to be respected." 
 
 LXXVII. M. BL xiii. 2092 if. The following is a literal render- 
 ing of this passage, though the sense is not always clear : 2092. 
 " Even violent men regard them with dread, since they have 
 great qualities; (some are) like wells covered over with grass; 
 whilst others resemble the clear sky. 2093. Some are violent 
 in action ; some others are mild as cotton ; some of them are 
 exceedingly knavish ; others are austere in their lives. 2094. 
 Some practise agriculture, or tend cattle ; others pursue 
 begging, others are thieves, others are liars, others are actors 
 and dancers. 2095. Other Brahmans dare all kinds of 
 acts, and in other regions (?) are possessed of various forms. 
 2096. Let a man always celebrate the knowledge of righteous- 
 ness possessed by these good men, who are attached to, and 
 live by, many and various occupations." 
 
 Instead of understanding these verses as descriptive of the 
 variety of occupations and characters among contemporary 
 Brahmans, the commentator explains as follows, the various 
 epithets which they contain, as referring to the early Brah- 
 manical sages who figure in the legends : 2092. " Even the 
 violent, those who do things which they ought not to do, are 
 afraid of them : how much more, then, men of discrimination 1 
 1 Covered over ' (or ' concealed '), i.e., some like Jadabharata * ; 
 'others,' like Vasishtha. 2093. 'Violent in action;' he 
 refers to Durvasas and others : ' mild,' Gautama and others, 
 who fearing lest they should inflict injury on creatures, even 
 by walking on foot, placed eyes in their feet, and so got the 
 name of Akshapada,f i.e., eye-footed. ' Exceedingly knavish ' : 
 i.e., Agastya and others, who in order to devour Vatapi, 
 showed themselves very greedy of flesh. 2094. ' Practising 
 agriculture ' : Uddalaka, Guru, and others ; ' tending cattle ' ; 
 Upamanyu and others, on their teacher's account ; 'begging' : 
 Dattatreya and others ; ' thieves ' : Valmiki, Visvamitra, and 
 others ; ' liars,' fond of wrangling : Narada and others ; 
 
 * Whose story is told in the Bhagavata Purana, Book v. , Section 9 
 and 10. 
 
 t A name of Gautama. 
 
APPENDIX. 25 
 
 * actors and dancers': Bharata* and others. 2095. 'Ven- 
 turing upon, or daring, all acts ; ' even equal to the drying up 
 of the ocean and such like acts ; ' various occupations ; ' 
 perpetrating even forbidden acts in order to conceal their own 
 forms, or for the protection of the world ; but in reality 
 knowing their duty : the praise of such men should always 
 be celebrated/' 
 
 This view of the sense of these verses, however, cannot be 
 correct, and must be dictated by a desire to save the honour, 
 and veil the faults, of the commentator's own class. 
 
 In fact, such an interpretation is quite inconsistent with 
 other passages in this same book of the Mahabharata (See verses 
 1583 ff. and 4273 ff. of book xiii.), and in Manu iii. 150 ff. (See 
 Sir W. Jones's translation). In these texts the Brahmans 
 characterised in the Mahabharata, xiii. 4374, 4293, and 4309, 
 as those who are ornaments to their class, and those who 
 disgrace it, (panktipdvana and panldidusha, or apdnkteya), who 
 in the one case are fit, and in the other unfit, to be invited to 
 Sraddhas (celebrations and feasts in honour of deceased 
 ancestors), are respectively described. A variety of physical 
 blemishes and infirmities, unsuitable occupations, and offences 
 against morality are enumerated, which render many Brah- 
 mans unfit to be so entertained. Among those disqualified 
 persons are mentioned thieves (stena), gamblers (kitava), 
 dancers (kustlava, nartaka), singers (gdyana), tumblers (plavaka), 
 drinkers of intoxicating liquors (madyapa), hypocrites (ddmb- 
 hika), unbelievers, (ndstikavritti), revilers of the Vedas (veda- 
 nindaka), incendiaries (dgdraddhin), fanciers of dogs (svakrldin), 
 &c. Some of the offences specified are merely infractions of 
 caste rules (such as sacrificing for Sudras (hotdro vrishaldndm), 
 teaching, or being taught by Sudras (vrishalddhydpaka, vrishala- 
 tishya), teaching, or being taught for hire (anuyoktri and 
 anuyukta, or bhritakddhydpaka and bhritakddhydpita.) The dis- 
 paraging opinions cited above from Manu and the Mahabharata 
 in regard to all Brahmans who came forward as singers, dancers, 
 and tumblers, may, however, perhaps be extended to all 
 
 Bharata is the reputed originator of dramatic literature. 
 
2 6o APPENDIX. 
 
 members of the sacerdotal class who appeared in any 
 capacity as professional performers for the public amuse- 
 ment. 
 
 I subjoin a translation of some other verses in the same 
 book of the Mahabharata xiii. 2154 ff. 
 
 "I esteem their power greater, like that of a king who 
 practises austerity. And they are dangerous to approach, 
 fiery, fierce, impetuous (or quick), in action. Some of them 
 have the nature of lions, others of tigers, others of boars, or 
 deer, or fishes. The touch of some is like that of serpents, of 
 others like that of sea-monsters (makara). Some kill by bitter 
 words, others by their glance. Some are like poisonous 
 serpents, others are sluggish ; such are the various characters 
 of Brahmans." 
 
 On this the commentator merely remarks thus : " greater, 5 ' 
 &c. : though they possess the faults of being fiery, &c., they 
 deserve respect. 
 
 In the Mahabharata xii. 2055, it is enjoined upon a king 
 that actors and dancers, wrestlers and jugglers, should give 
 lustre and pleasing amusement to his city. 
 
 In the preface to his " Select Specimens from the Theatre 
 of the Hindus," Prof. H. H. Wilson remarks in regard to 
 these Indian actors : " Companies of actors in India must 
 have been common at an early date, and must have been 
 reputable, for the inductions (introductions 1) often refer to 
 the poets as their personal friends, and a poet of tolerable 
 merit in India under the ancient regime, was the friend and 
 associate of sages and kings. The Hindu actors were never 
 apparently classed with vagabonds and menials, and were 
 never reduced to contemplate a badge of servitude as a mark 
 of distinction."] 
 
 LXXVIII. M.Bh. xii. 11811. Yajnavalkya is the speaker. 
 " From knowledge springs final liberation ; it is not attain- 
 able without knowledge ; so they (the wise) declare. Where- 
 fore a man should seek after true knowledge, whereby he 
 may deliver himself from birth and death. Constantly 
 obtaining knowledge from a Brahman, a Kshatriya, Vaisya, 
 or a lowly udra, a man should always practise faith ; birth 
 
APPENDIX. 261 
 
 and death do not affect him who has faith. All castes are 
 Brahmanical and sprung from Brahma, and they all constantly 
 utter the sacred word (brahma). Having an understanding of 
 this sacred word, I declare to thee the reality, the scripture; 
 this entire universe is Brahma. The Brahman sprang from 
 (Brahma's) mouth, the Kshatriyas from his arms, the Vaisyas 
 from his navel, the ^udras from his feet : all the castes are 
 to be understood as having no other origin. From ignorance 
 men adopt this or that source of action, (karma-yoni), and as 
 they proceed into non-existence (I abJidva), so the castes, 
 destitute of knowledge fall, from dire ignorance, into a net 
 of natural births (Iprakritam yoni-jalam). Wherefore know- 
 ledge is to be sought everywhere, wherever existing, as 
 I have told thee. The Brahman or whosoever else stands 
 on (appropriates) it has, they declare, eternal redemp- 
 tion." 
 
 LXXix. M. Bh. xii. 6939. " There is no distinction of castes : 
 this entire world, having been by Brahma originally created 
 Brahmanical (or in the image and of the essence of Brahma), 
 became separated into castes in consequence of (the diversity 
 of men's) works." The characteristic qualities of the 
 Kshatriyas, Vaisyas, and Sudras are then described. It will 
 be observed that the verse which I have quoted goes further 
 than the preceding passage (xii. 11811 ff.), by ignoring the 
 common statement adopted there in verse 11814, (unless that 
 is an interpolation) of the different castes having sprung from 
 different parts of Brahma's body. 
 
 M. Bh. xiii. 6612. "For pure acts a pure-minded Sudra 
 who subdues his senses, should be honoured as a Brahman : 
 Such is the doctrine revealed by Brahma (or in the Scripture). 
 6613. The Sudra in whom a virtuous nature and virtuous 
 actions are found, is to be esteemed more excellent than a 
 Brahman. Such is my opinion." (Mahadeva is the speaker. ) 
 "6614. Neither birth, nor initiation, nor learning, nor progeny, 
 (descent?) are the causes of Brahmanhood: good conduct alone 
 creates it. 6615. All this class of Brahmans in the world is 
 only constituted such by virtuous conduct ; and a udra who 
 continues to conduct himself virtuously attains to Brahman 
 
262 APPENDIX. 
 
 hood.* 6616. I consider that the Brahmanical nature (or the 
 nature derived from Brahma : see Mahabhdrata xii. 6939, 
 quoted above in p. 261) is the same everywhere (i.e., in whom- 
 soever it is found). He in whom the pure Brahma, devoid 
 of qualities (goodness, passion, darkness), resides, is a 
 Brahman." 
 
 The passage in which these lines occur forms a long reply 
 by Mahadeva to a question of his wife Uma, who had enquired 
 how men of one caste are, in another birth born as members 
 of another class, higher or lower, than the one they had 
 previously belonged to. Mahadeva begins by saying that 
 Brahmanhood was difficult to attain; and that Brahmans, 
 Kshatriyas, Vaisyas, and udras were all such by nature, and 
 either retained or lost their former caste, or were raised to a 
 higher caste, according to their works. In the verses which 
 I have last quoted, however (unless it be the second half of 
 verse 6615), the idea is different. It is that the real essence of 
 Brahmanhood is, or depends upon, conduct, or on participa- 
 tion in the nature of Brahma, and so may be common to men 
 of all classes who possess that character. 
 
 LXXX. M.Bh. xii. 8801. "Even a man of low caste, and a 
 woman solicitous of righteousness, may attain to the highest 
 state by following this path." 
 
 xiv. 592. " The eternal Brahma is the highest state, in 
 whom a man, after leaving his body, attains to immortality, 
 and is ever blessed. Following this course, even people of 
 low birth, women, Vaisyas, and ^udras arrive at the highest 
 condition; how much more, then, learned Brahmans and 
 Kshatriyas, devoted to their duties, and seeking after the 
 world of Brahma." 
 
 LXXXI. M. Bh. xiii. 2610. " A man of high rank (jyayamsam) 
 is not to be honoured if devoid of good qualities, while even 
 a Sudra is to be honoured if acquainted with duty and 
 virtuous in conduct." 
 
 * Jtfiyachhati, the reading of the word so rendered, is alleged in 
 Bohtlingk and Roth's Lexicon (vol. v. column 1370) s.v., gam + ni, to 
 be wrong, the correct reading being regarded as nigachhati. 
 
APPENDIX. 263 
 
 LXXXII. M.Bh. xii. 10931. "Let no one destroy himself 
 although he be destitute of enjoyments. Manhood (i.e., man's 
 nature) is altogether noble, even in the state of a Chandala." 
 
 LXXXIII. M. Bh. xii. 8752. " The wise look with an equal 
 eye on a learned Brahman of good birth, on a cow, an 
 elephant, a dog, an outcast. For in all creatures, moving and 
 stationary, dwells that one great Spirit by whom the universe 
 is stretched out. Brahma is then attained when an embodied 
 being perceives himself in all beings, and all beings in him- 
 self." 
 
 LXXXIV. M. Bh. v. 1492. " He who, whether of low or high 
 birth, does not transgress law, but regards virtue, and is mild and 
 modest, is better than a hundred high-born men." iii. 12531. 
 " Truth, self-restraint, austerity, liberality, abstinence from 
 cruelty, continual adherence to duty, these qualities always 
 constitute perfect men, and not caste or birth.'' 
 
 LXXXV. M.Bh. xii. 9667. "The gods call that man a Brahman 
 by whom all this universe is comprehended, both rudimental 
 nature (Prakriti) and its mutations (Vikriti), and who knows 
 the course of all beings." 
 
 LXXXVI. M. Bh. xii. 8925. " He by whom, though alone, the 
 ether (akasa) is, as it were, always filled, and by whom (by 
 whose absence) it becomes empty, though crowded with men, 
 is called by the gods a Brahman." 
 
 LXXXVII. M. Bh. iii. 17392. "A Yaksha (ghost or spirit) 
 asks : In what does Brahmanhood consist, king, in birth, 
 in conduct, in study, in Vedic learning? declare this dis- 
 tinctly. Yudhishthira replies : Hear, Yaksha, neither birth, 
 nor study, nor Vedic learning are the causes of Brahmanhood ; 
 the cause is conduct alone, without a doubt. Good conduct 
 is to be carefully adhered to, by a Brahman especially. He 
 who is not destitute in respect of conduct is not destitute, 
 but he who is ruined in conduct is ruined. Readers and 
 teachers and other people who are interested in the astras 
 
264 APPENDIX. 
 
 are (only) devoted fools; he who acts is wise. The man 
 whose conduct is bad, though he knows the four Yedas, 
 exceeds (is worse than) a Sudra ; he who zealously offers the 
 Agnihotra and is calm in spirit is called a Brahman." iii. 
 12470. "He in whom truth, liberality, patience, a good dis- 
 position, freedom from cruelty, are seen, is a Brahman, so 
 (says) the Smriti." 
 
 LXXXVIII. M.Bh. iii. 14075. "The Brahman who practises 
 vicious acts which occasion loss of caste, who is hypocritical, 
 skilled in evil, is on the level of a Sudra, while I regard the 
 Sudra who is constantly active in self-command, in truth, in 
 duty, as a Brahman, for he is such in conduct." 
 
 LXXXIX. M. Bh. xii. 2363. " He who is self-controlled, a 
 drinker of soma, of noble disposition, compassionate, all- 
 enduring, free from desire, honest, mild, innocent, patient, is 
 a Brahman, and not any other man whose acts are sinful." 
 
 XC. M. Bh. xiii. 1542. "Kasyapa says : All the Vedas with 
 the six Angas (appendages), the Sankhya (philosophy), the 
 Puranas, and high birth, all these things do not save the 
 Brahman who is destitute of good character. 1543. Agni 
 says : The man who studies and thinks himself learned, but 
 who by his knowledge injures the reputation of others, he 
 falls, he does not practise truth ; the worlds (future states of 
 happiness) which he gains are temporary." 
 
 xci. M. Bh. xci. " But whosoever gives gold, jewels, cows, 
 or horses to those who go about this earth praising righteous- 
 ness, but not practising it, bent on causing a confusion of 
 castes, he abides in hell for ten years, eating ordure." 
 
 XCH. M. Bh. xiii. 3082 b , f. " It is a misfortune to a Brahman 
 to possess great stores of riches. Constant association with 
 Fortune will puff up, and delude, a man. And when Brahmans 
 become deluded, righteousness is sure to perish." 
 
 xcin. Manu ii. 162. "A Brahman should ever shrink from 
 
APPENDIX. 265 
 
 honour, as from poison ; and ever desire disrespect, as he 
 would nectar. 163. Though treated with disrespect he sleeps 
 sweetly, and sweetly awakes ; but his despiser perishes." 
 Mahabharata xii. 8449. " A man who knows the reality will 
 enjoy disrespect as he would nectar j and the wise man will 
 ever shrink from honour as from poison. Though treated 
 with disrespect, he sleeps sweetly, and being liberated from 
 all faults, he is free from fear both here and hereafter ; but 
 the contemner perishes." Ibid 9064. " He will not love 
 scents, or well flavoured things, or pleasure, nor receive the 
 ornaments of this or that (person?). He will not desire 
 honour, fame, or reputation. Such is the practice of a 
 Brahman who sees." Ibid. 11016. "Let not a wise man 
 abuse the unwise with reviling or contempt ; and so let him 
 not elevate another and injure himself. 11017. Let the wise 
 man enjoy disrespect as he would nectar. Treated with dis- 
 respect he sweetly sleeps, but he who so treats him perishes." 
 Ibid. v. 1168. "The foolish afflict the wise with reviling and 
 abuse ; the speaker incurs sin, while the endurer is freed." 
 
 XCIV. M.Bh. iii. 13448. "They who do not in thought, 
 speech, act, or intention (buddhi) commit sin, these great 
 men practise austerity. It is not the maceration of the body." 
 Ibid. xii. 343. " The wise say of the four stages of life 
 (asramas) when placed in the balance, that the other three 
 together occupy the one scale, and that of the householder 
 alone occupies the other. This is the path trodden by great 
 sages, this is the course of men who know the worlds, when 
 they regard in the scale pleasure and heaven. [The sense of 
 this is not very clear.] He who acts thus is the ascetic, not 
 he who leaves his home and goes to forest, like a madman." 
 Ibid. 2929. "Avoidance of injury, truth-speaking, austerity 
 (tapas) and compassion, these things the thoughtful regard 
 as austerity (tapas), and not the maceration of the body." 
 
 XCV. M.Bh. xii. 12126. "Those who are born in forest 
 hermitages, and who die there, have less merit, since they 
 have no experience of the enjoyment of pleasure. But he 
 who abandons enjoyments and practises bodily austerity, by 
 him nothing is unattained ; this I regard as a great reward." 
 
266 APPENDIX. 
 
 XCVI. M. Bh. xii. 5961. ' What need has either a self-sub- 
 duing man, or one who is not such, of (retiring to) the forest 1 ? 
 The place where the self-subduing man dwells, is a forest, is 
 an hermitage." Ibid v. 1680. "A muni (sage) is not so 
 called from remaining silent (maundt), nor from living in a 
 forest. He is called the most excellent muni who knows his 
 own character." 
 
 xcvu. M. Bh. xii. 293. " It is enjoined as fitting that men 
 should abandon the world in the time of calamity, or when 
 worn out by decay, or overcome by enemies. 294. Wherefore 
 the wise do not approve of abandonment of the world, and 
 the keen-eyed regard it as a transgression of duty. . . . 296. 
 This untrue conception of the Vedas, which has only a 
 semblance of justice, has received currency from needy infidels 
 unblessed by fortune. 297. A man who has adopted this 
 condition of a shaveling, who maintains himself alone, and 
 assumes the guise of holiness, cannot (truly) live, but only 
 sink. 298. He may indeed live happily in the forests alone, 
 without supporting his sons and grandsons, the divine rishis, 
 guests, or ancestors. 299. Neither these deer, nor boars, nor 
 birds conquer heaven [by their forest life]. . . . 300. If 
 any one could gain perfection by abandoning the world, the 
 hills and trees would soon attain it; 301, for these are seen 
 to practise constant retirement from the world, free from dis- 
 tresses, free from family attachments, and leading the life of 
 religious students. 302. Now, if a man attains happiness 
 through his own successes, not through those of others, he 
 must therefore act; no good fortune results from inaction. 
 304. Behold how people are actively engaged each in their 
 own occupations. Act, therefore, for no success results from 
 inaction." 
 
 xcviii. M. Bh. xii. 4094. "If my birth is mean, good 
 birth arises from good character. I seek those acts by 
 which reputation is spread. If I dwell in a cemetery, hear 
 about my contemplation. It is the soul which produces 
 actions ; a hermitage does not confer righteousness. If a man 
 slay a Brahman in an hermitage, is that no sin ? and if he 
 
APPENDIX. 267 
 
 bestows a cow in a place other than a hermitage, is the gift 
 fruitless ? " 
 
 XCIX. M.Bh. v. 1623. "Dhritarashtraasks: Is the man who 
 knows the Rig-, the Yajur-, and the Sama- Vedas, and com- 
 mits sin, polluted by that sin or not ? Sanatsujata answers : 
 Texts of the Sama-, Rig-, or Yajur- Vedas, do not deliver the 
 ignorant man from his sinful action ; this I tell thee truly. 
 1635. ( = v. 1224). Vedic texts do not deliver from sin the 
 guileful man living in guile. They abandon him at the time 
 of his end, as birds whose wings are grown leave their nests." 
 (compare Isaiah i. 11 ff., Iviii. 6 ; Hosea vi. 6.) Vriddha 
 Chanakya, xi. 7. "A man who is inwardly depraved is not 
 cleansed by bathing at a hundred Tirthas (holy places) ; just 
 as a pitcher holding intoxicating liquor, even though burnt 
 (is not rendered pure)." Subhashitarnava, 267. As a vessel 
 which has held intoxicating liquor does not become clean 
 though washed with river water, so, too, a living being defiled 
 by falsehood and other sins is not purified by bathing. Ibid., 
 96. Liberality, worship, austerity, visiting holy places, learn- 
 ing all these things avail nothing to the man whose heart is 
 not pure." 
 
 C. M.Bh. iii. 13445. "The carrying of the triple staff, 
 silence, a load of matted locks, shaving, a garb of bark or 
 skin, religious observances, consecration, the agnihotra offer- 
 ing, abode in a forest, the drying up of the body all these 
 things will be worthless if the disposition is not pure. . . . 
 13448 b . Those high-souled men who sin not in thought, word, 
 deed, or intention they practise austerity which does not 
 consist in drying up the body. . . . 13450 b . A sage living at 
 home, always clean and adorned, who throughout his life 
 is merciful he is freed from his sins. Sinful deeds are not 
 cleansed by abstinence from food and so forth. 13454. It is 
 not from eating roots and fruits, nor from silence, nor from 
 fasting (lit. eating air), nor by shaving the head, nor by sitting 
 in a hut, nor by wearing matted hair, nor sleeping on the 
 bare ground, nor constant abstinence, nor by tending fire, nor 
 by entering into water, nor sleeping on the ground, nor by 
 
268 APPENDIX. 
 
 knowledge (1), nor by rites, that decay, death, and diseases 
 are averted, and the highest condition is attained. As seeds 
 burned by fire do not sprout again, so the soul again is never 
 associated with sufferings which have been burnt up by 
 knowledge." M. Bh. xii. 2979. "Austerity is superior to 
 sacrifice this is the highest doctrine of the Veda. I shall 
 describe this austerity. Hear from me what it is. Abstinence 
 from injury and cruelty, truth, austerity, pity this is what 
 the wise regard as austerity, and not the maceration of the 
 body." 
 
 Ci. M. Bh. i. 3095, repeated in xii. 6002, and xiii. 3650 b ff. 
 " Let a thousand Asvamedhas (immolations of a horse) and 
 truth be weighed in the balance truth exceeds the thousand 
 asvamedhas. 
 
 en. xiii. 1544. "Let a thousand Asvamedhas and truth be 
 weighed against each other I know not if the sacrifices 
 would weigh half so much as truth." Comp. xiii. 6073. 
 
 cm. This is a prose passage from the ^atapatha Brahmana, 
 ii. 2, 2, 19 : " As fire is kindled into brilliancy when clarified 
 butter is shed upon it, so the man who speaks truth acquires 
 ever greater glory, and becomes daily more prosperous ; whilst 
 he who utters falsehood declines continually in glory, and 
 becomes every day more wretched, as fire is extinguished 
 when water is poured upon it. Wherefore a man should 
 speak nothing but truth." Ibid. iii. 1, 2, 10 : "A man be- 
 comes impure by uttering falsehood." 
 
 Civ. This passage also is from a prose work, the Taittirlya 
 Aranyaka x. 9, and was pointed out to me by Professor 
 R. von 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 over a pit (cries out),* ' I shall slip, I shall 
 fall into the pit : ' so let a man guard himself from falsehood 
 
 * Professor Roth observes that the text here appears not to be quite 
 correct, though the sense is not thereby affected. 
 
APPENDIX. 269 
 
 (or sin)." (The commentator on the passage remarks that 
 reference is here made to a man expert in performing various 
 difficult feats, and engaged in exhibiting his skill for the 
 amusement of a king and his court.) 
 
 cv. M.Bh. v. 1289. "Let a man maintain good conduct. 
 Riches come and go. He whose wealth only is lost suffers 
 no loss ; but he who loses his good conduct is indeed lost." 
 
 CVI. M. Eli. v. 1381. "Let him who desires great pro- 
 sperity in respect of wealth, first practise righteousness ; for 
 prosperity does not depart from righteousness, as ambrosia 
 does not depart from heaven." Ibid. 1223. " Just as a man 
 sets his heart on what is good, all the objects which he has in 
 view are attained; of this there is no doubt." Ibid. 4158. 
 "Let him who seeks pleasure and riches first practise 
 righteousness ; for riches and pleasure never depart from 
 righteousness." 
 
 evil. M.Bh. xii. 9810 (incorrectly quoted in p. 78 as xii. 
 910). "In wealth there is a small portion of enjoyment ; but 
 the highest enjoyment is found in righteousness." 
 
 CVIII. Vayu Purana viii. 190 (see Original Sanskrit Texts, 
 i. 98 f.) " The Vedas, with their appendages, sacrifices, 
 fasts, and ceremonies, avail not to a depraved man when 
 his disposition has become corrupted. All external rites are 
 fruitless to one who is inwardly debased, however energeti- 
 cally he may perform them. A man who bestows even the 
 whole of his substance with a defiled heart will thereby 
 acquire no merit of which a good disposition is the only 
 cause." 
 
 Cix. M.Bh. iii. 13747. "They who think there is no such 
 thing as righteousness, who have no faith in it, and who 
 deride the pure, undoubtedly perish. The sinner is ever like 
 a great inflated skin. The imaginations of conceited fools are 
 baseless." [The reference to the passage from which the last 
 four lines of the metrical passage have been derived has been lost.] 
 
 M.Bh. xii. 2317. "A man who has faith, and who 
 
270 APPENDIX. 
 
 has subdued his senses, kindles the sacrificial fire whether 
 the sun has risen or not: faith is the great cause (of well- 
 doing). That which he spills is the first; and what he 
 does not spill is the last. There are many forms of sacrifice, 
 and various rewards of works. The Brahman who knows 
 these, who has acquired certain knowledge, and is possessed 
 by faith he ought to sacrifice. 2320. They declare to be 
 good that man who desires to sacrifice, though he be a thief 
 or a sinner, or the worst of sinners. The rishis applaud him 
 and this is certainly good ; it is a settled point that the 
 castes should in every way and always sacrifice. There is 
 nothing in the three worlds equal to sacrifice ; wherefore they 
 say that a man should sacrifice ungrudgingly, according to 
 his power and will." 
 
 ex. M. Bh. xiv. 2835. " The sinful, hypocritical Brahman, the 
 worst of men, who, possessed by passion and illusion, and un- 
 bridled in conduct, has acquired riches by sinful acts, and in 
 order to make men trust him [or believe him virtuous], bestows 
 gifts on Brahmans, he comes to a miserable end. Bent also 
 upon gathering (money), enslaved by avarice and illusion, he 
 torments living creatures by sin, springing from impure inten- 
 tion (?) He who, having so gained wealth by delusion, be- 
 stows it, or sacrifices, does not in the next world enjoy the 
 reward of these acts, owing to his sinful acquisition of riches. 
 But those righteous men who according to their means give 
 gifts, gleanings of grain, roots, fruits, vegetables, a vessel of 
 water, go to heaven." Ibid. xiii. 5544 b . "Excellent food, 
 rightfully gained, is to be given to Brahmans." 
 
 This passage, it will be noticed, is very freely rendered in 
 the metrical version. 
 
 CXI. Mbh. xiii. 7594 (wrongly quoted in p. 80 as xiii. 
 7574), 7595 b . " A man should worship the gods with sin- 
 cerity, should serve his guru (teacher) honestly, and lay up 
 treasure in the next world. 7594. Let him practise right- 
 eousness alone, and not make mere pretences to it." 
 
 CXII. M.JBh. xiv. 2788. " Eighteousness is not so delighted 
 by the bestowal of abundant gifts, as it is pleased by small 
 
APPENDIX. 271 
 
 gifts (derived from means) gained justly, and purified by 
 faith." Ibid. xii. 10788. " A gift bestowed with contempt, 
 and without faith, is declared by munis, who state the truth, 
 to be the worst of gifts." Compare Proverbs xv. 8, " The 
 sacrifice of the wicked is an abomination to the Lord ; but 
 the prayer of the upright is his delight." Ecclesiasticus xxxiv. 
 19, " The Most High is not pleased with the offerings of the 
 wicked ; neither is he pacified for sin by the multitude of 
 sacrifices. Whoso bringeth an offering of the goods of the 
 poor, doeth as one that killeth the son before his father's 
 eyes." Ibid. xxxv. 7, " The sacrifice of a just man is accept- 
 able, and the memorial thereof shall never be forgotten." 
 
 Euripides, fragment of his Danae : syu ds croXXax/j ffopur's- 
 pov$ TsvTjrag avdpag t/ffopu ruv vXouaiuVj xai QioTai /Aixpa ^kipi 
 dvovraf r't\7\ ruv (SouQurovvruv ovras suffepsgrsgovc. 
 
 " But I often perceive poor men to be wiser than the rich ; 
 and those who present with their hands small offerings to 
 the gods, to be more pious than those who sacrifice oxen." 
 
 Euripides, fragment (940) in Nauck's Edition : fa *<rP, 
 oravng eufftfiuv Qvy 0eo/fc, xav ftixpa dvp, Twy%dvsi ffur^pfag. 
 
 " Know this well, that when any pious man sacrifices to 
 the gods, even if his offering be small, he obtains safety." 
 
 cxm. M. Bh. v. 1028. "These two men, king, abide 
 above in heaven, a master who is patient, and a poor man 
 who is liberal." 
 
 CXIV. M.Bh. xii. 795. "They (the wise) declare that riches 
 should be bestowed, not enjoyed or hoarded. What is the 
 use of hoarding money, when a higher employment of it 
 exists 1" This direction as to the use of wealth has been some- 
 what modified in the translation. 
 
 CXV. M. Bh. xii. 5906. " These men do not practise right- 
 eousness for the sake of wealth or reputation, but because it 
 must necessarily be practised ; and so of bodily acts." Ibid. 
 1328 : " Let not a righteous man bestow gifts for reputation, 
 nor from fear, or upon a benefactor," &c., &c. 
 
 CXVi. M. Bh. vii. 5960. "They say that noble deeds are 
 
272 APPENDIX. 
 
 easily practised by a noble man ; but ignoble deeds are per- 
 petrated by him with the greatest difficulty." 
 
 cxvu. M. Bh. v. 3313. " If striving according to his power 
 for a righteous end, a man does not gain it, he undoubtedly 
 attains the merit of it." 
 
 cxvin. M. Bh. v. 3314. "If a man who has in thought 
 meditated sin does not seek to carry out his intention, he does 
 not receive its punishment ; so moralists think." 
 
 cxix. M. Bh. xii. 7063. " The wise say that the righteous- 
 ness of all creatures is seated in the mind; let every one 
 therefore seek in his mind the good of all creatures." 
 
 cxx. M. Bh. xii. 7064. "Let a man practise righteousness 
 alone (i.e., by himself). In doing so he has no helper. Having 
 only ascertained the rule, what can a helper do 1 " 
 
 cxxi. M. Bh. xiii. 3010. " He who gives, and who does, 
 what is (dear) pleasing, receives (dear) pleasant things. He 
 is dear to (all) creatures, here and hereafter. But he who 
 from haughtiness does not honour according to his power 
 a poor helpless (?) suppliant is cruel. He who shows kind- 
 ness even to a poor enemy who takes refuge with him in his 
 misfortune, is an excellent man." 
 
 CXXIL M. Bh. v. 1010. " He who has acquired great 
 wealth, or knowledge, or regal power, and yet displays no 
 arrogance, is called a wise man." 
 
 cxxm. M. Bh. v. 1088. "Misfortunes do not visit the 
 excellent man who eats moderately, meting out support to those 
 who depend upon him, who sleeps moderately after doing an 
 immense amount of work, and who when asked gives to his 
 
 cxxiv. M. Bh. v. 1011. "Who is more cruel than the 
 man who alone eats of the best, and wears fine garments, but 
 does not (properly) support those who depend upon him." 
 
 cxxv. Manu xi. 9 f. The following is Sir Wm. Jones's 
 translation of these verses, 9. "He who bestows gifts on 
 
APPENDIX. 273 
 
 strangers (with a view to worldly fame), while he suffers his 
 family to live in distress, though he has power (to sup- 
 port them), touches his lips with honey, but swallows poison ; 
 such virtue is counterfeit. 10. Even what he does for 
 the sake of his future spiritual body, to the injury of 
 those whom he is bound to maintain, shall bring him ulti- 
 mate misery both in this life and in the next." The words 
 placed by Jones at the beginning of verse 1 are explained 
 by the commentator Kulluka as " gifts and so forth given 
 from a feeling of duty in reference to the next world." 
 
 cxxvi. M. Bh. iii. 16796. "Knowing that such is the 
 conduct in which noble men delight, the good, when they 
 promote the welfare of others, expect no reciprocity." 
 
 cxxvii. M.Bh. v. 1517 b f. (= xiii. 5571). "Let no 
 man do to another what would be repugnant to himself. 
 This is duty in summary. Any other rule is according to 
 inclination." Ibid. xiii. 5572. " In refusing, in bestowing, in 
 regard to pleasure and pain, to what is agreeable and dis- 
 agreeable, a man obtains the proper rule by considering the 
 case as like his own." Ibid. xii. 9248 b f. " Let no man do 
 to others any action which he would not wish to be done by 
 others to himself," knowing that it is displeasing to himself. 
 9250 b . How can any one who himself desires to live slay 
 another ? 9251 (wrongly printed 9281 in p. 84). " What a 
 man wishes for himself let him also meditate for another." 
 
