knowledge, and renouncing of the fruit of works than meditation; to renunciation peace is very nigh.

He who hates no single being, is friendly and compassionate, free from self-regard and vanity, the same in good and evil, patient. Contented, ever devout, subdued in soul, firm in purpose, fixed on Me in heart and mind, and who worships Me, is dear to Me. He whom the world troubles not, and who troubles not the world, who is free from the emotions of joy, wrath, and fear, is dear to Me. The man who has no selfish bias, is pure, upright, unconcerned, free from distress of mind, who renounces every enterprise and worships Me, is dear to me.

He who has neither delight or aversion, who neither mourns nor desires, who renounces good and evil fortune, and worships Me, is dear to Me.

He who is the same to friend and foe, and also in honour and dishonour, who is the same in cold and heat, pleasure and pain, who is wholly free from attachment;

To whom praise and blame are equal, who is silent, content with every fortune, home-renouncing, steadfast in mind, and worships Me, that man is dear to Me.

But they who sit at (the banquet of) that sacred nectar, which has been described before, endowed with faith, making Me their highest aim and worshipping (Me,) these are the most dear to Me.

V.

THE PERFECT LIFE.

Those high-souled ones who are devoid of (the thought that this or that is) mine, and devoid of egoism, by means of a pure concentration (of mind) on contemplation, obtain the great and highest world. Those who best understand the self, attaining concentration (of mind) on contemplation, and having their minds always tranquil, enter into the unperceived accumulation of happiness. Those who are free from (all thought that this or that is) mine, and who are free from egoism, attaining concentration (of mind) on contemplation, enter the highest world of the great, which is the unperceived. Born from that same unperceived (principle), again acquiring knowledge, and getting rid of the (qualities of) passion and darkness, and resorting to the pure (quality of) goodness, a man gets rid of all sins, and abandons everything as fruitless. He should be understood. to be the Kshetragňa. He who understands him understands the

Vedas. Withdrawing from the mind the objects of mental operations, a sage should sit down self-restrained. (He) necessarily (becomes) that on which his mind (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects. is stated to be of the nature of ignorance. But (you should) learn that whose nature is devoid of qualities. Two syllables are death; three syllables the eternal Brahman. Mine is death, and not mine is the eternal. Some men of dull understandings extol action. By action a creature is born with a body and made up of the sixteen. Knowledge brings forth the being, and that is acceptable and constitutes immortality. Therefore those who are far-sighted have no attachment to actions. This being is stated to be full of knowledge, not full of action. The self-restrained man who thus understands he immortal, changeless, incomprehensible, and ever indestructible and unattached (principle), he dies not. He who thus understands the Self to which there is nothing prior, which is incomprehensible even) to those who feed on nectar, he certainly becomes immortal and not to be restrained, in consequence of these means. Expelling all impressions, and restraining the self in the self, he understands that holy Brahman, than which nothing greater exists. And when the understanding is clear, he attains tranquillity. And the nature of tranquillity is as when one sees a dream. This is the goal of those emancipated ones who are intent on knowledge. And they see all the movements which are produced by development. This is the goal of those who are indifferent (to the world). This s the eternal piety. This is what is acquired by men of knowledge. This is the uncensured (mode of conduct). This goal can be reached by one who is alike to all beings, who is without attachment, Aho is without expectations, and who looks alike on everything. I have now declared everything to you, O best of Brâhmana sages! Art thus forthwith; then you will acquire perfection.

BUDDHISM.

I.

GOTAMA'S EMANCIPATION.

It was while the sun was still above the horizon, that the Great Being thus put to flight the army of the Evil One. Then, whilst the Bo-tree paid him homage, as it were, by its shoots like sprigs of red coral falling over his robe, he acquired in the first watch of the night the knowledge of the Past, in the middle watch the knowledge of the Present, and in the third watch the knowledge of the Chain of Causation which leads to the Origin of Evil.

Now on his thus revolving this way and that way, and tracing backwards and forwards, and thoroughly realizing the twelvefold Chain of Causation, the ten thousand world-systems quaked twelve times even to their ocean boundaries. And again when the Great Being, making the ten thousand world-systems to shout for joy, attained at break of day to complete Enlightenment, the whole ten thousand world-systems became glorious as on a festive day. The streamers of the flags and banners raised on the edge of the rocky boundary to the East of the world reached to the very West; and so those on the West and North, and South, reached to the East, and South, and North; while in like manner those of flags and banners on the surface of the earth reached to the highest heaven and those of flags and banners in heaven swept down upon the earth. Throughout the universe flowering trees put forth their blossoms, and fruit-bearing trees were loaded with clusters of fruit; the trunks and branches of trees, and even the creepers, were covered with bloom; lotus wreaths hung from the sky; and lilies by sevens sprang, one above another, even from the very rocks. The ten thousand world-systems as they revolved seemed like a mass of loosened wreaths, or like a nosegay tastefully arranged: and the great Voids between them, the hells whose darkness the rays of seven suns had never been able to disperse, became filled

with light. The waters of the Great Ocean became sweet, down to its profoundest depths; and the rivers were stayed in their course. The blind from birth received their sight; the deaf from birth heard Sound; the lame from birth could use their feet; and chains and bonds were loosed, and fell away.

It was thus in surpassing glory and honour, and with many wonders happening around, that he attained Omniscience, and gave vent to his emotion in the Hymn of Triumph, sung by all the Buddhas.

Long have I wandered! long!
Bound by the Chain of Life,
Through many births:

Seeking thus long, in vain,

"Whence comes this Life in man, his consciousness, his Pain!"

And hard to bear is Birth,

When pain and death but lead to Birth again.

Found! It is found!

O Cause of Individuality!

No longer shalt thou make a house for me:

Broken are all thy beams.

Thy ridge-pole shattered!

Into Nirvana now my mind has past:

The end of cravings has been reached at last!

II.

THE TWIN-VERSES.

All that we are is the result of what we have thought: it is *unded on our thoughts. If a man speaks or acts with an evil tought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

All that we are is the result of what we have thought; it is funded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a hadow that never leaves him.

"He abused me, he beat me, he defeated me, he robbed me,"— those who harbour such thoughts hatred will never cease. "He abused me, he beat me, he defeated me, he robbed me,"-those who do not harbour such thoughts hatred will cease. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.

The world does not know that we must all come to an end here; -but those who know it, their quarrels cease at once.

He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mâra (the tempter) will certainly overthrow him, as the wind throws down a weak tree.

He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mâra will certainly not overthrow, any more than the wind throws down a rocky mountain.

He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the yellow dress.

But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed. worthy of the yellow dress.

They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.

As rain breaks through the ill-thatched house, passion will break through an unreflecting mind.

As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.

The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.

The virtuous man delights in this world, and he delights in the next; he delights in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.

The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.

The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.

The follower of the law, even if he can recite only a portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.