Thou shalt not commit murder.

Thou shalt not steal.

Thou shalt not bear false witness against thy neighbour.

Thou shalt not covet anything which is thy neighbour's.

Thou shalt not injure a stranger nor oppress him. Ye shall not afflict any widow or fatherless child. Ye shall do no injustice in judgment, in meting, in weight, or in measure. Just balances, just weights, just ephah, and a just hin, shall ye have. Thou shalt love thy neighbour as thyself.

III.

Prohibitions.

Thou shalt abstain from acquiring or keeping, by fraud or violence, the property of another.

Thou shalt abstain from those who are not the proper objects of thy desire.

Thou shalt abstain from deceiving others by word or deed.

Thou shalt abstain from intoxication.

IV.

Four Virtuous Inclinations.

Seeking for others the happiness one desires for

one's self.

Compassionate interest in the welfare of all beings.
Love for and pleasure in all beings.
Impartiality, preventing preference or prejudice.

The Eightfold Path.

V.

1, Correct religious ideas; 2, correct thought: 3, correct speaking (exactitude in words); 4, correct conduct; 5, correct life (free from sin and ambition); 6, correct application (or energy in seeking Nirvána, the supreme Felicity); 7, correct memory; 8, correct meditation in perfect tranquillity.

VI.

False Reliances.

Be not presumptuous through any advantage in the world.

Be not too much world-adorning.

Be not reliant on much wealth.

Be not reliant on monarchs.

Be not reliant on excessive respect.

Be not reliant on kindred or great ancestry.

Be not reliant on life; for death comes at last.

Morality.

VII.

To a man contaminated by sensuality, neither the Vedas, nor liberality, nor sacrifices, nor observances, nor pious austerities will procure felicity.

A wise man must faithfully discharge all his moral duties, even though he does not constantly perform the ceremonies of religion. He will fall very low if he performs ceremonial acts only, and fails to discharge his moral duties.

There are two roads which conduct to perfect virtue, to be true, and to do no evil to any creature.

VIII.

Seed and Fruit.

Brighu, whose heart was the pure essence of virtue, who proceeded from Manu himself, thus addressed the great Sages :-Hear the infallible rules for the fruit of deeds in this universe.

Action, either mental, verbal, or corporeal, bears good or evil fruit as itself is good or evil; and from the actions of men proceed their various transmigrations in the highest, the mean, and the lowest degree. Of that threefold action, be it known in this world that the heart is the instigator.

Goodness is declared to be true knowledge; darkness, gross ignorance; passion, an emotion of desire or aversion: these qualities attend all souls.

Study of sacred knowledge, devotion, purity, selfcontrol, performance of duty, meditation on the divine being, accompany the quality of goodness.

Interested motives for acts of religion or morality, perturbation of mind on slight occasions, commission of acts forbidden by law, and habitual indulgence in

selfish gratifications, are attendant on the quality of passion.

Covetousness, ignorance, avarice, detraction, impiety, a habit of soliciting favours, and inattention to necessary business, belong to the quality of dark

ness.

To the quality of darkness belongs every act of which a man is ashamed: to passion, every act by which a man sceks exaltation and celebrity: to goodness every act by which he hopes to acquire divine. knowledge, which he is never ashamed of doing, and which brings placid joy to his conscience.

Souls endued with goodness attain always the state of deities; those filled with ambitious passions, the condition of men; and those immersed in darkness, the nature of beasts: this is the triple order of transmigration.

Justice.

IX.

I have no control over what may be helpful or hurtful to me, but as God willeth. Had I the knowledge of his secrets I should revel in the good, and evil should not touch me.

Make the best of things; and enjoin what is just, and withdraw from the ignorant.

Lay not burdens on any but thyself.

Be good to parents, and to kindred, and to orphans, and to the poor, and to a neighbour, be he of your own people or a stranger, and to a fellow-traveller, and to the wayfarer, and to the slave.

ye

who believe! stand fast to justice when ye bear witness before God, though it be against yourselves, or your parents, or your kindred; whether the party be rich or poor. God is nearer than you to both; therefore follow not passion, lest ye swerve from the truth.

Verily the hypocrites shall be in the lowest abyss.

God hath not given a man two hearts within him. Clothe not the truth with falsehood, and hide not the truth when ye know it.

Will ye enjoin what is right upon others, and forget yourselves?

O believers stand up as witnesses for God by righteousness and let not ill-will to any induce you to act unjustly. Act uprightly this will approach nearer unto piety.

Let every soul look well to what it sendeth on before for the morrow.

Reciprocity.

X.

The man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.

To be able to judge of others by what is in ourselves, may be called the Art of Virtue. He who requires much from himself and little from others, will shield himself from resentment.

It is only the virtuous man who can love or who