 In the 8th vol. of the " Bijbel voor Jongelieden/' being the 
 2d vol. of the Apokriefe Boeken, p. 168, Professor Oort refers 
 to the following as a saying of Hillel : " Wat uzelven onaan- 
 genaam zou zijn, doe dat ook uwen naaste niet aan ; ziedaar 
 de gansche Wet ; al het overige is hiervan slechts de verklar- 
 ing ;" i.e., Do not to your neighbour what would be disagreeable 
 to yourself; see in this the whole law; all the rest is only the 
 explanation of this. 
 
 cxxvni. M. Bh. ii. 2442. " The good recollect only 
 benefits, and not hostile acts, though done to them, being 
 grateful that confidence has been placed in them." [Compare 
 Ibid, verse 2424.] Ibid. 2438. " They who do not recognise 
 
 S 
 
274 APPENDIX. 
 
 any hostilities, who look to good qualities, not bad, who do 
 not enter upon quarrels, are most excellent men. 2439. 
 The good recollect only benefits and not hostile acts though 
 done to them ; and doing what is beneficial to others, they 
 expect no return." 
 
 cxxix. M. Bh. i. 6116 ( = 6254bf.) "He only is a complete 
 man, a (good) deed done to whom is not lost and who does 
 more" ["many times more," in verse 6255] "for another, 
 than another has done for him." Ibid. iii. 13252. "Let a 
 man do a hundredfold what has been done to him. Among 
 the gods there is nothing fixed (in regard to this)." 
 
 cxxx. M. Bh. iii. 13745 (=xii. 353K) " Let a man set 
 himself to do the good which he may design. Let him not 
 reward evil for evil, but be always good." 
 
 cxxxi. M. Bh. xii. 3880. I give this verse with its con- 
 text from the Mahabharata xii. 3877 if. "A foolish man 
 who is unfortunate from of old, in consequence of what has 
 gone before, constantly reviles the Disposer of events, (comp. 
 iii. 13847). He cannot endure those who are successful, 
 (3878) and regards prosperous men as undeserving. From 
 this cause this (his) suffering continually recurs. 3879. 
 Those who fancy themselves heroes, are full of envy and 
 haughtiness. Be not thou thus envious, king. 3880. 
 Endure thou the prosperity of others, although thyself un- 
 prosperous. Discreet men always enjoy good fortune, though 
 it is found elsewhere. 3881. For prosperity, though abiding 
 with an enemy, flows away to a man. And righteous men 
 who are thoughtful and (3882) practised in contemplation, 
 voluntarily abandon prosperity, and quit their sons and 
 grandsons, perceiving, as they do, that the love (of gain) and 
 wealth, occasion much pain. 3883. Other men, too, abandon 
 (the pursuit of) wealth, thinking it to be very difficult of 
 acquisition." 
 
 cxxxn. M.Bh. xii. 4993. "A man who repays very 
 largely a benefit conferred on himself is not equal to the first 
 benefactor. He only acts in requital of what has been done 
 for him ; the other acts without (this) motive." 
 
APPENDIX. 275 
 
 cxxxin. Vikrama Charita, 158. "Hear the sum of duty 
 which is declared in a million of books. Helping others is 
 to be esteemed as righteousness, oppression of others as sin." 
 
 cxxxiv. Panchatantra iii. 103 (Bombay ed.) " Hear the sum 
 of righteousness, and when thou hast heard, learn (or ponder) 
 it. Do not to others what would be repugnant to thyself." 
 
 cxxxv. Panchatantra 247 (Bombay ed.), 227 (Kosegarten's 
 ed.) " What merit is there in the goodness of the man who 
 is good to his benefactors ; he only who is good to those who 
 do him wrong, is called good by the virtuous." 
 
 cxxxvi. Bhagavata Pwrana viii. 7-44. "Good men are 
 generally distressed by the distresses of mankind ; such (sym- 
 pathy) is the highest worship of Prarusha, the Soul of all 
 things." 
 
 Bahudarsana, 122. "That the wise man should in what- 
 ever manner (he can) promote the satisfaction of every em- 
 bodied creature this is he worship of Yishnu." Compare 
 Kamandakiya-mti-sara, iii 34 ff. ; Kajatarangini, i. 227 ; 
 Agni Purana, &c. 
 
 cxxxvn. Bhagavata Purana x. 22. 35. " What constitutes 
 the birth of embodied creatures in this world ; eonipletely 
 fruitful is this, that they should with their life, with their 
 means, with their understanding, and with their speech, 
 always seek to promote the welfare of other creatures in this 
 world." Panchatantra, iii. 96 (Bomb. ed.). "He whose days 
 come and go devoid of righteousness, he, like the bellows 
 of a blacksmith, though breathing, does not live. 1 ' 
 
 CXXXVIII. Vriddha Chanakyat xv. 1. " The man whose 
 heart melts with pity to all creature*, has knowledge, and 
 gains final liberation (moksha) ; which are not attained by 
 matted hair, ashes, and the garb of a mendicant." 
 
 cxxxix. M.Bh. iii. 13,235. "Let a man conquer a niggard by 
 generosity, a liar by truth, a cruel man by patience, and a bad 
 man by goodness." Ibid. v. 1518. "Let a man conquer anger 
 with calmness, a bad man by goodness, a niggard by gene- 
 rosity, and falsehood by truth." (This maxim occurs also as 
 
276 APPENDIX. 
 
 verse 223, in the Buddhist Dhammapada, written in the Pali 
 language.) A very different maxim is found in M. Bli. xii. 
 4052. "To act towards any man as he has acted to any 
 other, is righteousness. Deceitful conduct is to be quelled 
 by deceit j and kindly conduct is to be requitted with kind- 
 ness." 
 
 CXL. M. Bh. v. 1270. " The gods regard with delight the 
 man who does not utter opprobrious language, or cause it to 
 be uttered ; who when struck does not strike again, or cause 
 (his smiter) to be struck ; and who does not desire to smite 
 the wicked man." Ibid. xii. 11008. " He who when reviled 
 does not say anything either bitter or pleasing, who, through 
 patience, when smitten does not smite again, nor wish any 
 evil to his smiter, in him the gods constantly delight." 
 Instead of " delight in," Dr Bohtlingk here renders "envy." 
 In M. Bh. xii. 9968 ff., it is said, among other things, of a 
 man who in pursuit of final emancipation has renounced the 
 world, and adopted a mendicant and ascetic life, v. 9972 : 
 " Let him endure reviling with patience ; let him desire 
 nothing ; when he is angrily addressed, let him speak kindly ; 
 when reviled, let him reply benevolently." 
 
 CXLI. M. Bh. xii. 5528. " Suitable hospitality should be 
 shown even to an enemy when he comes to one's house. A 
 tree does not withdraw its shade even from him who comes 
 to cut it down." (These words are said in the poem to be 
 addressed by a bird to a fowler.) 
 
 M. Bh. ii. 189. " Dost thou cherish as a son an enemy who 
 has resorted to thee from fear, or who has fallen into decay, 
 or who has been conquered in battle ? " This is one of a 
 series of questions on duty proposed by Narada to Yudhish- 
 thira, ii. 151 ff. 
 
 M.Bh. xiii. 3012. "He is a most excellent man who 
 befriends in his calamity even an enemy in distress who takes 
 refuge with him." 
 
 xiii. 6657. " Those friendly men go to heaven who, when 
 they meet with them, treat with the same disposition foes 
 and friends." 
 
APPENDIX. 277 
 
 CXLII. Subhdshitdrnava, 274 ; and quoted in the preface ot 
 Halhed's Gentoo Code. " A good man who regards the wel- 
 fare of others does not show enmity even when he is being 
 destroyed. Even when it is being cut down, the Sandal tree 
 imparts fragrance to the edge of the axe." 
 
 CXLIII. Mahabhdrata xiii. 3212. "Let no one contemn a 
 person who comes to his house, or send him away (empty). 
 A gift bestowed even on an outcast or a dog is not thrown 
 away." 
 
 The sentiment in verse 3216 is not so good. "He who 
 has committed a very sinful act, and gives food to a suppliant, 
 especially to a Brahman, does not suffer for his sin." 
 
 CXLiv. Hiiopadesa i. 55 (or 63). "The good show com- 
 passion even to worthless creatures. The moon does not 
 withdraw its light from the house of the Ch^ndala." 
 
 CXLV. Panchatantm v. 38 (Bombay edition). " To consider, 
 Is this man one of our own or an alien 1 is a mark of little- 
 minded persons ; but the whole earth is. of kin to the generous 
 hearted." Compare St Luke x. 29 ff, "And who is my neigh- 
 bour?" 
 
 Bhagavata Purdna x. 72, 19. " Who is an alien to men who 
 look upon all with an equal eye?" Compare Euripides, frag- 
 ment 19, of an uncertain author : 
 
 "Airag ftsv a^p ahrSJ vrepaffifAog, 
 anaffa ds ^duv dvdpi ywaiu narpig. 
 
 " The entire air can be crossed by an eagle ; the entire earth 
 is the native country of the noble man." 
 
 CXLVI. Ramayana vi. 115, 41. "A noble man should show 
 mercy to men whether virtuous or wicked, or even deserving 
 of death ; there is no one who does not offend." 
 
 CXLVII. Manu ii. 238. "Let a man accept with faith valu- 
 able knowledge even from a person of low degree, (a know- 
 ledge of) the highest duty even from a humble man, and 
 a jewel of a wife even from an ignoble family. 239. Nectar 
 may be drawn even from poison ; good words even from a 
 child ; (a lesson of) good conduct even from an enemy, and 
 
278 APPENDIX. 
 
 gold rom what is unclean. 240. Women, gems, knowledge, 
 righteousness, purity, good words, and various arts are to be 
 received from all quarters. 241. In time of calamity, it is 
 prescribed that a student may read with one who is not a 
 Brahman." Compare Mahabharata xii. 6071 f., which corres- 
 ponds nearly with the first of the two preceding verses : the last 
 clause of verse 6072 runs thus : " For women, gems, and water 
 from their nature cannot be spoiled." tfdrngadham' s Paddhati, 
 NUi, 34. " A wise sentiment should be received even from a 
 child. In the absence of the sun, does not even a lamp illu- 
 minate a house T' Similarly in the Hitopadesa ii. 77 (or 78). 
 See No. Ixxviii. above. 
 
 CXLVIII. M. Bh. v. 1125. " Let a man take from all quarters 
 what is valuable, even from a raving madman and a chatter- 
 ing child, as he extracts gold from stones." 
 
 CXLix. M. Bh. v. 1272; xii. 11,023. "A man becomes 
 such as those are with whom he dwells, and as those whose 
 society he loves ; and such as he desires to become. Whether 
 he associates with a good man or a bad, with a thief, or an as- 
 cetic, he undergoes their influence, as cloth does that of the 
 dye (with which it is brought into contact)."' vii. 5961. "A 
 man quickly acquires the character of those among whom he 
 lives, and the places to which he resorts : this, (0 Partha), 
 is seen in thee." Compare 1 Corinthians xv. 33 (from Men- 
 ander). " Evil communications corrupt good manners." 
 
 CL. M. Bh. v. 11 64 = xii. 2797. "From not abandoning 
 the wicked, those who themselves are not evil are, from the 
 contact, smitten with a similar punishment. Moist wood, from 
 being mixed with dry, is burnt. Do not, therefore, ally thyself 
 with the wicked." 
 
 CLI. M. Bh. i. 3077. " For a fool when he hears the words, 
 good and bad, of men who are talking, takes in what is bad, 
 as a pig does garbage. But a wise man similarly circum- 
 stanced embraces what is good, as a swan extracts milk from 
 water." 
 
 CLII. M. Bh. iii. 25. " The source of the net of delusion is 
 association with fools ; whilst daily association with the good 
 
APPENDIX. 279 
 
 is the source of righteousness. Wherefore, those who seek 
 after tranquillity of spirit should cultivate the society of the 
 wise, the aged, the sweet-dispositioned, the ascetic, the vir- 
 tuous. A man should seek those in whom knowledge, birth, 
 and action are found unexceptionable ; to consort with them 
 is better than studying books." 
 
 CLIII. M. Bh. xii. 4217. " Of what avail is the praise or the 
 censure of one of the vulgar, who makes a useless noise like a 
 senseless crow in the forest 1 " 
 
 CLIV. M.Bh. v. 1170. "To abstain from speaking is regarded 
 as very difficult. It is not possible to say much that is valu- 
 able and striking." 
 
 CLV. Hitopadesa iv. 10. " To address a judicious remark to 
 a thoughtless man is a mere threshing of chaff. And benefi- 
 cence shown to mean men is, king, nothing better than 
 writing on sand." Compare M.Bh. v. 1009. " He who teaches 
 one who cannot be taught, or who waits upon a man who has 
 nothing, or who courts a stingy man, is called a fool." 
 
 CLVI. Bhominwilasa, i. 93. " Whoever kindly treats a bad 
 man, ploughs the sky, paints a picture on water, and bathes 
 the wind with water." Compare Proverbs ix. 7 : "He that 
 reproveth a scorner getteth to himself shame ; and he that 
 reproveth a wicked man getteth himself a blot. 8. Reprove 
 not a scorner, lest he hate thee ; rebuke a wise man, and he 
 will love thee." xiv. 6: "A scorner seeketh wisdom, and 
 findeth it not ; but knowledge is easy unto him that under- 
 standeth." xv. 12 : "A scorner loveth not one that reproveth 
 him; neither will he go unto the wise." xxvii. 22: Though 
 thou shouldest bray a fool in a mortar among wheat 
 with a pestle, yet will not his foolishness depart from him." 
 Jeremiah xiii. 23 : " Can the Ethiopian change his skin, or 
 the leopard his spots 1 then may ye also do good that are ac- 
 customed (Heb., taught) to do evil." Matthew vii. 6 : " Give 
 not that which is holy unto the dogs, neither cast ye your 
 pearls before swine, lest they trample them under their feet, 
 and turn again and rend you." Titus iii. 10 : "A man that 
 is an heretic after the first and second admonition, reject; 11. 
 
280 APPENDIX. 
 
 knowing that he that is such is subverted, and sinneth, being 
 condemned of himself." Second Epistle of Peter 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.' " 
 
 CLVII. M. Bh. v. 3290 f. " Let not a wise man speak (in a 
 company) where good and bad words are equally esteemed; 
 he would be like a singer to deaf men." 
 
 CLVIII. M. Bh. ii. 2485. "Instruction does not teach a fool 
 what is good or the reverse. A child in understanding will never 
 become mature (literally, aged)." Ibid. 1945: " He who has 
 no understanding of his own, but is merely learned, does not 
 learn the sense of books, as a spoon does not taste the flavour 
 of broth." Ibid. x. 178 : "A brave man (surah) if very stupid, 
 though he long waits upon a learned man, does not discern what 
 is duty, as a spoon does not taste the flavour of broth : but an 
 intelligent man who has attended on the learned man but for 
 a short time, quickly discerns duty, as the tongue tastes the 
 flavour of broth." 
 
 CLIX. M. Bh. v. 1172 (xiii. 4987). "A wound inflicted by 
 arrows heals ; a wood cut down by an axe grows ; but harsh 
 words are hateful ; a wound inflicted by them does not heal. 
 Arrows of different sorts can be extracted from the body ; but 
 a word-dart cannot be drawn out, for it is seated in the 
 heart." 
 
 CLX. M. Bh. xiii. 4986. " Word-arrows fly from the mouth ; 
 whoever is smitten by them mourns night and day. They 
 alight only on vital parts ; let not a wise man discharge them 
 against others." v. 1266 : " Harsh words burn the vital parts, 
 the bones, the heart, the breath of men ; the man who loves 
 righteousness ought therefore to avoid burning and harsh 
 words." 
 
 CLXI. M. Bh. i. 3559. " He should be regarded as the most 
 luckless of men and as carrying Nirriti (the goddess of de- 
 struction) fastened to his mouth, who is sharp in speech, who 
 wounds men and smites them with his word-arrows." 
 
APPENDIX. 281 
 
 CLXII. M. Bli. v. 4348. " He who does not abide by the in- 
 structions of friends who desire his welfare, and who are wise 
 and learned, is the delight of his enemies." Compare Ibid. 
 41435. 
 
 CLXIII. M. Bh. x. 234 b , f. " He who does not listen to the 
 disagreeable but wholesome words of friends, laments when he 
 falls into misfortune, as I, who have disregarded these two." 
 
 CLXIV. M. Bh. v. 3317. " Wise men regard him as cruel who 
 does not come to the help of a friend distressed by calamity, 
 and console him according to his power. He who, seeking to 
 restrain his friend from an improper act, shall even seize him 
 by the hair, can incur blame from no one, since he makes every 
 effort in his power." 
 
 CLXV. M. Bh. xii. 2998 f. " They say that this is the best 
 mark of a friend, that he should never be content with (his 
 friend's) prosperity (i.e., should always wish it greater) ; and 
 should be sad at his decline. Confide, as in a father, in the 
 man of whom one thinks that to him ' my loss (or death) will 
 be his loss (or death).' " In xii. 6284 : Among the marks of 
 good men is stated that, " they are devoted to promoting the 
 objects of their friends, even though they distress themselves 
 in doing so." 
 
 CLXVI. M. Bh. xii. 4167. " What is broken is with difficulty 
 united ; and what is whole is with difficulty broken. But the 
 friendship which has been broken and again cemented, does not 
 continue to be affectionate." 
 
 CLXVII. M. Bh. v. 1348. " Men are easily found who always 
 say what is agreeable ; but one who speaks, and one who 
 listens to, what is disagreeable but wholesome, are difficult to 
 find. 1349 ( = ii. 2137) : He who adhering to duty, and dis- 
 regarding what is agreeable or disagreeable to his master, 
 utters disagreeable but wholesome things, in him a king finds 
 an ally." Ibid. ii. 2136 : "A wicked man who utters agreeable 
 things is (easily) found in this world." The next half verse 
 corresponds to the second half of v. 1348. Manu iv. 138 is 
 
282 APPENDIX. 
 
 not so uncompromising : " A man should speak what is true, 
 and what is agreeable, but not a disagreeable truth, nor an 
 agreeable falsehood; this is the eternal law." 
 
 CLXVIII. M. Bh. xii. 4224. " The man who in your presence 
 praises your virtue and reviles you behind your back, is a dog 
 in the world." I am not clear as to the sense of the last clause 
 of the verse. The explanation given of the similarity between 
 the man and the dog in the third and fourth lines of the 
 metrical translation is not found in the original. 
 
 CLXIX. M.Bh. xii. 4224. "For a bad man, uttering censure in 
 public, proclaims faults, as a serpent displays its expanded hood. 
 He who seeks to retaliate on this man who is performing his 
 own natural part, (literally, his own acts, sva-karmdni), is like 
 a senseless ass which plunges into a heap of ashes, into dirt." 
 
 CLXX. M. Bh. i. 8404. " An intelligent man is awake before 
 the time of calamity ; and when it arrives he suffers no vex- 
 ation. But the foolish man who does not perceive that 
 calamity has arrived, is distressed when it has overtaken him, 
 and does not attain to great prosperity." The metrical version, 
 it will be observed, greatly expands the original. 
 
 CLXXI. M. Bh. xii. 4889 and 4908. " He who provides for 
 contingencies not yet arrived, and he who has presence of 
 mind, these two prosper, whilst the procrastinator perishes." 
 
 CLXXII. M. Bh. i. 5613. "The man who does not encounter 
 risks, never sees good ; but he who faces risks, if he lives, sees 
 (good)." 
 
 CLXXIII. iii. 1259. "A man should never despise himself; 
 for brilliant success never attends on the man who is con- 
 temned by himself." Ibid. v. 4500 : " Do not despise thyself, 
 or set a low value on thyself." 4605 : " My son, a man should 
 not despise himself on account of his former ill successes. 
 Things previously non-existent spring up, whilst others which 
 have existed disappear." Manu iv. 137: "Let not a man 
 despise himself on account of previous ill successes : until his 
 death let him seek after prosperity, and not regard it as un- 
 
APPENDIX. 283 
 
 attainable." The other extreme, of self-satisfaction, is con- 
 demned by Plautus. Trin. 2, 2, 40. 
 
 Qui ipsus sibi satis placet, nee probus est nee frugi bonae ; 
 Qui ipsus se conteinnit, in eo est indoles industriae. 
 
 "The man who is satisfied with himself is neither virtuous 
 
 nor excellent ; 
 He who contemns himself has a disposition for industry." 
 
 CLXXIV. Vnddha Chanakya (Berlin MS., 32). " The summit 
 of Meru is not very lofty, nor the infernal world very pro- 
 found, nor the ocean very far to cross, for men who have 
 energy on their side." 
 
 CLXXV. M.Bh. v. 1513 b , f. " Men ot spirit are never terrified 
 in forests, in impervious woods, in hard calamities, in alarms, 
 or when weapons are uplifted." 
 
 CLXXVI. M.Bh. vi. 2008. " Thy intention is like the con- 
 struction of an embankment in a place whence the water has 
 flowed away ; or like the digging of a well when the house 
 has been burnt." Compare Ramayana, ii. 18, 23 (Bombay 
 ed.) "Thou in vain desirest to construct a dam when the 
 water is gone." Bhartrihari iii. 76. *' A wise man should 
 strenuously strive after his own wellbeing whilst his body is 
 in health, whilst decay is far off, whilst his strength is un- 
 broken, and there is no decay of life : when the house is in 
 flames, what is the use of making an effort to dig a well ? " 
 
 CLXXVII. M.Bh. xii. 3814. " The opportunity which passes 
 away from a man seeking for an opportunity can hardly be 
 obtained by him again, when he wishes to act." 
 
 CLXXVIII. Mbh. xi. 36. "A man should at first act with all 
 his might, that he may not afterwards lament the loss of an 
 object which has passed away from him." 
 
 CLXXIX. Mbh. v. 1112. "What shall happen to me if I do 
 this 1 What shall happen to me if I do not do it 1 Reflect- 
 ing thus on acts, let a man do or not perform them." 
 
 CLXXX. Mlh. xi. 184b f. "Neither valour, nor wealth, nor 
 
284 APPENDIX. 
 
 friends, have such power to rescue a man from grief, as a reso- 
 lute self-commanding spirit." 
 
 CLXXXI. Mbh. iii. 14079 ( = xi. 76 b f.; xii. 12494). "Let a 
 man quell mental suffering by wisdom, bodily by medicines : 
 such is the power of knowledge ; let not a man place himself 
 on an equality with children," or "with others" (xi. 77). 
 
 CLXXXII. Mbh. iii. 62; xi. 67; xii. 751; 6497 b f.; 12483. 
 " Thousands of occasions of grief, and hundreds of occasions 
 of fear" ("joy" in xii. 751) "every day assail the fool, but 
 not the wise man." 
 
 GLXXXIII. Mbh. v. 993. " Those men are wise who do not 
 desire the unattainable, who do not love to mourn over what 
 is lost, and are not overwhelmed by calamities." 
 
 CLXXXIV. Mbh. 4148 f. "The sky seems to have a boundary ; 
 a firefly looks like fire : yet the sky has no boundary, and 
 there is no fire in a firefly. Therefore an object which looks 
 (thus or thus) to the sense, should be examined. He who 
 after examining things, makes them known, is not afterwards 
 vexed." 
 
 CLXXXV. Mbh. iii. 14085. "There is no end to discontent, 
 but contentment is the highest happiness. Those who have 
 traversed the road (of life or of knowledge) do not lament, 
 beholding the highest goal (in view)." 
 
 CLXXXVI. Mbh. xi. 75 b f. " Men, after attaining to one dis- 
 tinguished condition of wealth after another, remain unsatis- 
 fied and deluded ; but the wise attain contentment." 
 
 CLXXXVII. Subhashitarnava, 110. " Men long after what they 
 have not got, and are indifferent to what they have. In 
 winter they long for heat, and so in summer again for frost." 
 
 CLXXXVIII. Mbh. xii. 6712. " Some men by their birth have 
 more enjoyment, others are very distressed, but I do not see 
 that anywhere in this world any one has perfect enjoyment." 
 
APPENDIX. 285 
 
 The word jdtyd, which I have translated " by their birth," 
 is explained in Bothlingk and Koth's Dictionary, vol. v., 
 column 1441, under the word jdti, as meaning "from the 
 beginning," "altogether :" (von Anfang an, von Haus aus]. 
 
 CLXXXIX. Mbh. xii. 6713. "Men, after obtaining riches, 
 desire royal power ; after getting kingly power, they desire 
 godhead ; after obtaining that, they desire the rank of Indra. 
 Thou art wealthy, but neither a king nor a god ; but even 
 shouldst thou attain to godhead, and to the rank of Indra, 
 thou wouldst not be content." 
 
 cxc. Mbh. i. 3174 f.; 3511 f.; compare xii. 13 ff. : 6609 ff.; 
 9917 ff. "Desire is never satiated by the enjoyment of the 
 desired objects, just as a fire increases the more by the butter 
 (which is thrown into it). The earth, filled with jewels, gold, 
 cattle, women, all these things do not suffice for one man. 
 Understanding this, a man should practise quietude and 
 indifference." i. 3513 (iii. 82; xii. 9925). "Happiness is 
 enjoyed by him who abandons that lifelong disease, desire, 
 which the wicked cannot abandon, and which does not decay 
 as men decay." 
 
 CXCI. Mbh. iii. 84. "As wood is consumed by the fire which 
 springs from it, so a foolish man is ruined by his own innate 
 greediness. The rich live in constant dread of kings, water, 
 fire, thieves, their own kindred, as living creatures live in 
 dread of death. The wealthy man is everywhere preyed upon, 
 as flesh is by birds in the sky, by wild beasts on earth, and 
 by fish in the water. Wealth brings injury to some men ; he 
 who is devoted to the good derived from it does not find 
 (real) good. Wherefore all augmentations of wealth increase 
 avarice and folly: stinginess, pride, fear, and anxiety are 
 considered by the wise to spring from wealth ; these are the 
 griefs of embodied beings. And in the acquisition and pre- 
 servation of wealth, as well as from the decay of it, they endure 
 great suffering ; and they even kill others for the sake of it." 
 91. "Fools are addicted to discontent; wise men attain content- 
 ment. There is no end of covetousness. Contentment is the 
 
286 APPENDIX. 
 
 highest enjoyment, and it is therefore regarded by wise men 
 as the highest thing. Youth, beauty, life, and accumulated 
 jewels, royal power, and the society of those we love, are all 
 transitory \ the wise man will not eagerly covet them. Even 
 he who seeks wealth for pious purposes had better not seek 
 it ; for it is better for men not to touch dirt than to wash it 
 off." 
 
 CXGII. M bh. x. 115. " In youth a man is deluded by other 
 ideas than those which delude him in middle life ; and again 
 in his decay he embraces yet different ideas." 
 
 CXCIII. Mbh. xii. 213. " "What is called righteousness (pious 
 action) proceeds from wealth. A man is robbed of his 
 righteousness when his wealth is taken from him. For when 
 this is taken away, for what have we power 1 Men call the 
 poor man standing beside them cursed. Poverty is a sin in 
 this world, and is not to be praised. A man fallen from 
 virtue, and a poor man, both are sorrowful. I perceive no 
 difference between a poor man and a low man." 216 b . " For 
 from wealth increased and collected from all quarters, all 
 actions proceed, as streams from hills. From wealth come 
 righteousness, pleasure, and heaven. Men's life does not 
 prosper without wealth. The acts of an unintelligent man 
 destitute of wealth are cut off, like small streams in the hot 
 season. He who has wealth has friends, has relatives ; he (is 
 esteemed) a man in the world, and wise. The poor man, 
 seeking to attain an object, cannot attain it though he strive 
 after it. Eiches (or desired objects) are attained by riches, 
 as elephants are captured by elephants. Virtue, pleasure, 
 joy, patience, anger, learning, pride, all these things spring 
 from riches ; from riches springs high birth, and by riches 
 virtue is augmented. The poor man has neither this world 
 nor the next for his portion. The poor man does not pro- 
 perly perform pious acts. From wealth springs righteous- 
 ness, as a river from a hill. That man is lean who is meagre 
 as regards horses, cattle, servants, and guests ; not he whose 
 bodily frame is meagre." 
 
 cxciv. Mbh. xii. 6571. (The metrical translation begins at 
 
APPENDIX. 287 
 
 verse 6575.) " I weighed against each other poverty and royal 
 power. Poverty was found to excel even royal power, being 
 superior in its excellences. 6572. The great difference of the 
 two states is this, that the rich man lives in constant trouble, 
 like one who is in the mouth of death. 6573. But when a man 
 has abandoned wealth, and is free, and without desire, then 
 neither fire, nor ill fortune, nor death, nor robbers can pre- 
 vail over him. 6574. The gods applaud the man who wanders 
 where he will, who sleeps without bedding, resting upon his 
 arm, and tranquil. 6575. The rich man is filled with anger 
 and avarice, deprived of understanding, glances askew, has a 
 withered face, is wicked, knits his eyebrows, (6576) bites his 
 under lip, is irascible, and speaks cruel words. Who would 
 like to look upon him, (even) if he wished to bestow as a gift 
 the (whole) earth 1 6577 ( = xiii. 3082 f.; iii. 12518). Con- 
 tinual union with fortune deludes the unwary man, and 
 sweeps away his understanding, as the autumnal wind the 
 clouds. 6578. Then pride of beauty and pride of wealth take 
 possession of him ; (he thinks) ' I am of noble birth, I am 
 pure, I am no mere man.' 6579. From these three causes his 
 understanding becomes disordered. Being devoted to plea- 
 sure, he squanders the means of enjoyment amassed by his 
 father ; 6580. and becoming impoverished, he thinks it a 
 good thing to lay hold of the property of others. When he 
 has transgressed all bounds, and plunders on every side (6581), 
 then he is driven away by the rulers, as a deer is (driven) by 
 the hunter with his arrows. . . . 6583. Without aban- 
 doning everything, a man can gain no happiness, nor what is 
 highest, nor sleep without fear. Abandoning all, then, be 
 happy." 
 
 cxcv. Sdhityadarpana, 322. " Rich men who are not in- 
 toxicated (by prosperity), young men who are not unsteady, 
 and rulers who are not careless and thoughtless, these are 
 truly great." Compare No. cxxii. 
 
 cxcvi. Sdrngadhara'sPaddhati,Dhanaprafamsd, 12. "What 
 suffering do not men undergo in their pursuit of wealth 1 They 
 run on the point of the sword, they enter the ocean." 
 
288 APPENDIX. 
 
 CXCVIL M. Bh. iii. 15398. "Abandoning their dear lives, 
 men boldly plunge into the sea, or enter the forests, for the 
 sake of wealth." 
 
 CXCVIII. M. Bh. xii. 12131. " In this world the kinsmen of 
 the rich act like kinsmen ; but the kinsmen of the poor die 
 away even while the poor themselves live." 
 
 cxcix. The above is varied as follows in the Panchatantm 
 i. 15. "For in this world even a stranger turns himself into 
 a relation of the rich. The relations of the poor straightway 
 act like bad men." 
 
 Compare Proverbs xiv. 20. " The poor is hated even of 
 his own neighbour ; but the rich hath many friends." xix. 4 
 " Wealth maketh many friends ; but the poor is separated 
 from his neighbour. All the brethren of the poor do hate 
 him ; how much more do his friends go far from him ? He 
 pursueth them with words, yet they are wanting to him." 
 
 The following are parallel passages from the classical 
 authors : 
 
 Euripides, Bressai (quoted by Stobseus) 
 
 'ET/rfrc^aa/ ds xai KSKsipafAai X/ai>, 
 ug rZv s^ovrov trdvrig avdpuftoi >/Xo/. 
 
 " I know, and have well experienced, that all men are 
 friends to those who have wealth." 
 Euripides, Electra (1131) 
 
 Hsvqrag ovdtig fiovXsrai xraadat pfXovg. 
 
 " No one wishes to gain the poor for friends." 
 Sophocles (fragment 109, Dindorf) 
 
 Td fflfifAar' avdpu)<?ro/<Hv evpiffxei tptXoug. 
 
 " Wealth obtains friends for men." 
 Euripides, Danae 
 
 'yap rot ruv (Vcv oX/3/wv (3poroi 
 ri&sffQai rovg Xoyovg, orav d's rig 
 an* o'ixwv eu Xsyf) trs\>qg avqp, 
 yt\av. syu ds voXXd/ug ffo<purspoug } x. r. ? . 
 
 " Men are accustomed to esteem the words of the rich as 
 
APPENDIX. 289 
 
 wise ; but when any poor man of an insignificant family speaks 
 well, to laugh." 
 
