as possible, and without toil to his own body, let him accumulate riches.

39. The chief temporal good is by some declared to be virtue and wealth; (by some) pleasure and wealth; and (by some) virtue alone; (by others) wealth alone; but the chief good here below is an assemblage of all three: this is a sure decision.*

40. If he seek happiness, let him be moderate (in the acquisition of riches), pursuing perfect contentment: for happiness has its root in content, and discontent is the root of misery.

41. Let him daily, without sloth, perform his peculiar duty prescribed by the Veda; for performing that duty to the best of his ability he obtains supreme bliss.

42. Let him not from carnal desire be too strongly attached to all objects of sense: let him wholly abandon all pursuits that are incompatible with the study of Scripture.

43. Let him pass through this world, bringing his apparel, his discourse, and his intellectual acquirements into conformity with his age, his occupations, his means, his divine knowledge, and his station in life.

44. Though sinking (into penury) in consequence of his righteous dealings, let him never apply his mind to unrighteousness, observing the speedy overthrow of iniquitous and sinful men.

45. Iniquity practised in this world, like the earth, does not bear fruit at the moment: but advancing little by little it eradicates the author of it.

46. Yes; iniquity, once committed, fails not of producing fruit to him who wrought it; if not in his person, yet in his sons; or if not in his sons, yet in his grandsons.

47. Of death and of vice, vice is pronounced the more dreadful; since after death a vicious man sinks to the lowest depths of hell, while a man, free from vice, reaches heaven.

48. Let him, therefore, shun atheism, disbelief of Scripture, contempt of the deities, malice, hypocrisy, pride, anger, and cruelty.

This passage will call to the mind of the classical scholar the 5th and 6th chapters of the 1st book of Aristotle's Ethics.

49. Let him not wound the feelings of others, even though irritated; let him not injure another in thought or deed; let him not even utter a word by which his fellow-creature may suffer uneasiness.

50. Let him say what is true, let him say what is pleasing; let him speak no disagreeable truth, nor let him speak agreeable falsehood: this is a perpetual law.

51. Whatever act depends (for its accomplishment) on another, that act let him carefully shun; but whatever depends on himself, to that let him diligently attend.

52. Every thing which depends (for its attainment) on the favour of another causes unhappiness, but every thing which depends on one's own individual exertions causes happiness: let him know this to be in a few words the definition of pleasure and pain.

53. Let him always honour his food, and eat it without contempt; when he sees it, let him rejoice, and be content, and ever return thanks for it (praying that he may always obtain it).

54. Excessive eating is prejudicial to health, to life, and to the prospect of attaining heaven; it is destructive to merit, and odious amongst men; therefore, he should by all means avoid it.

55. To a guest who has arrived at his house let him offer a seat and water and food, such as may be in his power, treating him with hospitality, according to prescribed rule.

56. Let him never eat any thing himself which he has not first set before his guest: reverence of a guest is conducive to wealth, to fame, to life, and to a heavenly reward.

57. When asked, he should give something, though it be a mere trifle, ungrudgingly, with a cheerful heart, and to the best of his means, having met with a worthy object of charity.

58. With whatever spirit a man bestows any gift, with the very same spirit, being honoured in return, he shall receive a similar

recompense.

59. Let not a man pride himself on his religious observances; having made a donation let him never proclaim it: by pride, the merit of devotion is lost, and the merit of almsgiving by ostentatiously proclaiming it.

60. Let him not having committed sin perform a penance

under the pretext of religion, disguising his crime under mere bodily austerity, and deceiving (only) women and the lowest class

of men.

61. He who being of one character describes himself to the good as of another is the most sinful wretch in the world, the worst of thieves, a stealer of men's minds.

62. A wise man should constantly discharge all the moral duties,* though he perform not constantly the ceremonies of religion; since he falls low, if, performing ceremonial acts only, he discharges not his moral duties.

63. Giving pain to no creature, let him, for the sake of obtaining a companion to the next world, accumulate virtue by degrees, as the white ants (collect the soil into) a hillock.

64. For neither father, nor mother, nor wife, nor son, nor kinsman, will remain as his companion in his passage to the next world; his virtue alone will adhere to him.

