(104) Say not in regard to the righteous and good who are in life: "In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small.

(7) And sweet to us is such a deprivation, Because our good in this good is made perfect, That whatsoe'er God wills, we also will." After this manner by that shape divine, To make clear in me my short-sightedness, Was given to me a pleasant medicine; And as good singer a good lutanist Accompanies with vibrations of the chords, Whereby more pleasantness the song acquires, So, while it spake, do I remember me That I beheld both of those blessed lights, Even as the winking of the eyes concords, Moving unto the words their little flames.

(55) The prophets replied, "To despair is wrong, One must not despair of the grace of such a Benefactor, Ah! many are the conditions which at first are hard, But, are afterwards relieved and lose their harshless. Oftentimes hope succeeds to hopelessness, We admit that ye are weighted as with stones, No condition of ours is altogether as we wish, God has enjoined this servitude upon us; We enjoy life on condition of doing His will; If He bids us, we sow our seed upon the sand.

(5) The Saman. Verily, the Saman is life (prana), for in life are all beings here combined (samyand). Combined, indeed, are all beings here serving him for his supremacy, he wins co-union and co-status with the Saman, who knows this.

(1) 2. And it is also the Sama-Veda. The Chant (saman\ verily, is speech. It is sa (she) and ama (he). That is the origin of the word sdman. Or because it is equal (sama) to a gnat, equal to a fly, equal to an elephant, equal to these three worlds, equal to this uni- verse, therefore, indeed; it is the Sama-Veda. He obtains intimate union with the Saman, he wins its world who knows thus that Saman.

(65) The soul of the prophet cares for naught but God, It has naught to do with approving or disapproving His works." The men of Saba replied, "If ye yourselves are happy, Our souls were void of all anxieties, The comfort and harmony which we enjoyed heretofore We used to be as parrots munching sugar, On every side stories inspiring anxiety, On every side sounds exciting fears: On every side in the world an evil presage, On every side evil portents threatening punishment:

(15) And we pray for what is beneficial, since it is not requisite to ask of Thee what is most excellent. And we shall take everything for good; even though the exercises that meet us, which Thine arrangement brings to us for the discipline of our stedfastness, appear to be evil."

(1) He who knows the property of that Saman has that property. Its property, truly, is tone. Therefore let him who is about to perform the duties of an Ritvij priest desire a good itself. tone in his voice. Being possessed of such a voice, let him perform the duties of the Ritvij priest. Therefore people desire to see at the sacrifice one who has a good tone, as being one who has a possession. He has a possession who knows thus the property of the Saman.

(379) Assuredly. Then God, if he be good, is not the author of all things, as the many assert, but he is the cause of a few things only, and not of most things that occur to men. For few are the goods of human life, and many are the evils, and the good is to be attributed to God alone; of the evils the causes are to be sought elsewhere, and not in him. That appears to me to be most true, he said. Then we must not listen to Homer or to any other poet who is guilty of the folly of saying that two casks ‘Lie at the threshold of Zeus, full of lots, one of good, the other of evil lots 10 ,’ and that he to whom Zeus gives a mixture of the two ‘Sometimes meets with evil fortune, at other times with good;’ but that he to whom is given the cup of unmingled ill, ‘Him wild hunger drives o’er the beauteous earth.’ And again— ‘Zeus, who is the dispenser of good and evil to us.’ And if any one asserts that the violation of oaths and treaties, which was really the work of Pandarus 11 , was brought about by Athene and Zeus, or that the strife and contention of the gods was instigated by Themis and Zeus 12 , he shall not have our approval; neither will we allow our young men to hear the words of Aeschylus, that

(17) The word 'Sat' is used in the sense of reality and of goodness; and so also, O Pârtha, the word 'Sat' is used in the sense of an auspicious act.

(7) Pleasant for us, pleasant for the listener, is the joy of the Weighing of the Words

(26) Any conscious being, if the good come to him, will know the good and affirm his possession of it.

But what if one be deceived?

In that case there must be some resemblance to account for the error: the good will be the original which the delusion counterfeited and whenever the true presents itself we turn from the spurious.

All the striving, all the pain, show that to everything something is a good: the lifeless finds its share in something outside itself; where there is life the longing for good sets up pursuit; the very dead are cared for and mourned for by the living; the living plan for their own good. The witness of attainment is betterment, cleaving to state, satisfaction, settlement, suspension of pursuit. Here pleasure shows itself inadequate; its choice does not hold; repeated, it is no longer the same; it demands endless novelty. The good, worthy of the name, can be no such tasting of the casual; anyone that takes this kind of thing for the good goes empty, carrying away nothing but an emotion which the good might have produced. No one could be content to take his pleasure thus in an emotion over a thing not possessed any more than over a child not there; I cannot think that those setting their good in bodily satisfactions find table-pleasure without the meal, or love-pleasure without intercourse with their chosen, or any pleasure where nothing is done.

(6) Then he said: * Verily, Gautama, that is among divine boons. Mention [one] of human boons/

(1) They said to Speech: c Sing for us the Udgitha. 'So be it/ said Speech, and sang for them. Whatever pleasure there is in speech, that it sang for the gods; what- ever good one speaks, that for itself. They [i. e. the devils] knew: ' Verily, by this singer they will overcome us.' They rushed upon it and pierced it with evil. That evil was the improper thing that one speaks. That was the evil.