 The sequel of this passage is quoted under No. cxii. 
 
 CO. SulJiashltarnava, 64. " Who is not ready to enjoy, and 
 to give away, the wealth which has been earned by his father 1 
 But those are rarely to be found who enjoy, or give away, the 
 wealth earned by their own arms." 
 
 CGI. M. Bh. xii. 10576 6 . "Let no man seek to exalt himself 
 by censuring others ; but let him endeavour, by his own virtues, 
 to become more distinguished than they. Men devoid of 
 merit, but thinking highly of themselves, frequently, through 
 a lack of virtue, reproach others who are virtuous, with faults ;: 
 and even when admonished, they, under the influence of con- 
 ceit, esteem themselves more excellent than the mass of men. 
 A man who is wise and virtuous attains great renown, though 
 he never finds fault with any one, nor gives expression to any 
 self-worship. The pure and fragrant savour of the wise i& 
 wafted without speech (10581) ; so, too, the spotless sun 
 shines in the firmament without uttering any voice (to an- 
 nounce its glory). In the same way many other objects which 
 are devoid of intelligence, and utter no sound, shine with 
 renown in the world. A fool attains no lustre among men 
 merely through praising himself, whilst a man who has know- 
 ledge shines, even though concealed in a pit. An evil senti- 
 ment, though uttered aloud, ceases to be heard ; but an excel- 
 lent saying, even if uttered in a low tone, attains to distinction. 
 The abundant, empty, talk of proud fools shows what is in 
 them, as the rays of the sun reveal its fiery character." 
 
 Compare M. Bh. iii. 13748 b f . ; iv. 1556. "Fire burns 
 without speaking ; the sun shines silently : silently the earth 
 supports all creatures moving and stationary." 
 
 Compare Xenophon's Memorabilia, i. 7, 1 : 'Efl7<rxi4w/"*a 
 & ti xa/ aXa^ovE/ag aKorpsKwv rovg ffvvovTag apsTrjg eKi/J.t\s?ff6a,r 
 irpoeTpfTsv. ahl yap sXeytv u$ oi/x e/jj xaXX/av odb$ en' rjdofyctv TJ 
 dt' ?j dv rig a,ya.Qb$ rouro ysvotro o xa/ doxsTv /3oiXo/ro. 
 
 " But let us enquire if by turning men away from boasting, 
 he (Sokrates) also disposed them to study virtue ; for he was 
 
 T 
 
2 9 o APPENDIX. 
 
 always wont to say that there was no better way to reputation 
 than for a good man to be that which he wished to appear." 
 
 Aeschylus, Septem ad versus Thebas, 591 f., gives the fol- 
 lowing character to Amphiaraus : Gypa, <$ ovx SKW xuxXw. ou 
 yap doxsTv cipiffrog, aXX* sJvai QsXet. K. r. X. 
 
 " But he had no device upon his shield. For he does not 
 desire to appear, but to be, most excellent," &c. 
 
 Sallust, Cataline, 54. Esse quam videri bonus malebat. 
 " He sought to be, rather than to appear, good." 
 
 CCII. Mbh. v. 1380. "Evil men do not so much like to 
 learn the good qualities of others as their want of virtues." 
 xii. 11014. "Detractors (or censorious men) do not so much 
 like to speak of a man's good qualities, as of his lack of 
 virtues." 
 
 coin. M. Bh. i. 3079. " A bad man is as much pleased, as a 
 good man is distressed, to speak ill of others." 
 
 cciv. M. Bh. viii. 1817. " A man of merit alone, not one 
 destitute of it, can know (or appreciate) the merits of the 
 meritorious ; but how canst thou, who hast no good qualities, 
 know what is good or bad ?" 
 
 ccv. M.Bh. viii. 2116; v. 1007. "All men are always 
 olever in detecting the faults of others ; but they do not 
 know their own ; and even if they do, they are deluded in 
 regard to them." v. 1007. " Who is a greater fool than he 
 who reproaches another for a fault, which he himself com- 
 mits ; or than he who is angry while he has no power 1 ?" 
 
 CCVI. Subhashitdrnava, 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." 
 
 ccvii. M. Bh. i. 3069. " king, thou perceivest the weak 
 points of others, although only as large as mustard seeds ; but 
 seeing, thou seest not, thine own, although as great as Bilva 
 fruits." Compare lines 9 f. of No. xxx. above, p. 27 ; and the 
 prose version of the same in p. 226. 
 
 CCVUI. M. Bh. i. 3074. " Until the ugly man has beheld 
 his face in a mirror, he regards himself as handsomer than 
 
APPENDIX. 291 
 
 others. But when he beholds his deformed visage in the glass, 
 he then discovers the difference between himself and them." 
 
 CCix. Panchatantm i. 357 (Kosegarten's ed.), i. 314 (Bom- 
 bay ed.). " How can the conceit engendered in any one's 
 heart be quelled ? The Tittibha (a kind of bird) sleeps with its 
 feet thrown upwards, from an apprehension that the sky may 
 break down." 
 
 CCX. Hitopadesa i. 98 (or 107 in another edition). "Skill 
 in advising others is easily attained by all men. But to prac- 
 tise righteousness themselves is what only a few great men 
 succeed in doing." 
 
 Compare the fragment of Euripides, No. 182, in Dindorf's 
 edition, Oxford, 1833; and 1029 in Nauck's Edition : a-ravrsg 
 sfffjt,ev si$ rl> vov&STetv tiopoi, auToi d' Srav otpahupsv [or, d' auaprdvovrsc,] 
 
 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 prsepediti nimio, aut segritudine ? 
 
 Hie mihi nunc quanto plus sapit quam egomet mini ! " 
 " 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) by excessive joy or sorrow ? 
 How much wiser is this man now on my behalf, than I am for 
 myself!" 
 
 ccxi. Ramayaiw, vi. 67, 10 b f. " It is not difficult, lowest 
 of Rakshasas, for any one in words to carry out his de- 
 signs ; he who carries out his plans in act is wise." 
 
 ccxii. M.Bh.v. 1321. "A tree, which stands by itself, 
 though large, strong and well-rooted, can be overthrown by 
 the wind, and with its trunk be broken down in a moment. 
 But those well-rooted trees, which stand together in a clump, 
 resist the fiercest winds, owing to their mutual support. So, 
 too, the enemies of a single man, though he be possessed of 
 
292 APPENDIX. 
 
 good qualities, regard him as in their power to overwhelm, as 
 the wind can overthrow a solitary tree. Through mutual sup- 
 port and dependence kinsmen flourish as lotuses in a pond." 
 iii. 1333. "Even a powerful enemy can be destroyed by weak 
 foes combined together, as a honey-gatherer is by bees." The 
 following lines convey partly a different sentiment : 
 
 M. Bh. i. 5915. " He who has no wicked kinsmen, dis- 
 graces to their race, can live happily in the world, like a tree 
 standing alone. For a tree which stands alone in a village, 
 and has leaves and fruit, is sacred, and honoured, has no 
 fellows, and is to be held in reverence. And those who have 
 many kinsmen brave and virtuous, live happily in the world, 
 and endure no distress. Men who support each other live 
 powerful and prosperous, the delight of their friends and 
 relatives, as trees which have grown in a forest." 
 
 CCXIII. M.Bh. v. 1318. "Threads, though long and thin r 
 if many and similar, can, from their number, always bear 
 many strains ; in this is found an emblem of the good." 
 
 CCXIV. M. Bh. v. 1319. " Kinsmen resemble firebrands : 
 separated they only smoke ; united they blaze." 
 
 CCXV. M. Bh. v. 863. " A tiger without a wood (to shelter 
 him) is killed : a wood without a tiger (to guard it) is cut down. 
 Let, therefore, the tiger guard the wood, and the wood protect 
 the tiger." Compare the preceding verse, 862, and verses 
 1378 f., and 1396 ff. 
 
 ccxvi. M. Bh. i. 5553. " An enemy is in no way to be 
 despised, though he be weak. A little fire burns up an entire 
 forest, by gainings helter in it." Verse 5627. " An insignifi- 
 cant enemy disregarded strikes root like a palmyra tree ; just 
 as fire thrown into a thicket speedily extends." xii. 4389. 
 " A little fire sprinkled with butter increases ; and a single 
 seed grows into a thousand shoots. Let no one, therefore, 
 despise a little wealth, having learnt that it has many in- 
 creases and diminutions. An enemy, who though youthful, 
 is no child, but mature, can destroy a careless enemy. When 
 
APPENDIX. 293 
 
 an opportunity is gained, another may uproot him. He who 
 discerns his opportunity is the best of kings." 
 
 CCXVII. M. Bh. v. 1405. " When thou hast wronged 
 a clever man, be not confident, (thinking) I am far away (from 
 him). Long are the arms of a clever man, wherewith, when 
 injured, he injures." xii. 5315 is of the same tenor : " Being 
 at variance with an able man, be not confident," &c. v. 1389 
 runs thus : " When at feud with a man who is able to inflict 
 great injury upon thee, be not confident," &c. 
 
 ccxviir. M. Bh. xii. 3501. "When thou hast wronged a 
 powerful man, be not confident (thinking) ' I am far off (from 
 him).' Such men swoop down, like hawks, on the careless." 
 
 ccxix. M. Bli. i. 5563 ( = xii. 5264). "Let a man carry 
 his enemy on his shoulder till times change ; then, when the 
 opportunity has arrived, let him be smashed like an earthen 
 vessel against a rock." 
 
 [Many other Machiavellian maxims are to be found in the 
 two passages where this verse occurs.] 
 
 CCXX. In M. Bh. iii. 14651 ff., Satyabhama, Krishna's wife, 
 asks Draupadi, the wife of the Pandus, how she manages to 
 keep her husbands in subjection and in good humour, and 
 makes them look up to her (to be mukliaprekshah v. 14654) : Is 
 it by religious observances, or by incantations and drugs, that 
 she effects this 1 She asks this in order that she may under- 
 stand how to keep her own husband Krishna under her 
 control (v. 14656). Draupadi replies (vv. 14658 ft) : " Thou 
 askest me about the practice of bad wives ; . . . such a ques- 
 tion, and such a doubt, do not become thee, the wise and 
 dear queen of Krishna. If a husband should know that his 
 wife was in the habit of employing incantations or roots, he 
 would shrink from her, as from a serpent in the house. When 
 he was thus disturbed, what tranquillity could he have 1 and 
 without tranquillity what happiness ? A husband can never 
 be subjected to his wife by incantations." She then points 
 out the injurious or deadly effects of such practices, by which 
 women have rendered their husbands " dropsical, leprous, 
 grey-haired, .... stupid, blind, and deaf" (v. 14664), 
 
294 APPENDIX. 
 
 and describes her own mode of action (vv. 14667 ff.) 
 " Avoiding pride, desire, and anger, I constantly serve the 
 Pandus and their wives with activity. Suppressing famili- 
 arity, keeping myself within myself, obedient and humble, 
 acting agreeably to the wishes of my husbands, fearing wrong 
 words, wrong postures, wrong looks, wrong sitting positions, 
 wrong movements, signs, and movements of the limbs, I 
 wait upon the sons of Pritha, the charioteers who resemble 
 the sun, and fire, and the moon ; who smite with their looks ; 
 who are fiery in heroism and prowess. Neither god, nor 
 man nor Gandharva, nor well-decorated youth, wealthy, or 
 handsome no other man is regarded by me. I never sit nor 
 eat when my husband has not eaten, nor bathed, nor sat 
 down . . . Rising, I welcome him when returned home from 
 the field or forest, with a seat and with water. I clean all 
 vessels ; I give sweet food ; I supply it at the proper time ; 
 I am self-restrained ; and I preserve the grain. I sweep the 
 house clean ; I am not abusive in my talk ; never associate 
 with bad women ; am always pleasant and active. I avoid 
 joking,* laughing, and frequent standing at the door ; . . . 
 (14677) excessive laughter and anger ; always seeking truth, 
 and waiting on my husbands. The absence of my husband 
 is always undesired by me, and when he is abroad on any 
 family business, I fast, using no flowers or scents (sandal-wood) 
 (or paint). Whatever my husband does not drink, or like, or 
 eat, I avoid, and constantly follow his advice. I deck myself 
 with ornaments, am cleanly in person, and submissively seek 
 to please him. I observe whatever duties were formerly 
 enjoined on me in the family or by my mother-in-law, alms- 
 giving, &c. . . . 14685. For I regard adherence to her 
 husband as the immemorial duty of a woman ; he is her god, 
 he only is her refuge. What woman would do anything dis- 
 pleasing to him 1 I never repose more than my husbands, or 
 eat, or adorn myself more than they do ; nor do I ever find 
 fault with my mother-in-law, but am always submissive to 
 her. By attention and constant activity, and by obedience 
 
 * Must we not read anarmd here instead of anarma, which, con- 
 strued with varjaye, gives the sense, " I avoid not jesting ? " 
 
APPENDIX. 295 
 
 to my elders, I keep my husbands in subjection." She goes 
 on to say (vv. 14690 ff.) that in the former days (of his pros- 
 perity) she used to superintend the large hospitalities of her 
 husband Yudhishthira, and knew all about his 100,000 richly 
 dressed female slaves, skilled in music and dancing; about 
 the other branches of his establishment; about the income 
 and outlay of the Pandus. She was entrusted with the 
 charge of the household ; and abandoning all ease, she under- 
 took all this weight of duty, which occupied her day and 
 night. She was the first to rise, and the last to lie down. 
 These are the means by which she acts upon her husbands. 
 By such procedure, she goes on to say, Satyabhama may 
 separate her husband from the influence of other women 
 (v. 14710). She adds (v. 14713) that happiness is not gained 
 by ease, but that a virtuous woman acquires it by painful 
 effort. When she hears her husband at the door, she is to- 
 rise and receive him with attention, to send away her female 
 slave, and serve him herself (14715 f.). 
 
 ccxxi. I have not given any prose translations of the pas- 
 sage versified under this number. 
 
 ccxxn. M. Bli. i. 3027. " She is a wife who is clever in 
 the house, who bears children, whose husband is her breath 
 of life, and who is devoted to him. 3028. A wife is the 
 half of a man ; a wife is his most excellent friend ; a wife is- 
 the foundation of the three objects of life, i.e., virtue, pleasure, 
 and wealth; a wife is the foundation for him who seeks to 
 be redeemed (from this world.) 3029. " Those who have 
 wives fulfil religious rites, are householders, live happily and 
 enjoy prosperity. 3030. These sweetly-speaking women are 
 friends in solitude, they are fathers in matters of duty, they 
 are mothers to those who are in distress. 3031. They are 
 a repose to the traveller in the wilderness. He who has a 
 wife is trustworthy : hence wives are the best refuge. 3032. 
 The wife who is devoted to her husband always follows him 
 when he dies and departs hence, when he is alone and in 
 misfortune. 3033. The wife who dies first, after death 
 expects the coming of her husband ; and when he dies first, 
 
296 APPENDIX. 
 
 the good wife follows him (as a Sati). 3037. Men scorched 
 by mental pains and suffering from diseases, are gladdened 
 by their wives, as men distressed by heat are by water." 
 
 The following is another text on the same subject : 
 M.Bh. xiii. 6781 ff. "That woman fulfils her duty who is 
 sweet in disposition, speech, action, appearance, who con- 
 stantly regards the face of her husband as the face of a son, 
 who is virtuous and well regulated in conduct, .... who 
 regards duty as the chief thing, performs the same rites as 
 her husband, who ever looks upon him as a god, obeying and 
 serving him like a god, is obedient, kind in disposition, 
 devoted, pleasant to behold, regarding her husband alone. 
 She who when harshly addressed, or regarded with an angry 
 eye, looks placidly on her husband, is a devoted wife. She 
 who does not look upon the moon or sun or a tree which 
 have masculine names, that handsome woman, deserving 
 honour from her husband, is dutiful. She who waits upon 
 her husband when poor, sick, sad, tired by a journey, as if 
 he were a son, is dutiful. She who is active, clever, has sons, 
 is devoted to her husband, regards him as her life, who obeys 
 and serves him without displeasure, is pleased and submissive, 
 is dutiful. She who ever supplies her family with food, who 
 does not delight in pleasures, enjoyments, in power, or in 
 ease, so much as in her husband, she is dutiful. She who, 
 bent on domestic service, loves to rise with dawn, who sweeps 
 the house clean, and smears the floor with cow-dung, who 
 attends to the rites of Fire, and brings flowers and offerings, 
 making provision, along with her husband, for the gods, 
 guests, and servants, herself, according to right and rule 
 eating the leavings of food, with all the people about her 
 pleased and satiated, she is dutiful. She who gratifies the feet 
 of her father and mother-in-law, full of good qualities, devoted 
 to her father and mother, she is rich in self-denying merit. 
 . She who feeds Brahmans, the weak, orphans, the distressed 
 
 and wretched, is a devoted wife This is holiness, 
 
 austere virtue, and eternal heaven, when a woman is good, 
 regards her husband as her chief object, and is devoted to 
 him. For a husband is a god to women, a kinsman, a refuge ; 
 there is no refuge or deity equal to him." 
 
APPENDIX. 297 
 
 M. Bh. xii. 5562. A female dove is made to speak thus 
 of her lost husband : " I recollect nothing unkind ever 
 done by thee, beloved one. Every widow laments, though 
 she have many sons. Bereaved of her husband and oppressed, 
 she is to be bewailed by her relations. I was ever fondled 
 by thee, and greatly honoured, with sweet and affectionate 
 words, unforced (?) and pleasant ..... 5566 b . For a father, 
 a brother, a son, bestow but moderately. But what woman 
 will not honour her husband who is a boundless giver ? There 
 is no master like a husband ; no joy like a husband. Aban- 
 doning all riches a wife finds refuge in her husband. I have 
 nothing to do with life without thee, my lord. What virtu- 
 ous women would endure to live without her husband ?" 
 
 In the first of the above passages reference is distinctly 
 made to the custom long prevalent in India of women burn- 
 ing themselves on the funeral piles of their deceased husbands. 
 This practice was foreign to Greek usage ; but in the Sup- 
 plices of Euripides, we find Evadne devoting herself to death 
 with her husband, Kapaneus, whose body was one of those 
 rescued for burial from the Thebans who were preventing 
 their interment. The following verses, 1000 ff., intimate 
 Evadne's determination : 
 
 fug rpov rz 
 
 rbv avrov, 
 sg "Aidav xaraXvffovff' t 
 (Siorov aiuvog re vovoug. 
 yap TO/ ddvarog 
 
 I/ daifAUV rads xpaivoi. 
 
 effraxa,' rv%ct, d's pot 
 
 svx\tiag ^dpiv ivdsv op 
 /j,dffu raad' avb 
 <TTi>)dr)acx,ffcx, vvpbg s 
 
298 APPENDIX. 
 
 ffu/Act, r a'/doiri <p\oyiL& 
 woffet ffuiAfAi^atfcx, <pjXov, 
 
 / -rsXag Qep'sva 
 
 ffs rbv Qavovr' ovTror' sfj^cf, 
 irpodoijtfa ^t^a xara yac. 
 "ret, fug yd/aoi rs. 
 
 " I came running, in wild excitement from my home, seek- 
 ing what is at once the light of the fire and a tomb, seeking 
 to release to Hades my toil-worn life and the pains of my 
 existence. For it is the sweetest of deaths to die with dying 
 friends, if the deity will fulfil this (desire)" . . . v. 1012. 
 " I see the end where I stand, and fortune guides my steps. 
 But for the sake of renown, I will spring from this rock, 
 leaping into the fire ; and seeking to commingle my dear body 
 with my husband in the shining flames, placing skin close to 
 skin, I shall reach the chambers of Persephone, never with 
 my life abandoning beneath the earth thee who art dead. 
 Let the light depart and the nuptials." 
 
 Before she can carry out her design her father, Iphis, 
 arrives, and states that he had come in search of his daughter, 
 who, when she was no longer watched, had escaped from his 
 house, as she longed to die with her husband. He inquires 
 after her ; and she addresses him from the top of the rock 
 where she was standing, prepared to leap down into her 
 husband's funeral pyre beneath. Verse 1045. Evadne. 
 " Why dost thou enquire of these women 1 This is I who 
 like a bird hover a sad hovering on the rock over the funeral 
 pyre of Kapaneus, 0, my father. Iphis. Child, what wind 
 is this? what journey dost thou take 1 ? why overpassing the 
 threshold of thy home, hast thou come to this land 1 Evadne. 
 Thou wouldst be angry, didst thou learn my designs, but I 
 do not wish thee to learn them, my father. Ipliis. Why 1 
 Is it not right that thy father should know 1 Evadne. Thou 
 wouldst not be a wise judge of my design. Iphis. But why 
 dost thou adorn thyself in this array? Evadne. This garb 
 means something new, my father. Iphis. Thou dost not look 
 like one who mourns her husband. Evadne. For we are 
 
APPENDIX. 299 
 
 arrayed for something novel. Ipliis. And dost thou then show 
 thyself near the tomb and the funeral pyre ? Evadne. (Yes) ; 
 because I shall gain a brilliant triumph. Iphis. What sort 
 of victory wilt thou gain ? I wish to learn from thee. Evadne. 
 I shall surpass all women whom the sun has beheld. Iphis. 
 In the works of Athene, or in wisdom of counsel ? Evadne. 
 In valour; for I shall lie dead with my husband. Iphis. 
 What dost thou say? what poor enigma dost thou utter? 
 Evadne. I will leap into this funeral pyre of the dead 
 Kapaneus. Iphis. O, daughter, wilt thou not tell a tale to 
 many 1 ? Evadne. I desire this that all the Argives should 
 hear. Iphis. But I will not permit thee to do this. Evadne. 
 It is of no consequence, for thou shalt not be able to seize me 
 by the hand. And now my body is being thrown down, an 
 act not dear to thee, but to me and to the husband who is 
 burned with me. Chorus. Thou, woman, hast done a dread- 
 ful deed. Iphis. I, wretched man, am undone, O Argive 
 maidens." 
 
 Mr Paley (Euripides, Vol. L, p. 433) quotes some lines on 
 the subject of the Indian practice of suttee from Propertius, 
 iv. 1315. 
 
 CGXXIII. M. Eh. xii. 5497. "Though crowded in every 
 part with sons, grandsons, daughters-in-law, and servants, 
 without a wife a householder's house will be empty. 5498. 
 It is not the house itself which is called a house ; the house- 
 wife is declared to be the house. A house destitute of a 
 housewife is regarded as a desert. . . . 5501. That man is 
 happy on earth who possesses a wife who is glad when he is 
 glad, and sorrowful when he is sorrowful, who is downcast 
 when he goes away from home, who speaks sweet words when 
 he is angry, (5502) who is devoted to her husband, who 
 regards him as the centre of her life, who seeks after his 
 interests, and promotes his gratification, . . . 5504 b . Des- 
 titute of her a palace is a wilderness. 5505. The wife is 
 the ally of her husband in matters of duty, wealth, and 
 pleasure ; and whenever he goes abroad, she affords him 
 confidence. 5506. A wife is said to be her husband's greatest 
 riches, the partner of his journey through the world, when 
 
300 APPENDIX. 
 
 he has no other comrade. 5507. And whenever he is over- 
 come by sickness or fallen into trouble, there is no remedy 
 equal to a wife. 5508. There is no relative like a wife ; no 
 refuge like a wife ; there is no helper like a wife, in accumu- 
 lating righteousness. 5509. He in whose house there is no 
 virtuous and sweetly speaking wife, should depart to the 
 forest ; for his house is like a wilderness." With the close 
 of verse 5501, compare Euripides, Troades, 649 ff., where, 
 among other things, Andromache says of herself : 
 
 rz Giyiv of^/j^a r iffv^ov <7roffei 
 fjdsi]> $' afts ^prjv vixav 
 xeivw 7 vixqv uv //,' sxpqv vrapisvcu. 
 
 "And I offered to my husband a silent tongue and a 
 quiet eye. But I knew in what points I ought to gain the 
 victory over him, and in what points I should yield the 
 victory to him." Compare the description of a wife in Pro- 
 verbs xxxi. 10 ff. 
 
 CCXXIV. Brahma Dharma ii. 2. "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. Compare the Tait- 
 tiriya Brahmana iii. 3, 3, 1. "A wife is half a man's 
 self;" and Genesis ii. 24, " Therefore shall a man leave 
 his father and his mother, and shall cleave unto his 
 wife ; and they shall be one flesh ; " and the Epistle to the 
 Ephesians v. 31. See also the Taittiriya Brahmana iii. 
 3, 10, 4. "By offspring a man is completed" (prajaya hi 
 manushyah purnah). See also the Aitareya Aranyaka, p. 78. 
 ' The trishtubh verse is a male, and the anushtubh a woman : 
 they are a pair. Hence also a man getting a wife considers him- 
 self, as it were, more of a whole. (Vrisha vai trishlub yosha 
 anushtup tasmad api purusho jay am vittva kritsnataram iva 
 dtmanam manyate). 
 
 See also Manu ix. 49. "A man is then only complete 
 when made up of his wife, himself, and his offspring." The 
 commentator on that verse quotes the Vajasanej'a Brahmana 
 as follows : Arddho ha va esha atmano yaj jay a. Tasmad yavaj 
 jayam na vinddte naitdvat prajayate asarvo hi tavad bhavati. atha 
 
APPENDIX. 301 
 
 yadaiva jay am vindate 'thaprajayate tarhi sarvo bhavati. " A wife 
 is the half of a (man's) self. Hence, till he finds a wife, he 
 has no offspring ; and so long he continues incomplete. But 
 when he finds a wife, he obtains offspring ; and then he 
 becomes complete." 
 
 ccxxv. M. Bh. iii. 2325 f. " There is no remedy for all 
 sufferings regarded by physicians as equal to a wife. This I 
 tell thee truly. Nala replies : It is even as thou sayest, 
 Damayanti with the elegant waist. There is no remedy for 
 a distressed man, equal to a wife." 
 
 ccxxvi. Ramayana ii. 24-25 b f. (Bombay ed.) "The 
 woman who is (otherwise) most excellent, and practises rites 
 and fastings, but does not wait upon her husband, shall have 
 an evil end while she who is without religion, and has 
 abandoned the worship of the gods, attains to the highest 
 heaven by serving her husband." 
 
 M. Bh. iii. 13649 b f. " It is not by any sacrificial acts, or 
 funeral rites or fastings ; but by serving her husband, that a 
 woman conquers heaven," Ibid. xiii. 2496. Substantially the 
 same. 
 
 ccxxvii. MrichhaJcatika. Act iv. "For these women are 
 instructed by nature ; but the learning of men is taught by 
 books." 
 
 CCXXVIIL M. Bh. xiii. 2236. " For these enchanting women 
 delude men ; and no man who has fallen into their hands is 
 delivered. Like cows seeking fresh grass, they are ever 
 seeking some new (person or thing). They know all the 
 wiles of Sambara, of Namuchi, of Bali, of Kumbhinasi. They 
 laugh with those that laugh ; weep with those that weep ; and 
 as opportunity offers, they lay hold of the unfriendly with 
 kindly words. No device (literally, scripture, Castro) known 
 to Usanas or Vrihaspati surpasses the wits of women ; how 
 are they to be guarded by men 1 They call lies truth, and 
 truth lies ... I consider that the books prescribing rules 
 of conduct were composed principally to promote (?) the 
 understanding of women. When honoured by men they 
 
302 APPENDIX. 
 
 pervert their minds ; and they do the same when rejected by 
 them." 
 
 ccxxix. Atharva V6da iii. 30, 1. "I impart to you con 
 cord, with unity of mind, and freedom from hatred ; delight 
 in one another, as a cow in a calf which is born to her. 2. 
 Let the son be obedient to his father, and of one mind with 
 his mother ; may the wife be affectionate, and speak to her 
 husband honied words. 3. Let not brother hate brother, nor 
 sister sister. Concordant, and in harmony, address one 
 another with kindly speech." 
 
 ccxxx. M. Bh. xii. 3450. "An unskilful king is un- 
 able to protect his subjects; for regal power is a great 
 burthen, and a function difficult to fulfil. 3340. To wipe 
 away the tears of the poor, of orphans, of the aged, and so to 
 impart joy to men, such is declared to be the duty of a 
 king. 3251. Let a king constantly promote the welfare, and 
 provide for the sustenance, of the poor, of orphans, of the 
 aged, and of widows. 3315. Harlots, and procuresses who 
 abide in drinking shops, loose men, gamblers, and the like, 
 are to be repressed by the king, for such persons ruin the 
 country where they dwell, and vex good citizens. 3238. 
 Let the king put an end to all offences in town and 
 country. 3243. Let religious teachers, priests, and family 
 priests, (be) actively assisted. 3245. Let the king honour 
 the virtuous, and restrain the vicious. 3250. Let a king 
 constantly offer sacrifices, and give gifts, without inflicting 
 suffering. 3303. Let a king, devoted to righteousness, and 
 seeking the good of his subjects, instruct them in proper 
 places, and at proper times, according to his understanding 
 and his power. 3436. When a king protects his dominions, 
 when he repels robbers, when he is victorious in battle, he fulfils 
 what is declared to be his duty. 3548, Wherefore Manu 
 Svayambhuva enjoined that a warrior should fight right- 
 eously (or fairly). 3549. The sinful Kshatriya, living by 
 treachery, who engages to fight fairly (?), but who conquers 
 his foe unfairly, kills himself." 
 
 ccxxxi. M. Bh. v. 4332." The man who does not control 
 
APPENDIX. 303 
 
 his passions cannot long enjoy royal power : but the wise man 
 who has conquered himself can promote the good of his em- 
 pire. For desire and anger draw a man away from (the pur- 
 suit of) desirable objects ; but when he overcomes these foes, 
 a king conquers the earth. This great position, kingly power, 
 the sway over men, which wicked men desire, cannot long be 
 retained by them. He who seeks to effect great things in the 
 way of prosperity or virtue, must control his passions. 
 When he does this his understanding is augmented, as fire 
 grows by fuel. For these passions; when uncontrolled, are 
 sufficient to destroy a man, as unbroken and unchecked horses 
 can destroy an unskilful charioteer on the road. He who seeks 
 to conquer his ministers without conquering himself, or to 
 vanquish his enemies without overcoming his ministers, is 
 helpless, and is defeated. He who first conquers himself as if 
 he were an enemy, does not then seek in vain to overcome his 
 ministers and his foes. Good fortune assiduously waits on 
 the wise man whose passions are controlled, who rules his 
 ministers, who holds the rod over malefactors, and who acts 
 after examination. Like two fish enclosed in a net with small 
 apertures, desire and anger abiding in his body destroy a 
 man's understanding." 
 
 ccxxxn. M. Bh. 1055. "Those offenders who have erred 
 through ignorance should be pardoned. For it is not easy for 
 a man to be wise in every respect." 
 
 ccxxxin. M. Bh. xii. 2020 b f. " A king has no treasure 
 which is more excellent than a host of men ; and of all the 
 six kinds of forts which are described in books, men regard 
 the bulwark composed of men as the most impregnable." 
 
 ccxxxiv. Bilhana in 3drngadJiara's Paddhati, Sdmdnyakavi- 
 p-asamsa. " How can the king who has not great poets beside 
 him attain to renown 1 How many princes have lived on the 
 earth, and no one knows even their names?" This verse 
 forms a parallel to Horace's lines, Ode iv. 9, 25 ff. 
 
 Vixere fortes ante Agamemnona 
 
 Multi ; sed omnes illacrimabiles 
 
 Urgentur ignotique longa 
 
 Nocte, carent quia vate sacro. 
 
3 o4 APPENDIX. 
 
 CCXXXV. Panchatantra v. 49 (Bombay Edition). " The 
 same pleasure is not to be enjoyed even in heaven, which is so 
 delightful from the contact of celestial objects, as men find in 
 the poor place where they were born." 
 
 Ditto, iii. 92. " Embodied creatures do not enjoy the same 
 bliss even in heaven as they do, even when they are poor, in 
 their own country, or town, or house." 
 
 Compare with this, Odyssey, i. 57 : 
 
 nai xawvov dftofywcxovra, voqgai 
 f Qavseiv /{Aeipzrai. 
 
 " But Ulysses, longing to see even the smoke rising from 
 his native country, yearns to die." 
 
 ccxxxvi. Panchatantra i. 21 (Kosegarten's Edition). "He 
 who does not go forth and explore all the earth, which is full 
 of many wonderful things, is a well-frog." Mahabharata v. 
 5509 and 5554. " Dost thou, like a frog lying in a well, not 
 perceive this royal army assembled ?" xiii. 2180. " The 
 earth swallows up these two, a king who is not a warrior, and 
 a Brahman who does not travel abroad, just as a serpent de- 
 vours creatures lying in a hole, ... a Brahman is spoiled by 
 living at home." 
 
 ccxxxvii. M.Bh. xiii. 651. One of the character- 
 istics of the saint Upamanyu's hermitage is thus described in 
 this verse : " Weasels play with serpents, and tigers with deer, 
 like friends, through the great power of those saints of bril- 
 liant austerity, from the proximity of those mighty ones." 
 "Weasels are well known in India to be the enemies of serpents, 
 and frequently kill them. This verse is quoted as a parallel 
 to Isaiah xi. 6. 
 
