QUOTES ABOUT CREATION

 And I, the creator Ahuramazda, come to Mount Hûkaîryâd with the archangels, and I issue

 Ahura Mazda will come against thee, ever eager to create new

 the difference between the creation (or the body) and the creator

 The reading of this Mahâbhârata destroys all sin and produces virtue; so much so, that the pronunciation of a single shloka is sufficient to wipe away much guilt. This Mahâbhârata contains the history of the gods, of the Rishis in heaven and those on earth, of the Gandharvas and the Rákshasas. It also contains the life and actions of the one God, holy, immutable, and true,-who is Krishna, who is the creator and the ruler of this universe; who is seeking the welfare of his creation by means of his incomparable and indestructible power; whose actions are celebrated by all sages; who has bound human beings in a chain, of which one end is life and the other death; on whom the Rishis meditate, and a knowledge of whom imparts unalloyed happiness to their hearts, and for whose gratification and favor all the daily devotions are performed by all worshippers. If a man reads the Mahâbhârata and has faith in its doctrines, he is free from all sin, and ascends to heaven after his death.'"

 Father Manu" of the Vedas, who appears to have been worshipped as a patriarchal ancestor, was, for instance, embraced in the Mahábhárata by the cult of Vishnu. He had been exalted by the ritualists as one who was greater than the gods, because he had been the first to inaugurate sacrificial rites, and he was afterwards associated with Brahma in performing some of the acts of Creation at the beginning of one of the Yugas (Ages). It was necessary, therefore, to show that he owed his power and opportunities to Vishnu

 I am the kind keeper of all creatures, I am the kind maintainer

 In tracing the evolution of Hinduism, modern historians take a blind leap from Vedic ritualism direct to Buddhism, as if to conclude that all those newly formed communities, with which India had been swarming all over since the close of the fateful era of the Kurukshetra war and to which was denied the right of Vedic sacrifices, the monopoly of the higher three-fold castes of pure orthodox descent, were going all the time without any religious ministrations. These Aryanized communities, we must remember, were actually swamping the Vedic orthodoxy, which was already gradually dwindling down to a helpless minority in all its scattered centers of influence, and was just awaiting the final blow to be dealt by the rise of Buddhism. Thus the growth of these new communities and their occupation of the whole land constituted a mighty event that had been silently taking place in India on the outskirts of the daily shrinking orthodoxy of Vedic ritualism, long before Buddhism appeared on the field, and this momentous event our modern historians fail to take due notice of either it may be because of a curious blindness of self-complacency or because of the dazzle which the sudden triumph of Buddhism and the overwhelming mass of historical evidences left by it create before their eyes. The traditional Kali Yuga dates from the rise of these communities and the Vedic religious culture of the preceding Yuga underwent a wonderful transformation along with a wonderful attempt it made to Aryanize these rising communities

 Lastly the Indians of to-day have set to the worship Europe's Divinity. In the name of religion some are saying that it is cowardly to be afraid of wrong-doing. Both those who have attained worldly success, and those who have failed to attain it are singing the same tune. Both fret at righteousness as an obstacle which both would overcome by physical force." I am not concerned here with any popular errors that there may be. After all, when we deal with a Shastrik term it is to the Shastra itself that we must look for its meaning. Shakti comes from the root Shak "to be able," "to do". It indicates both activity and capacity therefor. The world, as word, is activity. But when we have said that, we have already indicated that it is erroneous to confine the meaning of the term Shakti to any special form of activity. On the contrary Shakti means both power in general and every particular form of power. Mind is a Power: so is Matter. Mind is constantly functioning in the form of Vritti; Reasoning, Will and Feeling (Bhava) such as love, aversion and so forth are all aspects of Mind-power in its general sense. Force is power translated to the material plane, and is therefore only one and the grossest aspect of Shakti or power. But all these special powers are limited forms of the great creative Power which is the Mother (Ambika) of the Universe. Worship of Shakti is not worship of these limited forms but of the Divine will, knowledge and action, the cause of these effects. That Mahashakti is perfect consciousness (Cidrupini) and Bliss (Anandamayi) which produces from Itself the contracted consciousness experiencing both pleasure and pain. This production is not at all a "whim". It is the nature (Svabhava) of the ultimate

 Let our villages be one verst longer," they said; "create cattle in our enclosures; under our blankets create a son; send down rain from high heaven to us; cause much grass to grow; create so much grain that the sickle cannot raise it, and so much grass that the scythe cannot cut it."

 Mind (or soul, manas) was created from the non-existent'', adds a priestly commentator. "Mind created Prajapati. Prajapati created offspring. All this, whatever exists, rests absolutely on mind."

