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THE INDIAN ANTIQUARY.
[SEPTEMBER, 1877.
derived from the root dhar, because it supports mankind.
In another, Book iii. 13777, dharma is declared to be defined in the Smriti, (the class of works to which the law-books belong) as just and proper action, and its opposite, adharma, to be defined by well-instructed men as the absence of right conduct.|
Prevalence of Nastikya or Infidelity. It is evident from the frequent mention of nástikya, or infidelity, in Manu and the Mahabharata, that disbelief in the Vedas was not uncommon in India in ancient times. The following passage occurs in the Mahabharatt, xiii. 2194: "Rejection of the authority of the Vedas, transgression of the precepts of the Sastras, and an universal lawlessness, lead to a man's own destruction. The Brâhman who regards himself as a Pandit, who reviles the Vedas, and is devoted to useless logic, the science of reasoning, who states arguments among vir tuous men, defeats them by his syllogisms, who is a constant assailant and abuser of the Brah mans, an universal doubter and a fool, such a man, though sharp in his language, is to be regarded as a child; people regard that man as a dog. Just as a dog assails, to bark and to kill, so such men set to to wrangle and to overthrow the sacred books."
A similar character is described in Muhábh. xii. 6736ff., of which a translation will be found in this Journal for November of last year, vol. V. p. 313.
Here is an answer given (Mahábh. iii. 17402) by Yudhishthira to a Yaksha who had asked
him what was the path to walk in : "Reasoning has no firm basis; Vedic texts are mutually at variance; there is not one sage whose doctrine is authoritative; the essence of virtue is enveloped in mystery; the (right) path is that which the many follow."
Here is the advice given to donbters (Mahabh. iii. 184616): "Neither this world nor the next, nor happiness, is (the portion of the doubter. The ancients who possess knowledge have said that faith is the sign of final emancipation... ... 134636. Abandoning fruitless reasonings, resort to the Veda and the Smriti.”
The three Vedas not eternal. In the next passage the eternity of the text of the three Vedas is denied. Mahabh. xii. 7497: "Greater than Time is the divine Vishnu, of whom is this entire universe; that god has no beginning, nor middle, nor end. From his having neither beginning, nor middle, nor end, he is imperishable, and overpasses all sufferings, for suffering is finite. That is declared to be the highest Brahma; that is the highest abode and stage. Attaining to that, men are freed from the condition of Time, and gain final emancipation. ... 7501. The Rik, Yajus, and Saman verses, dwelling in bodies, exist on the tips of the tongue, are to be acquired by effort, and are perishable. But Brahma is not regarded as having his dwelling or origin in a body; nor is Brahma attainable by effort, nor has he a beginning, a middle, or an end. Rik, Sáman, and Yajush verses are said to have a beginning; and things that begin are observed to have an end; bat Brahma has no beginning."
THE RAJATARANGINI. From Dr. Bühler's Report of a Tour in search of treatises and abstracts, the MSS. of the Nilamata
Sanskļit M88. made in Kasmír, Rajputana, and purdna and other works, will enable us to restore Central India.
the text and to explain its meaning with greater As regards Kalhana's great Kavya, the accuracy than has hitherto been done. The conRájatarangini, which, after all, will probably re- tents of the first six cantos of the Rajatarangini main the only Kasmirian work interesting a were first made known by Professor H. H. Willarger circle of readers, the Särada MS. in the son in 1825, in the XVth volume of the Asiatic ReGovernment collection, together with my colla- searches. Next, the text was published in Calcutta, tion of Gaņakak's MS., Sahebram's explanatory 1835 A.D., by the pandits of the Asiatic Society
. In Bh. iii. 137776 drambho rydyayukto yak sa hi dharmah iti smrita andcharas tv adharmeti etat'sishta. mid.sanam.
Compare my article in the Journal of the Royal Asiatic Society, vol. XIX. pp. 299ff. entitled Verses from the Sarwa-darsana-sangraha, the Vishnu Purdna, and the Ramdyana, illustrating the tenets of the Charvakas, or Indian materialists, with some remarks on freedom of
speculation in ancient India.
For the opinions of the different Indian philosophical schools for and against the eternity of the Vedas, the 3rd vol. of my Original Sanskrit Texts (2nd ed.), pp. 70-138, may be consulted.
Pablished as an extra Number of the Jour. Bo. Br.R. As. Soc. No. I A. 1877.
