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THE INDIAN ANTIQUARY.
[SEPTEMBER, 1877.
slaughter of kine (93774.). Jâjali remarks in next story also declares the perfection attained reply, that if the course proposed by Tuladhara by a man of a very low class. It is told in the were adopted, no subsistence would remain for Mahábh. xii. 4852ff, and relates to Kayavya, men,-no sacrifice could be performed, the door a Nishada woman's son. Here an ancient of heaven would be closed, and that men would legend is related how a virtuous Dasyu does cease to exist; and that this was infidel doctrine not forfeit happiness in a future life. A man (9397ff.). Tuladhara answers (93994.): "I named Kaya vya, the son of a Kshatriya shall tell you how men may subsist; I am no by a Nisha da female, a heroic, intelligent infidel; nor do I find fault with sacrifice ; but warrior, acquainted with the scriptures (or one who understands it is rarely to be found. learned, srutaván), free from cruelty, fulfillHonour be to the Brahmaņical sacrifice, and ing the duty of men in the four asramas (or to those men who understand sacrifice! but stages of life), devout, respectful to his teacher Brahmans abandon their own sacrifice, and (or elders), (rising) from the state of a Dasyn, practise that of the Kshatriyas. Falsehood, | attained to perfection (siddhi). After a statehaving the semblance of truth, has been intro- ment of his merits as a hunter and warrior, the duced by greedy infidels, eager for gain, and text goes on, v. 4857, "He tended in the forest ignorant of the declarations of the Vedas, (crying) his parents, who were blind and deaf; and he * give us this, give us that;' (and such a man, fed with honey, flesh, roots, and fruits, those or sacrifice) is applauded. Hence theft and who were deserving of respect, and went about evil practices prevail. The gods are pleased paying honour to the Brahmans who had left with any oblation which is duly offered. They their homes and lived in the forest; and he may be worshipped by prostrations, with butter, continually killed deer and brought them to by sacred study, with plants, according to the them; and for those who would not receive prescriptions of the scriptures." After some them from this Dasya, from the fear of (evil further matter the sense of which is not report from) men, he placed the deer in their always very clear), the following verses occur houses, and departed in the morning. Many (9420ff.): "They who possess the character lawless thousands of pitiless Dasyus chose him of goodness (sáttvikáh) attain to that abode of for their chief. They said to him...We Brahina; they do not desire heaven, nor offer will do whatever thou biddest; protect us in a costly sacrifices ensuring renown (na yajanti fitting manner, like a father and like a mother.' yasodhanaih) They follow the path of good He replied, 'Kill not a timid woman, a child, men; they sacrifice without destruction of or a devotee, nor a man who is not fighting animal life; they regard (the produce of) trees against you; and do not carry off women; ... and plants, fruits and roots (as the proper always salute & Brâhman and fight for him; oblations). Their sacrifices are not performed never be hostile to truth, or frustrate what is by covetous priests seeking for reward. Brah- good.'" Beneficence to Brahmas is then enmans having in view their own good, || and well joined, and their great power is celebrated, &c. skilled in rites, have performed sacrifice, desir. In verses 4873ff. it is said: “Those Dasyas ing to show kindness to other men. Hence who act in conformity with the laws of scripture avaricious priests offer sacrifice for those men (Iharmasástra), shall soon, notwithstanding who are evil." The story ends with a passage their low origin, attain to perfection (siddhi). in praise of faith (9447ff.), and the announce The Dasyus acted according to Kayavya's inment that the merchant and the Brahman both junctions, and enjoyed prosperity, ceasing from went to aeaven (9462).
their wickedness. By so acting Kayavya atIn both the preceding stories it is noticeable tained to high perfection (mahatiño siddhim), by how Brahmaņs are represented as receiving promoting the welfare of the good, and putting instruction from men of a lower class, and are a stop to the evil deeds of the Dasyus." so far made to oocupy an inferior position. The I cite yet another story, in which & Sodra is
$ These difficult words are otherwise rendered by the do not worship Brabra with costly rites." ("Tasya namo coinmentator. He separates yaia (renown) from dhanail mihad yasah" iti śruter yaso Brahma | dhanaih dhana. (riches), and regards it, in accordance with a Vedic text, sadhyaih karmabhik). as a title of Brahms; and explains the latter word (dhanai) This is otherwise explained by the commentator. as equivalent to ceremonies which can be performed by Dr Böhtlingk thinks the reading should be anrisanmeans of wealth. He thus makes the sense to be: "They saván, not sunrigamsavdn, as the Cal. edition reads.
