(2) If he share in the life of the foolish, a man assuredly goes to hell; if he share it not, he wins hatred; what profits it to have commerce with the foolish? They are friends for a moment, foes for a moment, wrathful when they should be pleased — how hard to content are the worldly! They are angered if wholesomely counselled, and hold me back from good; if I heed them not they are wroth, and pass into hell. When can good come of a fool? He is jealous of a better man, contentious with a peer, haughty towards one that is lower, puffed up by praise, angered by blame. Exaltation of self, blame of others, discourse in praise of worldly pleasure — some such guilt will assuredly come from fool to fool. Thus it is from the union of one with another; evil thereby meets evil. I will live alone, in peace and with untroubled mind.

(7) It is well for a man to depart to the forest ere the four bearers carry him away amidst the laments of his folk. Free from commerce and hindrance, possessing naught but his body, he has no grief at the hour of death, for already he has died to the world; no neighbours are there to vex him or disturb his remembrance of the Enlightened and like thoughts. Then I will ever woo sweet Solitude, untroubled dayspring of bliss, stilling all unrest. Released from all other thoughts, with mind utterly set upon my own spirit, I will strive to concentre and control my spirit.

(6) Trees are not disdainful, and ask for no toilsome wooing; fain would I consort with those sweet companions! Fain would I dwell in some deserted sanctuary, beneath a tree or in caves, that I might walk without heed, looking never behind! Fain would I abide in nature's own spacious and lordless lands, a homeless wanderer free of will, my sole wealth a clay bowl, my cloak profitless to robbers, fearless and careless of my body! Fain would I go to my home the graveyard, and compare with other skeletons my own frail body! for this my body will become so foul that the very jackals will not approach it because of its stench. The bony members born with this corporeal frame will fall asunder from it, much more so my friends. Alone man is born, alone he dies; no other has a share in his sorrows. What avail friends, but to bar his way? As a wayfarer takes a brief lodging, so he that is travelling through the way of existence finds in each birth but a passing rest.

(3) It is well to flee from the foolish. If he come in thy way, seek to win him over by kindness, not so as to hold commerce with him, but in a manner of godly indifference. I will take from him only enough for the holy life, as the bee takes honey from the flower; thus in every place I will hold myself from commerce with him, like the new moon.

(6) Let a man raise himself by himself, let him not lower himself; for, he alone is the friend of himself, he alone is the enemy of himself.

(5) Living beings are of diverse character; not even the Conquerors can content them, much less simple souls such as I. Then why think of the world? They blame a fellow-creature who gains naught, they scorn him who gains something; being thus by nature unpleasant companions, what happiness can come from them? The Blessed Ones have said that the fool is no man's friend; for the fool has no love save where his interest lies. The love that rests on interest is but selfish, even as grief at loss of wealth springs from loss of pleasure.

(11) He wanders into the boundless desert, Sometimes halting and despairing, sometimes running. He has no lamp wherewith to light himself on his way, He lacks wisdom, so as to boast of being alive, And also half wisdom, so as to assume to be dead? That half wise one became as one utterly dead If you lack perfect wisdom, make yourself as dead Under the shadow of the wise, whose words give life. The fool is neither alive so as to companion with 'Isa,

(10) By pondering in such wise upon the excellences of solitude a man stills vain imaginations and strengthens his Thought of Enlightenment. First he will diligently foster the thought that his fellow-creatures are the same as himself. " All have the same sorrows, the same joys as I, and I must guard them like myself. The body, manifold of parts in its division of members, must be preserved as a whole; and so likewise this manifold universe has its sorrow and its joy in common. Although my pain may bring no hurt to other bodies, nevertheless it is a pain to me, which I cannot bear because of the love of self; and though I cannot in myself feel the pain of another, it is a pain to him which he cannot bear because of the love of self. I must destroy the pain of another as though it were my own, because it is a pain; I must show kindness to others, for they are creatures as I am myself.... Then, as I would guard myself from evil repute, so I will frame a spirit of helpfulness and tenderness towards others."

