121 THE TKDU3 ANTIQUARY. [Aran, 1871 bring man near to the divine nature even in tliitf world, and to beatitude in the next : while unbelief was deadly sin; anil whoever, in reli- ance upon heretical books, quest ioiu d the divinu nutlinniv of ilio revealed Veda and of ibeDAar- wdk to be trratc-d as an atheist, and driven from the society of tl»o rfrtnous (p 16, 11). The jealous caro with which the Etndy of the r^iix wan reserved to those* privileged to uao it, and the reverence witb which it was to be ap- proached a ud tnu.Lrh:, accorded naturally with, tho sacred and exalted character thus ascribed to it. It was the especial function of tbe Br;th- man to master, to dwelt upon, and to study the holy book j the two other twice-born clanacn, however, were also privileged to have direct Access to it. Tho strictest precaution* token against tho possibility of any free inter* prctaiiona being arrived at even by these (p. 32, 110). Self- teaching waa for. bidden, under penalty of the severest tutu re punish meat. And only those who sought knowledge v-tth ft {p. 81) spirit wore allowed to receive Instruo- tkni It was gui to teach for pa v (p. 7% 1-jG) ; knowledge should bo imported gratuitously, net the gift of God, to those only who wore wurtby of iL A Sudra might not be taught either temporal or divine knowledge, on pain of damnation both of teacher nnd pupil (p 99 ( 80), And if by any means a Sudra ucjj aired knowledge of tho Veda, nnd presumed to teaeh, his pupil became involved in deadly sin (p. 72, 156). A woman also might not be tnughaj It way settled luw that bbe laid no baaiuct: the texts or the JWn (p. 24,7, IS). Throughout the earlier part, arid even in tho body, of the Itutitute*, the DKarma Sfatra of Mann is spoken of as the inspired exponent, of the Vadas almost of equal (see p. IB t<f It i
- i >, no d constituting wit h them
lite repository of all knowledge ; but in tha last chapter of tho book is a passage fp. Srd>, 109) wherein the IWitfii^/j*, .l/iWrft*!, Nydytt, Mar- ma tifolra, and Purdnw ure culled the branches of the Vrdtu ; and it is expressly direct^ ad that questions not OSpoJbita Of being solved by reference to the revealed law of the IVr/u shall be settled by it synod of Drihmami properly Instructed and informed In this body of learn- ing. In tbii* list the Dhirata Xttafra, probahly of liana, occupies only the fourth place, Aloo in another (p. £07, 1S9) parage 3d aim and V a s i s h t h a arc spoken of as former law- givers, and it can hardly be doubted that by the time the Invlitutv* had taken their present form, there existed a philosophical and religious lite- rature whi eh wan not all considered equally orthodox. There were also '"heretical book*" (p. 18, 11, and p. 72, 156), and even Sudra teachers, which called far authoritative denun- ciation. The religion inculcated in the Efatrtna A'aV ira, which probably we -may safely assume to Tiave been the active religion of tba better* educated classes, was in ita essential features of an advanced and exalted character. Tho outlines ef it may be vl etched as follows : — After death comes a future hi ate of existence, for which there ia a region of bliss, and rci ef torment. (Sea p. 74, 172, ft ahiiptt, and p. 165, 63.) In one verse (p. 90, 87) twenty-otto nii!- 1. im i. sll ■ ire earned. I>. . ry man's W SM destination Li matter of individual responsibility solely. Alone hu must traverse the valley of the shadow of death, ** In his passage to ilia next world." says the Siatra (p. 110, 2tf&), ■ neiLher his father nor his mother, nor hi.*, wife noi sen, uor hi* kinsmen will remain in his company: his virtue alone will adhere to aim. Single is each man born, single be dies ; single he receives the reward of his good, anil single tha punish- ment of his mi! deeds ; when bo leaves his corpso like a log, or a lump of clay, on tbe ground, his kindred retire witb averted faces; but bis virtue accompanies bis soul. Continually, therefore, by degrees let him colled virtue, for the sake of securing an inseparable companion ; since with virtue for bis guide ho will traverse a gloom how hard to bo traversed ]" Happiness or misery in the next world follow by a strict law m on as a eon wq uencc of the life ■pent in this (p. 84ft, Slid p, 855, 81). Merit and right conduct meet with uxun< reward. Th<r righteous man enters nt ones upon everlasting hosHhnlc The evil doer pauses for a spuou into the regions of torment, and having there luidergonii his as- signed panishmeot is hern «gp£d into thia world in some living form, aniuml or human, varying with the circumstances of his former misdoings. The mode in which tha process or transition is explained, involves some minute analysis, Tho living' body fe constituted (p. U46, 15) of a