 CCXXXVIH. Manu vi. 45 : and Mahabharata xii. 8929. "Let 
 him (the hermit) not long for death ; let him not long for 
 life ; but let him await his appointed time, as a servant the 
 command (of his master)." 
 
 ccxxxix. Bhagavata Purdna vii. 5, 37. "Even an alien who 
 
APPENDIX. 305 
 
 does (a man) good, like a medicine, is a son ; while even a son 
 born of one's own body, if injurious, is like a disease. Let a 
 man cut off the limb which is a source of harm to himself, and 
 from the separation of which the remainder (of the body) lives 
 in comfort." 
 
 CCXL. Drishtanta $ataka, 76. "By his own kindred a man 
 is regarded as one like themselves ; by strangers he is looked 
 upon as a person of merit. Hari (i.e., Vishnu regarded as 
 incarnate in Krishna) was regarded by cowherds as a cowherd, 
 but by gods as the lord of the universe." 
 
 Chanakya, 42. " Wheresoever any one constantly goes and 
 wherever he perpetually eats, he is there treated without 
 respect, even though he be (one who is) like the god Indra." 
 See Mark vi. 4, and John iv. 44. 
 
 CCXLI. Lalita Vistara, 7th Adhyaya, p. 115 (occasionally 
 abridged). " At that time a great rishi called Asita, who knew 
 the five (principles or points), together with his sister's son, 
 Naradatta, lived on the side of (or near) the king of moun- 
 tains, the Himavat. He, as soon as the Bodhisattva (Buddha) 
 had been born, saw many wonderful portents ; and he beheld 
 the sons of the gods in the sky moving about rejoicing, and 
 pronouncing the word Buddha, and waving their garments. 
 He thought, ' I must look into this.' Beholding by divine in- 
 tuition the whole of Jambudvipa, he saw in the house of king 
 Suddhodana, in the great city called Kapilavastu, a boy who 
 had been born, radiant with a hundred holy glories, honoured 
 by all worlds, and distinguished by the thirty-two marks of a 
 great man. Seeing this, he then called to the youth Nara- 
 datta : * Know, youth, that in Jambudvipa a great gem has 
 been born ; in the house of King Suddhodana, in the city of 
 Kapilavastu, a boy has been born,' &c., as above. 'If he 
 shall dwell at home, he shall become a king, an universal 
 sovereign (chakravartiri), with an army composed of the four 
 branches, victorious, righteous, .... a great hero, possessed 
 of the seven gems (chariots, elephants, horses, women, &c.), 
 the father of a thousand sons .... he shall conquer and 
 rule the circle of the earth girdled by the ocean, without 
 
 U 
 
306 APPENDIX. 
 
 punishments, without weapons, by the force of his own right- 
 eousness. But if he wander away from home on an ascetic 
 life, he shall become a Tathagata, an Arhat, perfectly wise 
 (sambuddha), a leader, led by no other, a ruler. This, now, 
 I shall go near to see.' Accordingly Asita, with Naradatta, 
 mounting and springing up into the sky like a swan, proceeded 
 on his way to Kapilavastu ; and having arrived, he ceased 
 to manifest his supernatural power; and entering the city 
 on foot, he proceeded to King Suddhodana's house and stood 
 
 at the door He then approached the doorkeeper, and 
 
 said, i Go, tell King ^uddhodana that a rishi waits at the 
 door.' The porter accordingly went, and with joined hands 
 said to the king, ' An old withered rishi stands at the door, 
 and says he wishes to see the king.' King Suddhodana then 
 ordered a seat for the great rishi, Asita, and said, ' Let him 
 enter.' The porter then went forth and told him to enter. 
 He went accordingly and stood before the king, and said, 
 ' Hail, hail, king: mayest thou live long, and rule thy king- 
 dom righteously.' After making an offering to the sage, and 
 touching his feet, the king received him kindly, and invited 
 him to be seated. He then said respectfully, ' I do not re- 
 member, rishi, to have seen thee before ; with what object in 
 view hast thou now come ?' ' I have come/ replied the rishi, 
 ' desiring to see the son who has been born to thee.' ' He 
 sleeps,' said the king, ' wait a little until he arises.' ' Such 
 great men do not sleep long,' rejoined the rishi, ' such saints 
 are wakeful.' The mendicant Bodhisattva, from compassion 
 to the great rishi Asita, gave a sign of waking. The king 
 then taking affectionately in both arms the child, perfect as 
 regarded every object of desire, brought him to the rishi. 
 The rishi, beholding the Bodhisattva, and seeing him to be 
 distinguished by the thirty-two marks of a great man, and 
 marked on his body by the eighty secondary signs, with a 
 form surpassing that of Sakra (Indra), Brahma, and the 
 Guardians of the world, with a hundred thousand times 
 greater brightness, beautiful in every limb, expressed his joy.* 
 
 * This is the sense of the words uddnarn uddnayati given in Boht. 
 and Roth's Lexicon, Vol. I., column 918. In the rectifications in Vol. 
 
APPENDIX. 307 
 
 ' Wonderfully fair is this child which has appeared in the 
 world;' and rising from his seat, with joined hands, he fell 
 down at the feet of the Bodhisattva, and making a circuit 
 round him, he took him in his arms, and stood meditating. 
 He saw the thirty-two marks of a great man which the Bod- 
 hisattva had, the beautiful possessor of which has only one of 
 two careers before him. If he remains at home, he becomes 
 a king, .... if he wanders forth as a mendicant, he shall 
 
 become a Tathagata Beholding him, he wept, and 
 
 shedding tears, he sighed deeply. King Suddhodana saw the 
 great rishi, Asita, weeping and deeply sighing ; and seeing 
 this, he who had had his hair standing on end with delight, 
 quickly became sad, and said to the rishi, < Why dost thou 
 weep and sigh deeply ? May there be no doubt (or appre- 
 hension) in regard to the child !' The sage rejoined : 'I do 
 not weep on his account, nor is there any fear for him. I 
 weep for myself; for I am old and worn and decayed, whilst 
 he is perfect in every object of desire, and shall of necessity 
 attain to complete intelligence, and shall set in motion a per- 
 fect wheel of righteousness, such as has never before been set 
 in motion in the world by Sramana, or Brahman, or god, or 
 demon (Mara), or any one else, with righteousness.. For the 
 good and for the happiness of the world and of the gods he 
 shall teach righteousness. He shall proclaim blessedness in 
 the beginning, in the middle, and at the end; continence 
 profitable, clear, unique, complete, pure, perfect, and in the 
 end righteousness. Learning this our righteousness, beings 
 subject to birth shall be delivered from birth (from being 
 again born); and so freed from decay, disease, death, grief, 
 lamentation, pain, sadness, suffering, fatigue. He shall glad- 
 den those who are burned by the fire of desire, hatred, and 
 illusion, by raining upon them the waters of pure righteous- 
 ness. He shall lead by a straight road to the goal of redemp- 
 tion (nirvana) those beings who have become possessed by 
 various false views, and have fallen, and who have travelled 
 on a wrong road. He shall release from their bonds those 
 
 V., column 1172, the sense is said to be, "He said spontaneously 
 without being asked." 
 
308 APPENDIX. 
 
 who have been shut up and fettered in the cage of the world, 
 and bound with the bonds of suffering. He shall generate 
 an intuition of knowledge in those whose eyes have been en- 
 veloped by the veil of the dark gloom of ignorance. He shall 
 extract the arrows of pain from those who have been pierced by 
 them. Sometimes, and somewhere in the world, king, the 
 udumbara tree flowers. So, too, sometimes and somewhere the 
 divine Buddhas are born in the world after many hundreds of 
 thousands of crores of years. And thus this child shall certainly 
 attain to perfect intelligence; and having attained this, he 
 shall convey across the ocean of the world hundreds of 
 thousands of millions of crores of beings ; and place them in 
 a state of immortality.* But I shall not see this jewel 
 Buddha. Hence it is, O king, that I weep, and being sad at 
 heart, draw long sighs because I shall not adore him. As it 
 is recorded in our Mantras, Vedas, and scriptures, he who is 
 perfect in respect to every object must not dwell at home, 
 (but go forth as an ascetic). The reason given is that he has 
 the thirty-two marks f of a great man, and the eighty minor 
 signs, which are enumerated ; and it is added that such thirty- 
 two marks do not belong to monarchs, but to Bodhisattvas ; 
 and that he who possesses the eighty signs should not remain 
 at home, but go forth as a mendicant. Having learnt from 
 the great rishi, Asita, this description of the boy, King Sud- 
 dhodana was gladdened, enraptured, and transported, and 
 filled with pleasure and satisfaction ; and rising from his 
 seat, he fell at the Bodhisattva's feet, and pronounced this 
 gatha : 
 
 ' The world's physician blest art thou, 
 Before thee gods with Indra bow ; 
 By rishis too art thou adored, 
 I too before thee bend, Lord. ' 
 
 King uddhodana then satiated (with gifts, or food?) the 
 rishi, Asita, with his nephew, Naradatta, who was like him 
 
 * See the explanation of the word amrita given above in the note, 
 p. 152. 
 
 t In a note on the Sanskrit text it is stated that only thirty marks 
 are actually enumerated. 
 
APPENDIX. 309 
 
 and devoted to him ; and having done so and covered him 
 (with garments ? ) he walked reverentially round him. Asita 
 then by his supernatural power departed by the route of the 
 sky to his own hermitage." 
 
 CCXLII. Ramayaiia, Uttara Kdnda, sec. 17. 1. "Now, 
 king, the great-armed Havana, wandering over the earth, came 
 to, and walked about in, the Himavat forest. 2. There he saw 
 a maiden clad in a black skin, and wearing matted hair, after 
 the fashion of a rishi, and bright as a goddess. 3. Seeing 
 that beautiful and ascetic maiden, he was pierced by the 
 passion of love, and smiling, asked her : ' How, good lady, 
 dost thou live so, in a way inconsistent with thy youth ? for 
 such a costume does not beseem thy beauty. 4. Thy un- 
 equalled form, lady, which maddens men with love, is not 
 
 suited for an ascetic life 5. What does this mean 1 ? 
 
 Whose daughter and whose wife art thou 1 He who possesses 
 thee is a man who has obtained the reward of his merits.' .... 
 7. Thus addressed, the ascetic maid (8) replied, after treating 
 Ravana as a guest : ' My father was Kus'adhvaja, a Brahman 
 sage of boundless lustre, son of Brihaspati, and equal to him 
 in understanding. 9. To him, a constant student of the 
 Veda, I was born, a vocal daughter, and called Vedavati. 
 10. Gods, Gandharvas, Yakshas, Rakshasas, and Pannagas 
 came to my father and sued for my hand; (11) but he did 
 not bestow me on them, (12) because he had designed for 
 his son-in-law Vishnu, the lord of the gods and of the worlds ; 
 (13) and therefore he did not desire to give me to any other, 
 but to him. Hearing this, the proud Sambhu, lord of the 
 Daityas, became incensed, (14) and the wicked being smote 
 my father by night while he slept. 15. In consequence my 
 afflicted mother, embracing his body, entered into the fire.* 
 16. To fulfil my father's desire in regard to Narayana 
 (Vishnu), I wed him in my heart. 17. Having formed this 
 
 * The metrical translation seems to have been made under the idea 
 that Vedavati was born without the intervention of the mother who is 
 here referred to. Her subsequent birth is in verse 33 declared to be of 
 this character. 
 
3 io APPENDIX. 
 
 resolution, I practise many austerities 18. Narayana 
 
 and no other than (he) the supreme lord, is my husband. In 
 the hope of gaining him I engage in fearful rites. 19. Thou 
 art known to me, Eavana, depart. By the intuition of an 
 ascetic I know all that passes in the three worlds.' 20. Des- 
 cending from his car, pained by the arrows of Kandarpa 
 (Cupid), Eavana again said to the ascetic maiden: 21. 'Thou 
 art proud, fair damsel, who so resolvest. To gather merit 
 (by asceticism) beseems the old (not the young). 22. Pos- 
 sessed of all excellent qualities, thou shouldst not so speak. 
 
 fairest creature in the three worlds, thy youth is passing 
 away. 23. I am Dasagriva, lord of Lanka (Ceylon) ; become 
 my wife, and enjoy pleasures according to thy desire. 24. 
 And who is he, the Vishnu of whom thou speakest 1 He 
 whom thou desirest does not equal me in valour, in austerity, 
 in the means of enjoyment, or in power.' 25. She replied : 
 ' Say not so ; say not so ; (26.) what other than thou, if wise, 
 would despise Vishnu, the sovereign of the three worlds, and 
 reverenced by all worlds?' 27. Being thus addressed by 
 Vedavati, Eavana seized the hair of her head with the tips 
 of his fingers. 28. She being incensed, cut off her locks with 
 her hand, which became a sword and severed them. 29. 
 Blazing and burning, as it were, with anger, she addressed 
 Eavana, after kindling a fire, in which she was about to 
 destroy herself : 30. ' Since I have been rudely treated by 
 thee, thou ignoble being, I have no longer any desire for life. 
 
 1 will therefore enter into the fire whilst thou art looking on. 
 31. And since I have been insulted by thee, thou sinful 
 being, in the wood, I shall be born again to slay thee. 32. 
 A wicked male cannot be slain by a female ; and were I to 
 curse thee, I should lose (the fruit of) my austerities. 33. 
 But if I have done, given, or offered aught in sacrifice, I shall 
 become the daughter not born of the womb of a righteous 
 man/ 34. So saying, she entered the blazing fire ; when 
 there fell from the sky a divine shower of flowers on every 
 side. 35. It is she who was born as the daughter of king 
 Janaka, thy wife, O king [this is addressed to Eama], for thou 
 
 art the eternal Vishnu 38. She who formerly in the 
 
 Krita age was Vedavati, has been born when the Treta age 
 
APPENDIX. 311 
 
 has arrived, in the family of Janaka, the great King of Mithila, 
 for the destruction of that Rakshasa." 
 
 CCXLIII. Eeferring to the fifth volume of my " Original 
 Sanskrit Texts," &c., for fuller information about the Vedic 
 deities, I shall here, and under numbers CCXLIV. and CCLL, 
 supply some particulars about Varuna, Indra, and Yama, pre- 
 fixing a reference to the attributes ascribed in the hymns of 
 the Veda to the gods generally.* 
 
 The gods can do whatever they will : no mortal, however 
 hostile, can thwart their designs (Rig Veda viii. 28, 4, ad- 
 dressed to the Visve devah, f or the totality of the deities). 
 The same thing is said of the Maruts (R. V. viii. 20, 17), and 
 of Indra (viii. 50, 4, and viii. 55, 4). It is similarly declared 
 in R. V. iii. 56, 1 (addressed to the VisVe devah), that no 
 one, however skilful (or skilled in magic arts), or however 
 wise, can disturb the first or firm ordinances (or works) of 
 the gods. They stand above all creatures (x. 65, 15, ad- 
 dressed to the same). In a refrain occurring at the close of 
 each of the verses of R. V. iii. 55 (addressed to the same), it 
 is said that their divine character (asuratva) is great and 
 unique. In one passage (x. 33, 8 f., of which verse 1 is ad- 
 dressed to the Visve devah), a grateful priest exclaims, " Had 
 I power over the immortals, or over mortals, my bountiful 
 patron should live ; but no one, though he had a hundredfold 
 vitality, could survive beyond the term prescribed by the 
 gods : so that he has been parted from his friend." In i. 89, 
 1 f., the gods are thus invoked : " May auspicious forces 
 come to us from every quarter, unchecked, uncontrolled, 
 shooting forth ; that the gods may always act so as to ad- 
 vance us, being our unwearied protectors day by day. 2. 
 
 * In regard to Varuna and Indra, the reader may consult Professor 
 Ludwig's recently published work, "Die Mantralitteratur und das alte 
 Indien," being the third volume of his Rigveda, and forming an introduc- 
 tion to his translation of the Hymns contained in the first two volumes. 
 Dr Hillebrandt has published a Dissertation on Varuna and Mitra. 
 Breslau, 1877. 
 
 t These two words sometimes denote all the gods, and at other times 
 a particular class of gods. See Bohtlingk and Roth's Worterbuch s.v. 
 viitva, and Grassman's Worterbuch s.v. deva. 
 
3 i2 APPENDIX. 
 
 The kindly goodwill of the gods (is shown) to the righteous : 
 may the bounty of the gods rest upon us. We have obtained 
 the friendship of the gods : may the gods prolong our time, 
 that we may live." And in vv. 8 f., blessings are thus im- 
 plored from them : " May we hear with our ears what is 
 good, gods ; may we see with our eyes that which is good, 
 O adorable beings. May we, with firm limbs and bodies, 
 having praised them, attain to the ages determined by the 
 gods. A hundred autumns are before us, within which Ye 
 have ordained the decay of our bodies (to take place), within 
 which sons become fathers. Do not arrest our life in the 
 middle of its course." In x. 117, 1, an advocate of liberality 
 expresses his assurance that the gods have not ordained 
 hunger to be the mode of (his own or of men's) death, as 
 even the full fed are overtaken by various forms of death. 
 Another poet cries (x. 64, 2, the hymn is addressed to the 
 Visve devah), that there is no other comforter than the -gods ; 
 and that his wishes are directed towards them. 
 
 In viii. 29, 7, their abodes are thus referred to : In the 
 realms where the gods live in bliss, Vishnu took his three strides. 
 In iii. 54, 5, the author of the hymn asks, Who truly knows, who 
 here can declare, what road leads to the gods'? their lowest seats 
 only are beheld, which (yet are) in remote and hidden regions. 
 
 The gods are represented as perhaps somewhat selfishly 
 delighting in the man who offers libations : they do not love 
 sleep (viii. 2, 18). They are no friends to him who does not 
 toil in their service (iv. 33, 11). They give ear to those who 
 bring them offerings (i. 45, 2). The active man conquers, 
 rules, enjoys abundance : the gods favour not the illiberal 
 (vii. 32, 9). The chariot of the godly man rushes forward, 
 like a hero, in every fight. The sacrificer who seeks to please 
 the gods overcomes him who does not sacrifice. Thou dost 
 not suffer evil, O sacrificer, offerer of libations, lover of 
 the gods (viii. 31, 15). 
 
 In the Satapatlia Brahmana, i. 1, 1, 7, it is said: "The 
 gods know the mind of a man. They are aware, when he 
 takes on himself this vow, that he will present his offering in 
 the morning ; so they all come to his house and abide there." 
 (Mano ha mi devah manushyasya ajananti. Te enam etad vratam 
 
APPENDIX. 313 
 
 upayantam mduh prdtar no yakshyate iti. Te asya vihe devdh 
 grihdn dgachhanti.) 
 
 Varuna is one of the Adityas, the sons of Aditi,* who are 
 described in the Rig Veda as blameless, sinless, mighty, resist- 
 less, profound, sleepless, far-observing, fixed in their purpose. 
 Distant things are near to them ; they guard and uphold all 
 things, both moving and stationary ; they see the good and 
 evil in men, and distinguish the honest man from the deceit- 
 ful; they are holy and awful, haters of falsehood (ghordso 
 anrita-dvishah), and punish sin : which they are entreated to 
 forgive, averting from the worshipper the consequences of the 
 transgressions of others,! as well as of his own (ma vo bhujema 
 anyajdtam enah, vii. 52, 2), or transferring the penalties to 
 the head of Trita Aptya. They are supplicated for various 
 boons, for guidance, light, long life, offspring, &c. They are 
 said to know how to protect men from the wicked, and are 
 besought to extend their guardianship to their worshipper, as 
 birds spread their wings (over their young). Their servants 
 are embraced in, or shielded by, them, as fighting men en- 
 cased in armour, and no shaft, however sharp or heavy, 
 can strike them. 
 
 Varuna, who is often associated with Mitra, and less fre- 
 quently with Aryaman, is the most important of the Adit- 
 yas. He is sometimes, at least, described as apparent to the 
 eye of his worshippers. Thus, in one place, R. V. i. 25, 18, 
 the poet says : " May I behold him who is visible to all ; 
 may I behold his chariot upon the ground.'' In another hymn 
 (vii. 88, 2) the author exclaims, " When I obtained a vision 
 of Varuna, I regarded his lustre as like that of Agni." 
 Mighty and fixed in purpose, he sits in his abode, exercising 
 sovereignty. He is arrayed in golden apparel, and surrounded 
 by his messengers or angels (i. 25, 10, 13). His house, at 
 which his worshippers are said to have arrived, has a thou- 
 sand gates (vii. 88, 5). He is in other places described 
 
 * In regard to this goddess, see Sanskrit Texts v. 35 ff., and Dr 
 Hillebrandt's Dissertation Ueber die Gottin Aditi. 
 f Further reference will be found to this idea below. 
 
3 i4 APPENDIX. 
 
 as occupying, along with Mitra, a lofty and stable palace,* 
 supported by a thousand columns (ii. 41, 5 ; v. 66, 2). 
 
 Mounted on their car in the highest empyrean they behold 
 all things in heaven and earth (v. 62, 4, 8 ; v. 63, l).t 
 
 Varuna is frequently spoken of as a king, as king of all, 
 both gods and men (ii. 27, 10), as king of the universe, of all 
 that exists (v. 85, 3 ; vii. 87, 6) ; as an universal monarch, 
 as an independent ruler (i. 25, 10; ii. 28, 6). The same 
 epithets of king and universal monarch are elsewhere applied 
 to him and Mitra conjointly. In vii. 61, 5, it is said of him 
 and of Varuna, either that their secrets are not revealed to 
 the foolish, or that nothing is hid from them. 
 
 The grandest cosmical functions are ascribed to Varuna. 
 Possessed of illimitable knowledge (or resources), he has 
 meted out (or fashioned), and upholds, heaven and earth : 
 he dwells in all worlds as sovereign ruler (viii. 42, 1). He 
 made the golden sun to shine in the firmament (vii. 87, 5 ; 
 v. 85, 2). The wind which resounds through the atmosphere 
 is his breath (vii. 87, 2). He has opened boundless paths for 
 the sun, and hollowed out channels for the rivers, which flow 
 at his command (i. 24, 8 ; ii. 28, 4 ; vii. 87, 1). By his 
 wonderful and unresisted contrivance the rivers pour their 
 waters into the one ocean, but never fill it (v. 85, 6). His 
 ordinances are fixed and steadfast (iii. 54, 18) ; they rest on 
 him, unshaken, as on a mountain (ii. 28, 8). Through their 
 operation the moon walks in brightness, and the stars which 
 appear in the nightly sky, mysteriously vanish in the light of 
 
 * Compare Isaiah vi. 1 ff. ; and see Psalms xi. 4, and xviii. 7, 
 where the word rendered "temple" in the English version is trans- 
 lated "palace" in the German and French versions of Hupfeld and 
 Reuss : and Habakkuk ii. 20. See also Ovid, Met. ii. 1 ff. 
 
 t The verse v. 62, 8, is thus rendered by Grassmann : " At the 
 break of dawn, ye mount your gold-adorned throne (garta) on iron 
 pillars : at sunrise, O Mitra and Varuna, ye survey that which is end- 
 less (aditi), that which is bounded." Ludwig translates: "Ye, 
 Mitra and Varuna, mount your car which is golden-coloured at the 
 break of dawn, and which has iron pillars at the setting of the sun, 
 and thence ye survey infinity and limitation." Compare Habakkuk 
 iii. 8. 
 
APPENDIX. 315 
 
 day (i. 24, 10). Neither the birds flying in the air,* nor the 
 rivers in their sleepless flow, can attain a knowledge of his 
 power or his wrath (i. 24, 6). His messengers (or angels) 
 behold both worlds (vii. 87, 3). He knows the flight of 
 birds in the air, the path of ships on the ocean, the course of 
 the far-travelling wind, and beholds all secret things that 
 have been, or shall be, done (i. 25, 7, 9, 11). 
 
 In the Atharva Veda iv. 16, the power and omniscience of 
 Varuna are thus celebrated : " l..~The Great One who rules 
 over these worlds beholds as if he were near at hand. When 
 any man thinks that he is moving by stealth, the gods know 
 it all (comp. Psalm cxxxi. 1-4) ; (2.) (and they perceive) every 
 one who stands, or walks, or totters, or goes to hide himself, 
 or slips along. Whatever two persons, sitting together, se- 
 cretly discourse (or devise), Varuna the king knows it, (being 
 there as) a third (comp. St Matthew xviii. 20). 3. This 
 earth, too, is King Varuna's, and that vast sky, whose ends 
 are so remote. The two oceans (the aerial and the terrestrial, 
 comp. Genesis i. 7, and Ps. cxlviii. 4) are Varuna's stomachs ; 
 and he is absorbed in this small pool of water. 4. He who 
 should flee far beyond the sky, would not there escape from 
 Varuna the king. His angels (descending) from heaven, 
 traverse this world; thousand-eyed, they look across the 
 whole earth. 5. King Varuna perceives all that exists be- 
 tween heaven and earth, and all that is beyond. The wink- 
 ings of men's eyes are counted by him. He watches (?) all 
 things, as a gamester his dice." 
 
 Varuna is said to have a hundred, a thousand, remedies, 
 and is supplicated to show a wide and deep benevolence, and 
 to drive away evil and sin ; to untie, like a rope, and remove 
 sin (i. 24, 9 ; ii. 28, 5). He is entreated not to steal away, but 
 to prolong, life (i. 24, 11 ; i. 25, 12) ; and not to abandon to 
 the destroyer the suppliant who daily transgresses his laws 
 
 * This verse is in the Anukramam said to be addressed to Varuna, 
 though other deities are invoked in the preceding verses, and Varuna 
 is not named before verse 7. In R. V. x. 80, 5, it is said that not only 
 do rishis invoke Agni with hymns, and men harassed in battle call upon 
 him, but birds flying in the air also. (Agnim ukthair rishayo vi hvayante 
 Af/nim naro yamani badhitaxah Agnim vayo antarik&he patantah.) 
 
3i 6 APPENDIX. 
 
 (i. 25, 12). In many places mention is made of the bonds, or 
 nooses, with which he binds transgressors (i. 24, 15, &c.). In 
 one passage (vii. 65, 3) Mitra and Yaruna are conjointly 
 spoken of as enchainers, furnished with many nooses, from 
 whom the sinner cannot release himself; and in another place 
 (vii. 84, 2) Indra and Yaruna are said to bind with bonds not 
 formed of rope. On the other hand Yaruna is said to be 
 gracious even to him who has committed sin (vii. 87, 7). He 
 is the wise guardian of immortality (or the world of the 
 immortals, viii. 42, 2) ; and a hope is held out that he and 
 Yama reigning in blessedness shall be beheld in the next 
 world by the righteous (x. 14, 7). 
 
 I add in a different version a portion of the first, and the 
 whole of the second, of two hymns translated by Prof. Max 
 Miiller in his " Ancient Sanskrit Literature," pp. 540 f. ; and 
 again in his "Chips from a German Workshop," i. 39 ff. : 
 R. Y. vii. 86, 3, " Seeking to perceive that sin, I enquire ; I 
 resort to the wise to ask. The sages all tell me the same ; it is 
 this Yaruna who is angry with thee. 4. What great sin was 
 it, Yaruna, for which thou seekest to slay thy worshipper and 
 friend 1 Tell me, unassailable and self-dependent God ; 
 and freed from sin, I shall speedily resort to thee with adora- 
 tion. 5. Release us from the offences of our fathers,* from 
 
 * This idea of a man suffering for the sins of others (which is found 
 in the Old Testament, in Exodus xx. 5, and Deuteronomy v. 9 ; but 
 which was repugnant to the moral sense of Ezekiel, see chapter xviii. 
 1 ff., and compare Jeremiah xxxi. 29), occurs in other passages of the 
 R.V. also. Thus vi. 52, 7 ; and vii. 52, 2, it is said there : " May we 
 not suffer (the penalty of) sin committed by others." In the Atharva- 
 veda, v. 30, 4, we find the words : "I release and acquit thee from sin 
 committed by thy mother, or thy father, in consequence of which thou 
 liest (sick)." (Yad enaso mdtrikritdt tseshe pitrikritdch cha yat 
 unmochana-pramochane ubhe vdchdvaddmi te). Atharva-veda, vi. 115, 
 1. "Whatever sins we have done, knowing or unknowing, do ye, all ye 
 gods, united, deliver us from them. 2. If, sleeping or waking, I have 
 committed sin, let the past and the future release me from it, as from a 
 stake (to which any one is bound). 3. Released, as from a stake, or as 
 a man covered with sweat (is cleansed) from filth by bathing, let all 
 the gods purify me from sin, as an oblation is cleansed by the instru- 
 ment of purification." In the Taittiriya Brahmana iii. 7, 12, 3 f. the 
 prayer occurs : "May Agiii (free) me from the sin which my mother 
 
APPENDIX. 317 
 
 those which we have committed in our own persons. king, 
 release Vasishtha like a thief who is seeking after cattle : 
 release him like a calf from its tether. 6. It was not our own 
 will, Varuna, but some seduction (which led us astray), wine, 
 anger, dice or thoughtlessness. The elder falls into the fault 
 of the younger. Even sleep occasions sin." 
 
 vii. 89. 1. " Let me not, king Varuna, go to the house 
 of earth. Be gracious, O mighty god, be gracious. 2. When, 
 O thunderer, I go along, quivering like an inflated skin, be 
 gracious, &c. 3. I have, from lack of understanding, done 
 what is contrary (to thy will) : be gracious, &c. 4. Thirst has 
 overcome thy worshipper, standing in the midst of the waters : 
 be gracious, -&c. 5. Whatever offence this be, Varuna, 
 that we as men commit against the gods, in whatever way we 
 have infringed thy ordinances, through thoughtlessness, do 
 not seek to harm us for that transgression." 
 
 In another place (vii. 88, 4) the same rishi, Vasishtha, 
 alludes to his previous friendship with Varuna, and to the 
 favours which the god had formerly conferred upon him, and 
 asks why they had now ceased. 4. "Varuna placed Vasishtha 
 on his boat; the wise and skilful deity made him in an 
 auspicious time a rishi to offer praise, that his days and 
 dawns might be prolonged. 5. Whither have those friendly 
 acts of us twain now gone, the harmony which we enjoyed 
 before 1 I have gone, O self-dependent Varuna, to thy vast 
 abode with a hundred gates. 6. When any one, thy friend, 
 being thine own dear kinsman, has committed offences against 
 thee, let us not, avenger, though transgressors, reap the 
 fruits (of our sin). Do thou who art a wise god, grant pro- 
 tection to him who praises thee." 
 
 or my father committed when I was in the womb." The context of 
 this passage contains an enumeration of various sorts of sins. In R.V. 
 x. 37, 12, the worshipper asks : "If, gods, we have committed against 
 you any grievous offence with our tongues, or through thoughtlessness 
 (manasah prayutl), transfer, bright deities, (the guilt of) that sin to the 
 enemy who seeks to wrong us." Sayana renders manasah prayutl, in 
 translating which I have followed Roth, by manasah prayogena, 
 11 application of mind" or attention. 
 
318 APPENDIX. 
 
 CCXLIV. Indra. In the hymns of the Rig Veda Indra is de- 
 scribed as the creator, or generator, of heaven and earth (vi. 
 30, 5 ; viii. 36, 4) ; as having beautifully fashioned (sumite) 
 their masses by his power and wisdom (x. 29, 6) ; as having 
 generated from his own body the father and mother, by which 
 heaven and earth seem to be intended (x. 54, 3 : compare x. 
 88, 15); as sustaining and upholding them (iii. 32, 8, &c.); as 
 grasping them like a handful (iii. 30, 5) ; as stretching them 
 out like a hide (viii. 6, 5). He is elsewhere (vi. 30, 1) said to 
 transcend heaven and earth, which are equalled by a half of 
 the god ; and they are described as following him as a 
 chariot wheel a horse (viii. 6, 38) ; as bowing down before 
 him (i. 131, 1) ; as trembling from fear of him (iv. 17, 2, &c.) ; 
 as being driven away or asunder by him (vii. 23, 3); as subject 
 to his dominion (x. 89, 10) ; and as doing homage to his 
 irresistible force (viii. 82, 12). 
 