(1) The marks of the wise man, of the half wise, and of the fool. The wise man is he who possesses a torch of his own; That leader is his own director and light; He is his own protector; do ye also seek protection The second, he, namely, who is half wise, He clings to the wise man like a blind man to his guide, So as to become possessed of the wise man's sight. But the fool, who has no particle of wisdom, Has no wisdom of his own, and quits the wise man. He knows nothing of the way, great or small,

A PARTY of travelers lost their way in a wilderness, and were well nigh famished with hunger. While they were considering what to do, a sage came up and condoled with them on their unfortunate plight. He told them that there were many young elephants in the adjacent woods, one of which would furnish them an ample meal, but at the same time he warned them that if they killed one, its parents would in all probability track them out and be revenged on them for killing their offspring. Shortly after the travelers saw a plump young elephant, and could not resist killing and eating it. One alone refrained. Then they lay down to rest; but no sooner were they fast asleep than a huge elephant made his appearance and proceeded to smell the breath of each one of the sleepers in turn. Those whom he perceived to have eaten of the young elephant's flesh he slew without mercy, sparing only the one who had been prudent enough to abstain.

(9) Mark how fortune brings endless misfortune by the miseries of winning it, guarding it, and losing it; men's thoughts cling altogether to their riches, so that they have not a moment to free themselves from the sorrows of life. Thus they who are possessed by desire suffer much and enjoy little, as the ox that drags a cart gets but a morsel of grass. For the sake of this morsel of enjoyment, which falls easily to the beast's lot, man, blinded by his destiny, wastes this brief fortune, that is so hard to win. For all time lasts the struggle for the welfare of the mean body that is doomed to depart and fall into hell, and even a millionth part of this labour would win the rank of the Enlightened. Greater is the pain of them that are possessed by desire than the pain of the way of holiness, and no Enlightenment comes to them. Neither sword, nor poison, nor fire, nor fall into abysses, nor foemen may be compared to the desires, if we bear in mind the agonies of hell and the like. Then shrink from the desires, and learn delight in solitude, in the peaceful woodlands void of strife and toil. Happy are they who are fanned by the sweet silent breezes of the forest, as they walk upon the pleasant rock-floors broad as in a palace and cooled by the moonbeams' sandal ointment, and take thought for the weal of their fellow-creatures! Dwelling anywhere for what time they will, in deserted sanctuary or cave or beneath the trees, saved from the weariness of winning and guarding possessions, they wander fancy-free at pleasure. Indra himself can hardly win the bliss of contentment that is enjoyed by him who wanders homeless at his own free will and unattached to aught.

(1) WHEN thus vigour has been nurtured, it is well to fix the thought in concentred effort; the man of wandering mind lies between the fangs of the Passions. It cannot wander if body and thought be in solitude; so it is well to forsake the world and put away vain imaginations. Because of love, or hunger for gain, and the like, men will not forsake the world; then in order to cast it aside the wise will lay to heart these thoughts. Passion is overcome only by him who has won through stillness of spirit the perfect vision. Knowing this, I must first seek for stillness; it comes through the contentment that is regardless of the world. What creature of a day should cling to other frail beings, when he can never again through thousands of births behold his beloved? Yet when he sees him not, he is ill at ease; he rests not in concentred thought; and even when he beholds him he is not satisfied, but is distressed by the same longing as before. He sees not things in their reality; he loses his horror of the world; he is consumed by his grief in yearning for union with the beloved. In thoughts thereupon his brief life vainly passes away hour by hour; and the eternal Law is broken for the sake of a short-lived friend!

(29) By honoring a wise man, you will honor yourself.

In all your actions place God before your eyes.

You are permitted to refuse matrimony, in order that you may live incessantly adhering to God. If, however, as one knowing the battle, you are willing to fight, take a wife, and beget children.

(2) That man attains peace, who, abandoning all desires, moves about without attachment, without selfishness, without vanity.