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164
THE INDIAN ANTIQUARY.
[JUNE, 1874.
subsistence, and ignoble men happy, as it were through his scepticism. I say it emphatically: bewildered by anxiety (F), and perceiving this thy do not doubt about righteousness: he who does adversity and the prosperity of Suy odhana, so is on the way to be born as a brute. The I censure the Disposer, who regards you with weak-minded man who doubts about his rightean unequal eye. Bestowing good fortune on the ousness or the inspired precepts of rishis, shall son of Dhritarashtra (Suyodhana), who remain at a distance from the undecaying eternal transgresses the rules observed by noble men, heaven, as a Sudra must stand aloof from the who is cruel, greedy, and a perverter of justice, Veda. A royal sage who studies the Veda, what good result does the Disposer gain ? who is devoted to righteousness and has If an action performed affects [i.e. should in been born in an intelligent family, is to be justice affect] the doer, and not another person, ranked by the righteous among aged (and then God is sullied by that evil action [i.e. therefore wise] men. He who, transgressing not treating men according to their deserts). against the scriptures, and dull of understandBut if an evil deed committed does not affecting, doubts about righteousness, is a greater the doer, might only (not right] is the cause of sinner than a Sudra and is worse than a robber. this; and in such circumstances I lament (the And thou hast seen with thine own eyes the case of) feeble men."
austere sage Markandeya, illimitable in Here we have the same question raised as is soul, moving (among men), and of great age, in proposed, but not solved, in the book of Job, viz. consequence of his righteousness. Vy a sa, how it happens that the righteous often suffer, Vasishtha, Maitreya, N &rada, Lo. whilst the wicked prosper. Yudhish- masa, Suka, and other rishis are all thira, in his reply, rebukes Draupadi for wise through righteousness. For thou plainly her impiety, and while he declares that he himself seest these sages distinguished by a celestial practises righteousness disinterestedly, without power of contemplation (yoga), able both to hope of reward, he maintains that it is wicked curse and to bless, and more important even to doubt that it is recompensed by the Deity. | than the gods. For these men, resembling Reply of Yudhishthira.
the immortals, and possessing an intuitive "I have heard, Y âjnaseni (Draupadi) the knowledge of scripture, in the beginning decharming and amiable discourse, full of spark clared that righteousness was continually to ling phrases, which thou hast spoken; but be practised. Wherefore, O fair queen, thou thou utterest infidel sentiments (nástikya). oughtest not, with erring mind, to censure I do not act from a desire to gain the rewards and to doubt the Deity and righteousness. The of my works. I give what I ought to give, and fool who distrusts righteousness regards all perform the sacrificial rites which I am bound to who have attained to certainty as insane, and celebrate. Whether reward accrues to me or not, does not admit the authority of any one else. I do to the best of my power what a man should Finding his authority in himself, puffed up, do, as if he were living at home. I do not despising goodness, the fool believes only so fulfil my duty for the sake of the rewards of much as rests on popular testimony and is duty, being careful not to transgress the injunc- connected with the gratification of the senses : tions of the sacred writings, and having a in regard to anything beyond that he goes regard to the practice of the virtuous. It is on astray. There is no atonement for the man duty alone that my thoughts are fixed, and this, who doubts about righteousness: although bent too, naturally. The man who makes of righte- upon their attainment, that wretched sinner does ousness a gainful merchandize is low, and the not attain to heavenly realms. Abandoning mearest of those who talk about righteousness, authoritative testimony, reviling the contents the man who seeks to milk righteousness [i.e. of the Vedas and other scriptures, and transto get out of it all the advantage which he can], gressing through lust and covetousness, the does not obtain its reward: and he who doubts deluded man goes to hell. But he who with while he performs duty sins in his disposition a constantly fixed resolution attains to righte
• Called also, and more commonly, Duryodhan. is tainted by the sin.
+ The commentator explains this differently, and makes I Ativádát, which the commentary explains thus : mait mean that if the doer only, and no other, reape the recom- nintaram atikranto vddo vachanam tasmåt vedaika-pra. pense of his work, the Deity also, as the causer of the sot, many ac.
