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JUNE, 1874.) RELIGIOUS & MORAL SENTIMENTS, FROM MAHÅBHÅRATA.
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the holy. They regard in the same way those is above and beyond Prakriti (matter). who revile them, those who praise them, and Neither gods, nor Gandharvas, nor Pisachas, those who deny their good conduct and virtuous nor Rakshasas ascend after him to this region, deeds. These wise men, when addressed in an where he has attained the highest perfection." unfriendly way, will not reply in the same (2) Santip. 6641 : “Having nothing and yet manner;" when smitten, they do not seek possessing all things." (2 Cor. vi. 10.) "Boundto gmite in return. They do not regret the less, verily," says king Janaka," is my want of that which they have failed to obtain ; wealth, though I possess nothing: if Mithili they act according to circumstances; they [his capital] were burnt up, nothing of mine do not bewail nor regard the past. When would be consumed."'+ The same line is repeathonour has come to them of itself, when engaged ed as v. 9917, with the substitution of "most in the pursuit of their objects, they act accord- happily, truly, do I live," for "Boundless, ing to the occasion, energetic and strenuous. verily, is my wealth." Mature in knowledge, great in wisdom, sub- "And they that weep, as though they wept not ; duing their anger and their senses, they never and they thuit rejoice, as though they rejoiced offend either in thought, deed, or word. Free not.” (1 Cor. vi. 30.) Sántip. 8277: “Ja from envy, they do not injare one another; and the time of sorrow, be not sorrowful, and in the composed, they are never vexed at the prosper- time of joy do not rejoice." ity of others. They are not excessive either in their praise or censure of others; nor are Asceticism, ceremonial acts, caste, and theolothey ever affected by praise or censure. Perfectlygical learning unavailing without moral goodness. tranquil, devoted to the good of all creatures, they (4.) Vanap. 13445 : “ The carrying of the are neither angry nor glad, nor do they offend triple staff, silence, a load of matted locks, shav. against any one. Casting off the bonds of the ing, a garb of leaves and skins, the performance of heart, they move about freely according to their vows, washings, the agnihotra-sacrifice, an abode pleasure. They have no kinsmen, nor are they in the forest, the drying up of the body, all kinsmen to any: they have no enemies, nor these things are false and vain if the disposiare they the enemies of any one : men who acttion of the mind is not pure." thus, who are devoted to righteousness and know Ibid. 14075: “The B râh man who lives all things, always live happily. But those who in the commission of degrading offences, sancforsake this course, rejoice or grieve. Pursuing timonious but wise in evil doing, I is on a this path, why should I, if reviled, bear ill-will level with a Sûdra. But I regard as a Brahtowards any one, or exult if I am commended P man the sadra who is always active in selfWhatever men desire, let them, therefore, restraint, in truth, and in righteousness, for in pursue after it ; neither loss nor gain can accrue conduct he is a twice-born man." to me from censure or commendation. How (5.) In answer to a question of Dhrita. will the discriminating man, who knows the rashtra whether a man who knows the three reality, be delighted with contempt as with Vedas, if he commits sin is thereby polluted, ambrosia, and loathe honour liko poison ! The Sanatsujata answers (Udyogap. vv. 1624 ff.): man who is despised rests happily and without "I tell thee truly neither Såman, Rik, nor Yajush fear, both here and hereafter, freed from all im- texts deliver the foolish man from sinful acts. perfections. It is the despiser who is conscious Sacred texts do not resoue from sin the deceit[of such faults?). Those wise men who aim at ful man, who lives in deceit. As birds, when the highest blessedness, after fulfilling this their wings are grown, forsake the nest, so do course of conduct, enjoy happiness. The man holy texts abandon that man at the time of his of subdued senses who has offered up all saori- end." Dhitarashtra then asks: " If a wiso fices, attains to the realm of Brahma, which man the Vedas cannot deliver without righte
• Compare with this and some other following procepts + This, as well as many, or most, of the other passages 1 Peter is. 23: “ Who, when he was reviled, reviled not quoted below, will be found in Böhtlingk's Indische again when he suffered, he threatened not;" and ibid. iii. Sprüche." 9:"Not rendering evil for evil, or railing for railing; but I Instead of dushkritoh prajnah the reading of the contrariwise blessing;" Matthew, v. 32: "But I say unto
Calcutta edn. of the Mahabharati, Böhtlingk in his Ind. you, that ye resist not evil," &c.
Spriche renda dushkrita-průjnah, which gives tho sento required here.
