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(389) No one should attack a Brâhmana, but no Brâhmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brâhmana, more woe to him who flies at his aggressor!

(8) And thus let the sinners by these means be foiled ; and consumed be they likewise. Let them shriek in their anger. With good kings let (our champion ) deliver the smiter (as a captive in battle), giving peace to our dwellings, and peace to our hamlets. Let him charge those deceivers, chaining death as the strongest ; and swift be (the issue).

(223) Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!

(29) And let the offender [15] fall prostrate, when he meditates destruction for me, by blows upon his back-bone

(7) (Then in our coming strife let both her mortal foes be slain.) Let the Wrath-demon of rapine be cast down. Smite ye against the envy (which would plot against our Throne ), O ye who, abiding by the Good Mind, and in accordance with our holy Order, desire to hold that refuge fast, to whose sacred bond the bounteous man belongs. And therefore, O Ahura! (to save Thy struggling saint who toils with changing lot) will I place (that refuge) for him in Thy world.

(1) ALL the righteousness, the charity, the worship of the Blessed, that have been wrought in thousands of aeons, are destroyed by ill-will. There is no guilt equal to hatred, no mortification equal to long-suffering; and therefore one should diligently practise patience in divers ways. While the arrow of hate is in the heart, none can have a peaceful mind in equipoise, or feel the joy of kindliness, none can win sleep or calm. They whom a master cursed with an evil spirit honours with wealth and favours, and who dwell under his protection, seek nevertheless to destroy him. Even his friends are in terror of him. His gifts win for him no service. In short, there is no way for a passionate man to find happiness. He who stoutly fights against wrath, the enemy that brings these and other sorrows, wins joy in this world and beyond. Nourished by discontent, hatred grows swollen and destroys me; and discontent springs from doing unpleasing works or^from^the baffling of desire. Then I will cut off the nourishment of my enemy, for this foeman's sole purpose is to slay me. My cheerfulness shall not be disturbed, even by the most untoward events; discontent works no good, and only destroys merit. What profits discontent if there is a remedy; and what profits it if there is none? We shrink from sorrow, defeat, rude speech, and dishonour for ourselves and our friends, and from the opposite of these for our enemy. Happiness is hard to win, pain comes readily; there is no escape from life save by pain; then be firm, 0 my spirit! The Karnatas, the " little children of Durga," suffer the agonies of burning and maiming in a vain hope of salvation; why then shall I be fainthearted? There is nothing which practice cannot make easy; so by practice in slight sufferings we learn to bear great pains. Flies, stinging creatures, gnats, hunger, thirst, and other like pains, fierce itch and other like miseries — lookest thou upon these as profitless? Before cold, heat, rain, wind, travel, sickness, bondage, and blows be not tender and delicate, else thy anguish will increase. Some there are who at the sight of their own blood become exceedingly valorous, and some at sight of others' blood fall into faintness. This comes about through firmness and feebleness of spirit; then he who is unconquerable by pain will overcome suffering. Even in pain the wise man will not let the calm of his spirit be disturbed; for he is at war with the Passions, and in war suffering abounds. They who overcome their foes by presenting their bosoms to the enemy's blows are " victors," " heroes "; the rest are " slayers of the slain."

(5) (Yea), he who, as ruler, treats no coming applicant with injury , as a good citizen (or nobly wise) in sacred vow and duty, and living righteously in every covenant, who, as an uncorrupted judge, discerns the wicked (that leader who, rejecting me, would keep back those who propagate the Faith), let him, (this righteous judge,) declare (the vengeance) to that (hostile ) lord, (my) kinsman. Yea, let him crush him when he sallies forth (to approach us for our harm)!

(22) Not to be repelled is he; not to be caught by the fire of thy fate. Let not the tempest of thy mouth come forth against him

(6) Say I am angered not against the instrument — the stick or whatso it may be — but against him who moves it. But he is moved by hatred; it is better then for me to hate hatred. I myself in former times have wrought the same suffering for other creatures; then I deserve this for having done hurt to living beings. The cause of my suffering is twofold — my enemy's sword and my body. He has taken the sword, I the body; with which shall I be angry? What I have got is an ulcer in the shape of a body, unable to bear the touch; and thus tortured in the blindness of desire, with what shall I be wroth? I seek not suffering, yet in my folly seek the cause of suffering; since my pain comes from my own offence, why shall I be wroth with another? The forest whose leaves are swords, the birds of hell, spring from my own works; with whom then shall I be wroth? They who do me hurt are moved thereto by my works, and thence they fall into hell; surely it is I that undo them! Thanks to them, my guilt through much patience fades away; thanks to me, they go to the long agonies of hell. It is I who do them hurt, they who do me kindness; base-spirited fellow, wherefore this absurd anger? If I fall not into hell, it will be by the merit of my spirit; what matter is it to them that I save myself? If I should return them evil for evil, they would not be saved thereby; my progress would be wrecked; and these poor creatures would be lost.

(10) But when his strength fails, he will withdraw from his work; and if it be happily ended, he will leave it, in eagerness for more and more tasks. He will guard himself against the blows of the Passions, and deal stout blows against the Passions, as though fighting with the sword against a skilful foe. As one in fear swiftly takes up again a fallen sword, so he will take up the fallen sword of remembrance, bethinking himself of hell.

(128) If he buffets me, then I must retire and give back, but the divine Power helps me again; then he also gets a Blow, and often loses the Day in the Fight. [* See v. 68.]

(21) A single henchman of the king handles a crowd rudely; and the throng, looking on from afar, dares not shew sign of passion; for he is not alone, the king's power is his strength. And likewise thou mayst not dishonour him who wrongs thee because he is weak; for the warders of hell and the Merciful Ones are his strength. Then let us seek the favour of creatures, as a servant the favour of a wrathful king. Can a king in his anger bring upon us the anguish of hell, which we shall bear for making creatures sorrowful? Can a king in his pleasure bestow aught equal to Enlightenment, which we shall bear for making creatures happy? But beside the destined Enlightenment that springs from kindness to creatures, seest thou not that herein lie fortune, glory, comfort? Favour, health, joy, long life, and abounding delight of empire fall to the lot of the patient man in the course of his lives,

(23) And they will stand (with bows and) swords and war to turn them back into the way ; but they will not return until much blood hath been shed on the earth, one by another.

(8) And as to him who (now by evil power) delivers up my settlements to harm, let not his burning (wrath) in deeds attain me. But bearing back the (evil will and evil influence of such), let these things come (back) to him in anger. Let that to his body come which holds from welfare; but let no (help) at all (approach him, which may) keep him back from misery. (And let this happen as I speak) from (vengeful) hate, O Lord!

(321) They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.

(35) But if he desireth to slay Jacob, his brother, into Jacob's hands will he be given, and he will not escape from his hands, [for he will descend into his hands.]

(5) He that is able, while still here, to withstand, before liberation from the body, the impulse of desire and anger, he is a Yogin, he is a happy man.