(111) Since you have made fiery lust as a verdant garden, And have sowed therein the seed of fidelity, So that nightingales of prayer and praise Ever warble sweetly around this garden; Since you have responded to the call of God, And have drawn water out of the hell of lust, For this cause my hell also, for your behoof, Becomes a verdant garden and yields leaves and fruit." What is the recompense of well-doing, O son? Have ye not said, "We are victims,

(134) The former is borne to Paradise, the latter to hell. The Prophet says, "Paradise is annexed to tribulation, But hell-fire follows indulgence in lust." O Ayaz, who slayest demons like a male lion, Manliness of asses is naught, manliness of mind much. What sort of man dost thou think him who sports as a boy, But who has no comprehension of these chief matters? o thou who hast seen the delight of my connnandments, And risked thy life to perform them faithfully, Hear a tale of the sweetness of my commandments,

(141) Behold Genus become Species in due course, Behold secrets become manifest through his light! So long as woman-like you swallow blandishments, How, O wise man, can you get relief from false flatteries? These flatteries and fair words and deceits (of lust) You take, and swallow, just like women. But the reproaches and the blows of Darveshes Take the light blows of Darveshes, not the honey of sinners, And become, by the fortune of good, good yourself. Because from them the robe of good fortune is gained,

(97) Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. [2. And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep.]

(8) The desires beget harm in this world and beyond: here, by bondage, slaughter, and loss of limb; beyond, in hell. That for the sake of which thou hast bowed many a time before bawds, heeding not sin nor infamy, and cast thyself into peril and wasted thy substance, that which by its embrace has brought thee supreme delight — it is naught but bones, now free and unpossessed; wilt thou not take thy fill of embraces now, and delight thyself? This was the face that erstwhile turned downwards in modesty and was unwilling to look up, hidden behind a veil whether eyes gazed upon it or gazed not; and this face now the vultures unveil to thee, as though they could not bear thy impatience. Look on it — why dost thou flee now from it?...

(21) He by whose preaching the world was entranced Was he who spake the two words, "O Humaira!" Though water prevails over fire in might, When the cauldron intervenes between these two, Apparently thou art the ruler of thy wife, like water; Such is the peculiarity of man, He cannot withstand animal desire; that is his failing. The Prophet said that women hold dominion Over sages and over men of heart, But that fools, again, hold the upper hand over women,

(6) Woman, verily, is a sacrificial fire, O Gautama. The sexual organ, in truth, is its fuel; the hairs, the smoke; the vulva, the flame; when one inserts, the coals; the feelings of pleasure, the sparks. In this oblation the gods offer semen. From this oblation a person (puni$a) arises. He lives as long as he lives. Then when he dies, [14] then they carry him to the fire. His fire, in truth, becomes the fire; fuel, the fuel; smoke, the smoke; ffame, the flame; coals, the coals; sparks, the sparks. In this fire the gods offer a person (purusa). From this oblation the man arises having the color of light. '

(51) But, in order to destroy the people, lust desires To make them go astray and lose their heads; The people say, 'With whom shall we take counsel?' The prophets answer, 'With the reason of your chief.' Again they say, 'Suppose a child or a woman enter, Who lacks reason and clear judgment; ' They reply, 'Take counsel with them, And act contrary to what they advise.' Know your lust to be woman, and worse than woman; Woman is partial evil, lust universal evil.

(112) This is the cause of the female seeking the male, God has instilled mutual love into man and woman, Earth says to the earth of the body, "Come away, Thou art of my genus, and wilt be better with me, 'Thou had'st better quit the soul and fly to me!" Body replies "True, but my feet are fast bound, Though like thee I suffer from separation." Water calls out to the moisture of the body, "O moisture, return to me from your foreign abode!" Fire also calls out to the heat of the body,

(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?

(77) But behold! it is not I that have made way for this, but thy desire and highly raised lofty lust has moved the Deity to reveal to thee the desire of thy heart, in the highest simplicity in the greatest depth, that it may be a witness against thee, and a denunciation of the earnest severe day of God.

(6) The woman whom one may desire with the thought, ' May she enjoy love with me! ' — after coming together with her, joining mouth with mouth, and stroking her lap, he should mutter: — 'Thou that from every limb art come, That from the heart art generate, Thou art the essence of the limbs! Distract this woman here in me, As if by poisoned arrow pierced!'

(6) When she is about to bring forth, he sprinkles her with water, saying: — 'Like as the wind doth agitate A lotus-pond on every side, So also let thy fetus stir. Let it come with its chorion. This fold of Indra's has been made With barricade, enclosed around. O Jndra, cause him to come forth—-

(6) Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two lips of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vajapeya ('Strength- libation ') sacrifice,, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of \\ omen to himself. But he who practises sexual intercourse with- out knowing this — women turn his good deeds unto themselves.

