Page:The Indian Antiquary, Vol. 4-1875.djvu/136

 Aran, 1875.] AtfCIEOT INDIA ACCOEDING TO MANU. 123 And accordingly a very short abstract of natural history follows. It is worthy of remark that the tea lords, whom Manu hero says he produced as the origin of the Iraman race, are to this day re- cognized as Hindn law-writers of authority; and maxims attributed to six or eight of them are constantly quoted and relied upon in oar law-courts. Most of them too, if not all, are even mentioned in the Vedat ! The compiler of the Dharma Nostra, or at any rate the author of this passage, thus writing in the name of Manu, furnishes strong evidence of his work baing published at a time posterior to the ago of these sages, — indeed so long posterior that he coald venture to speak of them as the first created of human beings. Also the creation, which Mono here asserts he effected, seems inconsistent with the prior creation effected by Brahma — though I believe that there are pandits learned enough to find an explanation — and is especially irre- concileable with the apparently previous pro- duction by Brahma, of the Brahman, the Ksba- triya, the Vaisya, and the Sihlra. It seems certain that them is more than one interpola- tion at this part of the introductory cii and it is not quite easy to determine which is the earlier doctrine in the conflict. Oons ttons, however, whiob may hereafter bo referred to, lead to the conclusion that the caste creation is of the later date. After the dissertation upon the animals comes this passage (verse 51), apparently in immediate relation with the SSiod verse, which produced Manu: — "He whose power-) are incomprehen- sible, having thus created both mo and this nniver again absorbed in the Supreme Spirit, changing the time of energy for the time of repose." voted to an almost unintelligible discti- Peel of Brabma'fi repose Beam also to be by a differed 1 finally says:—'- U ■ (Brahma), having enacted tb of laws himself, taught it fully to me in the beginning; afterwards I taught to Marichi and the other holy sagos/ 1 this -Ilhrigu" (one of tho ten sages) "will repeat the divine code to you without intermission ; for that sago learned from mo to recite tho whole of it." At this point uogony of the ought naturally to terminate ; but Bl ing up the narrative from Manu, gives a supple- ment to it, and then enunciates in great detail the whole body of the divine law, d rectory even of personal acts and conduct for everyday life. The Ilinthi philosophers of Mann's time evi- dently felt the difficulty of. passing from the abstract or spiritual God, which alone satisfied the intellect, to the personal agent, and ruler, who was apparently needed for tha creation and the sustaining of the material universe. Tho first part of the exigency was satisfied by the temporary manifestation of -Brahma, and the second by the creation of subordinate deities (or as we might term them archangels) to watch over and have charge of the several depart- ments (so to speak) of the world. These are ., !' .".; P . 159, 4; p. 200, 86) spoken oF as eight in number, the guardian deities of the world, or chief guardian deities, and so on. And indirectly their several functions are described in Manu's ninth book (p. 884). Be- sides these, there were inferior (p. 00, 72 ; p. 62, 84, &c; p. 73, 164; p. 77. 193) deities and spirits ; and the quasi-deiiied great nitors of mankind. The sole object of worship, however, was the one God r all others were hut created boings. The Manna Zdstra b careful to leave no room for doubt on this point (p. 35G, 85). ■ Of all daties the princi- pal is to acquire from the (' true knowledge of one Supreme God : that is the most exalted of nil BcienosSj because it ensures immortality. Inthw life, indeed, as well as the the study of tl quire a know- ledge of God is bald the most efficacious of duties in procuring feKcifcy toman; for in tho knowledge and adoration of on ■ God, which [be l. A. teaches, all tho rules of good coniust ' are i id." Hw | to bfl the direct (p. 18, 11, and p. 357, 94) revelation of God (Sruti), which could not have been reached by mere human (aOtttttes, and of supreme authority. It was to be viewed as the (p. 85$ &7J sole source of all b ae well as divine, con- taining t J necessary or possible for man to know. All onfe from it in I b.6 DJutrma &f#frw by ihe perfect iZD of Mann, was human, ~ false, end would soon perish (p. 857, 9$ and p. 358) . Belief and knowledge of the Veda would