(9) 'A man who steals gold, who drinks spirits, who dishonours his Guru's bed, who kills a Brahman, these four fall, and as a fifth he who associates with them.

(155) The Fifth quality, or the fifth spirit of God among the seven spirits of God, in the divine power of the Father, is the gracious, amiable, blessed, friendly and joyful love.

(3) £ Yajnavalkya/ said he, 'when the voice of a dead man goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters of heaven, his body into the earth, his soul (atman) into space, the hairs of his head into plants, the hairs of his body into trees, and his blood and semen are placed in water, what then becomes of this person (purusa)? ' 'Artabhaga, my dear, take my hand. We two only will know of this. This is not for us two [to speak of] in public/ The two went away and deliberated. What they said was karma (action). What they praised was karma. Verily, one becomes good by good action, bad by bad action. Thereupon Jaratkarava Artabhaga held his peace.

(9) These deities are formed into groups of five pairs, each group of five being surrounded by a fivefold circle of radiances, the male Bodhisattvas partaking of the nature of the Divine Fathers, and the female Bodhisattvas partaking of the nature of the Divine Mothers. All these divine conclaves will come to shine upon thee in one complete conclave. They are thine own tutelary deities. Know them to be such.

(25) The fourth cause of disease was what the Orientals called Karma, that is, the Law of Compensation, which demanded that the individual pay in full for the indiscretions and delinquencies of the past. A physician had to be very careful how he interfered with the workings of this law, lest he thwart the plan of Eternal justice. The fifth cause was the motion and aspects of the heavenly bodies. The stars did not compel the sickness but rather impelled it. The Hermetists taught that a strong and wise man ruled his stars, but that a negative, weak person was ruled by them. These five causes of disease are all superphysical in nature. They must be estimated by inductive and deductive reasoning and a careful consideration of the life and temperament of the patient.

(26) The sixth cause of disease was a misuse of faculty, organ, or function, such as overstraining a member or overtaxing the nerves. The seventh cause was the presence in the system of foreign substances, impurities, or obstructions. Under this heading must be considered diet, air, sunlight, and the presence of foreign bodies. This list does not include accidental injuries; such do not belong under the heading of disease. Frequently they are methods by which the Law of Karma expresses itself.

(1) Now next, a Consideration of the Activities. — Prajapati created the active functions (karma). They,. when they had been created, strove with one another. * I am going the double meaning of a word, a procedure characteristic of the Upamshads. The word lokya may here be translated 'world-wise or * world-procuring/ When properly instructed, a son is ' world-wise ' in his own attainment of the world through knowledge. He is also * world-procuring ' for his father, in that he is able, through the discharge of appointed filial duties, to help the departed spirit of his father to attain a better world than would otherwise be possible. from the hell called Put, therefore he is called putra (son) [i.e. deliverer from hell],' to speak/ the voice began. ' I am going to see/ said the eye. 6 I am going to hear,' said the ear. So spake the other func- tions, each according to his function. Death, appearing as weariness, laid hold and took possession of them, and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: ( Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him.' Of him, indeed, they became a form. Therefore they are named ' vital breaths ' after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies.— So much with reference to the self.

(2) According to one's good or bad karma, the vital-force floweth down into either the right or left nerve and goeth out through any of the apertures [of the body]. Then cometh a lucid condition of the mind.

(13) And in the head is the divine councilseat or throne, and [the throne] signifieth God the Father, and the five senses or qualities are the counsellors, which have their influences out of the whole body, out of all the powers.

(1) [This chapter is supplementary to ch. v.] "The sky turns round; the earth stands still; sun and moon pursue one another. Who causes this? Who directs this? Who has leisure enough to see that such movements continue? "Some think there is a mechanical arrangement which makes these bodies move as they do. Others think that they revolve without being able to stop. "The clouds cause rain; rain causes clouds. Whose kindly bounty is this? Who has leisure enough to see that such, result is achieved? "Wind comes from the north. It blows now east, now west; and now it whirls aloft. Who puffs it forth? Who has leisure enough to be flapping it this way or that? I should like to know the cause of all this." Wu Han Chao said, "Come here, and I will tell you. Above there are the Six Influences and the Five Virtues.

(2) Not knowing whether [he be] dead or not, [a state of] lucidity cometh [to the deceased. If the instructions be successfully applied to the deceased while he is in that state, then, by the meeting of the Mother-Reality and the Offspring-Reality, karma controlleth not. Like the sun's rays, for example, dispelling the darkness, the Clear Light on the Path dispelleth the power of karma.

(12) Whose five supernatural powers are walking elephants and horses while the Mahayana is his vehicle, which controlled by the one mind, rolls through the eight noble paths. (Thirty-two) distinctive marks dignify his body; while (eighty) excellences add to it their grace. Shamefulness is his raiment, and deep mind his coiffure. The seven riches that he owns are his assets which, used to teach others, earn more dividends. Dedicating all merits (to Buddhahood), his practice of the Dharma has received wins far greater profit. The four dhyanas are his meditation bed, which from pure living originates. Much learning increases wisdom announcing self-awakening. His broth is the flavour of release. The precepts are his perfumed Salve and pure mind is his bath. By killing the culprit klesa is his boldness unsurpassed. By defeating the four demons, he plants his triumphant banner as a bodhimandala.

(16) "And now, as all the world is in error, I, though I know the true path,—how shall I guide? If I know that I cannot succeed and yet try to force success, this would be but another source of error. Better, then, to desist and strive no more. But if I strive not, who will? "An ugly man who has a son born to him in the middle of the night will hurry up with a light, in dread lest the child should be like himself. "An old tree is cut down to make sacrificial vessels, which are then ornamented with colour. The stump remains in a ditch. The sacrificial vessels and the stump in the ditch are very differently treated as regards honour and dishonour; equally, as far as destruction of the woods original nature is concerned. Similarly, the acts of Robber Chê and of Tsêng and Shih are very different; but the loss of original nature is in each case the same. "The causes of this loss are five in number; viz.—The five colours confuse the eye, and the eyes fail to see clearly. The five sounds confuse the ear, and the ear fails to hear accurately. The five scents confuse the nose, and obstruct the sense of smell. The five tastes cloy the palate, and vitiate the sense of taste. Finally, likes and dislikes cloud the understanding, and cause dispersion of the original nature. "These five are the banes of life; yet Yang and Mih regarded them as the summum bonum. They are not my summum bonum. For if men who are thus fettered can be said to have attained the summum bonum, then pigeons and owls in a cage may also be said to have attained the summum bonum!

(3) And thus it is said in the following verse: There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i. e. as identified with the hiṅkâra, the prastâva, &c.), and the other forms of the Sâman. Greater than these there is nothing else besides.'

(42) Fourth, the never-receding Dharma of the six paramitas is always expounded in it; Fifth, the most melodious heavenly music intoning countless Dharma doors (to enlightenment) is heard in it;

(65) For in these five qualities rise up the seeing, smelling, tasting and feeling; and so a rational spirit cometh to be.

(14) You are from all phenomena released; hence, to the King of Dharma, I bow down. You preached neither is nor is not for all things by causes are created. There is neither self nor doing nor thing done, but good or evil karma is infallible.