(74) 'May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done,' thus is the mind of the fool, and his desire and pride increase.

(8) I am standing by? If I in my pride will not do it, better it is that my pride perish. The very crow becomes a Garuda when he lights upon a dead lizard; if my spirit is feeble, the least occasion of sin will overcome me. To him who is palsied by a faint heart occasions of sin come abundantly; but he who has a noble pride ever alert is unconquerable even by great temptations. Then with firm spirit I will undo the occasions of undoing; if I should be conquered by them, my ambition to conquer the threefold world would be a jest. I will conquer all; none shall conquer me. This is the pride that I will bear, for I am the son of the Conqueror-Lions. Creatures who are overcome by arrogance bear the title of misery, not of pride; he that is proud falls not into the power of the foe, but they are slaves to the foe Arrogance. Through arrogance they are brought into evil estate, and even in human birth lose their joys, eating the bread of others, slaves, fools, uncomely, wasted away; despised on all sides are the wretches stiff in arrogance; if they are ranked with the proud, say, who are the miserable? Proud, victorious, heroic are they who set their pride on conquest of the foe Arrogance, who overthrow him in all his might, and freely show to the world the fruit of their conquest.

(62) 'These sons belong to me, and this wealth belongs to me,' with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?

(27) 'No man can be made happy by wealth. Shall we possess wealth, when we see thee? Shall we live, as long as thou rulest? Only that boon (which I have chosen) is to be chosen by me.'

(10) 'I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. For him the Rudras fulfil the noon-oblation.

(353) 'I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'

(286) 'Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of his death.

(25) And whatever is done or can be done for him, seemeth him all too little and too poor, for he thinketh himself worthy of still more and greater honour than can be rendered to him. And of all the men who serve him and are subject to him, even if they be downright thieves and murderers, he saith nevertheless, that they have faithful, noble hearts, and have great love and faithfulness to the truth and to poor men. And such men are praised by him, and he seeketh them and followeth after them wherever they be. But he who doth not order himself according to the will of these high-minded men, nor is subject unto them, is not sought after by them, nay, more likely blamed and spoken ill of, even though he were as holy as St. Peter himself. And seeing that this proud and puffed-up spirit thinketh that she needeth neither Scripture, nor instruction, nor anything of the kind, therefore she giveth no heed to the admonitions, order, laws and precepts of the holy Christian Church, nor to the Sacraments, but mocketh at them and at all men who walk according to these ordinances and hold them in reverence.

(3) 'But now, Sir, take all the sacrificial offices.' Ushasti said: 'Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also.' The sacrificer assented.

(14) Yea, as the man enlightened (in Thy law), and who has possessions, gives to his friend, (so give Ye) me, O Great Creator ! Thy rejoicing and abounding grace, when through Thy sovereign Power, and from (the motives of Thy cause of) Righteous Order, I stand forth to go out to , or to arouse, the chiefs of Thy (pure) proclamation, with all those (others) who recite Thy well-remembered Mãthra word.

(1) To win this jewel of the Thought I offer perfect worship to the Blessed Ones, to the stainless gem of the Good Law, and to the Sons of the Enlightened, oceans of virtues. All flowers, fruits, and healing herbs, all gems and all waters clear and pleasant in the world, likewise mountains of jewels, forests sweet in their solitude, climbing plants bright with ornaments of flowers, trees whose branches bend with goodly fruit, fragrant incenses, trees of desire, and jewelbearing trees in the worlds of the gods and their kin, lakes bedecked with lilies and wondrously pleasant with the cries of swans, harvests springing without tilth and crops of grain, and all else adorning them whom we worship, all things that are bounded by the spreading ethereal sphere and are in the possession of none, I take in spirit and offer as guerdon to the Supreme Saints and their Sons. Worthy of choicest gifts and great of compassion, may they mercifully accept this of me! I am exceeding poor, and without righteousness; there is naught else for me to offer. So may their care for others' weal be for my weal, and let the Lords take this in their native grace. Yea, I give to the Conquerors and their Sons myself entirely. Take me for your chattel, O noble beings; I make myself in love your slave. By being your chattel I am freed from fear in life, and work good for living creatures; I escape my former sins, and do evil no more....

(9) Yea, with these Yasnas of Your sacrifice would I approach You, praising back to You (in answer to Your mercies), O Ahura! and Thou, O Righteousness! in (the holy) actions of Your Good Mind, (as he moves within us), so long indeed as I shall have the power, commanding at my will o’er this my sacred (privilege) and gift. (And doing as) the wise man (thus), may I (like him) become a supplicant who gains his ends.

