(8) And he knew that a blessed portion 1 i.t. (?) the promontory on which Mt. Sindi is situated. and a blessing had come to Shem and his sons unto the generations for ever — the whole land of Eden' and the whole land of the Red Sea, and the whole land of the east, and India, and on the Red Sea and the mountains thereof, and all the land of Bashan, and all the land of Lebanon and the islands of Kaftur, and all the mountains of Sanir * and 'Amana, and the mountains of Asshur in the north, and all the land of Elam, Asshur, and Babel, and Sflsan and Ma'gdai, and all the mountains of Ararat, and all the region beyond the sea, which is beyond the mountains of Asshur towards the north, a blessed and spacious land, and all that is in it is very good.

(1) The hiṅkâra is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvarî Sâmans, as interwoven in the worlds .

(2) Khorassan was in a state of prosperity because of the wise rule of Prince Amid. He was attended by a hundred Turkish slaves whose countenances shone like the full moon, their bodies were slender cypresses, their legs as silver, and their breath was musk. They wore ear-rings of pearl whose reflection lighted up the night and made it seem as day; their turbans were of the finest brocade, and round their necks were collars of gold; their breasts were covered with silver cloth, and their belts enriched with precious stones. All were mounted on white horses. Whoever looked at one of them lost his heart at once. By chance, a Sufi, clothed in rags and baiefoot, saw this body of young men in the distance, and asked: 'What is this cavalcade of houris?' He was told, 'These young men are the pages of Amid, the prince of this city.' WTen the idiot of God heard this, the vapour of folly went to his head and he cried: 'O God, the possessor of the glorious canopy, teach Amid to take care of his servants.'

If you are like this idiot, have also his boldness; lift yourself up like a slender tree; but if you have no leaves do not be daring and do not jest. The daring of the fools of God is a good thing. They cannot tell if the way is good or bad, they only know how to act.

(9) And for Tiras there came forth the seventh portion, four great islands • in the midst of the sea, which reach to the portion of Ham [and the islands of Kamaturi came out by lot for the sons of Arpachshad as his inheritance].

(26) Sariputra, I have mentioned only some of the powers derived from this inconceivable liberation but if I were to enumerate them all, a whole aeon would be too short for the purpose.

(18) Further, Sariputra, a Bodhisattva who has won this inconceivable liberation can gather in one country all the majestic things of all Buddha lands so that they are all visible in that particular country.

(18) Prowess, splendor (greatness), firmness, dexterity, not running away in battle, magnanimity, lordship (commanding and ruling power)-these are the functions of Kshatriyas born of their nature.

(9) And for Asshur came forth the second / portion, all the land of Asshur and Nineveh and r bhinar and to the border of India, and it ascendeth and skirteth the river.

(9) And for Arpachshad came forth the third portion, all the land of the region of the Chaldees io the east of the Euphrates, bordering on lV the Red Sea, and all the waters of the desert close to r ' the tongue of the sea which looketh towards! Egypt, all the land of Lebanon and Sanfr and 'Amana to the border of the Euphrates.

(6) The king said: 'As (in a game of dice), all the lower casts belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.'

(121) Now the captivated or incorporated power of all the seven qualifying or fountain spirits had its propriety in the body, and is risen in the body, and has generated itself in the same manner as the whole Deity generateth itself from all the seven qualifying or fountain spirits.

(8) The seven senses (prâna) also spring from him, the seven lights (acts of sensation), the seven kinds of fuel (objects by which the senses are lighted), the seven sacrifices (results of sensation), these seven worlds (the places of the senses, the worlds determined by the senses) in which the senses move, which rest in the cave (of the heart), and are placed there seven and seven.

(5) Now, once Happiness is possible at all to Souls in this Universe, if some fail of it, the blame must fall not upon the place but upon the feebleness insufficient to the staunch combat in the one arena where the rewards of excellence are offered. Men are not born divine; what wonder that they do not enjoy a divine life. And poverty and sickness mean nothing to the good- only to the evil are they disastrous- and where there is body there must be ill health.

Besides, these accidents are not without their service in the co-ordination and completion of the Universal system.

One thing perishes, and the Kosmic Reason- whose control nothing anywhere eludes- employs that ending to the beginning of something new; and, so, when the body suffers and the Soul, under the affliction, loses power, all that has been bound under illness and evil is brought into a new set of relations, into another class or order. Some of these troubles are helpful to the very sufferers- poverty and sickness, for example- and as for vice, even this brings something to the general service: it acts as a lesson in right doing, and, in many ways even, produces good; thus, by setting men face to face with the ways and consequences of iniquity, it calls them from lethargy, stirs the deeper mind and sets the understanding to work; by the contrast of the evil under which wrong-doers labour it displays the worth of the right. Not that evil exists for this purpose; but, as we have indicated, once the wrong has come to be, the Reason of the Kosmos employs it to good ends; and, precisely, the proof of the mightiest power is to be able to use the ignoble nobly and, given formlessness, to make it the material of unknown forms.

The principle is that evil by definition is a falling short in good, and good cannot be at full strength in this Sphere where it is lodged in the alien: the good here is in something else, in something distinct from the Good, and this something else constitutes the falling short for it is not good. And this is why evil is ineradicable: there is, first, the fact that in relation to this principle of Good, thing will always stand less than thing, and, besides, all things come into being through it and are what they are by standing away from it.

(53) Sariputra said: “I see that this world is full of hills, mountains, pits, thorns, stones and earth, which are all unclean.”

(39) Now that light in Lucifer was so fair, bright and beautiful, that he excelled the bright form of heaven, and in that light was perfect understanding; for all the seven qualifying or fountain spirits generate that same light.

(6) I know this garden of Aarru of Rā, the height of its wheat is seven cubits, the ears are two cubits, the stalks five cubits; the barley is seven cubits. It is the glorified ones, each of whom is nine cubits in height, who reap them in presence of the powers of the East

(9) And there came forth for Lud8 the fifth portion, the mountains of Asshur and all appertaining to them till it reacheth ^ * -. the Great Sea, and till it reacheth the east of Asshur his brother.

(2) For the six qualifying or fountain spirits did generate the seventh nature-spirit before the times of the wrath, in the place of this world, very meekly and pleasantly, as is now done in heaven, and not so much as the least spark of wrath or anger rose up therein.

(3) ' Yajnavalkya/. said Sakalya, t by knowing what Brahma is it that you have talked down the Brahmans of the Kurupafi- calas? ' ' I know the quarters of heaven together with their gods and their bases.' their gods and their bases, [20] what divinity have you in this eastern quarter? ' < The sun/ ' On the eye/ c And on what is the eye based? ' { On the heart/ he said, ' for with the heart one knows appear- ances, for on the heart alone appearances are based/ ' Quite so, Yajnavalkya/

(81) The second Circle is divided into three parts by two sets of two horizontal lines. The upper and light section is called the Supreme Region and is the abode of the gods, the good spirits, and the heroes. The lower and dark section is the abode of lust, sin, and ignorance. Between these two extremes is the larger section in which are blended the powers and impulses of both the superior and the inferior regions.