tem of idol worship which they were led to follow, have altered their religious conduct in a manner becoming the dignity of human beings; while the advocates of idolatry and their misguided followers, over whose opinions prejudice and obstinacy prevail more than good sense and judgment, prefer custom and fashion to the authorities of their scriptures, and therefore continue, under the form of religious devotion, to practise a system which destroys, to the utmost degree, the natural texture of society, and prescribes crimes of the most heinous nature which even the most savage nations would blush to commit, unless compelled by the most urgent necessity.* I am, however, not without a sanguine hope that, through Divine Providence and human exertions, they will sooner or later avail themselves of that true system of religion which leads its observers to a knowledge and love of God, and to a friendly inclination towards their fellow-creatures, impressing their hearts at the same time with humility and charity, accompanied by independence of mind and pure sincerity. Contrary to the code of idolatry, this system defines sins as evil thoughts proceeding from the heart, quite unconnected with observances as to diet and other matters of form. At any rate, it seems to me that I cannot better employ my time than in an endeavour to illustrate and maintain truth, and to render service to my fellow-labourers, confiding in the mercy of that Being to whom the motives of our actions and secrets of our hearts are well known.

* Vide the latter end of the Introduction to the Moonduk Opunishud.

KUTH-OPUNISHUD.

DESIROUS of future fruition, Bajushrubusu performed the sacrifice Vishwujit, at which he distributed all his property. He had a son named Nuchiketa. Old and infirm cows being brought by the father as fees to be given to attending priests, the youth was seized with compassion, reflecting within himself, "He who gives "to attending priests such cows as are no longer able "to drink water or to eat grass, and are incapable of giving further milk or of producing young, is carried "to that mansion where there is no felicity whatever."

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He then said to his father, "To whom, O father, "wilt thou consign me over in lieu of these cows ?” and repeated the same question a second and a third time.

Enraged with his presumption, the father replied to him, "I shall give thee to Yumu" (the god of death). The youth then said to himself, "In the discharge of my "duties as a son, I hold a foremost place among many

sons or pupils of the first class, and I am not inferior "to any of the sons or pupils of the second class: "whether my father had à previous engagement with "Yumu, which he will now perform by surrendering me to him, or made use of such an expression through 26 anger, I know not." The youth finding his father afflicted with sorrow, said, "Remember the meritorious

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"conduct of our ancient forefathers, and observe the "virtuous acts of cotemporary good men. Life is too "short to gain advantages by means of falsehood or breach "of promise; as man like a plant is easily destroyed, "and again like it puts forth its form. Do you there"fore surrender me to Yumu according to your promise.' The youth Nuchiketa, by permission of his father, went to the habitation of Yumu. After he had remained there for three days without food or refreshment, Yumu returned to his dwelling, and was thus addressed by his family: "A Brahmun entering a house as a guest is like fire; good householders, therefore, extinguish his anger by offering him water, a seat, and food. Do thou, O "Yumu! present him with water. A man deficient "in wisdom suffers his hopes, his sanguine expecta"tions of success, his improvement from associating "with good men, the benefit which he might derive "from his affable conversation, and the fruits produced by performance of prescribed sacrifices, and also by digging of wells and other pious liberal actions, as "well as all his sons and cattle, to be destroyed, should a Brahmun happen to remain in his house without "food."

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Yumu being thus admonished by his family, approached Nuchiketa and said to him; "As thou, O Brahmun! "hast lived in my house, a revered guest, for the space "of three days and nights without food, I offer thee "reverence in atonement, so that bliss may attend me; "and do thou ask three favours of me as a recompense "for what thou hast suffered while dwelling in my house during these three days past." Nuchiketa then made this as his first request, saying, "Let, O Yumu! my

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"father Gotum's apprehension of my death be removed, "his tranquillity of mind be restored, his anger against

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me extinguished, and let him recognise me on my re66 turn, after having been set free by thee. This is the "first of three favours which I ask of thee." Yumu then replied:

"Thy father, styled Ouddaluki and Arooni, shall "have the same regard for you as before; so that, being "assured of thy existence, he shall, through my

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power, repose the remaining nights of his life free "from sorrow, after having seen thee released from "the grasp of death." Nuchiketa then made his second request. "In heaven, where there is no fear "whatsoever, and where even thou, O Yumu! canst "not always exercise thy authority, and where, there"fore, none dread thy power, so much as weak mortals "of the earth, the soul, unafflicted either by thirst

or hunger, and unmolested by sorrow, enjoys gra"tification. As thou, O Yumu! dost possess know

ledge respecting fire which is the means of attain"ing heaven, do thou instruct me, who am full of “faith, in that knowledge; for, those who enjoy "heaven, owing to their observance of sacred fire,

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are endowed with the nature of celestial deities. "This I ask of thee, as the second favour which "thou hast offered." Yumu replied: "Being pos "sessed of a knowledge of fire, the means that lead to "the enjoyment of heavenly gratifications, I impart it "to thee; which do thou attentively observe. Know "thou fire, as means to obtain various mansions in "heaven, as the support of the world, and as residing "in the body."

Yumu explained to Nuchiketa the nature of fire, as being prior to all creatures, and also the particulars of the bricks and their number, which are requisite in forming the sacred fire, as well as the mode of preserving it. The youth repeated to Yumu these instructions exactly as imparted to him; at which Yumu being pleased, again spoke.

The liberal-minded Yumu, satisfied with Nuchiketa, thus says: "I shall bestow on thee another "favour, which is, that this sacred fire shall be styled "after thy name; and accept thou this valuable and "various-coloured necklace. Receiving instructions "from parents and spiritual fathers, a person who has "thrice collected fire, as prescribed in the V'ed, and "also has been in habits of performing sacrifices, "studying the Veds, and giving alms, is not liable "to repeated birth and death: he, having known and " contemplated fire as originating from Bruhmá, pos66 sessing superior understanding, full of splendour, "and worthy of praise, enjoys the highest fruition. A "wise worshipper of sacred fire, who, understanding "the three things prescribed, has offered oblation "to fire, surmounting all afflictions during life, and "extricated from sorrow, will enjoy gratifications in "heaven.

"This, O Nuchiketa! is that knowledge of sacred "fire, the means of obtaining heaven, which thou "didst require of me as the second favour; men shall "call it after thy name. Make, O Nuchiketa! thy "third request."

Nuchiketa then said: "Some are of opinion that "after man's demise existence continues, and others