 The following are specimens of numerous other passages in 
 which his greatness is celebrated (See Vol. iv. 99 108, and v. 
 99102 of Original Sanskrit Texts.) 
 
 i. 7, 3. " Indra has exalted the sun in the sky to be seen 
 from afar." (Compare Psalm Ixxiv. 16). 
 
 i. 55, 1. "His vastness is extended even beyond the sky : 
 even the earth is not comparable to Indra in greatness." 
 
 i. 61. 9. " His greatness transcends the sky and the earth, 
 and surpasses the atmosphere." 
 
 i. 81. 5. He has filled the terrestrial region ; he has 
 fastened the luminaries in the sky. No one like thee, Indra, 
 has been born, or shall be born : thou hast transcended the 
 universe." 
 
 ii. 12, 2. "He who fixed the quivering earth, who gave 
 stability to the agitated mountains, who meted out the vast 
 atmosphere, who propped up the sky, he, men, is Indra." 
 
 ii. 15, 2. " He propped up the vast sky in empty space." 
 
 iv. 30, 1. " There is none, Indra, higher than thou, or 
 superior to thee, thou slayer of Vritra ; neither is there any 
 one like thee." (Psalms Ixxxix. 8; xcvii. 19; Exod. xv. 
 
 ii). 
 
 vi. 31, 2. " Through fear of thee, Indra, all the terrestrial 
 regions, though unshaken, totter : heaven and earth, moun- 
 
APPENDIX. 319 
 
 tains, forests, everything that is fixed, are afraid at thy coming." 
 (Psalm civ. 32). 
 
 viii. 21,13. " Indra, by thy nature, thou art of old without 
 a rival, without a fellow." 
 
 viii. 37, 3. " Thou (Indra) rulest, a sole monarch over this 
 world." 
 
 viii. 59. 5. " If, Indra, thou hadst a hundred skies, and a 
 hundred earths, a thousand suns could not equal thee, O 
 thunderer, nor anything created, nor the two worlds." 
 
 viii. 67, 5. " Indra is not to be overcome : the powerful 
 (god) is not to be overpowered. He hears and sees every 
 thing." 
 
 viii. 82, 11. "Whose command and empire, no one 
 whether god or impetuous mortal can resist." 
 
 viii. 87, 2. " Thou, Indra, art the conqueror \ thou hast 
 caused the sun to shine ; thou art great, the all-fashioning 
 (visvakarmari), the god of all (gods). 
 
 x. 89, 4. " (Indra) who by his power holds asunder heaven 
 and earth, as the two wheels of a chariot are kept apart by 
 the axle. 10. Indra rules over the sky, Indra rules over the 
 earth, Indra rules over the waters, and over the mountains." 
 
 Indra's relations to his worshippers are described in the 
 Rig Veda as follows : He is the friend, kinsman, and even the 
 brother, of his present worshippers, as he was the friend of 
 their forefathers (iii. 53, 5 ; vi. 21, 8 ; vi. 45, 1, 7 ; and many 
 other passages). His friendship and guidance are sweet (viii. 
 57, 11). One poet prays that his ancient friendly relations 
 with the god may not be dissolved (x. 23, 7). He chooses for 
 his intimate the man who presents offerings, but desires no 
 friendship with him who offers no libations (x. 42, 4). He is 
 not only a friend, but a father, and the most fatherly of 
 fathers* (iv. 17, 17 ; compare i. 1, 9, in reference to Agni); 
 and as a father he is invoked by men (x. 48, 1). He is both 
 father and mother (viii. 87, 11). In one place the adoring 
 poet exclaims, " Thou art ours and we are thine "f (viii. 8], 
 
 * Compare Psalm ciii. 13, and Isaiah Ixiii. 16. ^ 
 
 t The commentator quotes here a short text from an Aranyaka, 
 signifying, " Thou art all this : we are thine." 
 
320 APPENDIX. 
 
 32 ; compare i. 57, 5 ; and see Psalm cxix. 94). His worship- 
 pers are said to be in him (or closely connected with him), 
 ii. 11, 12 ; viii. 55, 13 ; (and the same expression is used in 
 addressing the Adityas in viii. 47, 8, and Agni in x. 142, 
 1). He is the only consoler to whom his worshipper has 
 recourse (viii. 69, 1). He is told that he alone among the gods 
 has compassion on mortals (vii. 23, 5), and is the only com- 
 forter of his worshippers (viii. 55, 13, and i. 84, 19). All men 
 have a share in him (viii. 54, 7). He is the deliverer and ad- 
 vocate (or comforter) of his servants (viii. 85, 20), and their 
 strength (vii. 31, 5). He is prayed to be firm ; he is a wall 
 of defence (or fortress) (viii. 69, 7 ; compare Psalm xviii. 2, 
 and other similar texts). His friend is never slain or con- 
 quered (x. 152, 1). He is strong, and is resorted to for the 
 protection afforded by his high arms (vi. 47, 8 ; compare 
 Psalm Ixxxix. 13). This mighty and heroic deliverer is easy 
 to be entreated (vi. 47, 11). His worshippers, though invok- 
 ing him from afar, know that he is not deaf, but hears (viii. 
 45, 17). His right hand is grasped by suppliants for riches 
 (x. 47, 1). Their hymns imploring blessings, uttered by their 
 minds, their longing messengers, proceed to the god, and 
 touch his heart (x. 47, 7). The poet with his most dulcet hymn 
 seizes the skirts of the god (as he would a father's, iii. 53, 2). 
 He is clasped by the ardent hymns of his votaries, as a hus- 
 band is embraced by his loving wives (i. 62, 11 ; i. 186, 7 ; x. 
 43, 1). The hymns hasten to him, and lick him, as cows their 
 calves (x. 119, 4 ; i. 186, 7). He is entreated not to be lazy 
 like a priest (viii. 81, 30) ; and not to allow other worship- 
 pers to arrest his horses when conveying him to the abode of 
 the suppliants, who will satisfy him with soma-libations, but 
 to overleap the bonds by which other candidates for his favour 
 seek to catch him, as fowlers to snare a bird, and to pass by 
 them as he would over a desert (ii. 18, 3 ; iii. 25, 5 ; iii. 45, 
 1 ; x. 160, 1). He is the king of things moving, of men, and 
 of all terrestrial things, and out of his abundance he bestows 
 on the man who brings oblations to him (vii. 27, 3). Both 
 his hands are full of riches (vii. 37, 3), He is a magazine re- 
 plenished with wealth whom the worshipper should urge to 
 liberality (x. 42, 2). Manifold aids shoot out from him as 
 
APPENDIX. 321 
 
 branches from a tree (vi. 24, 3). He is asked to shower help- 
 ful wealth on his adorers, as a man with a hook shakes down 
 ripe fruit from a tree (iii. 45, 4). Neither gods nor men can 
 arrest him in his course when he is bent on liberality, as a ter- 
 rific bull cannot be stopped (viii. 70, 3). His friendship is 
 everlasting. He is a cow to the man who desires one, and is 
 prayed to be a horse to him who seeks a horse (vi. 45, 26). 
 He gives wives to those who had none (v. 31, 2 ; iv. 17, 16). 
 He protects and richly rewards those, who praise him and bring 
 him offerings (ii. 12, 14; ii. 19, 4; ii. 22, 3). The days will 
 dawn beneficently on the man who says "Let us pour out liba- 
 tions to Indra" (v. 37, 1). The king, in whose house Indra 
 drinks soma mixed with milk, suffers no evil, inarches at the 
 head of his warriors, slays his enemy, and lives happily at 
 home in the enjoyment of renown (v. 37, 4). His friend is 
 handsome, possesses horses and cows, rides in a chariot, 
 enjoys strengthening food, and walks radiant into the assem- 
 bly (viii. 4, 9). The god is prayed to deliver his worshippers 
 on every to-day, and on every to-morrow, and on the next day, 
 and to protect them on all days both by day and by night 
 (viii. 50, 17). He is invoked, and libations offered to him, 
 both by day and by night (viii. 53, 6). Sometimes the god is 
 importuned to be more prompt in his liberality. " Gracious 
 are thy hands, Indra (the poet cries in iv. 21, 9), beneficent 
 thy palms, bestowers of wealth upon thy worshippers : why, 
 then, dost thou sit stilH* why dost thou not enjoy thyself? 
 why dost thou not delight in giving 1 " Again (in x. 42, 3) he 
 is asked : " Why do they call thee generous, opulent god 1 
 enrich me, for I hear that thou art a bestower. Let my 
 hymn be productive, powerful god ; bring to us, Indra, 
 prosperity producing riches." The god is even told that the 
 poet, if in his place, and possessed of the ample resources 
 which he alone commands, would show himself more bountiful, 
 and would not abandon his worshipper to poverty, but would 
 daily lavish on him cows and other property (vii. 32,18; viii. 
 14, 1 : Agni is similarly remonstrated with in viii. 19, 25; 
 
 * Compare Psalm Ixxiv. 11, "Why withdrawest thou thy hand, even 
 thy right hand ? Pluck it out of thy bosom." 
 
322 APPENDIX. 
 
 and viii. 44, 23). Indra is the enemy of the irreligious, whom 
 he punishes and destroys. Thus, i. 131, 4: "Thou, Indra, 
 hast punished the mortal who does not worship thee ; " and 
 viii. 14, 15 : " Thou, Indra, a soma-drinker, who art above all, 
 hast destroyed and scattered the assembly which offers no 
 libations;" and iv. 25, 5 ff : "Dear is the righteous man, dear 
 to Indra is the man who reveres him, dear is the zealous 
 (worshipper), dear is the offerer of soma. 6. This impetuous 
 and heroic Indra appropriates to himself the cooked 
 oblation of the zealous soma-offerer. He is not the relation, 
 or friend, or kinsman of the man who offers no oblations ; he 
 is the slayer of the prostrated undevout man. 7. Indra, the 
 soma-drinker, approves not friendship with the wealthy 
 niggard, who offers no oblations. He seizes his wealth, and 
 smites him when he is stripped bare ; whilst he is the exclusive 
 favourer of the man who offers libations, and cooks sacrificial 
 food." Various other passages to the same effect might be 
 quoted (see Original Sanskrit Texts, vol. i. pp. 259 ff.). Indra 
 controls the destinies of men at his pleasure, and acts arbi- 
 trarily (vi. 47, 15 ff.) " Who can praise him, who can 
 satiate him, who can adore him, that the bountiful god may 
 always protect the bold man 1 Like one moving (changing the 
 positions of) his feet (in walking), Indra by his power puts now 
 one, now another, man first or last. 16. This hero is renowned 
 as subduing every fierce man, and as advancing now one and 
 now another. The enemy of the flourishing * man, the king 
 of both (worlds), Indra protects the men who are his subjects. 
 17. He abandons his friendships with (his) former (favourites), 
 and consorts with others in turn." Indra is, more than any 
 other god, invoked as' the patron of the Aryas, and as their 
 protector against their enemies the Dasyus regarded as 
 earthly, or aerial enemies (i. 51, 8, i. 103, 3; i. 130, 8 j ii. 
 11, 18 ; iii. 34, 9 iv. 26, 2 ; vi. 18, 3, &c.). 
 
 I may take this opportunity of referring to the differences 
 in the religious conceptions which we meet in different 
 
 * Does this expression intimate the same idea of the gods being 
 jealous of human prosperity as we find in Herodotus i. 32 (near the 
 beginning of the section) ; iii. 40 ; vii. 10, and 46 (at the end) ? 
 
APPENDIX. 323 
 
 portions of the Rig Veda. In the Nirukta of Yaska, which fur- 
 nishes some contributions towards the proper understanding 
 and interpretation of the Veda, it is stated in one passage 
 (vii. 4) that owing to the greatness of the Deity, the one Soul 
 is celebrated in many forms, and that the different gods are 
 members of the one Soul. (See Original Sanskrit Texts, iv. 
 159, and v. 350.) This, however, is the view of a man who 
 lived at a period when reflection had long been exercised on 
 the contents of the hymns, and when speculation had already 
 made great advances. But the co-existence of a plurality of 
 deities, as recognised in the older portions of the hymns, is 
 inconsistent with the supposition that the writers in general 
 had attained to any clear comprehension of the unity of the 
 godhead, although the ascription of universal dominion to 
 several of the gods no doubt indicates enlarged and sublime 
 conceptions of the divine nature, and an advance towards the 
 idea of one sovereign deity. The ^ig Veda does, however, 
 elsewhere appear to recognise the unity of the divine nature, 
 though manifested in a multiplicity of forms. In the 46th 
 verse of an abstruse and mystical hymn, i. 164, it is said: 
 " They call him Indra, Mitra, Varuna, Agni ; and (he is) the 
 celestial well-winged Garutmat." Sages name variously that 
 which is but one; they call it Agni, Yama, Matarisvan.* 
 And in A. V. xiii. 3, 1 3, it is said that " Agni becomes in the 
 evening Varuna (the god of night), and rising in the morning 
 he becomes Mitra. Becoming Savitri (the sun), he moves 
 through the atmosphere, and becoming Indra, he burns along 
 the middle of the sky." In A. V. xiii. 4, 1 ff., Savitri is 
 identified with various other deities. The verse E. V. i. 89, 
 10 is pantheistic in its character: "Aditi is the sky; 
 Aditi is the air ; Aditi is mother, and father, and son ; 
 Aditi is all the gods, and the five classes of men; Aditi 
 is whatever has been born ; Aditi is whatever shall be 
 born." 
 
 Indra, as we have seen, receives in one verse (R. V. 
 viii. 87, 2) the epithet of vihakarman, "the all-fashion- 
 
 * On this verse compare the late Professor Haug's " Vedische Rath- 
 self ragen und Rathselspriiche," p. 55. 
 
324 APPENDIX. 
 
 ing," or "all-fabricating." The same characteristic is 
 assigned to the god Surya, the sun, in x. 170, 4; and in 
 iv. 53, 2 Savitri is called the supporter of the sky and 
 the lord of creatures (prajapati), and in v. 82, 7, he is 
 styled visvadeva, the all-god, or the all-divine. In the two 
 hymns, E. V. x. 81 and x. 82, however, this word 
 msvakarman becomes the proper name of a god who is con- 
 ceived as the creator of all things. The following are some 
 of the verses of the first of these hymns (see Original San- 
 skrit Texts, iv. pp. 5 if.), x. 81, 2 : " What was the founda- 
 tion, which (of what kind) was the source from which the all- 
 seeing Visvakarman produced the earth, and by his might 
 disclosed the heaven 1 3. The one god, who has on every 
 side eyes, on every side a face, on every side arms, on every 
 side feet, when producing the heaven and the earth, welds 
 them together with his arms and his wings. 4. What was the 
 wood, what was the tree, out of which they fashioned heaven 
 and earth ? Enquire mentally, ye sages, what that was on 
 which he took his stand when upholding the worlds." In x. 
 121, the god called Hiranyagarbha is thus celebrated: " 1. 
 Hiranyagarbha arose in the beginning ; as soon as born, he 
 was the sole lord of things existing. He established the earth, 
 and this heaven. To what god shall we offer our oblation 3 
 2. He who gives breath, who gives strength, whose command 
 all, and the gods too, reverence, whose shadow is immortality, 
 whose shadow is death ; to what god shall we offer our obla- 
 tion. 3. Who by his might became the sole king of the 
 breathing and winking world, who rules over this two-footed 
 and four-footed (creation) ; to what god, &c. 4. Whose great- 
 ness these snowy mountains, and the ocean, with the river, 
 declare, of whom these (different) quarters of the sky are the 
 arms ; to what god, &c. 5. By whom the sky is fiery and the 
 earth firmly fixed, by whom the firmament and the heaven 
 were established, who, in the atmosphere, is the measurer of 
 the aerial space ; to what god, &c. ?" The following panthe- 
 istic verses are from the hymn known as the Purusha Sukta 
 (R. V. x. 90) : " 2. Purusha himself is this whole universe, 
 whatever has been and whatever shall be. He is also the 
 lord of immortality, which grows by food. 3. Of such extent 
 
APPENDIX. 325 
 
 is his greatness ; and Purusha is superior to this. All exist- 
 ing (terrestrial 1) things are a quarter of him ; and that which 
 is imperishable in the sky is three-quarters of him. 4. With 
 three quarters Purusha mounted upwards ; again a quarter of 
 him was produced here below." Further on the mystical 
 sacrifice of Purusha is referred to, and the production from him 
 of various creatures, and the several parts of the universe. 
 
 In K. V. x. 129, we have the following interesting specula- 
 tions and guesses about the creation : " There was then 
 neither nonentity nor entity ; thef e was no atmosphere, or 
 sky above. What enveloped [all] ? Where, in the recepta- 
 ble? of what [was it contained]? Was it water, the pro- 
 found abyss 1 Death was not then, nor immortality ; there 
 was no distinction of day or night. That One breathed 
 calmly, self-supported ; there was nothing different from, or 
 above, it. In the beginning darkness existed, enveloped in 
 darkness. All this was undistinguishable water. That One 
 which lay void, and wrapped in nothingness, was developed 
 by the power of fervour. Desire first arose in It, which was 
 the primal germ of mind ; (and which) sages, searching with 
 their intellect, have discovered in their heart to be the bond 
 which unites entity with nonentity. The ray [or cord] 
 which stretched across these [worlds'?], was it beneath, or 
 was it above 1 There were there impregnating powers and 
 mighty forces; a self-supporting principle beneath, and 
 energy above. Who knows, who here can declare, whence 
 has sprung whence, this creation 1 The gods are subsequent 
 to the development of this [universe] ; who then knows 
 whence it arose? From what this creation arose; and 
 whether [any one] made it, or not, he who in the highest 
 heaven is its ruler, he verily knows, or [even] he does not 
 know." * 
 
 * I have copied this translation as it stands in the oth volume of 
 my Original Sanskrit Texts, p. 356, though some parts of it are of 
 doubtful correctness. See the translations of Professor Max Miiller, 
 Ancient Sanskrit Literature, p. 584 ; Monier Williams, Indian Wisdom, 
 p. 22; and the German versions of Ludwig, Grassmanu and Gelduer in 
 the Sieben Zig Lieder des Rigveda. 
 
326 'APPENDIX. 
 
 The Vajasaneyi Sanhita of the Yajur Veda (a collection of 
 formulas and verses of more recent date than the Rig Veda) 
 has the following verses relating to Purusha (xxxi. 18) : "I 
 know this great Purusha, resplendent as the sun above the 
 darkness. Knowing him a man overpasses death. There is 
 no other road to go." Ibid, xxxii. 2 : "All winkings of the 
 eye have sprung from Purusha. No one has grasped him 
 above, or across, or in the middle." The Atharva Veda has 
 the following lines about Brahma (x. 7, 32) : " Reverence to 
 that greatest Brahma, of whom the earth is the measure, the 
 atmosphere is the belly, and who made the sky his head ;" (x. 
 8, 1) " Eeverence to that greatest Brahma, who presides over 
 the past, the future, the universe, and whose alone is the sky." 
 Yet in A. V. x. 7, 36, this Brahma is said to have sprung 
 from toil and austerity. A. V. x. 2 is a hymn in which the 
 deity is conceived as the man or male (Purusha), and the 
 poet speculates on the agencies by which the different por- 
 tions of his body could have been constructed, and the source 
 from which his various attributes could have been derived. 
 Among other questions proposed are these (verse 9) : "Whence 
 does the glorious Purusha bring many things pleasant and 
 unpleasant, sleep, distress, fatigue, and various kinds of 
 enjoyments ? How do suffering, distress, evil, poverty, as 
 well as success and opulence, exist in Purusha V In verse 
 25 it is said, " The earth was made, and Brahma is placed 
 aloft as the sky. Brahma is the expanse of atmosphere, 
 placed above and stretched across." A. V. x. 8 ends with 
 the following verse (44) : " Knowing that soul which is un- 
 impassioned, calm, undecaying, young, immortal, self-existent, 
 satisfied with the essence, deficient in nothing, a man is not 
 afraid of death." (See No. I. above, pp. 1 and 197). 
 
 In regard to the later developments of Indian theology, see 
 the translations from the Upanishads given above under Nos. 
 LXXIV. and LXXV. 
 
 In the hymns of the Rig Veda we meet with an idea which, 
 if I mistake not, is foreign to the later Indian literature 
 viz., that the compositions of the writers were inspired by 
 the gods. Referring to the first volume of my Original Sans- 
 krit Texts for a fuller treatment of this question, and for a 
 
APPENDIX. 327 
 
 reference to those verses in which the Vedic poets appear to 
 regard themselves as the unassisted authors of their hymns, 
 I will here adduce some passages in which these productions 
 are spoken of as inspired or created by the gods. 
 
 Thus in i. 37, 4, the hymn is spoken of as god-given. In 
 x. 61, 7, and x. 88, 8, the gods are said to have generated 
 prayer, or the hymn. In iii. 18, 3 ; iv. 43, 1 ; vii. 34, 1, 9 ; 
 viii. 27, 13 ; x. 176, 2, the hymn is styled divine (devi). The 
 goddess Aditi is in one place said to have generated a hymn 
 of praise to Indra (viii. 12, 14). ""Poetical thoughts, mental 
 products, and hymns are said (iv. 11, 3) to spring from Agni, 
 who is also styled (rishikrit) the creator or former of rishis or 
 sages among men (i. 31, 16). Brihaspati is said (ii. 23, 2) to 
 be the generator of all prayers. The Gandharva Visvavasu 
 is prayed to communicate to the worshippers what is true, and 
 what they do not know (x. 139, 5) (]) In vi. 18, 15 Indra is 
 supplicated to generate a new hymn through the sacrifices ; 
 in vi. 47, 15 to make the intellect of the worshipper sharp 
 like the edge of an iron instrument. In vii. 97, 3 the wish is 
 expressed that the divine hymn may reach Indra, the king of 
 the god-made prayer. In viii. 13, 7 he is prayed to generate 
 hymns as of old; and to hear his worshipper's invocation. 
 Indra and Vishnu conjointly are called the generators of all 
 hymns (vi. 69, 2). In the xi th . of the apocryphal additions 
 to the Eig Veda, the Valakhilyas, verse 6, Indra and Varuna 
 are said to have given to the rishis or sages of old, wisdom 
 and understanding of speech. The ancient pious sages are 
 said in one place (vii. 76, 4) to have participated in the 
 festivities of the gods. In x. 62, 1, it is said of the family of 
 the Angirases, that sanctified (?) by sacrifice and gifts, they 
 had attained to the friendship of Indra and immortality. In 
 verse 4 of the same hymn they are designated as sons of the 
 gods.* In verses 5 and 6, the Virupas, sons of Angiras, are 
 said to have sprung from Agni and from the sky (or Dyaus). 
 In x. 67, 2 the Angirases are said to be the sons of the divine 
 Dyaus (the sky) ; and in iii. 53, 7, the Virupas, Angirases, 
 
 * See the opinions of Professors Roth and Grassman regarding the 
 Angirases and Ribhus-, as stated in their lexicons ; and p. 332, below. 
 
328 APPENDIX. 
 
 are similarly said to be sons of Dyaus. In vii. 33, 11, and 13 
 the sage Vasishtha is said to be the son of Mitra and Varuna. 
 In vii. 87, 4 the last named god is said to have made a com- 
 munication to the same sage ; in vii. 88, 4 to have placed him 
 in a boat, and made him a rishi. In iii. 53, 9 Visvamitra, 
 another rishi, is spoken of as a son of a god or the gods. 
 
 In the Rig Veda, piety, faith in the gods, and devotion to 
 their service, are represented as the necessary conditions of 
 enjoying their favour, and obtaining the blessings which they 
 are able to confer. I cite the following texts : 
 
 i. 55, 5. " Men have faith (srad dadhate) in the fiery Indra 
 when he hurls again and again his destroying thunderbolt." 
 
 i. 102, 2. " Sun and moon move alternately, Indra, for 
 us to behold, that we may have faith [in thee ?]" 
 
 i. 103, 5. "Behold therefore this his great force; have 
 faith in Indra's prowess." 
 
 i. 104, 6. " Do not, Indra, destroy our valued enjoyment: 
 we have put faith in thy great power. 7. I verily believe that 
 faith has been reposed in thee; do thou, who art vigorous, 
 advance us to great wealth." 
 
 i. 108, 6. "Since -I said at first, when desiring you twain 
 (Indra and Agni), this our Soma is to be sought after by the 
 deities, come now, regarding with favour this our true faith, 
 and drink the poured-out Soma." 
 
 vi. 26, 6. " Thou, Indra, gladdened by acts of faith, and 
 by Soma draughts, didst, for the sake of Dabhiti, cast Chumuri 
 into a sleep."* 
 
 vii. 32, 14. "Who, Indra, can overcome the man whose 
 wealth thou art ] By faith in thee in the critical day (of con- 
 flict) the hero gains spoil." 
 
 In the following texts the reality of Indra's existence and 
 power is asserted in opposition to sceptical doubts : 
 
 ii. 12, 5. " That dreadful deity, of whom they ask 'where 
 is he,' of whom they say ' he is not,' he carries off the riches 
 
 * The commentator explains this as meaning that Indra was gladdened 
 by rites performed with faith, for as he says, "the rite which is 
 accompanied by faith has real worth ;" and he quotes the Chhandogya 
 Upanishad, 1, 1, 10, where it is said, " whatever is done with know- 
 ledge, with faith, and with esoteric science, is more efficacious." 
 
APPENDIX. 329 
 
 of the foe, as (a gamester) the stakes ; * put faith in him, he, 
 men, is Indra." 
 
 vi. 18, 3. "Hast thou prowess, Indra, or not 1 ? tell us 
 truly. Thy strength, thou strongest of beings, who art 
 great by nature, is really existent." 
 
 viii. 89, 3. " Seeking after good, present a true hymn to 
 Indra, if he truly exists. ' Indra does not exist,' says some 
 one ' who has seen him 1 whom shall we praise 1 ' 4. ' Here 
 am I, worshipper ' (exclaims Indra) ; ' behold me here ; I 
 surpass all creatures in greatness." 
 
 See also RV. viii. 1, 31 ; x. 39, 5 ; x. 147, 1. 
 
 The following texts also express the pious emotions of the 
 worshippers : 
 
 i. 61, 2. "They polished their praises for Indra, their 
 ancient lord, with heart, mind, and understanding." 
 
 vi. 28, 5. " These cows, men, are Indra : I desire Indra 
 with my heart and mind." 
 
 i. 93, 8. " Do ye, Agni and Soma, regard the acts of the 
 man who worships you with an oblation, with a mind directed 
 to the gods (devadrlcha manasd), and with butter." (The 
 same phrase occurs in i. 163, 12). 
 
 iv. 25, 1. " What man, a longing lover of the gods, hath 
 enjoyed Indra's friendship to-day 1 " 
 
 x. 42, 9. "The self-dependent god provides with opulence 
 that man who loves the gods, and does not withhold his 
 wealth." 
 
 The same phrase, "lover of the gods," deva-kdma, occurs also 
 in ii. 3, 9, and iii. 4, 9, and also in the following verse : 
 
 x. 1 60, 3. " Indra does abandon the cattle of the man who 
 loves the gods, and with a longing mind, and with his whole 
 heart, pours out to him libations of Soma." 
 
 iv. 24, 6. " He bestows deliverance on the man who, with 
 
 * The words of the original are vijah iva dmindti. Vijah occurs in 
 two passages, i. 92, 10, and ii. 12, 5, in each of which Sayana assigns 
 to it a different sense, though it must have the same meaning in both. 
 Roth in his Lexicon, s.v. only says that it appears to be a gaming 
 expression. Benfey in his translation of i. 92, 10, gives it the significa- 
 tion of "dice," Orient and Occident, ii. p. 257 and note. 
 
330 APPENDIX. 
 
 mind directed to him and unreluctantly pours out Soma to 
 the longing Indra : he makes him a companion in his fights." 
 
 vii. 100, 1. "That mortal never repents who, seeking (for 
 good), offers gifts to the wide-striding Vishnu, who worships 
 him with devoted mind, and seeks to gain so great a hero." 
 
 viii. 2, 37. " Worship, Priyamedhas, with devoted mind 
 Indra, who is really exhilarated with Soma." 
 
 ix. 77, 4. This Soma, knowing (our affairs) and lauded by 
 many with devoted minds, will overcome our assailants." 
 
 v. 4, 10. " Give renown, Jatavedas (Agni), to me, who, 
 a mortal, constantly invoke thee, an immortal, with a laudatory 
 heart (hrida Jclrina) : may I with (or through) my offspring 
 attain immortality." 
 
 viii. 50, 9. " The man, whether learned or unlearned, who, 
 devoted to thee, dedicates to thee a word, will delight thee." 
 
 Prosperous men are said to disregard Indra, until alarmed 
 by the display of his might : 
 
 viii. 21, 14. "Thou never choosest a rich man to be thy 
 friend. Men intoxicated with wine are hostile to thee. 
 When thou makest a sound, thou gatherest them together; 
 then thou art called upon as a father." 
 
 In v. 44 the following verses occur : 14. " The Rik verses 
 love him who is awake, the Saman verses proceed to him who 
 is awake. This soma-libation says to him who is awake : ' I 
 am pleased with thy friendship.' 15. Agni is awake; him 
 do the Eik verses love : Agni is awake ; to him do the Saman 
 verses proceed. Agni is awake ; to him does this Soma say, 
 ' I am pleased with thy friendship.' " 
 
 The 151st hymn of the xth book of the R.V. is addressed 
 to 3raddha, Faith. It is as follows : 1. " Through faith the 
 fire is kindled ; through faith the oblation is offered,* with 
 our words we proclaim faith (to be) upon the head of good 
 fortune.t 2. faith, make this which I utter acceptable to 
 
 *That is, according to Yaska, Nirukta ix. 31, "is well kindled," 
 " is well offered." 
 
 t I.e., according to the commentary on the Taittirlya Brahmana, 
 ii. 8, 8, 6 ff., where the hymn is quoted, " Faith is the cause of good 
 fortune to men." " Sayana in his explanation of this hymn, however, 
 defines Sraddhd to be "a particular desire which a man has." 
 
APPENDIX. 331 
 
 him who gives, and to him who desires to give, and to liberal 
 worshippers. 3. As the gods caused faith in (the minds of) 
 the fierce Asuras, so make what we utter [be an object of 
 faith] to liberal worshippers. 4. The gods sacrificing, pro- 
 tected by Vayu, reverence faith. A man acquires faith 
 through an impulse of the heart: through faith he gains 
 wealth. 5. We invoke faith in the morning, at noon, and at 
 the setting of the sun : Faith, inspire us with faith." The 
 Taittiriya Brahmana ii. 8, 8, 8 adds another verse : " Faith 
 dwells in (or among) the gods ; faith is the entire universe ; 
 with an oblation we exalt faith, the mother of what we 
 desire." The same Brahmana has the following verses in 
 ii. 12, 3, Iff. : 
 
 " Through faith a god attains godhead ; faith is divine, the 
 support of the world ; favouring us, she has come to our sacri- 
 fice, having enjoyment for her offspring, and yielding nectar 
 (or immortality).* Faith, the divine, is the firstborn of the 
 ceremonial, the sustainer of the universe, the supporter of the 
 world. Her we worship with an oblation. May she assign to 
 us an imperishable world, she the ruler, the divine sovereign 
 mistress of all that exists/' 
 
 In several passages of the Atharva Veda also reference is 
 made to faith. Thus, iv. 35, 7 : " I cook this all-conquering 
 Brahmaudana offering; may the gods hear me who have 
 faith." vi. 122, 3 (and xii. 3, 7), " Those who have faith 
 attain to this world." ix. 5, 7, and 11, "The goat drives far 
 away the darkness, being given (offered up) in this world by a 
 man who has faith." xi. 2, 28, " Be merciful, king Bhava, 
 to the worshipper, for thou art the lord of cattle. Be gracious 
 to the fourfooted and twofooted beings of him who believes 
 that the gods exist." xix. 64, 1, " May he Jatavedas (Agni), 
 give me faith and understanding." 
 
 The Vajasaneyi Sanhita has these verses about faith. . xix. 
 30: " By giving gifts faith is obtained, and by faith is gained 
 truth." xix. 77 : " Beholding the forms of truth and falsehood, 
 
 * The commentator quotes here a Smriti verse to this effect : "Sac- 
 rifices offered, gifts bestowed, or austerity practised, without faith, are 
 called bad (or null), and have no existence either here or hereafter, O 
 son of Pritha." 
 
332 APPENDIX. 
 
 Prajapati distinguished them ; to falsehood he attached disbe- 
 lief, and to truth he attached belief (or faith)." 
 
 The following is from the Taittiriya Sanhita i. 6, 8, 1, "He 
 has no faith in what he offers who sacrifices without the 
 exercise of faith. He brings water. Water is faith. He sacri- 
 fices exercising faith ; and both gods and men have faith in 
 his oblation.'' See also Aitareya Brahmana v. 2, 7, near the 
 end of the section. The Brihad Aranyaka Upanishad iii. 9, 
 21 ( = Satapatha Brahmana xiv. 6, 9, 22) thus refers to faith : 
 " On what is sacrifice based ; on largesses, on what is largess 
 based 1 on faith : for when a man has faith, he gives gifts ; so 
 it is on faith that largess is based ; on what is faith based 1 on 
 the heart : for it has assurance through the heart : it is on the 
 heart that faith is based." 
 
 There are many verses about 3raddha in M. Bh. xii. 2308, 
 2320. See also M. Bh. iii. 12,732, and 12,734. 
 
 CCXLV. For the sources of this and the following pieces, I 
 refer to my " Original Sanskrit Texts," vol. v. In pp. 140 
 ff., hymn v. 83 is translated, and other passages relating to 
 Parjanya are referred to. 
 
 CCXLVI. See translation of Rig Veda, x. 168, in "Original 
 Sanskrit Texts," v. 145 f. 
 
 CCXLVII. See "Original Sanskrit Texts," v. 155 ff. 
 CCXLVIII. See the same volume, pp. 181 ff. 
 CCXLIX. See the same volume, pp. 199 ff. 
 
