I LECTURE XI. The Law-books-Manu continued. NOW endeavour to give, as literally as possible, a metrical version of some of Manu's most noteworthy precepts, selected from different parts of the Code, under the four heads of Acara, rules of conduct;' Vyavahāra, 'rules of government and judicature;' Prayas-citta, ‘penance;' Karma-phala, ' rewards and punishments of acts.' Āćāra, 'rules of conduct.' A Brahman from exalted birth is called A god among the gods, and is a measure Of truth for all the world, so says the Veda (XI. 84). To be thy cherished treasure, trust me not To scorners, but to careful guardians, Pure, self-restrained, and pious; so in them I shall be gifted with resistless power (II. 114, 115). The man with hoary head is not revered As aged by the gods, but only he Who has true knowledge 2; he, though young, is old (II. 156). A wooden elephant, an antelope Of leather, and a Brahman without knowledge These are three things that only bear a name (II. 157). As with laborious toil the husbandman, Digging with spade beneath the ground, arrives At springs of living water, so the man Who searches eagerly for truth will find The knowledge hidden in his teacher's mind (II. 118). 6 1 In II. 117 knowledge is divided into three parts—1. Laukika, 'secular;' 2. Vaidika, 'Vedic;' 3. Adhyatmika, spiritual' or that which relates to soul. 2 Strabo XV. 1, 54, says of the Hindus, Oudè rŷj žλikią tŵv yepóvTWV προνομίαν διδόασιν ἂν μὴ καὶ τῷ φρονεῖν πλεονεκτῶσι. With pain the mother to her child gives birth, Though he should strive through centuries of time (II. 227). Thy father, mother, teacher-these obey. By deep devotion seek thy debt to pay. This is thy highest duty and religion (II. 228). Sweet speech and gentleness from e'en a child, Utter no word to pain thy fellow-creatures (II. 161). Say what is true, speak not agreeable falsehood (IV. 138). Treat no one with disdain', with patience bear Reviling language; with an angry man Be never angry; blessings give for curses (VI. 47, 48). E'en as a driver checks his restive steeds, Do thou, if thou art wise, restrain thy passions, 1 In IV. 135 the householder is especially warned against treating with contempt a Brahman well versed in the Veda, a Kshatriya, and a serpent, because (says Kullūka) the first has the power of destroying him by his unseen power of magical texts and spells, the other two by their seen power (dṛishṭa-śaktyā). Cf. the passages relative to the power of the Brahmans, translated p. 241. According to thy substance; only see That he to whom thou givest worthy be (IV. 227, 228). Pride not thyself on thy religious works, Give to the poor, but talk not of thy gifts. By pride religious merit melts away, The merit of thy alms by ostentation (IV. 236, 237). None sees us, say the sinful in their hearts; A Being who inspects thy every act, Knows all thy goodness and thy wickedness (VIII. 85, 91). The soul is its own witness; yea, the soul Itself is its own refuge; grieve thou not, O man, thy soul, the great internal Witness (VIII. 84). The Firmament, the Earth, the Sea, the Moon, No gift of alms, nor round of strict observance Within thy breast thou hast no controversy, Nor make a pilgrimage to Kuru's fields (VIII. 92)3. Fails not to yield its fruit to him who wrought it, Contentment is the root of happiness, And discontent the root of misery. Wouldst thou be happy, be thou moderate (IV. 12). 1 See the account of the Sandhyās, p. 248. 3 See note 1, p. 251. 2 Yama, see p. 21. Eat it contentedly and joyfully, Ne'er hold it in contempt; avoid excess, Single he passes to another world, Single he eats the fruit of evil deeds, Single, the fruit of good; and when he leaves. His body like a log or heap of clay Upon the ground, his kinsmen walk away; Virtue alone stays by him at the tomb And bears him through the dreary trackless gloom (IV. 240-242)1. Thou canst not gather what thou dost not sow; As thou dost plant the tree so will it grow (IX. 40). Depend not on another, rather lean Upon thyself; trust to thine own exertions. Subjection to another's will gives pain; True happiness consists in self-reliance (IV. 160). Strive to complete the task thou hast commenced; 1 Dr. Muir has pointed out that the expression tamas tarati dustaram, 'he crosses the gloom difficult to be passed,' may be taken from Atharvaveda IX. 5. 1, tīrtvā tamānsi bahudhā mahānti. Again fatigued, once more the work begin, So shalt thou earn success and fortune win (IX. 300). Never despise thyself, nor yet contemn Thy own first efforts, though they end in failure; Seek Fortune with persistency till death, Nor ever deem her hard to be obtained (IV. 137). Success in every enterprise depends 1 On Destiny and man combined, the acts Of Destiny are out of man's control; Think not on Destiny, but act thyself (VII. 205). Be courteous to thy guest who visits thee; Offer a seat, bed, water, food enough, Naught taking for thyself till he be served; Homage to guests brings wealth, fame, life, and heaven (III. 106, IV. 29). He who possessed of ample means bestows His gifts on strangers while his kindred starve, Thinks to enjoy the honey of applause, For, thief-like, he abstracts a good man's heart (IV. 255). Though thou mayst suffer for thy righteous acts, Ne'er give thy mind to aught but honest gain (IV. 171). So act in thy brief passage through this world That thy apparel, speech, and inner store Of knowledge be adapted to thy age, Thy occupation, means, and parentage (IV. 18). His speech, heart, actions pure and ever guarded 2, Needs neither penance nor austerity (II. 160). But if a single organ fail, by that defect Like water leaking from a leathern vessel (II. 99). 1 Daiva is here the Adrishta described p. 69. 2 See note 1, p. 291. |