ASCLEI'IADE.E. 341 



But whoe'er with mind enlightened plants his faith on me alone, 



Finn, all other gods rejecting, hini 1 cherish as uiy own. 



Blind are those who in .my e.sseucc all the Godhead fail to see ; 



Worshipjiing the Host of Heaven, yet they only worshij) me. 



For MK only smoke their altars, unto mk their knees tliey bend ; 



But by unbelief distracted, to the lower worlds descend. 



Those who seek to me for refuge, though conceived and bom in sin. 



Base mechanics, slaves, and women find a home my arms within." 



( 'J'liwiiei/'s (ranslution.) 



The mixture iu some other passages, too, of Pantheistic, and what nuiy be 

 almost designated as Christian ideas is curious iu the extreme, and may be briefly 

 glanced at, as showing how little our actual knowledge of the deepest problems 

 whicli can occupy the mind of man has advanced in three thousand years. I will 

 quote but two passage of this splendid poem, which convincingly show that the 

 Pantheism of Yayasa (author of the Mahabharuta) by no means excluded the 

 Messianic idea of an incarnate Saviour, and was not opposed to an estimate of Faith, 

 as a religious duty, sufficiently exalted to please a modern evangelical, whilst 

 inculcating at the same time the value of good works in a manner which some of 

 our modern evangelicals might ponder with advantage. ^Vho, when reading the 

 first passage now given, can help reflecting on the words of another, "Verily, before 

 all worlds, I am " ? 



Krishna speaks : 



" Many births hast thou beheld here, mauy too have been my lot ; 

 All are from thy memory failed, I alone have not forg(3t. 

 Though unborn, and never dying, though Almighty Lord of all, 

 By my mystic power engendered, I descend at Duty's call. 

 Oft as justice is in danger, and the wicked rule the earth, 

 I forsake my lofty station, and in human form take birth. 

 Wreak on evil-doers vengeance, rescue the down-trodden saint. 

 Thus from age to ago appear I, vii'tue to preserve from taint. 

 ITe who knows my hirth and working sets hiiiuelf for ever free 

 From the bonds of Transmigration, and dwells undisturbed in Me." 



Surely if we can divest ourselves of the prejudice inculcated from our infancy 

 in favour of a personal immortality, which, by the way, is for the majority of 

 Adam's children to be one of misery, we must admit that the longing for incorporation 

 with Deity which prompted the above lines, is a noble and elevating one ! 



The second passage is equally interesting, as instancing what may he regarded 

 as a Law, the necessity whicli all religious teachers lie under of advocating as the 

 first of all virtues — Faith in the doctrine taught. For this the philo.sopher will make 

 due allowance. Vayasa, however, did not relegate good works to that low and ignoble 

 position to which tliey are consigned by some Evangelicals. Says Krishna : 



" Neither in this world nor yonder can such Hero ever fail. 

 Xone that doeth righteous actions ever sees the realms of bale. 

 He shall dwell for countless ages iu the blissful worlds on higli, 

 But, through want of true Devotion, must again bo bom and die. 

 In some family of Brahmans, or of kings appears on earth. 

 Or perchance of holy hermits (liard to win that glorious birth). 

 With such virtues as he ended, he begins once more the race, 

 Towards the goal of high i)orfection, setting resolute liis face. 

 For the might of former habits speeds him onward like the wind. 

 Leaving slavish text-adorers, letter-worshippers behind. 

 So through many births aspiring, purified at length from sin, 

 He attains the wished-for mansion, and in peace doth enter in. 

 Penance yields to high devotion. Better be devout than wise. 

 Better such than virtuous action, then, do thou devotion prize. 

 First of devotees I hold him who doth choo.^c the better part, 

 And in humble Faith adoring, clings to Me with perfect heart." 



