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me with faith in his house, he increases in children; otherwise he would be destroyed." She is worshipped, i.e., her painted image is worshipped, with perfumes, flowers, incense, food, and other enjoyable things (II. 18).[56] Another practice that is very common is the worship of holy trees. One may compare the banyan at Bodhi Gay[=a] with the 'worshipful village-tree of II. 24. 23. Seldom and late is the use of a rosary mentioned (e.g., III. 112.5, aksham[=a]I[=a), elsewhere aksha), although the word is employed to make an epithet of Civa, Aksham[=a]lin.[57]
As has been said already, an extraordinary power is ascribed to the mere repetition of a holy text, mantra. These are applied on all occasions without the slightest reference to the subject. By means of mantra one exorcises; recovers weapons; calls gods and demons, etc.[58] When misfortune or disease arrives it is invariably ascribed to the malignant action of a devil, although the karma teaching should suggest that it was the result of a former misdeed on the victim's part. But the very iteration, the insistence on new explanations of this doctrine, show that the popular mind still clung to the old idea of demoniac interference. Occasionally the naïveté with which the effect of a mantra is narrated is somewhat amusing, as, for instance, when the heroine Krishn[=a] faints, and the by-standers "slowly" revive her "by the use of demon-dispelling mantras, rubbing, water, and fanning" (iii. 144. 17). All the weapons of the heroes are inspired with and impelled by mantras.
Sufficient insight into the formal rules of morality has been given in the extracts above, nor does the epic in this regard differ much from the law-books. Every man's first duty is to act; inactivity is sinful. The man that fails to win a good reputation by his acts, a warrior, for example, that is devoid of fame, a 'man of no account,' is abh[=u]mivardhana, [Greek: achthos arourês]a cumberer of earth (iii. 35. 7). A proverb says that man should seek virtue, gain, and pleasure; "virtue in the morning; gain at noon; pleasure at night," or, according to another version, "pleasure when young, gain in middle-age, and virtue in the end of life" (iii. 33. 40, 41). "Virtue is better than immortality and life. Kingdom, sons, glory, wealth, all this does not equal one-sixteenth part of the value of truth" (ib. 34. 22).[59] One very strong summing up of a discourse on
