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(61) Just in this manner thou settest, and no other, when thou art in the Pleasures of the Flesh; if thou wilt not fight, thou canst not look for any Victory, but thou wilt be murdered in thy soft Bed of Down. For Man has a continual Host or Army before him, which fights with him continually; if he will not defend himself, then he is taken captive and slain.

(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.

(11) Rend not thy plumage off, but avert thy heart from it Were there no hostility, that war would be impossible. lladst thou no lust, obedience to the law could not be. Where no antagonist, what need is there of armies? Ah! make not thyself an eunuch, not a monk, Without lust denial of lust is impossible God says, "Expend;" wherefore earn money. Since expenditure is impossible without previous gain? Although the passage contains only the word "Expend," Read "Acquire first, and then expend."

(27) Thou must renounce the Devil and the World, if thou wilt enter into this Fight, else thou wilt not overcome: But if thou overcomest not, then let my Book alone, and meddle not with it, but stick to thy old Matters, else thou wilt receive but evil Wages for thy Pains: 'Be not deceived, God will not be mocked.' [Gal. 6. 7.]

(84) Just so 'tis your idea of your terrible foe O Moses, thy revelations shed glory on the mount, Be not too proud, but know that you must first endure The idea of the Truth, and thence come to the reality. No one is frightened by the mere idea of fighting, For "no courage is needed before fighting begins." In the mere idea of fighting a coward can imagine The pictures of Rustam on the wall of a bath Are similar to a coward's ideas of fighting. But when these ideas are tested by actual sight,

(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.

(78) "And thy [heart hath prompted] thee to call to battle

(45) While thou livest in this struggling or striving Birth or Geniture, thou must apply to it, and suffer the Devil to ride upon thee; but so hard as he strikes thee, so hard thou must strike him again if thou wilt defend thyself. For when thou fightest against him, thou stirrest up his Wrath-fire, and destroyest his Nest, and this is then as a great Combustion, and as a great strong Battle maintained against him.

(1) Now he who is patient will seek for strength, for in strength lies Enlightenment. Without strength there is no righteous work, as without the wind there is no motion. And what is strength? Vigour hi well-doing. What is its contrary called? Faintness, clinging to base things, despair, self-contempt. From inaction, delight in pleasure, slumber, and eagerness for repose springs a spirit that feels no horror at the miseries of life, and from this arises faintness. Pursued by the Passions, those fishers, thou hast come into the net of Birth, and knowest thou not that this selfsame day thou hast fallen into the jaws of Death? Seest thou not thy comrades smitten down one after the other? and withal thou fallest into slumber like a bullock in the butcher's hands. Watched by the Death-god, thy ways hemmed in on every side, how canst thou find delight in food, how canst thou sleep and love? Wait a little while, until Death shall have gathered his instruments, and he will come swiftly upon thee; then it will be an ill time for thee to cast off thy faintness, and what wilt thou do? " This work untouched, this begun, this standing half-done — and lo! Death has suddenly fallen upon me! Alas, I am undone! " Such will be thy thoughts, whilst thou lookest upon thy despairing kinsmen with their eyes swollen and red with tears in the passion of their grief, and upon the faces of the Death-god's messengers, whilst thou liest racked by the memory of thy sins, hearing the noises of hell, altogether overwhelmed— and oh, what wilt thou do?

(4) Ah, when I vowed to deliver all beings within the bounds of space in its ten points from the Passions, I myself had not won deliverance from the Passions. Knowing not my now measure, I spoke like a madman. Then I will never turn back from smiting the Passions. I will grapple with them, will wrathfully make war on them all except the passion that makes for the destruction of the Passions. Though my bowels ooze out and my head fall off, I will nowise abase myself before my foes the Passions. An enemy, though driven away, may establish himself in another spot, whence he may return with gathered powers; but such is not the way of the enemy Passion. Where can this dweller in my spirit go when I cast him out; where can he stand, to labour for my destruction? It is only that I — fool that I am — make no effort; the miserable Passions are to be overcome by the vision of wisdom. The Passions lie not in the objects of sense, nor in the sense-organs, nor between them, nor elsewhere; where do they lie? And yet they disturb the whole world! They are but a phantom. Then cast away thy heart's terror, and labour for wisdom; why shouldst thou vainly torture thyself in hell? Thus resolved, I will strive to fulfil the rule as it has been taught; how should he who needs medicine find healing, if he depart from the physician's command?

(104) One's own self conquered is better than all other people; not even a god, a Gandharva, not Mâra with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.

(159) If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.

(91) Which say, "See me a man destined to the fire; I am a part of the fire, and go to join my whole; Not a light, so that I should join the Source of light." Kill thine own lust and give life to the world; It has killed its lord, reduce it to servitude. That claimant of the cow is thy lust; Beware! That slayer of the cow is thy reason; Go! Reason is a poor captive, and ever cries to God On what depends its getting meat without toiling?

(24) O nobly-born, at about that time, the fierce wind of karma, terrific and hard to endure, will drive thee [onwards], from behind, in dreadful gusts. Fear it not. That is thine own illusion. Thick awesome darkness will appear in front of thee continually, from the midst of which there will come such terror- producing utterances as 'Strike! Slay!' and similar threats. Fear these not.

(1) Do not even think of doing what ought not to be done.

Choose rather to be strong in soul than in body.

(40) Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mâra (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.

(52) "'Whoso is exalted in the battle, let him display (his) might! '

(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?

(380) For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.