 CCL. In the hymns contained in the earlier books of the Rig 
 Veda occasional references occur to a future life as awaiting the 
 worshippers of the gods.* Allusion is made in various texts 
 to the Ribhus, who were mortals, but on account of their artistic 
 skill had attained immortality (i. 110, 2 ff. ; i. 161 f. ; iii. 60, 
 
 * The subject of the following pages is treated in the fifteenth 
 chapter (headed, "das Leben nach dem Tode") of Dr H. Zimmer's 
 recently published Prize Essay, entitled, ' ' Altindisches Lehen, die 
 Cultur der Vedischen Arier nach den Samhita dargestellt. " 
 
APPENDIX. 333 
 
 3 ; iv. 33, 4; iv. 35, 3; iv. 36, 4). Prof. Eoth, however (see 
 his Lexicon, s.v. ftibhu), is of opinion that the beings so called 
 cannot have been men, but rather belong to the same class of 
 beings as the dwarfs of Scandinavian mythology, who manu- 
 factured wonderful instruments for the gods. Another class of 
 beings, the Angirases are, in like manner said in R.V. x. 62, 1, 
 and SamaVeda, i. 92, to have obtained immortality; or gone to 
 heaven, but Roth, s.v., thinks that this is an attempt to explain 
 their character, which he regards aiS superhuman. See also 
 Grassmann's Lexicon, under the words. However this may 
 be, there are other texts which can only be understood as 
 referring to the attainment of immortality by men. In i. 
 125, 5, it is said : "The liberal man abides placed on the 
 summit of the sky ; he goes to the gods. 6. These brilliant 
 things are the portions of those who bestow largesses ; there 
 are suns for them in heaven ; they enjoy immortality, they 
 prolong their life." i. 154, 5. " May I attain to that beloved 
 abode of his (of Vishnu), where men devoted to the gods 
 rejoice." In i. 164, 23, it is said that those who have some 
 information about particular metres, have attained immor- 
 tality. In v. 4, 10, the worshipper prays, "la mortal, who 
 contemplating thee with a heart which lauds thee, continually 
 invoke thee, who art immortal, Jatavedas, confer on us 
 renown may I with my offspring attain immortality." * In 
 v. 55, 4, the Maruts (storm gods), are besought to place their 
 worshippers in a state of immortality ; and in v. 63, 2, Mitra 
 and Varuna are prayed to bestow rain, wealth and immortality. 
 In viii. 58, 7, the poet exclaims : "When Indra and I go to 
 the world and house of the sun, then may we, having drunk 
 
 * This clause may also be explained as the Indian Commentator 
 does : "May I attain immortality (consisting of an unbroken line of 
 descendants), through offspring bestowed by thee." And he quotes a 
 Vedic text to the effect, "A man is born in his offspring; this, 
 mortal, is thy immortality." But even if such be the true sense of this 
 particular verse, the meaning of the other texts I have cited is not 
 thereby affected. Prof. Lud wig renders "may I attain immortality 
 with children." Prof. Grassmann, " may I become immortal through 
 children." 
 
334 APPENDIX. 
 
 nectar, abide in the thrice seventh * realm of our friend." In 
 the tenth book of the E. Y. we have the following texts : In x. 
 73, 7, Indra is said to have made beautiful paths by which 
 man goes straight to the gods. In x. 95, 18, the gods 
 promise to Pururavas that if his offspring would worship them 
 he should obtain happiness in heaven. In x. 107, 2, it is 
 said that those who have given gifts abide high in the sky ; 
 the donors of horses abide with the sun ; those who bestow 
 gold enjoy immortality ; the givers of raiment live long." 
 In the other books of the R. Y. as well as the tenth, the fathers 
 or ancestors of the worshippers, or of the existing generation, 
 are recognised as still existing, and are invoked for succour. 
 Passages to this effect may be found in " Original Sanskrit 
 Texts/' vol. v. pp. 28 ff. 
 
 In the passages of the Rik and Atharva Vedas which follow, 
 the subject of a future life is more fully and distinctly 
 treated. 
 
 The following are translations of some verses of Rig 
 Veda x. 14, and of other passages. " Worship with an 
 oblation King Yama, son of Yivasvat, the assembler of men, 
 who departed to the great heights, and spied out a path for 
 many." [The same verse is varied in Atharva Yeda xviii. 3, 
 13, as follows : " Reverence with an oblation Yama, son of 
 Yivasvat, the assembler of men, who was the first of men that 
 died, the first that departed to this (celestial) world"]. R.Y. 
 x. 14, 2. " Yama was the first that found out for us a way. 
 This home is not to be taken from us ; (the place) whither 
 our ancient fathers have departed along their own paths, 
 knowing (the way) thither." In verses 7 ff. are given the 
 words which are addressed to the departed whose obsequies 
 are being performed : " Depart thou, depart by the ancient 
 paths to the place whither our ancient fathers have de- 
 parted : (there) shalt thou see the two kings, Yama, and the 
 
 * In the original the words are merely " thrice seven." The Com- 
 mentator explains them of the region of the sun as the highest, accord- 
 ing to a Brahrnana, which says : " There are 12 months, 5 seasons, 
 these three worlds and the sun the twenty-first. Prof. Grassmann 
 renders the words by "three weeks," while Prof. Ludwig connects 
 them with sakkyuh " friend," which, however, is in the singular. 
 
APPENDIX. 335 
 
 god Varuna, exhilarated by the oblation. 8. Meet in the 
 highest heaven with the fathers, meet with Yama, meet with 
 (the recompense of) thy sacrificial and pious acts. Throwing 
 off all imperfection, again go to thy home. Kadiant, become 
 united to a body.* Go ye, depart ye, hasten ye from hence. 
 The fathers have made for him this place. Yama gives him 
 an abode distinguished by days, and waters, and lights." 
 
 Atharva Veda xviii. 2, 37. "I give this abode to this man 
 who has come hither, if he is mine. Yama, perceiving, says 
 of him, ' Let him come hither to (be part of) my property.' " 
 
 E.V. x. 16, 3. " Let his eye go to the sun, his breath to the 
 wind. Go to the sky and to the earth, according to the 
 nature (of thy several parts) ; or go to the waters, if that is 
 suitable for thee j enter into the plants with thy members. 
 4. As for his unborn part, do thou, Agni, kindle it with thy 
 heat ; let thy flame and thy lustre kindle it ; with those forms 
 of thine which are auspicious, convey it to the world of the 
 righteous." [See note 449 in p. 298 of " Original Sanskrit 
 Texts," where, among other illustrative passages, verses 532 
 ff., of the Supplices of Euripides are quoted: "oQev 6' sxaffrov sjg 
 rb 6b)tjJ apixsTO, svravtf avrijXQs, Kvsvj&a JASV <7rpb$ a/Qspa, rb gufjjoc, d' 
 6i g yrtv. " But each (element) has departed to the quarter 
 whence it came to the body, the breath to the aether, the 
 body (itself) to the earth."] Vajasaneyi Sanhita xviii. 52 : 
 " Borne by those thine undecaying, flying pinions, wherewith 
 thou, Agni, slayest the Eakshases, may we soar to the world of 
 the righteous, whither the ancient, earliest-born rishis have 
 gone." Atharva Yeda xviii. 2, 21 : " Meet with the fathers, 
 meet with Yama ; may soft, refreshing breezes blow upon 
 thee ; may the Maruts, bringing, and swimming in, water, bear 
 thee aloft ; causing coolness by their movement, may they wet 
 thee with rain." In Atharva Yeda iv. 34, 4, it is said of the 
 man who offers a particular oblation that " borne on a car, or 
 on wings, he passes beyond the sky." Big Yeda x. 14, 10 : 
 " By an auspicious path hasten past those two four-eyed 
 
 * See Prof. Roth's article in the Journal of the American Oriental 
 Society, Vol. iii. pp. 342 ff., and note 458 in "Original Sanskrit Texts," 
 v. 305. 
 
336 APPENDIX. 
 
 brindled dogs, the offspring of Sarama. 11. Entrust him, O 
 Yama, to thy two four-eyed, road-guarding, man-observing 
 watch dogs, and bestow on him prosperity and health." 
 Atharva Veda xviii. 2, 24 : "Let not thy mind, let no portion 
 of thy breath, of thy limbs, of thy sense of taste, of thy body, 
 abandon thee." A.Y. vi. 120, 3: "In heaven, where our 
 virtuous friends enjoy blessedness, having left behind them the 
 infirmities of their bodies, free from lameness or distortion 
 of their limbs, may we behold our parents and our children." 
 A.V. ix. 5, 27 : "When a woman has had one husband before, 
 and gets another, and they present the aja panchaudana 
 offering, they shall not be separated. 28. A second husband 
 dwells in the same world with his re-wedded wife, if he offers 
 the aja panchaudana? &c. A.V. xii. 3, 17 : "Do thou conduct 
 us to heaven; let us be with our wives and children." 
 Rig Veda x. 154, 2: "Depart to those who through tapas 
 (austerities) are invincible, and have gone to heaven, &c. 3. 
 Depart to those who fight in battles, those who have died 
 there, or to those who have bestowed thousands of largesses." 
 
 In Rig Veda ix. 113, 7 ff., the enjoyments of heaven are 
 said to be conferred by Soma, and are thus described : 7. 
 " Place me, purified Soma, in that imperishable and un- 
 decaying world where perpetual light (exists), and the sun is 
 placed. 8. Make me immortal (in the realm) where King 
 Vaivasvata (Yama) dwells, where is the sanctuary of the sky, 
 and those rushing waters flow. 9. Make me immortal in the 
 third heaven, where action is unrestrained, and the regions 
 are luminous. 10. Make me immortal in the world of the 
 sim, where there are pleasures and enjoyments, where ambrosia 
 and satisfaction are found. 11. Make me immortal (in the 
 world) where there are joys, and delights, and pleasures, and 
 gratifications ; where the objects of desire are attained." 
 
 In A.V. iv. 34, 2, gratifications of a sensual kind are pro- 
 mised in paradise; and it is declared that those who offer a 
 particular oblation shall be borne on cars, and, becoming 
 winged, shall soar beyond the sky. 
 
 The virtues which are rewarded by admission to heaven are 
 described in R.V. x. 154, as austerity or self-restraint, heroism 
 in battle, and liberality. 
 
APPENDIX. 337 
 
 The following texts seem to allude to a place of future 
 punishment, Rig Veda, iv. 5, 5. Like brotherless females, 
 unchaste, like evil women who hate their husbands, wicked, 
 unrighteous, and liars, they are destined for that deep abyss." * 
 ix. 73, 8. " Knowing, he beholds all creatures ; he hurls the 
 hated and irreligious into the abyss." 
 
 CCLT. See the prose translation of this hymn above, in p. 
 325. 
 
 CCLII. Rig Veda x. 146. See prose translation in "Original 
 Sanskrit Texts," v. p. 423. 
 
 CCLIII. Rig Veda ix. 112. See prose version in " Original 
 Sanskrit Texts," v. 424. 
 
 CCLIV. Rig Veda x. 34. See " Original Sanskrit Texts," 
 v. 426 f. 
 
 CCLV. Rig Veda x. 107. See " Original Sanskrit Texts," 
 v. 434. 
 
 CCLVI. Rig Veda x. 117. See "Original Sanskrit Texts," 
 v. 431 f. 
 
 CCLVII. Rig Veda vii. 103. See " Original Sanskrit Texts," 
 v. 436. 
 
 CCLVIII. See " Original Sanskrit Texts," v. 469 f. 
 
 * Compare the different translations of Wilson, Ludwig, Grassmann, 
 and Zimmer, Altindisches Leben, p. 331. 
 
SUPPLEMENT TO APPENDIX. 
 
 IN this Supplement parallel passages additional to those given 
 in the Appendix are adduced. 
 
 Page 60, line 12. "And in the sovereign soul is merged." 
 The expression " merged " does not exactly represent the 
 Vedantic doctrine, which, as may be seen from what precedes, 
 is not that there ever was any individual soul distinct from the 
 Supreme Soul, but that all the conditions which necessitated 
 the seeming individual to remain ignorant of his own identity 
 with the Supreme Self being now removed, he no longer 
 imagines himself to be a distinct and separate personality. 
 
 Page 79, note, and p. 270, lines 7 ff. Possibly this verse, 
 which, I have said, seems very Antinomian in its tendency, 
 may be understood as implying that the sinner who sacrifices 
 to the gods, at the same time enters on a new and righteous 
 course of life. Compare the Bhagavad Gita, ix. 30 f., where 
 it is said : " Even if a man of very evil life worship me, 
 seeking nothing else (ananyabhdTc = Wiajanaika-prayojanah Ra- 
 manuja), he must be regarded as good, for he is thoroughly 
 resolved. He quickly becomes righteous, and obtains per- 
 petual tranquility." 
 
 Page 87, No. cxxxvi., for "still men's grief," read "share 
 men's grief." 
 
 Page 118, note. The following lines from the Andromache 
 of Euripides, 943 ff., form a parallel to the closing verses of 
 the quotation from the Troades. 
 
 7ror' } ou-Tor', ou yap g/VoVa|;' epu, 
 rovg ys vovv g^ovrag, oJg effriv yvvi], 
 TTJV sv O'IKOI$ aXo^/oi/ stffpoirav sav 
 
 ;' aura/ yap diddffxal.oi xaxuv. 
 
340 SUPPLEMENT. 
 
 "But never, never, for I shall not say it once only should 
 wise men, who have a wife, permit (other) women to visit their 
 partner in their houses, for these women are teachers of evil." 
 In opposition to the idea of shutting up women too much 
 indoors, Menander makes one of his female characters speak 
 thus (Meineke, p. 185) : 
 
 Tb {Atv fAsyiffrov oviror' avdpa %prj ffopov 
 
 spa yap G\J// rrjg dupadsv 
 sv d' dpdovotffi rofad' 
 
 d r' s/g vav, xat 
 
 a-TT^XXaxra/ 
 
 ds {Ao^XoTg xai dia 
 to^si dd/uapTa, dpav TI 8% doxuv ffopov, 
 
 Iffn xai ppovuv ovdsn 
 yap jj/uuv xapdlav 
 daffaov MSV o/Vrou xai vrspov 
 XdQoi d' av "Apyov rag <7rvxvo(pddX{Aovg 
 
 " What is most important, a wise man should never keep 
 his wife guarded within the recesses of his house. For the 
 eye desires out-of-door pleasure ; and living in the midst of 
 such enjoyments in abundance, and beholding every thing, 
 and being present everywhere, and satiating her sight, she is 
 preserved from evils. . . . But the man who seeks to preserve 
 his wife by bolts, and confinement, while he seems to be doing 
 something wise, is foolish, and thinking as he does, is the 
 reverse of sensible. For any one of us who has her heart out 
 of doors, flies off quicker than an arrow, or a bird, and would 
 elude the many eyes of Argus." 
 
 cxxi., p. 129, note. Compare also Euripides, Hecuba 
 
 282. 
 
 ou rlv xparovvra %pr) xparstv a ^ %p6uv, 
 ou3' suru^oDvrag si doxtiv vpdfyiv aef. 
 
 "One in power ought not to exercise that power impro- 
 perly ; nor ought the prosperous to think that they shall 
 always enjoy prosperity." 
 
SUPPLEMENT. 341 
 
 Euripides, Archelaus (Stobaeus iv. 23). 
 
 IldXai OKOirovpai, rag ru%ag ruv (Bporuv 
 ug ev {tsraXXdffffouffiv. og yap av G<paKr\ 
 
 SJg OpQbv tffTT), pW <7TpiV S'JTV^UV 'TTlTVSI. 
 
 " Of old, I remark that the fortunes of men change : for 
 he who has fallen rises again, while he who formerly flourished 
 falls." 
 
 Euripides, in Stobseus, vol. iv., p. 19. 
 
 Ou xjpq TTOT' opdaTg ev rbxpig /3ij3v)x6ra 
 <ew rbv avrbv baifLOv* stoast doxe/v. 
 6 yap Qsoc, KUS, sJ Qtov fftpz yj>ri KaXsTv, 
 xd/Avsi ^IIVMV rd woXXa ToTg dvrofg dsi. x. r. \. 
 11 A man who is living in prosperity should not think that 
 he will always have the same good fortune. For the god, if 
 god he should be called, is generally tired of abiding always 
 with the same persons." 
 
 Euripides, Antiope, Ibid., p. 20. 
 
 ovr' 9vrv%tTrb ird/j,<7rav ours 
 
 evdaiftovz? dt xavdig ovx 
 " Such is the life of wretched men : it is neither altogether 
 fortunate nor unfortunate : and it is now prosperous and after- 
 wards unprosperous." 
 
 P. 208, No. vii. Compare Euripides; fragment of Phrixus, 
 
 Song ds dvqruv o'/erat robe? JjfM 
 
 xaxov ri wpdacuv roi/g dtoug 
 
 doxsTvovripd, *ai doxuv dXfffmraf. 
 
 OT dv ff^oXqv ayoutfa ruv%dvrj A/XT), 
 
 riptupiav r sri<f&v uv qpl^iv xanuv. 
 
 " But if any mortal thinks that when doing something evil 
 daily, he escapes the notice of the gods, he thinks what is evil, 
 and so thinking, he is caught. Whenever Justice has leisure, 
 he suffers retribution for the evils he has wrought." 
 
 Fragment in Stobseus : Nauck, fragments of Euripides, No. 
 969. 
 
 ovroi TrpoffsX^oDtr' r\ A/xj, [4,% rpearjg, 
 
 , ovds r%v aKkuv 8poruv 
 
342 SUPPLEMENT. 
 
 rov adixov, XX cTya xai [Spuds? trodi 
 ffTS/^ouffa } /Aapwrst roi>$ xaxoiig as! (Sporuv. 
 
 " Do not fear that Justice will ever approach thee and smite 
 thee to the heart, nor will she so visit any other unjust man ; 
 but silently and slowly advancing, she always seizes the 
 wicked among mortals." 
 
 The following passage is taken from the Florilegium Mona- 
 cense, containing sentiments from Democritus, Epictetus, and 
 others, printed in Meineke's edition of Stob. Anthol., iv., pp. 
 267 ff. 
 
 P. 208, No. vii. 
 
 Eay asi /jbvrj/jjovsvffrig, on, co sp^a^f! xara NJ/tt^gi)* r\ ffufta Qebg 
 Tapsffrqxsv spopog, sv cratfa/g trpa^sffiv ou /aij a/ta^r^g, e<*ei$ 8s rbv 
 fabv ff-jvoixov. 
 
 " If thou always rememberest that God stands by, a beholder 
 of all that thou doest with thy soul or thy body, thou wilt 
 not err in all thy acts, and shalt have God dwelling with 
 thee." 
 
 P. 210, No. xii. Compare ^Eschylus, fragment 163, 
 Stobaeus, i. 62. 
 
 orav xaxuffai 
 
 " When God wishes entirely to ruin a house, he creates some 
 ground of complaint against mortals." 
 
 P. 210, No. xiii. Euripides, Antigone (Stobseus, Anthol. 
 iv. 34 ; also in Dindorf and Nauck), considered by some to 
 be of doubtful authenticity. 
 
 M?5 vvv dsXs Xv7rs7\> (fowrov, stdwg on 
 ToXXax/g ro \virovv uffrspo; ^upav aysi, 
 xal TO xaxbv ayaQov yiyv&rat Trapairiov. 
 
 "Do not therefore vex thyself, knowing that that which 
 vexes, afterwards often brings joy, and evil becomes the 
 occasion of good." 
 
 Philemon, Stobseus, iv. 38. 
 
 croXX' sdriv sv voXXaltiiv oixiaig xaxa, 
 a %a\Z>g orav ivtyxfif, ayaQa ysvygtrai. 
 
 " In many houses there are many evils, which when well borne, 
 shall become good things." 
 
SUPPLEMENT. 343 
 
 Menander's Plocium. Meineke, p. 147 : 
 T fl Hapju.'&vcav, ovx ecnv dyaQbv rf /3/ou 
 <pu6{jLsvov uffwep d'svdpov ?x pifyg (Mag, 
 aXV kyyug ayaQov wapaKeipvxs %ai xaxov, 
 SK 7ov xaxov r' yvsyxsv dyaQov q (pvaig. 
 
 " In life, O Parmeno, there is no good thing which springs 
 up like a tree from one root ; but alongside of the good some- 
 thing evil also grows up ; and nature brings good out of the 
 evil." 
 
 P. 213, No. xiv. Plautus, Capt., ii. 2.75. 
 
 Non ego omnino lucrum omne esse utile homini existimo. 
 Scio ego, multos jam lucrum homines luculentos reddidit. 
 Est etiam, ubi profecto damnum praestet facere quam 
 
 lucrum. 
 
 " I do not regard every gain as useful to a man. I know 
 that gain has rendered many men brilliant. There are also 
 cases, where in truth, it will be better to incur loss than 
 acquire gain." 
 
 P. 212 f., Nos. xiii. and xiv. Plato, Eepublic x. 11. 
 
 Tw ds dso<pi\t? ov% 6{AoXo r y7](fo/ASv ) 6Va yi airb Qs&iv yfyvsrai, 
 vra yiyvzgQcu u$ oTov rz apiffra, $/ ^ ri avayKatfov avrfi Kaxbv 
 tfporspag aftapr/cig j^p^sv j Haw [L\v ovv. Oiirug apa, VKO- 
 rspi rou dixaiov avdpog, sdv r sv fttv'ia, yiyvrircu sdv re 
 sv voffoig % rivi aXX^ ruv doxovvruv xaxuv, ug ro'jru ravra ej$ 
 ayadov n rsXsvr^ffsi ^uvn % xai aftoQavovn. oy yap dq vvo yt 
 dsuv TCOTZ a/xsXg/ra/ og av KpodvptTodai Wety dtxaiog yiyvta&cu xai 
 i<7rirrids{juv dpsr^v s/g oaov dvvarbv avQp&'Trw ofAoiovffdai ds&. TLixog 
 y\ spy, rbv roiovrov ^ df^sXsTg^ai v-Trb rov 6/^o/ou. 
 
 " And the friend of the gods may be supposed to receive 
 from them every good, excepting only such evil as is the 
 necessary consequence of former sins ? Certainly. Then this 
 must be our notion of the just man, that even when he is in 
 poverty or sickness, or any other seeming misfortune, all 
 things will in the end work together for good to him in 
 life and death : for the gods have a care of any one whose 
 desire is to become just and to be like God, as far as man can 
 attain his likeness, by the pursuit of virtue ] Yes, he said, 
 
344 SUPPLEMENT. 
 
 if he is like God, he will surely not be neglected by him." 
 (Dr Jowett's translation of Plato, ii. 455). 
 
 P. 213, No. xiv. I give here, both in a verse and prose 
 translation, the remainder of the Hymn to Zeus, by Kleanthes 
 the Stoic Philosopher, of which a portion has been quoted in 
 p. 213. The original may be found in Stobseus, Eel. Phys., 
 i, 8 ff. 
 
 [Kleanthes is stated in Dr William Smith's ' ' Dictionary of Greek and 
 Roman Biography and Mythology," to have been "born at Assos 
 in Troas about B.C. 300, though the exact date is unknown." 
 The substance of the hymn is given and commented upon in Sir 
 A. Grant's "Aristotle," 3d ed., Vol. i., p. 327 ff.] 
 
 OF all immortals grandest, many-named, 
 Almighty lord of nature, ruling all 
 By law, great Zeus, all hail ! on thee we call : 
 Thee mortal men may all invoke unblamed. 
 
 For from thine own high self we claim to spring ; 
 Of creatures all that people earth or air, 
 We men alone thy reason's impress bear ; 
 Thy greatness, therefore, will I ever sing. 
 
 Revolving round the earth the whole array 
 Of stars obeys that ever-present force 
 Whereby across the sky thou lead'st its course, 
 And willing, bows to thy resistless sway. 
 
 For such an instrument to quell revolt 
 Thou wieldest, lord, in thine unconquered hands 
 As swift response compels to thy commands, 
 The two-edged, fiery, living thunderbolt ; 
 
 All nature quakes where'er its strokes alight. 
 So dost thou, Zeus, ordain thy law, which all 
 The heavenly lights pervades, both great and small : 
 So great a king art thou, of sovereign might. 
 
SUPPLEMENT. 345 
 
 Apart from thee no work, great potentate, 
 Is done on earth, in yonder heavenly sphere, 
 Or deep in ocean's caverns, far or near, 
 But what the bad in folly perpetrate. 
 
 Thou knowest how to make the crooked straight, 
 
 From chaos dire can'st order fair create ; 
 
 To thee are dear the things which mortals hate. 
 
 For so hast thou things good and ill combined, 
 That all together one grand system make, 
 To rule reduced by thy controlling mind : 
 But evil men this wondrous order break, 
 
 And neither see nor hear thy law divine, 
 
 Which, well and wisely kept, had made them blest ; 
 
 But seeking fancied good, they never rest, 
 
 Of envied fame, or sordid gain, in quest ; 
 Or else to ease and joy their lives resign : 
 Yet disappointed, all at last obtain 
 The dark reverse of what they hoped to gain. 
 
 But all-bestowing Father, wrapt in clouds 
 
 From whose dark depths the dazzling lightnings glance, 
 
 Sweep far away that mournful ignorance 
 
 Whose gloom the souls of mortals now enshrouds ; 
 
 And grant them knowledge, yea, vouchsafe that they 
 May share that wisdom wherein thou confid'st, 
 Whilst thou aright the course of nature guid'st ; 
 That honoured so by thee, we men may pay 
 
 Thee back with honour, singing aye with awe 
 Thy deeds, as men beseems : from age to age 
 No nobler task can men or gods engage 
 Than this, with joy to hymn the universal law. 
 
346 SUPPLEMENT. 
 
 The following is a prose translation of the preceding 
 hymn : 
 
 11 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.* 
 Wherefore I shall hymn thee, and ever celebrate thy might. This 
 entire universe, revolving round the earth, obeys thee wheresoever 
 thou mayest lead, and is willingly governed by thee. Such a 
 minister thou boldest in thine unconquered hands, the two-edged 
 (or forked), fiery, ever-living thunderbolt. For from its blow the 
 whole of nature shudders ; whereby thou directest the common 
 order which pervades all things, blending with the greater and the 
 lesser lights . . . thou who art such a supreme king universally. 
 Without thee, O God, no work is done on earth, nor at the divine 
 ethereal pole, or in the sea, save only those things which the 
 wicked perpetrate through their own senselessness. But thou 
 understandest, too, how to make uneven things even, and to order 
 the things that are disordered ; and things which are not dear are 
 dear to thee. For so hast thou fitted all good things into one with 
 the bad, that there is but one reason [or account, to be given] of all 
 things ever existing ; which [reason] all wicked mortals shun and 
 neglect ; hapless men, who, always longing after the possession of 
 good things, neither see nor hear this universal law of God, by 
 wisely obeying which, they would lead an excellent life. But 
 abandoning what is noble, they rush in pursuit of different objects ; 
 some carrying on a bitter struggle for fame, some turning to the 
 unfair pursuit of gain, and others seeking after ease and bodily 
 gratifications, . . . they are carried away in different directions, 
 bat 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, Father ; and impart to 
 them wisdom ; in which trusting, thou governest all things aright ; 
 [do this] that so, being honoured of thee, we may repay thee with 
 honour, celebrating continually thine acts, as befits a mortal ; for 
 there is no higher privilege either for men or for gods than ever 
 rightly to sing the universal law." 
 
 * This is a literal rendering of the corrupt reading in the MSS., 
 which it has been attempted to improve by various conjectures. 
 Meineke has proposed an alteration (e/c <rou yhp ycv&fji.<rda, \6yov 
 
SUPPLEMENT. 347 
 
 No. xxiv. p. 220, line 7 f. from the top. Compare Claudian, 
 Cons. Hon. iv. 296. 
 
 In commune jubes si quid, censesve tenendum, 
 Primus jussa subi ; tune observantior sequi 
 Fit populus, nee ferre negat, cum viderit ipsum 
 Auctorem parere sibi : componitur orbis 
 Regis ad exemplum ; nee sic inflectere sensus 
 Humanos edicta valent, ut vita regentis. 
 Mobile mutatur semper cum principe vulgus. 
 
 " If thou ordainest any thing, or esteemest that it should be 
 observed by the public, be the first thyself to submit to what 
 thou commandest. The people then becomes readier to obey 
 what is right, and cannot refuse to yield when it sees the 
 author of the ordinance obey himself. The world conforms to 
 the example of the king. Nor do edicts avail so much as the 
 life of the ruler, to influence their feelings. The changeable 
 vulgar always changes with the prince." 
 
 P. 226, No. xxx. Compare Menander (Ramage p. 34.) 
 
 orav sidsvaf ft'i^yc, ffeavrbv offn$ gf, 
 
 ejg rd ^fiatf &} odoiyroptTg' 
 SVSGTIV offrea xai xovfyq xovig 
 &v (3affi\suv xai rupdvvuv xai ffofiuv, 
 sya ppovovvruv siri y'tvsi xai 
 re do^p, rti TS xd\\et 
 xai ovdsv avrojv ruvd' sTrqpxsffsv 
 xoivbv rov ydqv sffy^ov 01 navreg fiporof. 
 ravtf op&v yivuaxz ffavrbv offng eT. 
 
 " When thou wishest to know thyself, what thou art, look at 
 the tombs, as thou passest along the road. In them lie the 
 bones, and the light dust, of kings, and despots, and sages, and 
 of men who were proud of their high birth, and their wealth, 
 and their renown, and their bodily beauty. But none of these 
 things could ward off (the influence of) time. All mortals 
 
 K.T.X.), which may be thus translated: "For we spring from thee, 
 having alone, &c., . . . obtained the resemblance of (thy) reason." 
 This I have followed in the metrical version. 
 
348 SUPPLEMENT. 
 
 find a common grave. Eegarding these things, know thyself 
 what thou art." 
 
 P. 226, No. xxxi. Propertius iii. 5, 13. 
 
 Haud ullas portabis opes Acherontis ad undas : 
 Nudus ab inferna, stulte, vehere rate. 
 
 " Thou shalt carry none of thy wealth to the waves of 
 Acheron ; fool, thou shalt be ferried across naked on the 
 infernal boat." 
 
 P. 232, No. xxxvii. Moschus (Ramage, p. 341.) 
 A/a/; rat /aaXa^a/ ptv STKV xara TtaVov o'Xwi/ra/, 
 $ ra xfiupa ff'sXiva, rb r* fttfaXlc ov\ov avqQov, 
 vffrspov av ^wavr/, %a/ stg srog aXXo pvovrr 
 
 5' ot (jsvyaJkoi xa,} xotprspoi Jj ffopot avdps$, 
 Kptora, davcafLzg^ avdxooi sv x&ovi jco/Xa 
 sv ^aaXa ^axpbi/ arsp/uova, vq-ypsrov vvvov. 
 
 "Alas, when the mallows have died in a garden, or the green 
 parsley, or the blooming crisp dill, they live again afterwards, 
 and grow up in another year. But we, the great, the brave, the 
 wise, when once we die, no longer hearing aught, sleep in the 
 hollow earth a very long unending sleep, that knows no waking." 
 
 P. 235, No. xlv. Ovid. Ep. ex Pont. ii. 3, 17. 
 Nee facile invenias multis ex millibus unuin 
 Virtutem pretium qui putet esse sui. 
 Ipse decor, recti facti si prcemia desint, 
 Non movet, et gratis pcenitet esse probum. 
 " You will not easily find one out of many thousands who 
 regards virtue as its own reward. Its own lustre, if the prizes 
 of right action are wanting, does not affect any one ; and he 
 repents having been good for nothing." 
 
 Claudian, Cons. Mall. Theod. 1. 
 
 Ipsa quidem virtus pretium sibi, solaque late 
 Fortunae secura nitet, nee fastibus ullis 
 Erigitur, plausuve petit clarescere vulgi : 
 Nil opis externse cupiens, nil indiga laudis, 
 Divitiis animosa suis, immotaque cunctis 
 Casibus, ex alta mortalia despicit arce. 
 
SUPPLEMENT. 349 
 
 " Virtue is its own reward ; it alone shines far and wide, in- 
 different about fortune, is not elevated by any proud emotions, 
 does not seek to become illustrious by the applause of the vul- 
 gar. Desiring no outward wealth, in no need of praise, bold 
 by its own resources, unmoved by all chances, it looks down 
 on the life of mortals from its lofty citadel." 
 
 P. 235, No. li. Compare the following from the so-called 
 golden Pythagorean verses, for a copy of which I am indebted 
 to a friend. 
 
 Hpiv ruv ijfAspivuv spyuv Xoy/<ra<r3a/ sxaffrov 
 Il5j wapsftqv ; ri $ zpz^u ', ft f^oi d'sov owt, 
 
 Asivoi [Atv sK#f>9i%ac <7ri<7rX7]ffGo } ^pqffra de 
 
 " Nor should one allow sleep to visit his tender eyes before 
 he has examined each of the day's deeds j in what have I 
 transgressed 1 what have I done 1 what duty have I failed to 
 fulfil 1 Beginning at the first, go over all thine acts ; and if 
 thou hast done anything dreadful, reproach thyself; if thou 
 hast done well, be glad." 
 
