Page:The Indian Antiquary, Vol. 4-1875.djvu/138

AmiL,I87^ AKCIHNT INDIA A( OlOTTSO TO MAKTK material eiibstnneo animated with * vital spirit; to these a conscious or rwwonahlo sonl is united cm ihe birth of every living being, and die n« spirit or divine essence pervades ail. Oh death the material body ia dissolved, end the two essences, mwonablo soul and uu; spirit, closely m.tu' examine the vital mull: if it turn out that the vital spir. nraotiEOd virion for the moat part and tioe in a HitmTI degree, then the two sasencea rviouit U, and, r-].itlu>d in a new body of pure material, delight in celestial abodes. Bat if tbo vital spirit bad generally been addicted to vice and sold on > I 1 bo virtue, then it wTB bo deserted It 1 1 • ■ ■ [ < i ire element*, and in a body formed for tho purpose will suffer the pains to which Y am a will doom it, and then again tbo two essences wilt rejoin it. Y it ia a is thcone of the flag una deities or principal annate, whose province it U to award to every Hi-doer the dm? punishment to be nBdergOTin by hlxn in tho next world, ■ : kL meting oat termin- able and purifying correction t Gmdon against divine law ill strict accorduueo with the measure of their ofTcnec*. The merit, right conduct, or virtue alone will carry nam to tbe teuton of hliss is 1 '.nrilly the subject of expntiotioti throngn- <>!it tho Tnttitvttt. A few reference* will serve its nature. It must be founded on tho knowledge of one God (p. 856) . The essence of conduct is tbo motive which prompts it (p. (*, 234). Tnithfnlness, devotion, and parity ' Mi >rd nud deed transcend all cere- monial clmnsing or waahingu of water (p. 138, i is worse than death (p. 165, Intellectual God is better than sacrifice or oblations (p. 91, 22 tt *ito»), for scriptural knowledge is the root uf every Certs menial ol»H'rvniioe. A true believer can extract good I Hy forgiveness of OS the learned (in &Q Mriptant) are Bad (p, l&fi, 107). Courtesy and oonsiidcra- tion for others are repeatedly enjoined ( ; " Let a man §ey what is rrnn, but 1' say what is plnasii i_ 1 1 spook no disagree- 1> ' him speak agreeable fab this is a priuneval rolo. Let him say ' well and or let him say ' well' only, bin. 1 not msiutain fruitless enmity and altercation with 'any man.' " Again t we find the unpurtanoo of poaunrurauet: (p. lOtf, 137» p. 100, I •"',>) um! <kpendimce strongly insisted uptm. reatn passions constantly unforced (see pp. -V ami ii-iiS tbo p"" io virtaes t gentleness (p. 3", modarty, and humility com- mand •- " Th. with pleasure; with pleasure may he awake; with pleasure may he paw through this life; i r scorner ntterly perishes. ' ' And the eueet a of sin committed may bo got rid of by true re- pentance | " Hy open confession, by re|>euiaacc, by devotion, and by readm_- scripture, a sinner may be released from his " * In proportion as a man who has Committed a sin shall truly and voluntarily confess it, so far is he diaBS t'rom that offence like a snake from li proportion as his heart sincerely loathes bis ed, so far shall hia vital Spirit lx? freed from the taint of it. If he commit esiiit nod actually repent, tluit sin shall be rmnnvctl from Kim ; hat if he merely **?■ * 1 *>M ^ l,,nM no moro,' ho can only bo release. 1 abstinence frctm guilt. Thus n <t libi mind ihe cert n in a future state, lot him bo constantly good in thoughts, , and actions." Ii i he llindii religious writer* had stop[n tliis stage, and laO the form and manner [ in tho hands of Cod's ministLr, Yum a. their system would have ranked i servedly high. But, fortunately for the histori- cal inquirer, they were Blrf philogaphersormornlista. Itw:i devoid pc a code which should bo operative and have practical eftvet npon society. ThereJbre, Mann seemingly felt it nccesasry, in on I innuence men's condact, to declare that the vital spirit after death will he united to a material body very ac > " piin, and to attach to every class of tmnsgresHion n. upceine material pnnishtnont. .1 will not now I bun lutO the dMt.iils of this portion of Ins task, fur they are vary louthsomn and repulsive. In the course of iU however, he takes us very much behind Uio scenes of everyday life, and I shall speak of tbo apparent results presently. He TiM dtsckMBs the leading feature of Hindu philosophy, namely, its realism. Tho con. d variably ' anteced- ent by a &ort of ha tfieni*. 80 far as possible the punishment is made analogous to, or cor-