(6) 'I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!' Having said this, he rises. For him the Vasus fulfil the morning-oblation.

(3) Eager to escape sorrow, men rush into sorrow; from desire of happiness they blindly slay their own happiness, enemies to themselves; they hunger for happiness and suffer manifold pains; whence shall come one so kind as he who can satisfy them with all manner of happiness, allay all their pains, and shatter their delusion — whence such a friend, and whence such a holy deed? He who repays good deed with good deed is praised; what shall be said of the Son of Enlightenment, who does kindness unsought? He who sets a banquet before a few is called a " doer of righteousness," and is honoured by the world, because in his pride he entertains men for half a day with a brief largesse of mere food; but what of him who bestows on a measureless number of creatures a satisfaction of all desires unbounded in time and perishing not when the world of heaven perishes? Such is the Master of the Banquet, the Son of the Conqueror; whosoever sins in his heart against him, saith the Lord, shall abide in hell as many ages as the moments of his sin. But he whose spirit is at peace with them shall thence get abundant fruit; and truly, wrong to the Sons of the Conqueror can be done only by great effort, but kindness towards them is easy. I do homage to the bodies of them in whom has arisen the choice jewel of the Thought, and even the ill-treatment of whom leads to happiness; in these mines of bliss I seek my refuge.

(16) The generous, being satisfied, said to him: I give thee now another boon; that fire-sacrifice shall be named after thee, take also this many-coloured chain.'

(6) 'The Hereafter never rises before the eyes of the careless child, deluded by the delusion of wealth. "This is the world," he thinks, "there is no other;"--thus he falls again and again under my sway.'

(18) (For) whosoever (offers) sanctity to me, to him shall be the best gifts whatsoever. Yea, of my (spirit's) wealth will I bestow on him through Thy Good Mind (which I give), but oppressions will I send on him who as oppressor will deliver us to anguish, O Mazda! desiring, as I do, to satisfy Your choice by righteous (vengeance). This is the decision of mine understanding and my will.

(3) I have found this most rare sphere of weal, I know not how; and shall I with open eyes suffer myself to be borne back to these hells? My thought cannot grasp it; like one who is driven mad by spells, I know not by whom I am crazed or who possesses me. My foes, Desire, Hate, and their kindred, are handless and footless, they are neither valiant nor cunning; how can they have enslaved me? But they dwell in my spirit, and there at their ease smite me. And withal I am not wroth with them; fie on my unseemly long-suffering! If all gods and mankind were my foes, they could not drag me to the fire of the hell Avlchi; but into this flame, at the touch whereof not even ashes would remain of Meru, these mighty enemies the Passions hurl me in an instant. No other foes have life so long as the beginningless, endless, everlasting life of my enemies the Passions. All beings may be turned by submission to kindness; but these Passions become all the more vexatious by my submission. Then whilst these everlasting foes, sole source of the birth of the floods of sorrow, are dwelling in my heart, how can I fearlessly rejoice in the life of the flesh? Whence can I have happiness, if these warders of the prison-house of existence, ay, these torturers of the damned in hell and elsewhere, lodge in the house of my spirit, in the bower of my desire? Then I will not lay down my burden until these foes be smitten before my eyes. Men of lofty spirit are stirred to wrath against even a mean offender, and sleep not until they have smitten him. They rage in the forefront of battle, furious, heeding not the anguish of wounds from arrows and javelins, to strike fiercely at the poor creatures doomed by nature to death, and turn not away until they have fulfilled their purpose. How then, and for what reason, should I, who have set myself to strike down these natural foes, the constant causes of all miseries, sink down in base despair, even for hundreds of disasters? Men bear on their limbs, like ornaments, meaningless scars gotten from their enemies; why should sufferings overcome me, who am labouring to accomplish a lofty end? Setting their thoughts upon their mere livelihood, fishers, Chanqlalas, husbandmen, and the like bear the miseries of cold, heat, and the rest; why should not I suffer them for the weal of the world?

(396) I do not call a man a Brâhmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brâhmana.

(6) Aye, thus I will declare forth Him who is of all the greatest, praising through my Righteousness, I who do aright, those who (dispose of all as well aright). Let Ahura Mazda hear with His bounteous spirit, in whose homage (what I asked) was asked with the Good Mind. Aye, let Him exhort me through His wisdom (which is ever) the best.