 " Each night, before, in soft repose, 
 Thy tired and languid eyelids close, 
 Of thine own self the questions ask : 
 " Have I fulfilled my daily task 1 
 What virtuous action have I done ? 
 Or, ah ! have I accomplished none ? 
 What have I done amiss this day 1 
 From virtue's path how gone astray ? " 
 When thou hast thus, from first to last, 
 Thine actions all in survey passed, 
 If thou hast evil done, be sad ; 
 If thou hast nobly done, be glad." 
 
 Pages 246 ff., Nos. Ixxiv. and Ixxv. Although only some 
 of the following Greek passages manifest any resemblance, 
 and that not a very close one, to the pantheism of the Upani- 
 shad, I think them worthy of being adduced here : 
 
350 SUPPLEMENT. 
 
 Aratus. Stob. Eel. Phys. i. 7. 
 
 'Ex Aibg dp^wftsffda, rbv ovdsTor' civdpsg SU/ 
 appqrov, /ASffra} ds A/og <7ra<fai /ASV dyviai, 
 waffai d' dvdptioffuv dyopai, {Asffrq ds QaXaffcta, 
 xal }jft'svsg, vdvrp ds A/O Xfpgp^&fla 'Tra.vrsg' 
 TOV yap %a! ysvog sofAsv. 
 
 "Let us begin with Zeus; whom we men will never leave 
 unnamed. And all streets are full of Zeus, and all the 
 market-places of men, and the sea too is full, and the ports, 
 and we everywhere stand in need of Zeus. For we are his 
 offspring." 
 
 The following lines form the commencement of a long 
 so-called [Orphic] passage in Stobseus, Eel. Phy. p. 10 : 
 
 Zsvg vrpurog y'svsro, Zsvg vffrarog apytxepauvog, 
 
 Zsvg xsp&Xfj, Zs-ug ftstfffa, Aihg d' sx <ravra rsrvxrai. 
 
 Zsug apffqv y'tvsro, Zsug aftfiporog sKt.sro vv/A<p?i, 
 
 Zsvg <7rvd{A7iv ycti^g r& xa/ ovpavou acfrsposvTog' 
 
 [Zsvg wo/?} yrdvruv, Ztvg dxa/^arou vrvpbs o 
 
 Zsvg TOVTOV g/^a, Zsiig %\iog yds 
 
 Z&vg (SaffiXsvg, Zsug avrog d^ravrcav d 
 
 ev xpdrog, sig dai/Atov yevsro, j&syag dp^og d<7rdvruv' 
 
 sv ds d's/tag Paffix&tov, sv f rdds trdvra xvxX&irai, 
 
 Tup nai vdup %al you'd, K&I aJdqp v{j rs KO,} q/Aap, 
 
 xa/ /Aijrig, irpurog ysvsrup, not,} epoug <7roXursp<7rrig. 
 
 wdvra ydp Iv Zqvbg fjjiydXw rdds titi/tari xsfrai, x.r.X. 
 
 " Zeus, the darter of the flashing lightning, is the first, the 
 last, the head, the centre : all things are formed from (or by) 
 Zeus. Zeus is (or became) a male, the immortal Zeus a maid. 
 Zeus is the foundation of the earth and of the starry heaven. 
 [Zeus is the breath of all, the fury of the ceaseless fire. Zeus 
 is the root of the ocean, Zeus is the sun and the moon]. Zeus 
 is the king, Zeus is himself the progenitor of all things. 
 There is one power, one deity, the great ruler of all things ; 
 and one royal body in which all these things are revolved, 
 fire and water and earth, and aether, and night and day, and 
 wisdom, the first generator, and much-delighting love : for all 
 these things lie in the great body of Zeus." 
 
SUPPLEMENT. 351 
 
 Aristotle de Republica vii. 1. This and the following three 
 passages are quoted, but not all fully, by Eamage, p. 102 f. 
 They are cited, not on account of anything corresponding in 
 the Sanskrit, but for their theistic and elevated sentiments. 
 
 The treatise from which the last three are taken is not, 
 however, generally regarded as Aristotle's.* 
 
 Ditto, de Eepublica vii. 1. 
 
 *O$ svbaifjjtov {tev effn xal /j,axdpio$, di } ovfttv 8s ruv s<*tortpixuv 
 dyaduv, ak\a di } avrbv aitroc,. 
 
 " (God) who is happy and blessed, not through any good 
 external to himself, but himself through himself." 
 
 Treatise de Mundo 5. 
 
 r5jv rs vaffav xai QdXaffgav aJdspa re xal q\tov xai ffeXqvqv xai 
 rbv 6'Xoi/ ovpavbv diexofffAytfe /a/a 7] did fdvruv dirjxouffa Suva/tig, . . . 
 rag evavrf car drag sv aurti <pvffei$ aXX^Xa/g dvayxdtfaffa o///oXoy^<ra/ 
 xai sx rouruv ^yj^av^ffa^sv^ rw vavri fftorqpiav. 
 
 " One power, that which reaches through all things, arranged 
 the entire earth, and sea, and aether, and sun and moon, 
 and the whole heaven, . . . compelling the most opposite 
 natures in it to harmonise, and from these things devising 
 safety for the whole." 
 
 De Mundo 6. 
 
 Tavra y^pf) xai <7rspi dtov diavotTffQai, duvd/Asi fJLSV ovroc, /ff^upordrov 
 de tvirpsKsffrdTOv, ^ufj ds ddavdrov, apery ds %par',Gr,ov. 
 vrirri (pvffei ysvoftevog ddsuprjros air* avrZi, ruv spytuv 
 deupeTrai. 
 
 " These things, too, we ought to think in regard to God, who 
 in might is most strong, in beauty is most fair, in life immortal, 
 in virtue most excellent, because, being unperceivable by 
 mortal natures, he is perceived by his works themselves." 
 
 De Mundo 7. 
 
 Kpovou ds cra/ xai %povov \sysrai, diqxuv eg aiuvog drepftovos st$ 
 ertpov ajuva. 
 
 " And he is called the son of Kronus and of time, continuing 
 from one age without limit, to another." 
 
 * On Aristotle's conception of the Deity, see Sir Alexander Grant's 
 "Aristotle" pp. 175 ff., in Mr Lucas Collins' "Ancient Classics for 
 English Headers. " 
 
352 SUPPLEMENT. 
 
 Flor. Monacense. Stob. iv., p. 267. 
 
 0sog ou X^jTrrog si ds Xqwros ou Qsog. 
 
 "God is not comprehensible. If comprehensible, he would 
 not be God." 
 
 P. 247, line 2, above the note. " Without an interior, or 
 an exterior." This cannot be properly said of a lump of salt. 
 It is, however, said of Brahma in ii. 5, 19 of this Upanishad, 
 where the commentator explains anantara as " having no suc- 
 cession of births," while he gives avdhya as " having no ex- 
 terior." But it would seem that anantara, as the opposite of 
 t, is intended to bear the sense of " having no interior/ 
 
 Page 248, line 27. Professor Cowell thus expresses him- 
 self on the subject : " It seems to me that the ultimate 
 meaning of mofaha, as of Brahma, (on which it of course de- 
 pends), is almost beyond our conception. It is the thin ether 
 into which Kant's "dove" hopes to fly up to find perfect free- 
 dom of flight. The ordinary ideas of us Europeans do not 
 rise higher than aham and Brahma, or iswara. But Brahma 
 seems to me utterly impersonal ; and therefore Brahma is as 
 far off" from it as we are ; and yet our usual idea of God is 
 iswara. I cannot help believing that the Vedanta distinction 
 of paramdrthika and vydvaharika must extend through all worlds 
 and all eternity ; the highest existence, conceivable by us, is 
 infinitely removed from pdramdrthikatva (reality). God's per- 
 sonality (as conceived in western thought) removes him at 
 once from the paramdrthika ; for surely all consciousness im- 
 plies three, the subject, and the object, and the relation ; and 
 Brahma is ekam advitlyam. His chaitanya has no object, it 
 is simple thought." (Paramdrthika means real ; vydvaharika, 
 phenomenal or apparent; and chaitanya, cognition.) 
 
 P. 51, lines 11 ff. from the foot. This view of the commen- 
 tators, must, however, be regarded as modern. Its falsity as 
 applied to ancient times is shewn by the cases of Maitreyl, 
 Gargi, and Sulabha, mentioned in pp. 250 f. 
 
 Page 255, Note *. Prof. Cowell draws my attention to the 
 fact that Sankara proposes as an alternative reading instead 
 
SUPPLEMENT. 353 
 
 ofgatih, viz., agatih ( = anavabodho 'parijndnam) with the sense : 
 " There is not miscomprehension of it, if it is spoken by a 
 non-dualist teacher." This, he observes, is the same meaning 
 as is brought out by my proposed reading, only expressed 
 conversely. 
 
 P. 265, No. Ixxxii. Though Indian caste is a different 
 thing from Grecian slavery, the following texts relating to 
 the latter are akin in spirit to the passage from the Mahabha- 
 rata : 
 
 Euripides, Ion, 854. 
 
 "Ey yap n roTg dovXoifftv alff^vvyv <pepsi, 
 rovvo/ta' ra d' aXXa cravra ruv sXsvQepuv 
 ovdsv Kaxfuv ftovXog oting sffQXbg fj. 
 
 " For one thing brings shame to slaves, the name. But in 
 all other respects a slave who is a good man is in nothing 
 worse than those who are free." 
 
 Philemon (Stob. AnthoL, ii. 365.) 
 
 xav dovXog % rig, ovdsv JITTOV, dsffffora, 
 dfftywof obrog sffriv, av dvQpwTrog fj. 
 
 11 If any one be a slave, my master, he is no less a man, if he 
 be a man." 
 
 Euripides, Melanippe (Stob. Anth., ii. 366.) 
 
 AovXov yccp sffdXbv TOUVO/A' ov diapdeps?' 
 
 tfoXXo/ d' afisivoug eigi rui, e\iv&'spojv. 
 
 " For the name will not destroy a good slave. For many 
 (slaves) are better than the free." 
 
 Ditto, Phrixus. 
 
 noXXo/ff/ dovhoig rouvo/j,' aiff^pov, q ds <ppqv 
 
 ruv ov%} dovXtov kffr 1 sXevdspurzpa. 
 
 " To many slaves the name is a disgrace : while their soul is 
 freer than that of others who are not slaves." 
 
 Philemon, Meineke, p. 410. 
 
 Kv dovXog sffri, Gapxa. rqv a'jr 
 tpvtfsi yap ovdsig douXog sysvyfy 
 ?) 5' av r{j%7} rb ffu/A 
 
 " Even though he is a slave, he has the same flesh, for no one 
 
 z 
 
354 SUPPLEMENT. 
 
 was ever a slave by nature; but destiny has enslaved his 
 body." 
 
 P. 265, No. Ixxxiv. Euripides, Dictys (Stob. Anthol., iii. 
 153). 
 
 E/g d' evytviiav o\iy' g^w ppdtfai xaXd. 
 
 o fjjlv 'yap sffdXbg evysvrig 'ifAOty 1 avqp, 
 
 65' oil dixaioc,, xav apeivovog varpbg 
 
 Zqvbg wepvxf}, dvffysvqg eJvai doxs?. 
 
 " I have little good to say of noble birth. For in my estima- 
 tion, the good is the nobly-born man, while he who is unjust, 
 even if sprung from a father superior to Zeus, is to me 
 ignoble." 
 
 Other similar sentiments are cited in the same place by 
 Stobseus. 
 
 P. 270, line 15, No. ex. The translation of the first line 
 of this passage has been omitted here. It runs as follows : 
 " The unlearned man, who has no faith in righteousness, and 
 who constantly sacrifices with means unjustly gained, shall 
 not obtain the rewards of righteousness." 
 
 P. 270, No. cxii. Menander (Ramage, p. 339), but re- 
 garded by Meineke, p. 306 , as spurious. 
 
 "E/ rig ds dvffiav <7rpoffipspoij\>, w Tldf^fiXs, 
 ravpuv ri vXqOog % splpuv, 5), vr\ A/a, 
 roiovruv 
 
 , 
 
 voiqffag 
 &' e\e(p<x,VTog 
 
 svvovv vofJsiQct rov &sbv xaQiardvat, 
 &xs/vog xai (pptvag xovfiag 
 rov civdoi "y^i^ov ffsvxsvui x.r.X. 
 
 6 yap dsbg (3\e<7rtt ffs 
 " If any one, Pamphilus, offering in sacrifice a multitude 
 of bulls or goats or the like, or fashioning gilt or purple 
 mantles, or images of ivory, or emerald, thinks thereby to 
 render the deity propitious to him, he errs, and is foolish. 
 For the man (who hopes for this) must be a good and useful 
 man .... for God is near at hand, and beholds thee." 
 
SUPPLEMENT. 355 
 
 In the Florilegium Monacense printed in Stob. Anthol. iv. 
 287, the following saying is ascribed to Socrates : 
 
 *O avTog gpjj, o/ ra anb xaxuv spyuv sj$ rag xaXr/g dvaXiffKovreg 
 XsiToupytag O/AOIOV KOIOVGI ro?g aw hpoffuXiag evffefiovci. 
 
 " The same person said that those who expended the gains 
 derived from wrongdoing on excellent rites of worship acted 
 similarly to those who performed pious acts with means gained 
 by plundering temples." 
 
 P. 271, line 2 ("a gift bestowed with contempt," &c.) and 
 p. 272, No. cxxi. 
 
 Philemon, Meineke, 422. 
 
 dnsdvaag avrov, eav o 
 
 11 If thou should'st clothe a poor man who is naked, thou hast 
 rather stripped him if thou should'st reproach him." 
 
 P. 275, No. cxxxvi. From the Florilegium Monacense. 
 Stobseus iv. 267 f. 
 
 opoiov ty^ei avQpuxog rb el iroisfi, orav TO tv iroith py 
 
 " A man is like God when he does good, and does not 
 make a gain of well-doing." 
 
 rbv Qsbv cipiffra, orai> rw GSM rr\v didvoiav 
 % yap dpsryj rfy "fyvxflt sXxei Trpbg rb ffwyyevsg. 
 " Thou wilt best honour God when thou in mind resemblest 
 him through virtue : for virtue draws the soul to that which 
 has an affinity to it." 
 
 *O/ avdpwTToi TOTS yivovrai (3s\Ttou$, OTO.V ry Q&w TrpoGsp^cavTai. 
 0/0,0/01' d& dslKvvffi T dew Tb evtpyerefv xaf aXqdeveiv. 
 " Men then become better when they draw near to God, 
 Beneficence and truthfulness evince likeness to God." 
 
 Page 275, No. cxxxix. The following saying of Diogenes 
 is given in the Florilegium Monacense in Meineke's edition 
 of the Anthology of Stobseus, vol. iv., p. 281. 
 
356 SUPPLEMENT. 
 
 'O avrbg spcurui/j^svog vug av rig afivvcuro rbv ey^dpov, sJwzv " s/ 
 ff-j'ys xaXog xa/ aya^og aurw y'svoio." 
 
 " The same sage being asked how a man could defend him- 
 self against his enemy, replied, 'If thou shouldst act fairly 
 and kindly towards him/ " 
 
 Page 275 f., Nos. cxxxix. and cxl. 
 
 Menander in Stobseus, i. 113, and Meineke, 35. 
 
 Obrog Kpariffrog ear* avqp, & Topyia, 
 oGrig adtKsTffdai irXsTffr' tftitirarat (3porZv. 
 
 " He is the best man, Gorgias, who knows how to 
 suffer most injustice." 
 
 Philemon in Stobaeus, i. 300, Meineke, 364. 
 
 "Hdiov ovdsv ovds {Aovfftxurzpov 
 sffr' ^ dvvaffdai XoiftopodfAsvov <pzpziv. 
 6 Xotdopuv y<ip, &v 6 hoidopov/usvos 
 [Lq <7rpoff<7roi7jrai ) XoiSopzTrat Xoidopuv. 
 
 " There is nothing pleasanter, or meeter than for one who 
 is reviled, to bear it ; for if the reviled does not take it to 
 himself, the re viler is himself reviled." 
 
 I give the enclosed from the Floril. Monacense (in Stobseus, 
 iv., 278), though there is nothing corresponding to it in the 
 Sanskrit. 
 
 O/ r' ayroi xaxa rsv^si avrjp aXXw xaxa rs-fyuv 
 i) ds xaxq /SoLiX^ ru) (SouXsvffavri xaxiffrq. 
 
 " He who devises evil against another devises evil against 
 himself; and the evil design is worst for the designer." 
 
 P. 277, No. cxliii. Although there is nothing quite 
 parallel to this in the Sanskrit, it is worth quoting. 
 Philemon in Meineke, p. 415. 
 
 'E% fov TraOsTv yfvuffx? xat rb 
 %ai col 
 
 " From suffering learn sympathy ; for so shall another who 
 has suffered sympathize with thee." 
 
SUPPLEMENT. 357 
 
 P. 277, No. cxlv. From Menander, cited by John of 
 Damascus in Stob. iv. 167. 
 
 ovdiig SGTI {tot 
 av r\ %p7)ffT6g' q fivffig {Aia 
 TO d' oixtfov ffuviffTqffiv Tpotrog. 
 
 " No man is to me an alien, if he be a good man. All men 
 have one nature ; but character commends anyone as a 
 kinsman/' 
 
 Stob. ii. 63, from Plutarch. 
 
 Apy&tbg J) 0?5/3a/b, ou 'yap ev^ofjuai 
 fAia,g' cina$ pot vvpyog 'EXXqvuv TraTpig. 
 
 " Whence Hercules said well : ' I am an Argive, or a Theban; 
 for I do not profess to be of one country. Any Greek tower is 
 my country." 
 
 P. 279, No. cliii. Pythagoras, Stob. Flor. ii. 220. 
 
 Hoisi a xpivsig sJvai /caXa, KUV <TTOIUV {AiXXvjs ado^eTv' <pav\o$ 
 yap xptrric, <7ravrb$ xaXov irpdyftaros 
 
 "Do what thou judgest to be right, even though by doing 
 this thou shouldst incur bad repute. For the crowd is a bad 
 judge of all noble acts. Despise therefore the blame of those 
 whose praises thou wouldst contemn." 
 
 Page 279, No. cliv. Sophocles, Aletes. 
 qp jap offrig qd&rai Xsyuv asi, 
 
 " For the man who delights to be constantly speaking, does 
 not observe that he is disagreeable to his associates." 
 
 Stobaeus, vol. ii., p. 36. 
 
 oujc av rig iiKy ToXX 
 
 6 {Aixpa d' si'Truv ftaXXov av p 
 
 "A man shall not be admired if he speaks much, but 
 rather if he speaks a little which is profitable." 
 
358 SUPPLEMENT. 
 
 P. 281, No. clxvii. Euripides (Stob. Anthol., i. 258). 
 
 Tiorspa $sXsi$ ffoi ftaXdaxd ^sudq X'syu 
 % ffxXqp aXydq; ppafy, ffrj yap n xpitfig. 
 
 " Dost thou desire that I should speak to thee smooth lies, or 
 hard truths 1 Tell me ; for with thee rests the decision." 
 
 P. 281, No. clxvii. Euripides, Ino. Stobseus, i. 259. 
 
 ysvoiro vrru^og, si 8s /SouXsra/, 
 xaxfuv, offng u)v evvovg spot, 
 <p6(3ov <xa,psXdtov ra^h xapdiag sps?. 
 
 " Let me have a poor man, or if he wishes, worse than a 
 poor man, who, being well disposed to me, will set aside 
 fear, and say what he thinks." 
 
 P. 282, No. clxxiii. Apollodorus in Eamage, "Beautiful 
 Thoughts from Greek Authors," p. 58. 
 
 w rbv xaxug wpdrrovra, 8eT, 
 , ra (3s?,riu fis npoffdoxav as/. 
 
 11 The man who is unfortunate should never despond, but 
 always hope for better things." 
 
 P. 286, No. cxciii. Philemon, Meineke, p. 399, No. xv. 
 
 ffotpbg v'Trdpffl, xav "k'syri rt 
 
 n (ppd^siv ro?g axovoufftv 
 ruv yap irsvyTUv Ktffriv OVK s%si Xoyog' 
 avrip ds vXavruv, xav dyav 
 dons? ri dstv ro?$ dxovovffw 
 
 " A poor man is not believed. Even if he be wise, even if 
 he say something profitable, he appears to those who hear him, 
 to speak badly : for the word of the poor receives no credence. 
 But a rich man, even if he lie exceedingly, appears to the 
 hearers to say something certain." See also the quotation 
 from the Danae of Euripides, under No. cxcix., at the foot of 
 p. 288. 
 
SUPPLEMENT. 359 
 
 P. 288, No. cxcix. Sophocles, Aleadse. 
 
 Ta XfflflM? dvQpuiKotffiv evpiGKsi <pi\ov$, 
 a-jdig ds rifAag. x. r. X. 
 xal yap duffeidsg ffupa xai duffuvvpov 
 yXfjjfffff) ffopbv TI&^GIV ev/uoptpov r> idtTv. 
 
 " Wealth obtains friends for men, and further, honours," &c. 
 . . . " For [wealth] makes even a man with an ugly body 
 and rude in speech, wise and handsome." 
 
 Menander (Stob. Anth. i. 234). 
 
 "Epyov eups/v ffuyyevq 
 sffriv. ovbl t7$ yap o 
 trpoffrjxeiv rbv (Sorjdtias rivbg 
 vov aireTaQai yap dfta n 
 
 11 It is a difficult task to find a kinsman of the poor man, for 
 no one acknowledges that one who needs any help belongs to 
 him ; for he at the same time expects to be asked (for some 
 help)." 
 
 Floril. Monacense (Stob. iv. 272.) 
 
 'EP evTU^iq <p't\ov sbps/v evvoputrarov, sv ds duffrv^ta wdvruv 
 awopurarov. 
 
 " In prosperity it is most easy to find a friend, and in 
 adversity the most difficult of all things." 
 
 Ibid. 
 
 o/ yap -TrXg/iTro/ rcav %pr){AaTUV } ov TUV s^ovruv stffi /Xo/. 
 
 " Many turn away from their friends when they fall from ease 
 into want. For most men are friends of wealth, not of those 
 who possess it." 
 
 Eurip., Hecuba, 1226. 
 
 'Ei/ roTg xoMoTg yap ayadoi (fatpeffraroi 
 <p'tXor TO. xpyffrd 3' avP sxaffr s^si <p/Xovg. 
 
 "For in adversity friends most distinctly show themselves 
 such. But prosperity in every case is attended by friends." 
 
360 SUPPLEMENT. 
 
 Eurip., Orestes, 727. 
 
 Iv xaxoTg 
 
 vavr/Xorfiv stffopav. 
 
 " The man who is faithful in times of calamity, is better to 
 regard than a calm is to mariners." 
 
 Eurip., Orestes, 665. 
 
 Tovg tpfaovg 
 
 Iv ToTg xaxoTg %pyi roTg (pjXoiffiv u(pe\s?v 
 orav 6' 6 daij&uv su didw, ri de? <pi\uv \ 
 apxs? yap avrbg o 6zog utpsXs/v 6&Xuv. 
 
 " Friends should aid friends in the time of calamity. When 
 Providence gives prosperity, what need have men of friends ? 
 for the god, being willing to benefit them, is himself sufficient." 
 
 The following is a very noble sentiment : 
 
 Menander (Stob. Anthol., iv. 114; and Meineke's Menan- 
 der, pp. 176 and 266). 
 
 ToDr' sffri rb 5jv, ov% eavrti ^5jc ftovov. 
 " This is life, not to live to one's self only." 
 
 P. 289, No. cci. Philemon (in Stob. Anthol. i. 189.) 
 
 } Avrip dfxouog Iffnv ov% o ^ ddixuv, 
 ' oorig a 
 
 ra 
 ' og ra /ueydXa zaprspe? ^ Xa/tfidvuv, 
 
 xai xpar&fv d 
 og yz raura travra 
 ' OGTIC, adoXov yvqffiav r 1 s%(uv <pvff/v, 
 sJvai dixaiog xou doxe/v sJvai Q'tXsi. 
 
 " The just man is, not he who does not act unjustly, but who 
 when he is able to do so, does not desire it ; nor, again, he 
 who has abstained from taking a little, but he who resists 
 taking great things, when he can have and hold them with 
 impunity ; nor, again, is the just man he who only observes 
 all these things, but he who possessing an honest and noble 
 nature, desires to be, and not to seem, just." 
 
SUPPLEMENT. 361 
 
 P. 289, No. cci. Plato, Gorgias, 174. 
 
 . ... ug evXapyrsov hn rb adixeft paXXov % rb udixeTffQai, KU.I 
 d,vdpi {AsXsrqr'eov oti rb doxsTv sJvai aya&bv aXXc rb 
 tlvai, xat idlq xat brif^ogia. 
 
 11 And of all that has been said, nothing remains unshaken 
 but the saying, that to do injustice is more to be avoided than 
 to suffer injustice, and that the reality and not the appearance 
 of virtue is to be followed above all things, as well in public 
 as in private life." (Dr Jowett's translation, 1st edition). 
 
 P. 290, No. ccv. ccvii., from Florilegium Monacense in 
 Stob. Anthol. iv. 277. 
 
 AXAwi/ larpbg avrbg eXxeffw [Bpuuv. 
 " A healer of others, himself full of sores." 
 Sosicrates in Stob. i. 342. 
 
 / ds rb xaKov sffftzv e<p' trepuv idsTv ) 
 
 11 We are all skilled in perceiving evil in the case of others ; 
 but we are not aware when we do it ourselves." 
 
 Menander, Stob., i. 342. 
 
 Oudsig iy? alrov ra xaxa ffvvopa, Ila^^/Xg, 
 catpug, irspou d' ag^jf^ovovvrog o-^srai. 
 
 " No one clearly perceives his own bad points, Pamphilus, 
 but will observe when another does anything unbecoming." 
 
 Menander, Meineke, p. 243. 
 
 orav ri //.gXX/js rbv <7re\ag xarq'yopeTv, 
 avrbg rd ffaurov tfpurov S7riffxs<7rrov xaxd. 
 
 " Whenever thou seekest to blame thy neighbour, first con- 
 
 sider thine own faults." 
 
 Phsedrus, iv. 10. 
 
 Peras imposuit Jupiter nobis duas : 
 Propriis repletam vitiis post tergum dedit, 
 Alienis ante pectus suspendit gravem. 
 Hac re videre nostra mala non possumus ; 
 Alii simul delinquunt, censores sumus. 
 
362 SUPPLEMENT. 
 
 " Jupiter has placed upon us two wallets ; he has put one 
 filled with our own faults behind our backs, and has hung one 
 heavy one filled with the faults of others before our breast. 
 Hence we cannot see our own bad acts, but as soon as others 
 offend, we censure them." 
 
 Cicero, Tusc. Qusest., iii. 30. 
 Est proprium stultitiae aliorum vitia cernere, oblivisci 
 
 suorum. 
 " It is a part of folly to see the faults of others and forget 
 
 P. 291, No. ccx. Aeschylus, Prometheus 263. 
 
 oifrig wiy&artov g^w 
 napaivsTv vovQereTv n rbv 
 wpffffovr'. 
 
 "It is easy for the man who is not involved in calamities to 
 advise and exhort him who is unfortunate." 
 
 Philemon, Sicilicus i. Ramage, " Beautiful Thoughts from 
 Greek Authors," and Meineke, p. 381 f. 
 
 "Avdpuffov ovra pqifiiov trapaivsgai 
 sffrtv, fforfgai 5' aurbv ov%i padiov. 
 ds rovg iaTpoug oJfi lyu, 
 syxpareia,<; ro/g voffovffiv sv 
 
 XaXouvrag' sJr' stf 
 avrov$ TO/ouvrag vAvff od ovx, t'/wv TO 
 srspov ro r' aXys/v xai rb dsupsTv sffr' 
 
 " It is easy for a man to advise, but not for a man himself 
 to act accordingly. As a proof of this, I know physicians 
 all speaking very wisely to the sick regarding temperance ; 
 but when they are themselves suffering, I know them doing 
 the very things which they then would not allow. Perhaps 
 it is one thing to suffer and another thing to speculate." 
 
 Euripides, Alcestis, 1078. 
 
 'Pqiov TTupaivsTv q vaQovra naprepeTv. 
 ' It is easier to advise than it is to endure suffering." 
 
SUPPLEMENT. 363 
 
 Demosthenes, Olynth. iii. p. 33 (Stob. i. 343). 
 
 A/oVs^ paffrov iffnv a^dvruv savrbv e%a<7rarav o yap (3ov\srai, 
 rovff sxaarog xal ohrcu. rd ds Kpaypara, 7roXXax/s otr^ ourw 
 
 " Wherefore it is the easiest of all things to deceive one's self: 
 for every one imagines what he desires. But the things are 
 often not so (as we suppose)." 
 
 Terence, And. ii. 1, 9 (in Eamage, "Beautiful Thoughts 
 from Latin Authors.) 
 
 Facile omnes quum valemus, recta consilia segrotis damus. 
 
 " We all, when we are well, easily give right advice to the 
 sick." 
 
 P. 293, No. ccxvii. Herodotus, viii. 140. xa/ yap dv 
 
 6$ scrt xa/ e 
 
 " For the (Persian) king's power is beyond that of men, and 
 his hand is exceedingly long." 
 
 Ovid, Heroid, xvii. 71. 
 
 An nescis longas regibus esse manus ? 
 " Dost thou not know that kings have long hands 1" 
 
 To which Dr Eamage adds, " This is the Greek proverb " 
 
 ftaxpai rvpdvvuv ^s?psg. 
 " The hands of princes [or tyrants] are long." 
 
 P. 293, No. ccxix. A parallel to this insidious maxim may 
 be found in the Florilegium Monacense, in the 4th vol. of 
 Meineke's edition of the Anthology of Stoba3us, p. 276. It 
 does not appear who was the author of the saying. 
 
 Tbv s^&pbv asi tfpoffyeXa, xai tfpoffayopsus' doxuv yap sJvai ayrw 
 tp/Xog gaov xaxov rt dpdffsi$. 
 
 "Always smile upon, and address, your enemy; for seeming 
 to be friendly to him, thou shalt more easily injure him." 
 
 P. 293, No. ccxix. I give here some specimens of the art- 
 ful and immoral counsels alluded to under No. ccxix. in p. 293. 
 
364 SUPPLEMENT. 
 
 The texts below quoted as parallel differ more or less in dic- 
 tion. M. Bh. i. 5606 ( =xii. 5259), "Let a man be very hum 
 ble in speech, but in heart sharp as a razor ; let him speak 
 with a smile, when bent on a terrible act." i. 5607 ( = xii. 
 5263), " He who wishes to succeed should join his hands, 
 should swear an oath, should conciliate, should raise hopes," 
 (in the parallel passage " should wipe away tears"), xii. 
 5290 b- , " Let a man inspire his enemy with confidence for 
 some real reason, and then smite him at the proper time, when 
 his foot has slipped a little." i. 5560, "By kindling fire, by 
 sacrifice" ("by attention, by silence," xii 5292 b ), "by a 
 beggar's saffron garb, by braided hair, and clothing of skin, 
 let a man fill his enemy with confidence, and then seize him 
 like a wolf." xii. 5293" ( = i. 5593), "A son, a brother, a 
 father, or a friend, who present any obstacle to one's interests 
 are to be slain :" ("a father or a teacher are to be treated as 
 enemies by him who seeks success," i. 5593). i. 5617 ( = xii. 
 5296 b , "without cutting into his enemy's marrow, without 
 doing something dreadful, without smiting like a killer of fish, 
 a man does not attain great prosperity." Then come in xii. 
 5299 b , these verses, the first of which seems inconsistent with 
 the context : " Men should always be free from ill-will and 
 strive after kindness and benevolence ; and restraint should be 
 practised by one who seeks to prosper." 5300 b , " When about 
 to strike, a man should speak affectionately ; and when he has 
 smitten, with more than affection ; having cut off his enemy's 
 head with a sword he should grieve and weep." 
 
 When thou on hostile acts art bent, 
 
 With craft disguise thy fell intent. 
 
 Whilst thou 'gainst truth thy breast dost steel, 
 
 With humble words thy hate conceal ; 
 
 Affecting calm, with artful smile 
 Thine unsuspecting foe beguile : 
 Then wait thy time, and strike the blow 
 Which lays thy careless victim low. 
 
 With kindly words address thy foe 
 When thou design' st to lay him low. 
 
SUPPLEMENT. 365 
 
 When thou hnst struck the deadly blow, 
 Then let thy tears profusely flow. 
 
 If sons, or brothers, sires, or friends, 
 By hostile acts obstruct thine ends, 
 Thy hand let no weak scruples stay ; 
 Without remorse by kinsmen slay. 
 
