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NOVEMBER, 1890.)
BOOK-NOTICES.
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what, according to your opinion, is there in this revolving world that might protect him against the floods of the ocean and save him from drowning. P's
“Thereupon Brahman spoke :
(49) Hence, O worshipful one, graciously proclaim that means, whereby I can escape without trouble from this ocean of births.
(50) Meditating (on) such (a means) (whereby) men, who are immersed in a sea of misfortune, may obtain, O Brahmd, a large boat and escape from the ocean of births. • (51) Being thus addressed, Brahma, desiring to benefit men, then revealed to those high-minded sages the Yoga of actions (the practical way to salvation).**
(52) Do you, who require external support, without tiring worship that unborn Narayana, the ruler of the universe, the lord of the world,
(53) Day and night, with sacrifices, (acte of) homage, (hymns of) adoration and obedience, with vows and faste of many kinds and by glad. dening the Brahmans.
(54) With these (acts) and with approved re: ward-desiring rites which please your hearte, worship Kebava whose greatness is immeasurable,
(55) Devoted to Him, directing your thoughts towards Him, referring your actions to Him, taking refuge with Him, looking on Him, fixing your hearts on Him, firmly convinced that He (resides) in everything,
(56) Then completely throw all your acts on Him, the Self; he will work for you the destruc. tion of all that veils (truth).
(57) He is that imperishable Brahma, from which both Matter and Spirit (are produced), in which and through which, the all-pervading one, both exist.
(58) He is the highest of the highest, the highest of all, He, the One, Purushottama (the best Spirit), from whom the universe differs not, on whom this development of the world (?) depends.
(59) He who worships Jagannatha, the cause of liberation, the undiscrete, the unthinkable, the incomprehensible one, will be liberated through (that) yoga of actions.
The inferences which may be drawn from the facts stated above, are the following: First, it is evident that in the beginning of the eleventh century two works with the title Vishnudharmo.
•Man wants nourishment, shelter, and clothing. Therefore in them there is no harm to him. But happiness is only to be found in abstaining from things besides them, from superfluous, fati. guing actions. Worship god, him alone, and venerate him; approach him in the place of worship with presents like perfumes and flowers ; praise him and attach your heart to him, so that it never leaves him. Give alms to Brahmans and to others, and vow to God vows - special ones like the abstaining from meat; general ones like fasting. Vow to him animals which you must not hold to be something different from yourselves, so as to feel entitled to kill them."
Know that he is everything.
Therefore, whatever you do, let it be for his sake, and if you enjoy anything of the vanities of the world, do not forget him in your intentions,
If you aim at the fear of God and the faculty of worshipping him, thereby you will obtain liberation, not by anything else.
ttara or Vishnu-Dharma existed, and that both were considered to be canonical by Bêrûni's Pandite who, one and all, were Vaishnavas. This circumstance possesses a considerable interest, as the
* Here the request is again turned into a question.
17 As Bêrînt places this whole quotation in the section on Kriyayoga (see p. 176 last line), it is evident that his text must have inoluded the word.
This is a loose reading of båhyalambanasdpékahan. * More than half of Berani's rendering of vernes 18-55 consists of interpolations, whioh are to make the sense
plainer. Approach him,' eto, seems to be the rendering of puja, 'attach your heart to him,' eto., of furdishd vow to him animals,' eto., of jyd. The prohibition to slay animals at the sacrifices looks like an oral exposition of the text by the Vaisbrava Pandit, who gave the Passage to Berani.
* Professor Sachau (Indion, Vol. I. p. xlvii.) has called attention to this fact, and thinks that it is signifloant for