65. Single is every living being born, single he passes away, single he eats the fruit of his good deeds, and single the fruit of his evil deeds.

66. When he leaves his dead body, like a log or a lump of clay, on the ground, his kindred retire with averted faces, but his virtue accompanies his soul.

67. Continually, therefore, and by degrees, let him accumulate virtue, for the sake of securing an inseparable associate; since with virtue as his companion he will traverse a gloom, hard indeed to be traversed.

68. The man who is eminent in piety, and whose offences have been expiated by devotion, such a man does his virtue instantly convey after death to another world with a radiant form and a body of celestial substance.

Duties of the Grihastha's Wife.

69. A faithful wife, wishing to attain in heaven the mansion of her husband, must do nothing unkind to that husband, be he living or dead.

70. A husband must constantly be served as a god by a vir

See p. 24. note 24.

tuous wife. As far only as she is obedient to her lord, so far is she exalted in heaven.

71. She must always be cheerful, skilful in her management of the affairs of the house, careful in cleaning the household furniture, and not too lavish in her expenditure.

72. She who commits no offence against her lord, but is devoted to him in mind, speech, and body, acquires high renown in this world, and in the next the same abode with her husband.

73. And when her husband is dead, let her not even pronounce the name of another man, but let her continue till her own death, forgiving all injuries, performing austerities, and avoiding every sensual pleasure.

Duties of the Brahman in the third order or quarter of his life, as a Vanaprastha, or Hermit.

74. When the householder perceives wrinkles on his body, and his hair gray, consigning his wife to the care of his sons, let him then have recourse to the forest.

75. From such food as himself may eat, let him to the best of his ability make offerings and give alms, and with water, roots, fruit, and other presents let him honour all who visit his hermitage.

76. Let him be constantly engaged in the study of Scripture, patient of extremities, benevolent, composed in mind, a constant giver but no receiver of gifts, tenderly affectionate towards all animated bodies.

77. Not solicitous for the means of gratification, his organs properly kept in subjection, sleeping on the bare ground, without one selfish affection, dwelling at the roots of trees.

78. Let him emaciate his bodily frame, enduring harsher and harsher mortifications. A Brahman who has banished sorrow and fear becomes exalted in the divine world.

Duties of the Brahman in the fourth order or quarter of his life, as a Bhikshu, or Religious Mendicant.

79. Having thus passed his time in the forests during the third portion of his life, let him for the fourth portion of it become a Parivrājaka (or religious mendicant), abandoning all sensual connexions.

80. His hair, nails, and beard being clipped, bearing with him a dish, a staff, and a water-pot, intent on religious meditation, let him wander about continually without causing pain to any

creature.

81. Let him not long for death, let him not long for life, let him expect his appointed time as a hired servant his wages.

82. By the restraint of his sensual organs, by the gradual extinction of affection and hatred, and by abstinence from injury to sentient beings, he becomes fit for immortality.

83. Let him bear opprobrious speech with patience, let him not treat any one with contempt, with an angry man let him not in his turn be angry, when cursed let him utter a blessing.

84. By eating little food, and by standing and sitting in solitary places, let him suppress those organs that are hurried away by sensual objects.

85. A mansion infested by decrepitude and sorrow, the seat of malady, harassed by pains, haunted with the darkness of passion, transient and formed of earth, such a mansion let him cheerfully quit.

86. In this manner having by little and little abandoned all earthly attachments, and having by devotion of himself to God effaced sin, he then attains the supreme path of glory.

87. By Brahmans, placed in these four orders, a (system of) duty having ten characteristics must be sedulously practised.

88. Contentment, returning good for evil, self-command, honesty, purification, coercion of the organs, knowledge of science, wisdom, veracity, and freedom from anger, form their tenfold system of duty. THE SECOND, OR MILITARY CLASS (OR KSHATRIYAS).

The King.

89. By a Kshatriya (or man of the military class), who has received in due form the investiture prescribed by the Vedas, the protection of all these (his dominions) is to be made according to rule.

90. The military class does not flourish without the sacerdotal, nor does the sacerdotal prosper without the military; the sacerdotal and military classes, when associated together, obtain increase in this world and the next.

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