 These counsels are succeeded by a remark of the speaker to 
 this effect, xii. 5317, "Thus has been declared what is 
 designated as deceitful action ; let no one practise this. But 
 that you may know how to act 1 (or to perceive it ?) when it is 
 practised by another, I have declared it, wishing your wel- 
 fare." But this looks very like a subsequent interpolation, 
 made by some one who had scruples as to the doctrines incul- 
 cated. For in the next verse it is said that " The king of 
 Surashtra" (to whom the advice had been given), "hearing 
 these words of the Brahman " (Bharadvaja), " who was his 
 wellwisher, acted accordingly, with boldness of spirit, and 
 attained brilliant prosperity, along with his kinsmen." 
 
 Pp. 295 ff., Nos. ccxxi ccxxv. The following passages 
 are found in the Anthology of Stobaeus, iii. 2 f. 
 
 Euripides. 
 
 O/xo<p86pov 'yap avdpa, xuXvsi 
 
 sffOXr) yrapa^sv^OslGa xai ffw^ei 
 " A good wife, united to a man who is a prodigal, restrains 
 him, and saves the household." 
 
 Menander. 
 
 Ev sffr aXqdlg <p/Xrpov svyvufAuv 
 rovrw xaraxparztv dvdpog t'/udtv 
 " There is one true love-charm (philtre) a kindly [or conside- 
 rate] disposition; by this a wife is wont to win her husband." 
 Hippothoon. 
 
 " Apiffrov dvdpi xrij/Aa tfu/Acra^j yuv^. 
 
 " A man's best possession is a sympathetic wife." 
 
 Euripides, Phrixus. 
 
 ri yap sv xaxofa nai voffoi$ 
 sffrt, 5w//-ar' qv oiKy 
 
366 SUPPLEMENT. 
 
 opyqv rs Kpavvouffa, xai 
 
 ^sVfcfo /usdiffraa'. jjdv xavdrai p/Xwv. 
 
 " For in calamities and sicknesses a wife is most sweet to her 
 husband, if she manage the family concerns well, softening 
 anger, and diverting the spirit of her husband from dejection ; 
 even the wiles of friends are pleasant." 
 
 Menander, Meineke, p. 228. 
 
 burug ovb'sv Iffnv, w 
 , u$ avqp rs xul 
 
 11 If thou wilt consider the matter, Laches, there is nothing 
 more intimately allied than a man and his wife." 
 
 Menander, Meineke, p. 269. 
 
 Ta devrsp* asi r^v ywafaa, de~ Xsysiv, 
 rqv 5' qysfAov/av rwv o\uv rbv avdp' e%9tv. 
 o/x/a d' sv % ra ftavra 
 ovx sffnv r^nc, ftwiror* OVK 
 
 " A wife ought always to speak second ; and the husband to 
 bear rule in all things. There has never been a house in 
 which a woman stood first in everything which was not 
 ruined." 
 
 Philemon, Meineke, p. 413. 
 
 riv^ u 
 
 {jj^ xpstrrov' tJvai ravdpbg d\X' 
 yvvri ds viKojff' avdpa xaxov etfr/v 
 
 "It is the part of a good wife, Nicostrate, not to be 
 mistress of her husband, but to be subject to him. But the 
 wife who conquers her husband is a great calamity." 
 
 Philemon, Meineke, p. 421. 
 
 yvvaTxa 5' 6 rpoTog sv/Aoppov <ffoifT. 
 ys diatpepti <fs/j,v6rri$ tvfAOptpiag. 
 
 " Good character makes even a withered woman beautiful : 
 for dignity is far superior to beauty." 
 
SUPPLEMENT. 367 
 
 P. 303, lines 9 f., No. ccxxxi. Euripides, Stob. Anthol. 
 i. 2, and Orion printed in ditto, iv. 266. 
 
 Apsrrj 5' otfai <7rep {jt,a\Xov av 
 rofftids /AaXXov av^srai 
 
 " But virtue grows and is perfected, the more it is practised." 
 
 Page 303, No. ccxxxiii. Compare Sophocles, Oedipus 
 Tyrannus, 56. 
 
 u$ oud&v IGTIV ours <x"jpy<ji$ ours vav$ 
 epquog avdpuv ^ ^vvcHXovvruv sffca. 
 
 " For neither a tower nor a ship is of any value if it is 
 devoid of men to occupy it." 
 
 Aeschylus, Persse, 349. 
 
 'Avdpuv yap ovruv spxog sgriv affpaX'eg. 
 "For where there are men, there is a secure bulwark." 
 
 Pages 334, at the top, and p. 335, line 12 ff. Antiphanes, 
 Stob. iv. 132. 
 
 dt perpiug roug 
 ou yap r&dvatfiV) aXXa rfo a\jrr^v odov, 
 rjv vagiv s\dsTv Icr 1 avayxaiug g'^oi/, 
 wposXqXvdsffav lira ^fjbsig uffrspov 
 tig raurb xarayuyiTbv avro7<; ii^QfAsv, 
 xoi\>fi rbv a7*Xov (fwdiarp/^ovrsg ^povov. 
 
 "But men should not greatly lament their dear (deceased) 
 relatives. For they are not dead, but have gone before 
 on the same road which it is necessary for all to travel. 
 Then afterwards we shall arrive at the same resting place 
 with them, to spend along with them the rest of (our) time." 
 
INDEX, 
 
 I. SANSKEIT TEXTS. 
 
 PAGB 
 
 AITABEYA ARANYAKA. 
 
 78 . . . " . 300 
 
 ATHARVA VEDA. 
 
 iii. 30.1 . . . 139 
 
 iv. 16 ... 163 
 
 x. 8.44 ... 1 
 See other passages quoted in pp. 334 ff. 
 
 BHAGAVAD GITA. 
 
 ii. 20 ... 59 
 
 iii. 22 ... 201 
 
 ix. 32 ... 68 
 
 xvi. 1 . . . 33 
 
 BHAGAVATA PURANA. 
 
 v. 9 and 10 . ." 258 
 
 vi. 1.52 ... 225 
 
 vii. 5.37 ... 144 
 
 viii. 7.44 ... 87 
 
 ix. 21 ... 146 
 
 x. 22.35 ... 87 
 
 BHAMINI-VILASA. 
 
 i. 93 ... 92 
 
 tHARTRIHARl's 
 ANTI-SATAKA. 
 
 35 ... 37 
 
 BHARTRJHARI . 44 
 
 iii. 76 . " . . 99 
 
 BRAHMA DHARMA. 
 
 ii. 2.1 ... 137 
 
 ERIK AD ARANYAKA UPANISHAD. 
 
 ii. 4.1? ... 51 
 
 iv. 5.1) ... 246 
 
 CHANAKYA. 
 
 DAMPATI-SIKSHA. 
 26 ... 
 
 DRISHTANTA-SATAKA. 
 76* 
 
 PACK 
 140 
 
 36 
 
 144 
 
 HlTOPADESA. 
 
 i. 55 (33) . 
 
 98 (107) 
 
 171 (189) . 
 ii. 44 
 iv. 10 
 
 89 
 111 
 10 
 40 
 92 
 
 KATHA UPANISHAD 54 
 
 KATHA SARIT SAGARA. 
 
 Iv. 110 ... 36 
 
 LALITA VISTARA. 
 
 115 ff. ... 145 
 
 MAHABHARATA. 
 
 i. 3015 ... 8 
 
 3018 ... 8 
 
 3027 ... 133 
 
 3028 ... 135 
 3069 ... 110 
 3074 . . . 110 
 3077 ... 91 
 3079 ... 109 
 3094 ... 76 
 3174 ... 103 
 3176 ... 47 
 3383 60 
 
370 
 
 INDEX. 
 
 MAHABHARATA continued. 
 
 PAGE 
 
 MAHABHARATA continued. 
 
 PAGE 
 
 3513 . 
 
 103 
 
 13461 . 
 
 11 
 
 3559 . 
 
 94 
 
 13463 . 
 
 11 
 
 5560 . 
 
 361 
 
 13475 . 
 
 85 
 
 5553 . 
 
 112 
 
 13649 . 
 
 137 
 
 5563 . 
 
 113 
 
 13661 . 
 
 133 
 
 5593 . 
 
 361 
 
 13676 . 
 
 60 
 
 5606 . 
 
 361 
 
 13684 . 
 
 60 
 
 5607 . 
 
 361 
 
 13747 . 
 
 78 
 
 5613 . 
 
 98 
 
 13751 . 
 
 37 
 
 5617 . 
 
 361 
 
 13754 . 
 
 7 
 
 5627 . 
 
 112 
 
 13851 . 
 
 44 
 
 5915 . 
 
 111 
 
 13982 . 
 
 48 
 
 6116 . 
 
 85 
 
 14075 . 
 
 70 
 
 6254 . 
 
 85 
 
 14079 . 
 
 101 
 
 7045 . 
 
 60 
 
 14085 . 
 
 102 
 
 8404 . 
 
 97 
 
 14649 to ) 
 
 110 
 
 ii. 164 . 
 
 100 
 
 14721 \ 
 
 X 1O 
 
 194 ... 
 
 140 
 
 15382 . 
 
 102 
 
 223 ... 
 
 91 
 
 15398 . 
 
 107 
 
 251 ... 
 
 91 
 
 16796 . 
 
 84 
 
 1945 . 
 
 93 
 
 17041 . 
 
 36 
 
 2020 . 
 
 142 
 
 17042 . 
 
 22 
 
 2136 . 
 
 96 
 
 17392 . 
 
 70 
 
 2424 . 
 
 85 
 
 v. 863 ... 
 
 112 
 
 2438 . 
 
 85 
 
 916 . * . 
 
 7 
 
 2485 . 
 
 93 
 
 993 ... 
 
 101 
 
 2669 . 
 
 9 
 
 1007 . 
 
 109 
 
 iii. 25 ... 
 
 91 
 
 1010 . 
 
 83 
 
 50 ... 
 
 60 
 
 1011 . 
 
 83 
 
 62 ... 
 
 101 
 
 1028 . 
 
 80 
 
 80 ... 
 
 103 
 
 1088 . 
 
 83 
 
 84 ... 
 
 104 
 
 1097 . 
 
 96 
 
 87 ... 
 
 9 
 
 1112 . 
 
 100 
 
 916 ... 
 
 7 
 
 1125 . 
 
 90 
 
 1055 . 
 
 142 
 
 1144 . 
 
 45 
 
 1124 . 
 
 4 
 
 1350 . 
 
 140 
 
 1259 . 
 
 98 
 
 1155 . .-..-. 
 
 10 
 
 1333 . 
 
 111 
 
 1157 . 
 
 140 
 
 1395 . 
 
 60 
 
 1162 . 
 
 140 
 
 2325 . 
 
 137 
 
 1164 . 
 
 91 
 
 6715 . 
 
 103 
 
 1170 . 
 
 92 
 
 12470 . 
 
 60,70 
 
 1172 . 
 
 93 
 
 12531 . 
 
 69 
 
 1222 . 
 
 9 
 
 13252 . 
 
 85 
 
 1223 . 
 
 77 
 
 13253 . 
 
 88 
 
 1242 . 
 
 38 
 
 13362 . 
 
 60 
 
 1248 . 
 
 39 
 
 13427 . 
 
 60 
 
 1251 . 
 
 8 
 
 13434 . 
 
 60 
 
 1252 . 
 
 8 
 
 13445 . 
 
 75 
 
 1266 . 
 
 94 
 
 13448 . 
 
 73 
 
 1267 . . . 
 
 94 
 
INDEX. 
 
 371 
 
 MAHABHARATA continued. PAGE MAHABHARATA continued. PACK 
 
 1270 . 
 
 1272 . 
 
 1289 . 
 
 1318 f. . 
 
 1319 . 
 1321 . 
 1348 . 
 
 1380 . 
 
 1381 . 
 
 1382 . 
 1389 . 
 1405 . 
 1430 . 
 1451 . 
 1474 . 
 1492 . 
 1513 . 
 
 1517 . 
 
 1518 . 
 1537 . 
 1623 . 
 1680 . 
 3290 . 
 
 3313 . 
 
 3314 . 
 3317 . 
 4143 . 
 4157 . 
 4332 . 
 4348 . 
 4494-4637 
 4637 . 
 4567 . 
 
 vi. 1403 . 
 
 2008 . 
 vii. 429 
 
 5960 . 
 
 5961 . 
 viii. 1817 . 
 
 2116 . 
 x. 135 
 
 178 
 
 234 
 xi. 36 
 
 48 
 
 55 
 
 67 
 
 75 
 
 76 
 
 88 
 
 ''AUK 
 
 88 
 
 JHJLBULAOJU 
 
 91 
 
 90 
 
 116 
 
 77 
 
 184 
 
 112 
 
 xii. 213 
 
 112 
 
 293 
 
 111 
 
 343 
 
 96 
 
 513 
 
 109 
 
 514 
 
 77 
 
 529 
 
 48 
 
 530 
 
 113 
 
 751 
 
 113 
 
 781 
 
 45 
 
 795 
 
 9 
 
 828 
 
 37 
 
 831 
 
 69 
 
 846 
 
 99 
 
 854 
 
 84 
 
 1328 
 
 88 
 
 2320 
 
 40 
 
 2363 
 
 75 
 
 2599 
 
 73 
 
 2791 
 
 93 
 
 2797 
 
 81 
 
 2979 
 
 82 
 
 2980 
 
 95 
 
 2998 
 
 94 
 
 3450 
 
 77 
 
 3501 
 
 140 
 
 3531 
 
 94 
 
 3814 
 
 120 
 
 3855 
 
 120 
 
 3892 
 
 103 
 
 4094 
 
 33 
 
 4148 
 
 99 
 
 4167 
 
 10 
 
 4217 
 
 81 
 
 4221 
 
 90 
 
 4225 
 
 109 
 
 4390 
 
 109 
 
 4889 
 
 105 
 
 4908 
 
 93 
 
 4993 
 
 95 
 
 5259 
 
 100 
 
 5263 
 
 41 
 
 5264 
 
 41 
 
 5265 
 
 101 
 
 5290 
 
 102 
 
 5292 
 
 101 
 
 5293 
 
 27 
 
 5296 
 
 59 
 
 27 
 
 100 
 
 105 
 
 74 
 
 73 
 
 103 
 
 103 
 
 50 
 
 51 
 
 101 
 
 47 
 
 81 
 
 41 
 
 45 
 
 42 
 
 42 
 
 80 
 
 79 
 
 70,71 
 
 140 
 
 8 
 
 91 
 
 73 
 
 11,12 
 
 95 
 
 139 
 
 113 
 
 85 
 
 100 
 
 9 
 
 28 
 
 75 
 
 101 
 
 96 
 
 92 
 
 97 
 
 97 
 
 112 
 
 98 
 
 98 
 
 86 
 
 361 
 
 361 
 
 113 
 
 122 
 
 361 
 
 361 
 
 361 
 
 361 
 
372 
 
 INDEX. 
 
 MAHABHARATA continued. PAGE 
 
 5299 ... 361 
 
 5300 ... 361 
 5317 f. ... 362 
 5315 ... 311 
 5497 ... 135 
 5528 ... 88 
 5561 ... 133 
 5623 ... 51 
 5683 ... 41 
 5906 ... 81 
 5961 ... 73 
 6002 ... 76 
 6057 ... 60 
 6132 ... 62 
 6284 ... 95 
 6486 ... 45 
 6497 ... 101 
 6508 ... 47 
 6575 ... 106 
 6609 ... 103 
 6641 ... 50 
 6526 ... 28 
 
 6712 ... 102 
 
 6713 ... 103 
 6736 ... 11 
 6939 ... 66 
 6951 ... 60 
 7058 ... 7 
 
 7063 ... 82 
 
 7064 ... 82 
 7124 ... 21 
 7447 ... 48 
 7981 ... 50 
 8255 ... 41 
 8307 ... 28 
 8311 ... 31 
 8449 ... 72 
 8752 ... 69 
 8801 ... 67 
 8925 ... 69 
 8929 ... 143 
 8959 ... 48 
 9034 ... 21 
 9064 ... 72 
 9248 ... 84 
 9281 ... 84 
 9667 ... 69 
 9810 ... 77 
 9932 ... 28 
 9972 88 
 
 MAHABHARATA continued. PAGE 
 
 9917 ... 50 
 
 9919 ... 50 
 
 9925 ... 103 
 
 10517 ... 21 
 
 10559 ... 37 
 
 10576 ... 108 
 
 10931 ... 68 
 
 11008 ... 88 
 
 11014 . . . 109 
 
 11017 ... 72 
 
 11023 ... 90 
 
 11380 . . . 48 
 
 11692 ... 48 
 
 11811 ... 65 
 
 11812 ... 90 
 12050 ... 26 
 12064 ... 49 
 12078 ... 22 
 12121 ... 50 
 12126 ... 73 
 12131 ... 107 
 12447 ... 22 
 12483 ... 101 
 12494 ... 101 
 12501 ... 41 
 12516 ... 41 
 12521 ... 44 
 12381 ... 45 
 
 xiii. 343 ... 73 
 
 651 ... 143 
 
 1542 ... 71 
 
 1544 ... 76 
 
 1550 ... 72 
 
 2084 ... 60 
 
 2092 ... 64 
 
 2160 ... 64 
 
 2194 ... 12 
 
 2236 ... 138 
 
 2496 ... 137 
 
 2610 ... 68 
 
 2979 ... 73 
 
 3010 ... 82 
 
 3082 ... 72 
 
 3212 ... 89 
 
 3380 ... 85 
 
 3650 ... 76 
 
 4985 ... 93 
 
 4986 ... 94 
 5534 ... 37 
 5544 . 79 
 
INDEX. 
 
 373 
 
 MAHABHARATA continued. 
 
 PAGE 
 
 PANCHATANTRA continued. PAGE 
 
 5571 . 
 
 84 
 
 ii. 127 (117) . . 39 
 
 5861 . 
 
 120 
 
 iii. 92 ... 142 
 
 6073 . 
 
 76 
 
 104(103) . . 86 
 
 6612 . 
 
 67 
 
 v. 38 ... 89 
 
 6781 . 
 
 133 
 
 49 ... 142 
 
 6783 . 
 
 120 
 
 PRASNOTTARAMALA. 
 
 6799 . 
 
 120 
 
 
 7163 
 
 60 
 
 15 ... 36 
 
 7213 .' ! 
 
 60 
 
 KAGHUVANSA. 
 
 7412 . 
 
 60 
 
 x. 15 ... 2 
 
 7574 . 
 
 80 
 
 KAMAYANA.* 
 
 7593 . 
 
 82 
 
 ii. 18.23 '. . 99 
 
 7595 . 
 
 203 
 
 105.16 ... 41 
 
 7597 . 
 
 45 
 
 24.26 ... 137 
 
 7607 . 
 
 10 
 
 108 and 109 . . 14 
 
 xiv. 592 ... 
 
 67 
 
 vi. 67.10 (Gorresio), . Ill 
 
 1455 . 
 
 2784 . 
 
 48 
 35 
 
 83.14 (Bombay Ed.) 21 
 115.41 ... 89 
 
 2788 . 
 
 80 
 
 vii. 17 ... 154 
 
 2835 . 
 
 79 
 
 * Note. The references are mostly to the 
 Bombay Edition; but the parallel pas- 
 
 MANU. 
 
 
 sages in Gorresio's Edition are sometimes 
 
 ii. 162 ... 
 
 72 
 
 given. 
 RlGVEDA. 
 
 238 
 
 90 
 
 
 iv. 138 ... 
 
 96 
 
 i. 48 . . 180 
 
 161 
 
 Q 
 
 50 ... 179 
 
 170 .' ! 
 239 ... 
 vi. 45 ... 
 vii. 8 ... 
 44 ... 
 
 o 
 
 34 
 26 
 143 
 124 
 
 140 
 
 92 ... 180 
 113 ... 180 
 v. 83 ... 177 
 vi. 75 ... 195 
 vii. 86.3 . . . 316 
 
 viii. 17 ... 
 84 
 
 26 
 
 89.1 . . . 317 
 103 ... 194 
 
 
 
 Ql 
 
 Q 
 
 88.4 . . . 317 
 
 i/J O 
 
 ix. 49 ... 300 
 314 ... 60,62 
 319 ... 61 
 
 ix. 112 ... 190 
 x. 14 ... 186 
 15 ... 186 
 
 
 
 16 ... 186 
 
 xi. 9 ... 
 
 228 ... 
 
 84 
 37 
 
 34 ... 190 
 90 ... 325 
 
 MRICHHAKATIKA. 
 
 
 107.8 ... 192 
 
 Act iv 
 
 138 
 
 117 ... 193 
 
 
 
 121 . . . 324 
 
 NAISHADHA CHARITA. 
 
 
 129 ... 188 
 
 xvii. 45 ... 13,15 
 
 146 ... 189 
 
 PANCHATANTRA. 
 
 
 151 ... 330 
 
 168 ... 178 
 
 i. 15 
 
 108 
 
 Besides numerous passages referred to in 
 
 21 ... 
 
 143 
 
 pp. 311 ff. 
 
 277 (247) . 
 
 87 
 
 SAHITYA-DARPANA. 
 
 314 (357) . 
 
 110 322 . 107 
 
374 
 
 INDEX. 
 
 PAGB 
 SARNGADHARA'S PADDHATI. 
 
 4 ... 39 
 
 DITTO DHANAPRASANS*!. 
 12 ... 107 
 
 DITTO NITI. 
 
 2 ... 39 
 
 34 90 
 
 BlLHANA IN. 
 
 13 
 
 142 
 
 SARVADARS*ANA-SANGRAHA 17.18 
 
 $ATAPATHA BRAHMANA. 
 
 i. 1.1.7 ... 312 
 
 ii. 2.2.19 ... 76 
 
 x. 5.4.16 ... 50 
 
 S UBHASHITARNAVA. 
 
 43 ... 38 
 
 64 ... 108 
 
 96 ... 267 
 
 110 ... 102 
 
 255 ... 36 
 
 267 ... 267 
 
 274 ... 88 
 
 275 ... 110 
 28,313 ... 44 
 
 ^VETASVATARA UPANISHAD. 
 
 iii. 7 ... 197 
 
 19 ... 1 
 
 vi. 1 . 198 
 
 / PAGE 
 TAITTIRIYA ARANYAKA. 
 
 x. 9 . " . 76 
 
 TAITTIRIYA BRAHMANA. 
 
 iii. 3.3.1 . . . 300 
 
 3.10.4 ... 300 
 
 11.8.1 ... 54 
 
 12.4.7 ... 300 
 
 VAYU PURANA. 
 
 viii. 190 . . " . 78 
 
 VAJASANEYI BRAHMANA 300 
 VAJASANEYI SANHITA. 
 
 xxxi. 18 ... 325 
 
 xxxii. 2 ... 235 
 VIKRAMA CHARITA. 
 
 158 ... 86 
 
 232 ... 2 
 
 VISHNU PURANA. 
 
 iii. 18.30 ". . " . 17 
 
 iv. 24.48 : 46 
 
 VRIDDHA CHANAKYA. 
 
 x. 17 . . " . 11 
 
 xi. 7 ... 267 
 
 xii. 22 ... 40 
 
 xiv. 6 ... 38 
 
 xv. 1 ... 37 
 
 xv. 10 ... 41 
 
 176 ... 38 
 
 Ms.p.32 ... 99 
 
 II. CLASSICAL QUOTATIONS. 
 
 AESCHYLUS Fragment, 205 
 
 214 
 
 . . . 342 
 
 Persse, 349, . . 367 
 
 Prometheus, 263, . 362 
 
 Sept. ad. Thebas, 591, 290 
 
 ANONYMOUS FRAGMENTS, 211, 
 
 342, 352, 355, 356, 
 
 357, 359, 361, 363 
 
 ANTIPHANES Fragment, 238 
 
 367 
 
 APOLLODORUS Fragment, 358 
 
 ARATUS Phoen. 1, . 350 
 
 ARISTOTLE de Kepubl. vii. 1, 351 
 
 CEBETIS TABULA, 12, . 232 
 
 CICERO Parad. 6, 3, . 245 
 
 CICERO Tusc. Qusest. iii. 30, 362 
 CLAUDIAN 
 
 Cons. Hon. iv. 296, . 347 
 
 Cons. Mall. Theod. 1, 348 
 
 DEMOSTHENES Olynth, iii., 363 
 
 DIODORUS, 296 b , . . 232 
 
 DIOGENES Fragment, 355 
 
 EURIPIDES Alcestis, 1078, 362 
 
 Andromache, 943, . 339 
 
 Electra, 1131, . . 288 
 
 Hecuba, 282, . . 340 
 
 1226, . . 359 
 
 Hercules Furens, 101, 129 
 
 655 232 
 
 Ion, 854, ... 353 
 
 1619, ... 205 
 
INDEX. 
 
 375 
 
 EURIPIDES continued. P AG B 
 
 Orestes, 665, 727, . 360 
 
 Phceuissse, 503, . . 103 
 
 555, . . 213 
 
 Supplices, 214, . . 203 
 
 532 . . 335 
 
 734, . . 203 
 
 1000, . . 297 
 
 1080, . . 233 
 
 Troades, 647, . . 118 
 
 649, . . 300 
 
 Fragment of Archelaus, 341 
 
 Antiope, 341 
 
 Antigone 1 342 
 
 Bressae, 288 
 
 Danae, 271, 288 
 
 Dictys, . 354 
 
 Ino, . 358 
 
 Melanippe, 353 
 
 Phrixus, 341, 
 
 353, 365 
 
 Temenidae, 224 
 
 Fragments of works not 
 
 named, 271, 277, 291, 341, 
 365, 367 
 HERODOTUS, i. 32 ; iii. 40 ; 
 
 vii. 10 and 46, 322 
 viii. 140, . 363 
 HESIOD, Op. et Dies., . 236 
 HILLEL in Oorts Apokriefe 
 
 Boeken, ... 273 
 
 HIPPOTHOON Fragment, 365 
 
 HORACE Odes, iv. 9, 25, 303 
 
 i. 16, 52, 235 
 
 ILIAD, xix. 137, . . 311 
 
 JUVENAL, i. 3, 152, . 242 
 
 x. 140, . . 235 
 
 x. 147, 166, . 242 
 
 KLEANTHES' (or Cleanthes) 
 
 Hymn to Zeus, 213, 344 
 ,, Saying of, . 245 
 LUCRETIUS, ii. 10, . . 51 
 MENANDER 
 
 Frag. Koniazomenai, 212 
 Phocium, . 343 
 
 Fragments of unknown 
 
 works, 340, 347, 356, 357, 
 359, 360, 361, 365, 366 
 
 MENANDER continued. PAGE 
 Fragment of doubtful 
 
 genuineness, . . 354 
 
 MOSCHUS Fragment, . 348 
 
 ODYSSEY, i. 57, . . 304 
 
 xxii. 10, . . 212 
 
 [ORPHEUS], ... 350 
 OVID 
 
 Epist. ex Ponto, ii. 3, 17, 348 
 
 Heroid, xvii. 71, . 363 
 
 Met. ii. 1, . . . 314 
 PHILEMON Fragments, 
 
 342, 353, 355, 356, 
 
 358, 360, 362, 366 
 
 Fragment of Sicilicus, 362 
 
 PH^DRUS, iv. 10, . 361 
 
 PLATO 
 
 Gorgias, ... 361 
 
 Phsedrus, 147, . . 213 
 
 Eepublic, ii. 18, . 206 
 
 vi. 2, . . 243 
 
 x. 6, . . 212 
 
 x., . . 343 
 
 Thesetetus, 81, . . 206 
 
 PLAUTUS' Trin. 2, 2, 40, 283 
 
 Capt. ii. 2, 75, 343 
 
 PLUTARCH, Verses quoted 
 
 by, ... 357 
 
 PROPERTIUS, iii. 5, 13, . 348 
 
 iv. 13, . 299 
 
 PYTHAGORAS, . . 357 
 
 PYTHAGOREAN Verses, . 349 
 
 SALLUST, Cat. 54, . . 290 
 
 SENECA DE IRA, 2, 13, 2, 236 
 
 SOCRATES, Saying of, . 355 
 
 SOPHOCLES' Aleadse, frag., 359 
 
 Aletes, 357 
 
 Electra, 916, 129 
 
 Oed. Tyr. 56, 367 
 
 Philoctetes, 1443, 224 
 
 Fragments, 202, 288 
 
 SOSICRATES, frag., . 361 
 
 TERENCE, And. ii. 1, 9. 363 
 
 Heaut. 3, 1,97, 291 
 
 TREATISE de Mundo, 5, 6, 7, 351 
 
 VALERIUS MAXIMUS, 4, 4, 1, 245 
 
 XENOPHON, Memor. i. 7, 1, 289 
 
376 
 
 INDEX. 
 
 III. BIBLICAL TEXTS. 
 
 
 PAGE 
 
 
 PAGE 
 
 Corinthians, 1st Ep. to, xiv., 
 
 245 
 
 Matthew vii. 3 ff, 
 
 110 
 
 xv. 33, 
 
 278 
 
 vii. 6, . 
 
 279 
 
 Deuteronomy v. 9, 
 Ecclesiastes ix. 10 ; xii. 1, 
 
 162 
 30 
 
 vii. 12, . 
 
 x. 42, . . 
 
 86 
 231 
 
 ix. 11, 
 
 44 
 
 xix. 21, . 
 
 80 
 
 Ecclesiasticus xxxiv. 19 and 
 
 
 Peter, 1st Ep. to, ii. 2 f.; iii. 
 
 9,88 
 
 xxxv. 7, ... 
 
 271 
 
 v. 8, . 
 
 26 
 
 Exodus vii. 1 ff., . 
 
 211 
 
 Proverbs xv. 8, 
 
 271 
 
 XV. 1, 
 
 318 
 
 xxv. 21, 
 
 88 
 
 xx. 5, . 162, 
 
 316 
 
 xxx. 18, 
 
 160 
 
 Ezekiel xviii. 1 ff., 162, 
 
 316 
 
 ,, xiv. 20 ; xix. 4, 7 
 
 , 288 
 
 Genesis ii. 24, 
 
 300 
 
 ix. 7 ; xiv. 6 ; xv 
 
 
 Habakkuk ii. 20 ; iii. 8, 
 
 314 
 
 12 ; xxvii. 22, 
 
 ' 279 
 
 Hosea vi. 6, . 
 
 267 
 
 Psalms ii. 4 ; xviii. 7, . 
 
 314 
 
 Isaiah vi. 1, 
 
 314 
 
 Ivii. 4 ; Ixiv. 3, 
 
 94 
 
 i. 11, . 
 
 267 
 
 xxv. 6 ; Ixxx. 49 ; 
 
 
 Ixiii. 16, 
 
 319 
 
 Ixxxv. 5, 
 
 162 
 
 James iv. 14, 
 
 26 
 
 Ixxxix. 8 ; xcvii. 19 
 
 , 318 
 
 Jeremiah xxix. 26, 
 
 245 
 
 Ixxiv. 11, . 
 
 321 
 
 xiii. 23, . 
 
 279 
 
 ciii. 13, 
 
 319 
 
 xxxi. 29, 
 
 316 
 
 civ. 32, . 
 
 319 
 
 Job xiv. 7 ff., 
 
 36 
 
 Eomans, Ep. to, xii. 20, 21, 
 
 88 
 
 John iv. 44, . 
 
 305 
 
 Samuel, 1st Book of, ii. 25, 
 
 211 
 
 2 Kings ix. 11, 
 
 245 
 
 xix. 20, 
 
 244 
 
 Luke xii. 33, 
 
 24 
 
 2d Book of, xii. 12, 
 
 25 
 
 vi. 19, . . 24 
 Mark vi. 4, . 
 
 ,80 
 305 
 
 Timothy, 1st Ep. to, v. 8, 
 Titus iii. 10, . 
 
 84 
 279 
 
 Matthew v. 46, . 
 
 87 
 
 
 
 IV. GENEEAL INDEX. 
 
 Benfey, Transl. of B. V. 
 
 i., 92.10, ... 328 
 Gough, Articles in Cal. 
 
 Eev., ... 255 
 Haug's Ved. Baths. 
 
 spriiche, . . . 323 
 Hildebrandt's Aditi, . 313 
 
 Varuna and 
 Mitra, . . . 311 
 Holtzmann's Agni, . 61 
 ,, Arjuna, . xiv. 
 
 Lud wig's Bigveda, . 311 
 Muller's Hibbert Lec- 
 tures, . 28, 32, 247, 249 
 
 History of Anc. 
 Sanskt. Lit., . 247, 256 
 
 Pascal quoted, 
 
 Begnaud, Mate"riaux pour 
 servir a 1'Histoire de la 
 Philosophic de 1'Inde 
 
 Eeuss. Hist, des Israelites, 
 
 Scott, Sir Walter, quoted, 
 
 Tod's Annals of Eajas- 
 than, &c., . 
 
 Weber's Ind. Studien, x. 
 118, .... 
 
 Wilson, Theatre of the 
 
 Hindus, . . .64, 260 
 
 Wilson's Vishnu Pur., . 199 
 
 Windischmann's Philoso- 
 phic, &c., . . 254, 256 
 
 Young's Night Thoughts, 36 
 
 223 
 
 255 
 
 49 
 
 134 
 
 132 f. 
 
 250 
 

 
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