he last fails). Translated into modern
equivalents this means that man must have faith and good works. But
more really is demanded than is stated here. First and foremost is the
duty of truthfulness. Agni is the lord of vows among the gods (RV.
viii. 11. 1; _Cat. Br_. iii. 2. 2. 24), and speech is a divinity
(Sarasvat[=i] is personified speech, _Cat. Br_. iii. 1. 4. 9, etc).
Truth is a religious as well as moral duty. "This (All) is two-fold,
there is no third; all is either truth or untruth; now truth alone is
the gods (_satyam eva dev[=a]s_) and untruth is man."[51] Moreover,
"one law the gods observe, truth" (_Cat. Br_. i. 1.1. 4; iii. 3. 2. 2;
4. 2. 8). There is another passage upon this subject: "To serve the
sacred fire means truth; he who speaks truth feeds the fire; he who
speaks lies pours water on it; in the one case he strengthens his
vital (spiritual) energy, and becomes better; in the other he weakens
it and becomes worse" (_ib_. ii. 2. 2. 19). The second sin, expressly
named and reprobated as such, is adultery. This is a sin against
Varuna.[52] In connection with this there is an interesting passage
implying a priestly confessional. At the sacrifice the sacrificer's
wife is formally asked by the priest whether she is faithful to her
husband. She is asked this that she may not sacrifice with guilt on
her soul, for "when confessed the guilt becomes less."[53] If it is
asked what other moral virtues are especially inculcated besides truth
and purity the answer is that the acts commonly cited as
self-evidently sins are murder, theft, and abortion; incidentally,
gluttony, anger, and procrastination.[54]

As to the moral virtue of observing days, certain times are allowed
and certain times are not allowed for worldly acts. But every day is
in part a holy-day to the Hindu. The list of virtues is about the
same, therefore, as that of the decalogue--the worship of the right
divinity; the observance of certain seasons for prayer and sacrifice;
honor to the parents; abstinence from theft, murder, adultery. Envy
alone is omitted.[55]

What eschatological conceptions are strewn through the literature of
this era are vague and often contradictory. The souls of the departed
are at one time spoken of as the stars (_T[=a]itt. S_. v. 4. 1. 3.); at
another, as uniting with gods and living in the world of the gods
_(Cal. Br._. ii. 6. 4. 8).

The principle of _karma_ if not the theory, is already known, but the
very thing