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JUNE, 1874.) RELIGIOUS & MORAL SENTIMENTS. FROM MAHABHARATA.
165
Olgness, and is free from doubt, enjoys im- holy, and to such as are wicked, as well as the mortulity in the next world. Setting aside the production and dissolution of the world, are authority of rishis, not practising righteousness, secrets of the gods. Whoever knows these and transgressing all scriptural injunctions, the (secrets)-in regard to them men are perplexed deluded man finds no happiness in any of his - he does not attain to blessedness even after births. He who does not admit the authority a thousand kalpas.t These (secrets) of the of rishis, or follow approved custom, does not gods are to be guarded; for their wonderenjoy happiness either in this world or in the working power is mysterious. Brahmans who next-this is certain. Do not doubt regarding have formed the desire, who are devoted to that righteousness which is practised by the religious observances, whose sins have been virtuous, which is ancient, and has been set burnt ap by austerities, and who have clear forth by omniscient, all-seeing rishis. Righte- mental intuitions, perceive these secrets). ousness, and nothing else, is the boat. which No doubts must be entertained in regard to conveys those who are on the way to heaven: righteousness, or to the gods, merely because this only is the ship like that on which the mer- the recompense of works is not visible. Sacrichant seeks to cross the ocean. If righteous- fice must be diligently offered, and liberality ness, when practised, were without reward, this
exercised without grudging. Works are followworld would be plunged in bottomless darkness ; ed by a recompense. And this eternal ordimen would not attain to final tranquillity nance was declared by Brahmâ to his sons, as (nirvana), would lead the life of brutes, would the rishi Kasya pa knows. Wherefore let thy not addict themselves to learning, nor would doubt vanish as a vapour. Be certain that all any one attain the object of his desire. If (this) is (so): abandon the state of disbelief austerity, continence, sacrifice, sacred study, (nastikya : the idea that there is no God or liberality, honesty--if all these thing, brought moral government). Do not censure God, the no reward, men now, and others eeding creator of living beings. Learn (to know) him; them, would not practise righteousness. If reverence him : let not thy opinion be such as works were followed by no rewards, this state thou hast declared it). Do not contemn that of things would be an exceeding delusion. most excellent deity, through whose favour the Rishis, gods, Gandharvas, Asuras, and Rak- mortal who is devoted to hin. attains to imshasas-why should these lordly beings have mortality." reverenced and practised righteousness'? They In the preceding discourse of Yudhish - knew that the Deity was a bestower of rewards ; thira there is a distinct recognition of God as they practised righteousness, which was the sure the dispenser of rewards and punishments,- of a road to well-being, for that is [the cause of] moral government of the world; and at the coneternal blessedness. Righteousness is not with- clusion reference is made to the inscrutable out a recompense, nor is unrighteousness : for character of the divine dispensations; reverence there are rewards to the intelligent and rewards towards the Deity is enjoined, and an intimaof austerities. Think, too, of thine own birth, tion is made that it is those who are devoted to Krishna (Draupadi), as it has been reported him who enjoy his favour and attain immorto us; and thou knowest how the valorous tality. But while the speaker maintains that it Dhrish tady u mna was born. This illusis culpable, and even an unpardonable sin, to tration is sufficient. A wise man obtains the entertain any doubt as to the ultimate conserecompense of his works; but he is content with quences of righteousness, he expresses a stoical even a little; whilst the ignorant and foolish are indifference to the attainment of any recompense not satisfied even with much. They obtain in his own case, and a lofty scorn of the notion not the recompense which springs from of trafficking in goodness as to an instrument righteousness; nor in the next world is any for procuring pleasure or happiness, -asserting blessedness reserved for them. The award even that those who seek to extract from virtue of recompense to works which are revealed as all the advantages which it can yield will gain
• See Prof. Monier Williams's Indian Eric Poetry, p. tadyumna is said to have been born in the fire. In 1. 7811 99, note, and vv. 6931 ff. and 7311 of the diparvan Draupadt is said to have issued from the earth. there referred to. In v. 6931 Draupadt is said to have the sense of this verse is not clear. sprung from the altar, and in v. 6983 her brother Dhrish