(12) But Iblis said, " O Lord, I want more aids than these, In order to bind men in my twisted rope So firmly that Thy adorers, who are valiant men May not, man-like, break my bonds asunder." When at last God showed him the beauty of women, Which bereaves men of reason and self-control, Then Iblis clapped his hands and began to dance, Saying, "Give me these; I shall quickly prevail with these!" "If thou goest the road, they will show thee the road; If thou becomest naught, they will turn thee to being."

(39) "Verily the Moslems of either sex, and the true believers of either sex, and the devout men, and the devout women, and the men of veracity, and the women of veracity, and the patient men, and the patient women, and the humble men, and the humble women, and the alms-givers of either sex, and the men who fast, and the women who fast, and the chaste men, and the chaste women, and those of either sex who remember Allah frequently: for them hath Allah prepared forgiveness and a great reward." Here the attainment of heaven is clearly set forth as a problem whose only solution is that of individual merit.

(5) To accomplish the welfare of his fellow-creatures he has an Army, the troops of which are Love of Right, Constancy, Joy, and Abandonment. The Love of Right he will frame from the fear of suffering and from pondering upon merits. When he has uprooted his foes, he will strive for increase of vigour by means of his armies, which are the love of right, pride, joy, abandonment, devoted heed, and self -submission. Countless are the faults in myself and my fellows that I shall have to destroy, and hundreds of thousands of seons must pass ere even one of these fade away. But I find not in myself the least morsel of vigour to set myself to undo these faults; I am doomed to boundless anguish, and why does my bosom not burst? Many are the virtues in myself and my fellows that must be gained, and hundreds of thousands of aeons will scarce be enough for the practice of even one of them. But I have never practised the least morsel of virtue; to no purpose has been spent the birth so hardly and marvellously won. The joy of the great festivals in worship of the Lord has not been mine; I have done no honour to the Law, nor fulfilled the desire of the poor; I have not given security to them that are in fear, nor happiness to the afflicted; I have been only a vexation of my mother's womb, to work sorrow. Because of old I departed from the love of right, I am now in this evil plight; who would forsake the love of right? This love the Saint has proclaimed to be the root of all righteous works; and its root is the constant meditation upon the fruit that grows from deeds. Manifold are the pains, the sorrows, the terrors, and the disappointments that arise to sinners. Whithersoever the desire of the righteous turns, it is greeted with happy issue, because of their merits; and whithersoever turns the sinner's yearning for pleasure, it is smitten with swords of pain, because of his sins. They that are godly of works enter the wombs of broad, sweet-smelling, cool lotus-blossoms; their lustrous forms grow nurtured by the Conqueror's sweet melody; then they issue in comely beauty from the lotus-flowers awakened by the sunbeams of the Holy One, and are born as Sons of the Blessed in the presence of the Blessed. As to them that are ungodly of works, shrieking in anguish, they are flayed of their whole skin by the Death-god's henchmen, their bodies bathed with copper molten in the fire, their flesh cut off in gobbets by hundreds of blows from flaming swords and pikes, and they fall again and again upon beds of red-hot iron. Then let the love of righteousness be with you, and be heedful thus to foster it.

(78) Therefore beware of the Longing [Lust or Desire;] and say not in thyself, I stand in the Dark, the Lord sees me not, [nor] what I think and do. He stands in the Gate of the Mind, where the Soul stands (before the clear Face of God) in the opened Gate; and all thy Abominations are known before God, and thou makest the Element of God blush [or change Colour] with them; thou grievest the chaste Virgin (which dwells in her own Center, and is given to be a Companion to thee in thy Mind) and makest her sad; she warns thee of the Way of the Ungodly; if thou followest [her Counsel,] and turnest, and breakest in unto her, by earnest Repentance, then she crowns thee in thy Mind with Wisdom and Understanding, that thou mayest then very well avoid the Devil; but if they doest not, then thou fallest out of one Sin and Abomination into another, and makest thy Measure full and running over, and then the Devil helps thee into his Kingdom, and thou art very serviceable to him; for thou art a true Scourge to the Children of God, not only with Reproaching, but also in Deeds [or in the Work of thy Hands,] which the Devil dares not do; thou doest him acceptable service. He amuses thee finely with the Name [i of God,] so that thou bringest forth from thy Lips, and teachest it; but thy Heart is a Thief and

(170) O security! the devil watcheth for thee. O high-mindedness! thou art a hellish fire. O beauty, pomp or bravery! thou art a dark valley. O potency of dominion! thou art a raging and a tearing of the hellish fire. O selfvindication or vengeance! thou art the fierce wrath of God.

(40) Thinking thus, direct thy wish, and enter into the womb. At the same time, emit thy gift-waves [of grace, or good-will] upon the womb which thou art entering, [transforming it thereby] into a celestial mansion. And believing that the Conquerors and their Sons [or Bodhisattvas] of the Ten Directions, and the tutelary deities, especially the Great Compassionate [One}, are conferring power thereon, pray unto Them, and enter the womb.