filled with wealth were mine, how then? should I be immortal by reason of this wealth?" "Nay," said Yajnavalkya: "even as is the life of the rich would be thy life; by reason of wealth one has no hope of immortality." Then said Maitreyī, “With what I cannot be immortal, what can I do with that? Whatever my Lord knows, even that tell me." And Yajnavalkya said, "Dear to me thou art, indeed, and fondly speakest. Therefore I will explain to thee, and do thou regard me as I explain." And he said: "Not for the husband's sake is a husband dear, but for the ego's sake is the husband dear; not for the wife's sake is a wife dear, but for the ego's sake is a wife dear; not for the sons' sake are sons dear, but for the ego's sake are sons dear; not for wealth's sake is wealth dear, but for the ego's sake is wealth dear; not for the sake of the Brahman caste is the Brahman caste dear, but for the sake of the ego is the Brahman caste dear; not for the sake of the Warrior caste is the Warrior caste dear, but for love of the ego is the Warrior caste dear; not for the sake of the worlds are worlds dear, but for the sake of the ego are worlds dear; not for the sake of gods are gods dear, but for the ego's sake are gods dear; not for the sake of bhūts [spirits] are bhūts dear, but for the ego's sake are bhūts dear; not for the sake of anything is anything dear, but for love of one's self [ego] is anything [everything] dear; the ego must be seen, heard, apprehended, regarded, Maitreyī, for with the seeing, hearing, apprehending, and regarding of the ego the All is known. Even as smoke pours out of a fire lighted with damp kindling-wood, even so out of the Great Being is blown out all that which is,- Rig-Veda, Yajur-Veda, Sāma-Veda, Atharva- [Angiras] Veda, Stories, Tales, Sciences, Upanishads, food, drink, sacrifices; all creatures that exist are blown [breathed] out of this one [Great Spirit] alone. As in the ocean all the waters have their meeting-place; as the skin is the meetingplace of all touches; the tongue, of all tastes; the nose, of all smells; the mind, of all precepts; the heart, of all knowledges; as salt cast into water is dissolved so that one cannot seize it, but wherever one tastes it is salty, so this Great Being, endless, limitless, is a mass of knowledge. It arises out of the elements and then disappears in them. After death there is no more consciousness. I have spoken." Thus said Yājñavalkya. Then said Maitreyī, "Truly my Lord has bewildered me in saying that after death there is no more consciousness." And

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Yajnavalkya said: "I say nothing bewildering, but what suffices for understanding. For where there is as it were duality [dvaitam], there one sees, smells, hears, addresses, notices, knows another; but when all the universe has become mere ego, with what should one smell, see, hear, address, notice, know any one [else]? How can one know him through whom he knows this all, how can he know the knower [as something different]? The ego is to be described by negations alone, the incomprehensible, imperishable, unattached, unfettered; the ego neither suffers nor fails. Thus, Maitreyī, hast thou been instructed. So much for immortality." And having spoken thus, Yājñavalkya went away [into the forest].

Translation of E. W. H.

DR

THE WISDOM OF DEATH

From the Katha Upanishad'

EATH spoke, and said:- Pleasure is one thing; happiness another: both with different cords bind a man. He that chooses happiness [instead of pleasure] attains bliss. He that chooses pleasure loses his aim. There is no future for the fool who seeks pleasure, who is befooled by love of wealth. "This is the world, there is no other." If one thinks thus, he comes again and again into my power. He who by union with the Spirit [all-soul] comprehends God, who is hard to know, who is concealed, the Old One, he, the wise man, leaves behind him joy and sorrow. The Spirit is finer than fine, greater than great, concealed in the inner part of all beings. He who has no more wishes and is free from care, he sees the greatness of the Spirit, by the mercy of the Creator. This Spirit [all-soul] cannot be grasped by means of the Brahmanas, nor by means of reason, nor by means of deep study. He whom the Spirit chooses for his own, only he can comprehend the Spirit. This Spirit is hidden in all beings. He does not appear, but he is recognized by the high and fine intuition of the wise. Stand up! awake! Be watchful and attain royal blessings. Narrow is the path, so say the wise, narrow and sharp as a razor's edge. desires of the heart shall cease, then man becomes immortal; then he attains to union with absolute being.

When all

Translation of E. W. H.

