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170
THE INDIAN ANTIQUARY.
[JUNE, 1874
ousness, whence arises this eternal chattering you that this poor widow hath cast in more than of the Brahmans (about them)" Sanatsu ! they all," &c. jata replies: "It is in his (the Deity's) various Somewhat to the same effect is the following manifestations, name, and the rest, that the from the Ásvamedhikap. 2788: "Righteousness world appears to us. The Vedas point out and is not pleased with the bestowal of abundant declare this, and set forth this diversity of the gifts, so much as it is satisfied with small gifts universe. To this end this austerity and out of what has been) justly gained, und purified sacrifice are enjoined: by them the instructed by faith." man attains holiness: and having destroyed (10.) "Strait is the gate and narrow is the sin by purity, he afterwards becomes illumin. way which leadeth unto life," &c. : Matt. vi. 14. ated by knowledge," &c., &c. (Anusásanikap. Ásvamedhikap. 2784: "The gate of heaven is v. 1542.)
very small, and through delusion is not per(6.) “ All the Vedas, with the six Vedangas, ceived by men. The bolt of that door is formed the Sankhya, the Puranas, and birth in a good of greediness, it is guarded by passion, and it is family-all these things together do not bring | hard to be drawn aside.' salvation to a Brahman who is destitute of (11.) Knowledge requisite for right action. virtuous character:" v. 3652. "Truth is more Sántip. 8643 : “ The man who seeks to perexcellent than a thousand afvamedha sacri- form righteousness but is without discriminafices."
tion, practises unrighteousness: or he practises (7) In verse 17402 of the Vanaparvan, righteousness which is like righteousness, as Yudhishthira answers thus a question put it were regretfully." to him by a Yaksha as to the true path to be (12.) I give the following lines, Sabháp. followed: "Reasoning is uncertain; Vedic 2679 ff. and Udyogap. 1179 f., as a counterpart texts are mutually discrepant; there is no muni of the well-known saying, Quos Deus vult (sage) whose doctrine is authoritative; the perdere prius dementat ("God first of all de. truth regarding righteousness is involved in prives of their reason those whom he wishes mystery; the path in which an eminent man to destroy"): and also as a recognition of a has walked, is the (true) path."
divine government of the world : (8.) "Be not overcome of evil, but overcome "The gods take away the understanding evil with good.” (Rom. xii. 21.)
of the man on whom they inflict defeat; so Udyogap. v. 1518 f. : "Let a man overcome that he sees all things wrongly. When his anger by calmness, a bad man by goodness, a understanding has been dimmed, and destrucniggard by liberality, and falsehood by truth. tion has arrived, imprudence, which resem. This identical maxim occurs in the Dhamma- bles prudence, cleaves to him. Things which are pada, v. 223. Whether it is originally Buddhist hurtful rise up in the form of things beneficial, or Brâhmanical, I cannot venture to say. and things beneficial in the form of things
Vanap. 1059: "By mildness a man overcomes hurtfal, to cause bis ruin: and this is pleasing both severity and gentleness. There is nothing to him." which mildness cannot effect. Mildness is there- The converse is stated in the following coupfore the sharpest thing."
let, Udyogap. 1222 :(9.) The Widow's Mite.
“The gods do not guard men like a cattleUdyogap. v. 1028: “These two men, O King, herd with a staff: but they endow with underabide above the heaven, the powerful man who standing him whom they wish to protect." is patient and the poor man who is liberal." Edinburgh, 9th April 1874. Compare Luke xxi. 2: "Of a truth I say unto
(To be continued.)
* The commentator interprets mahajanaḥ by bahujanah,"many men." In conformity with this, Böhtlingk rendere it "the multitude." If this is the true sense, the maxim does not seem to be a very safe one. At all events, it does not show a high appreciation either of reason or scripture.
