(9) They having enjoyed the vast Heaven-world, the merit being exhausted, enter the world of mortals; thus, those who desire enjoyments, abiding by the law of the Vedas have to go and return endlessly.

(6) 'And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires , for them there is freedom in all the worlds.

(2) O Arjuna! The unwise utter flowery speech, taking pleasure in the laudatory words of the Vedas, and say that there is nothing else but pleasures and enjoyments either here or in Heaven. They are full of desire, with heaven as their highest goal, leading to new births as the effect of their own Karma, and they engage themselves in a multiplicity of specific works for the purpose of acquiring enjoyments and prosperity. The mind of such men who are drawn away by attachment to pleasure and wealth, cannot be concentrated to remain fixed in the ecstasy of divine contemplation.

(7) But the fruit gained by these people of small understanding is perishable. Those who worship the celestial gods go to the celestial abodes, while my devotees come to me.

(6) Those who know this, and those too who in the forest truly worship (ujasate) faith (traddka), pass into the flame [of the cremation-fire]; from the flame, into the day; from the day, into the half month of the waxing moon; from the half month of the waxing moon, into the six months during which the sun moves northward; from these months, into the world of the gods (deva-loka); from the world of the gods, into the sun -^ from the sun, into the lightning-fire. A Peison (puntsd) consisting of mind (manasa) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma- worlds they dwell for long extents. Of these there is no return. 1 6. But they who by sacrificial offering, charity, and austerity conquer the worlds, pass into the smoke [of the cremation-fire]; from the smoke, into the night; from the night, into the half month of the waning moon; from the half month of the waning moon, into the six months during which the sun moves southward; from those months, into the world of the fathers; from the world of the fathers, into the moon. Reaching the moon, they become food. There the gods—as they say to King Sotna, " Increase! Decrease!"_even so feed upon them there. When that passes away for them, then they pass forth into this space; from space, into air; from air, into rain; from rain, into the earth. On reaching the earth they become food. Again they are offered in the fire of man. Thence they are born in the fire of woman. Rising up into the world, they cycle round again thus. But those who know not these two ways, become crawling and flying insects and whatever there is here that bites/

(126) Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvâna.

(9) The knowers of the Vedas, the drinkers of Soma, purified of sins, worshipping Me by sacrifices, pray for the way to Heaven. They having attained the world of Indra, enjoy the heavenly pleasures of the Devas.

(24) Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure. But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference. O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: think, 'May the Guru and the Trinity be worshipped [with these merit-given delights]'. Abandon all dotings and hankerings.

(16) “This I have gained today, and that longing I will fulfil. This wealth is mine, and that also shall be mine in future; “That enemy I have slain, and others, too, I will slay. I am the lord of all; I enjoy; I am prosperous, mighty, and happy; “I am rich; I am of high birth. Who else is equal to me? I will offer sacrifice, I will give, I will rejoice.” Thus, deluded by ignorance, Bewildered by many fancies, entangled in the meshes of delusion, addicted to the gratification of lust, they fall into a loathsome hell.

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'

(4) Those who eat the remnants of sacrifice which is nectar, go to eternal Brahman; to the non- sacrificer, even this world is not, how then can he get a higher world?

(9) The worst of the worst, [those] of heavy evil karma, having not the least predilection for any religion — and some who have failed in their vows — through the power of karmic illusions, not recognizing, although set face to face [with Truth], will stray downwards.

(16) And they- (men of demonical nature) held by boundless desires unending till death (or dissolution of the world), thinking of sensual enjoyments as the goal of life, decided that there is nothing more to realise, bound by the cords of innumerable desires, prompted by passion and anger, – seek for wealth by unrighteous means to satisfy their thirst for enjoyment.

(23) This may be illustrated by the following anecdote: A certain scavenger went into the perfume sellers' bazaar, and, smelling the sweet scents, fell down unconscious. People came round him and sprinkled rose-water upon him and held musk to his nose, but he only became worse. At last one came who had been a scavenger himself; he held a little filth under the man's nose and he revived instantly, exclaiming, with a sigh of satisfaction, "Ah! this is perfume indeed!" Thus in the next life a worlding will no longer find the filthy lucre and the filthy pleasures of the world; the spiritual joys of that world will be altogether alien to him and but increase his wretchedness. For the next world is a world of Spirit and of the manifestation of the Beauty of God; happy is that man who has aimed at and acquired affinity with it. All austerities, devotions, studies have the acquirement of that affinity for their aim, and that affinity is love. This is the meaning of that saying of the Koran, "He who has purified his soul is happy." Sins and lusts directly oppose the attainment of this affinity; therefore the Koran goes on to say, "and he who has corrupted his soul is miserable." Those who are gifted with spiritual insight have really grasped this truth as a fact of experience, and not a merely traditional maxim. Their clear perception of it leads them to the conviction that he by whom it was spoken was a prophet indeed, just as a man who has studied medicine knows when he is listening to a physician. This is a kind of certainty which requires no support from miracles such as the conversion of a rod into a snake, the credit of which may be shaken by apparently equally extraordinary miracles performed by magicians.

(20) Moreover, what perfect reparation can be made to these Kinsmen without guile, these doers of immeasurable kindness, save the service of creatures? They tear their own bodies, they go down into the hell Avichi, all for the welfare of others; then even to them who most sorely wrong us we must do all manner of good. How dare I shew pride, instead of a slave's humbleness, towards those masters for whose sake my Masters are heedless of their own lives? When they are happy, the Saints are rejoiced, and wroth when they are distressed; in their gladness is the gladness of all the Saints; when they are wronged, wrong is done to the Saints. As one whose body is entirely in flame finds no comfort in any things of desire, so when creatures are distressed these beings of mercy have no way to find pleasure. Forasmuch then as I have done hurt to all these most compassionate beings by doing hurt to living things, I confess now my sin; may the Saints pardon me for the wrong that I have done them! To win the grace of the Blessed Ones to-day I make myself utterly the slave of the world. Let the crowds of living beings set their feet upon my head, or smite me, and the Lord of the World be glad! Beyond all doubt these Merciful Ones have made the whole universe their own; truly it is our Lords who shew themselves in the form of creatures, and dare we despise them? It is this that moves the Blessed to grace, this that wins my true end, this that wipes away the misery of the world; then be this my vow!

(177) The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.

(5) The foolish - thinking in their heart that if they confess, "We are Christians," in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error - hasten towards the principalities and authorities. They fall into their clutches because of the ignorance that is in them. For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. But it is in this way that they drew error to themselves. ... ... (3 lines unrecoverable) ... they do not know that they will destroy themselves. If the Father were to desire a human sacrifice, he would become vainglorious.

(17) But that sacrifice which is performed in expectation of reward and for the sake of ostentation— know that to be of the nature of rajas.

(5) The senses of such men are like irrational creatures'; and as their [whole] make-up is in their feelings and their impulses, they fail in all appreciation of those things which really are worth contemplation. These center all their thought upon the pleasures of the body and its appetites, in the belief that for its sake man hath come into being. But they who have received some portion of God's gift, these, Tat, if we judge by their deeds, have from Death's bonds won their release; for they embrace in their own Mind all things, things on the earth, things in the heaven, and things above the heaven - if there be aught. And having raised themselves so far they sight the Good; and having sighted it, they look upon their sojourn here as a mischance; and in disdain of all, both things in body and the bodiless, they speed their way unto that One and Only One.

(16) Giving themselves up to insatiable desires, full of hypocrisy, pride, and arrogance, they hold false views through delusion and act with impure resolve.