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I

SPECIMEN OF THE [DOGMATIC] JAIN LITERATURE

THE FIVE Vows [OF THE JAIN ASCETIC]

From the Acārānga-Sūtra ›

RENOUNCE all killing of living beings, whether small or great, whether movable or immovable. I will neither myself kill living beings nor cause others to do so, nor consent to it. As long as I live I confess and blame, repent and exempt myself of these sins in the thrice threefold way: in mind, speech, and body. (2) I renounce all vices of lying speech arising from anger or greed or fear or mirth. I confess [etc., as in the first vow]. (3) I renounce all taking of everything not given, either in a village, a town, or a wood, either of little or much, or small or great, of living or lifeless things. I shall neither myself take what is not given nor cause others to take it, nor consent to their taking it. As long as I live I confess [etc., as in the first vow]. (4) I renounce all sexual pleasures, either with gods, men, or animals. I shall not myself give way to sensuality, nor cause. others [etc., as above]. (5) I renounce all attachments, whether little or much, small or great, living or lifeless. I will neither myself form such attachments, nor cause others to do so, nor consent to their doing so [etc.].

Translation of Jacobi.

A

CITATIONS FRON BUDDHISTIC LITERATURE

FROM THE DHAMMAPADA'

LL that we have is the result of what we have thought; it is founded on our thoughts; it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him as the wheel follows the foot of the ox that draws the carriage; but if a man speaks or acts with a pure thought, happiness follows him like a shadow that never leaves him. Earnestness is the path that leads to escape from death; thoughtlessness is the path that leads to death. Those who are in earnest do not die; those who are thoughtless are as if dead already. Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish.

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There is no suffering for him who has finished his journey and abandoned grief, who has freed himself on all sides and thrown off the fetters.

Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvāna.

He who, seeking his own happiness, punishes or kills beings that also long for happiness, will not find happiness after death.

Looking for the maker of this tabernacle I shall have to run through a course of many births, so long as I do not find; and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; thy mind, approaching Nirvana, has attained to extinction of all desires.

Better than going to heaven, better than lordship over all worlds, is the reward of entering the stream of holiness.

Not to commit any sin, to do good, and to purify one's mind, that is the teaching of the Buddhas.

Let us live happily, not hating them that hate us. Let us live happily, though we call nothing our own. We shall be like bright gods, feeding on happiness.

From lust comes grief, from lust comes fear: he that is free from lust knows neither grief nor fear.

The best of ways is the eightfold [path]; this is the way, there is no other, that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Death. You yourself must make the effort. Buddhas are only preachers. The thoughtful who enter the way are freed from the bondage of Death.

Translation of Max Müller.

I

CONVERSATION OF THE HERDSMAN DHANIYA AND BUDDHA

HAVE boiled the rice, I have milked the kine,- so said the herdsman Dhaniya,- I am living with my comrades near the banks of the [great] Mahī river; the house is roofed, the fire is lit-then rain if thou wilt, O sky!

I am free from anger, free from stubbornness,- so said the Blessed One,-I am abiding for one night near the banks of

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the [great] Mahī river; my house has no cover, the fire [of passion] is extinguished - then rain if thou wilt, O sky!

Here are no gadflies,- so said the herdsman Dhaniya,- the cows are roaming in meadows full of grass, and they can endure the rain then rain if thou wilt, O sky!

I have made a well-built raft, so said the Blessed One,-I have crossed over, I have reached the further bank, I have overcome the torrent [of passions]; I need the raft no more — then rain if thou wilt, O sky!

My wife is obedient, she is not wanton,- so said the herdsman Dhaniya,- she has lived with me long and is winning; no wickedness have I heard of her- then rain if thou wilt, O sky!

My mind is obedient, delivered [from evil],- so said the Blessed One,-it has been cultivated long and is well subdued; there is no longer anything wicked in me then rain if thou wilt, O sky!

I support myself by my own earnings,- so said the herdsman Dhaniya,- and my children are around me and healthy; I hear no wickedness of them then rain if thou wilt, O sky!

I am the servant of none,- so said the Blessed One,— with what I have gained I wander about in all the world; I have no need to serve - then rain if thou wilt, O sky!

I have cows, I have calves,- so said the herdsman Dhaniya, -cows in calf and heifers also; and I have a bull as lord over the cows then rain if thou wilt, O sky!

I have no cows, I have no calves,-so said the Blessed One, no cows in calf, and no heifers; and I have no bull as a lord over the cows-then rain if thou wilt, O sky!

The stakes are driven in and cannot be shaken,- so said the herdsman Dhaniya,- the ropes are made of holy-grass, new and well made; the cows will not be able to break them then rain if thou wilt, O sky!

Like a bull I have rent the bonds,- so said the Blessed One, -like an elephant I have broken through the ropes, I shall not be born again-then rain if thou wilt, O sky!

Then the rain poured down and filled both sea and land. And hearing the sky raining, Dhaniya said: Not small to us the gain in that we have seen the Blessed Lord; in thee we take refuge, thou endowed with [wisdom's] eye; be thou our master, O great sage! My wife and myself are obedient to thee. If we