(24) But ourselves- how does it touch us?

We may recall what we have said of the nature of the light shining from it into Intellectual-Principle and so by participation into the soul. But for the moment let us leave that aside and put another question:

Does The Good hold that nature and name because some outside thing finds it desirable? May we put it that a thing desirable to one is good to that one and that what is desirable to all is to be recognised as The Good?

No doubt this universal questing would make the goodness evident but still there must be in the nature something to earn that name.

Further, is the questing determined by the hope of some acquisition or by sheer delight? If there is acquisition, what is it? If it is a matter of delight, why here rather than in something else?

The question comes to this: Is goodness in the appropriate or in something apart, and is The Good good as regards itself also or good only as possessed?

Any good is such, necessarily, not for itself but for something outside.

But to what nature is This good? There is a nature to which nothing is good.

And we must not overlook what some surly critic will surely bring up against us:

What's all this: you scatter praises here, there and everywhere: Life is good, Intellectual-Principle is good: and yet The Good is above them; how then can Intellectual-Principle itself be good? Or what do we gain by seeing the Ideas themselves if we see only a particular Idea and nothing else ? If we are happy here we may be deceived into thinking life a good when it is merely pleasant; but suppose our lot unhappy, why should we speak of good? Is mere personal existence good? What profit is there in it? What is the advantage in existence over utter non-existence- unless goodness is to be founded upon our love of self? It is the deception rooted in the nature of things and our dread of dissolution that lead to all the "goods" of your positing.

(23) Then they will say : " The days of the forefathers were many (even), unto a thousand years, and were good ; but, behold, the days of our life, if a man hath lived many, are three score years and ten, and, if he is strong, four score years, and those evil, and there is no peace in the days of this evil generation."

(5) Let them not then say, that he who does wrong and sins transgresses through the agency of demons; for then he would be guiltless. But by choosing the same things as demons, by sinning; being unstable, and light, and fickle in his desires, like a demon, he becomes a demoniac man. Now he who is bad, having become, through evil, sinful by nature, becomes depraved, having what he has chosen; and being sinful, sins also in his actions. And again, the good man does right. Wherefore we call not only the virtues, but also right actions, good. And of things that are 503. good we know that some are desirable for themselves, as knowledge; for we hunt for nothing from it when we have it, but only [seek] that it be with us, and that we be in uninterrupted contemplation, and strive to reach it for its own sake. But other things are desirable for other considerations, such as faith, for escape from punishment, and the advantage arising from reward, which accrue from it. For, in the case of many, fear is the cause of their not sinning; and the promise is the means of pursuing obedience, by which comes salvation. Knowledge, then, desirable as it is for its own sake, is the most perfect good; and consequently the things which follow by means of it are good. And punishment is the cause of correction to him who is punished; and to those who are able to see before them he becomes an example, to prevent them failing into the like.

(8) This being so, O Tat, what comes from God hath been and will be ours; but that which is dependent on ourselves, let this press onward and have no delay, for 'tis not God, 'tis we who are the cause of evil things, preferring them to good. Thou see'st, son, how many are the bodies through which we have to pass, how many are the choirs of daimones, how vast the system of the star-courses [through which our Path doth lie], to hasten to the One and Only God. For to the Good there is no other shore; It hath no bounds; It is without an end; and for Itself It is without beginning, too, though unto us it seemeth to have one - the Gnosis.

(3) Whereas in man by greater or less of bad is good determined. For what is not too bad down here, is good, and good down here is the least part of bad. It cannot, therefore, be that good down here should be quite clean of bad, for down here good is fouled with bad; and being fouled, it stays no longer good, and staying not it changes into bad. In God alone, is, therefore, Good, or rather Good is God Himself. So then, Asclepius, the name alone of Good is found in men, the thing itself nowhere [in them], for this can never be. For no material body doth contain It - a thing bound on all sides by bad, by labors, pains, desires and passions, by error and by foolish thoughts. And greatest ill of all, Asclepius, is that each of these things that have been said above, is thought down here to be the greatest good. And what is still an even greater ill, is belly-lust, the error that doth lead the band of all the other ills - the thing that makes us turn down here from Good.

(6) Then he comes to her and says: — ' This man (ama) am I; that woman (so), thou 1 That woman, thou; this man am I! I am the Saman; thou, the Rig! I am the heaven; thou^ the earth! Come, let us two together clasp!* Together let us semen mix, A male, a son for to procure! ' of barley or rice cooked with milk. RV. 10. 59.6; 10.167.3; VS 34-3,9; AV.i.iS.2; 5.7.4; gat. Br. 5. 2. 3.2, 4. Specifically invoked, as here, to favor procreation at AV. 6. 131. 2; 7. 2 (21). 2. In the ritual, associated with the day of the full moon, Ait. Br. 7. n. VS. 10. 2; 3at. Br. 5 3. 3 2; 13. 4. 2. 12, this epithet of Savitn is usually taken as from another */su, with the meaning { whose is true impelling.'