 The changeless Brahman, which is consciousness appears in creation as Maya which is Brahman, (Brahmamayi), consciousness (Cidrupini) holding in Herself unbeginning (Anadi) Karmik tendencies (Karmasamskara) in the form of the three Gunas. Hence, She is Gunamayi, despite being Cinmayi. As there is no second principle these Gunas are Cit-Shakti." The Supreme Devi is thus Prakashavimarshasya-rupini, or the union of Prakasha and Vimarsha

 The special virtue of the Tantra lies in its mode of Sadhana. It is neither mere worship (Upasana) nor prayer. It is not lamenting or contrition or repentance before the Deity. It is the Sadhana which is the union of Purusha and Prakriti; the Sadhana which joins the Male Principle and the Mother Element within the body, and strives to make the attributed attributeless. That which is in me and that for which I am (this consciousness is ever present in me) is spread, like butter in milk, throughout the created world of moving and unmoving things, through the gross and the subtle, the conscious and unconscious, through all. It is the object of Tantrik Sadhana to merge that self-principle (Svarat) into the Universal (Virat). This Sadhana is to be performed through the awakening of the forces within the body. A man is Siddha in this Sadhana when he is able to awaken Kundalini and pierce the six Cakras. This is not mere 'philosophy' a mere attempt to ponder upon husks of words, but something which is to be done in a thoroughly practical manner. The Tantras say :: 'Begin practicing under the guidance of a good Guru; if you do not obtain favorable results immediately, you can freely give it up.' No other religion dares to give so bold a challenge. We believe that the Sadhana of the Moslems and the 'esoteric religion' or secret Sadhana (and rituals) of the Christians of the Roman Catholic and Greek Churches is based on this ground work of the Tantras

 The Tantra has no notion of some separate far-seeing God. It preaches no such doctrine in it as that God the Creator rules the Universe from heaven. In the eye of the Tantra the body of the Sadhaka is the Universe, the auto-kratos (Atma-Shakti) within the body is the desired (Ishta) and the "to be sought for" (Sadhya), Deity (Devata) of the Sadhaka. The unfolding of this self-power is to be brought about by self-realization (Atma-darshana) which is to be achieved through Sadhana. Whoever realizes his self attains to Liberation (Mukti). The author, Arthur Avalon, has treated of these matters (Siddhanta) in his work, the Tantra-tattva. Many of the topics dealt with in the Mahanirvana Tantra will not be fully understood without a thorough perusal of the book. The Principles of the Tantra must be lectured on to the Bengali afresh. If the Mahanirvana Tantra as translated by Arthur Avalon is spread abroad, if the Bengali is once more desirous to hear, that attempt might well be undertaken

 to be fruitful;" then, again, phal is "a plowshare," and is also the name of Siva and Mahadeva, who are Hindu Deities. Phallus, then, was the ancient emblem of creation: a Divinity who was companion to Bacchus.

 falsehood') :: and the triumph of the glory of the world's creatures

 As the Ahu is excellent, so (is) the Ratu (one who rules) from the righteous Order, a creator

 bûr); he is the chief of the wide-travellers. 10. Those beasts which have no dread whatever of the hand are evil. First of birds the griffon of three natures was created, not for here (this world), for the Karsipt is the chief, which they call the falcon (kark), that which revelation says was brought to the enclosure formed by Yim. 1 First of fur animals the white ermine was produced; he is the chief of fur animals; as it says that it is the white ermine which came unto the assembly of the archangels. 13. The Kar-fish, or Ariz , is the chief of the water-creatures. 14. The Dâîtîk river is the chief of streams. 15. The Dâraga river is the chief of exalted rivers, for the dwelling of the father of Zaratûst was on its banks, and Zaratûst was born there. 16. The hoary forest is the chief of forests. 17. Hûgar the lofty, on which the water of Arêdvîvsûr flows and leaps, is the chief of summits, since it is that above which is the revolution of the constellation Satavês, the chief of

 combatant) standing on the left of the chariot, Kandramas (the moon) the charioteer. 24. Do thou win here, do thou conquer here, overcome, win, hail! These here shall conquer, those yonder be conquered! Hail to these here, perdition to those yonder! Those yonder do I envelop in blue and red

 frashm), for the world is a dispenser (vakhtar) of all light, and all creatures

 he who makes the bodily creatures rise up), because as a bodily

 Homage) to the Creator of the world, to the Mazdayasnian Religion

 kasvidarih), and the glory of the creator and that of the angels

 khvapishno) of the fiend, the completion of the triumph of the creator

 of Karma created by the free will) mounted on a machine

 one who rules) from the Righteous Order, a creator of mental

 Thou art) Krttikas, the Naksatra, Agni, the deity; ye are the radiances of Agni, of Prajapati, of the creator, of Soma; to the Re thee, to radiance thee, to the shining thee, to the blaze thee, to the light thee

 Thou art) Prajapati in mind, when come to the Soma; the creator in the consecration; Savitr in the bearing; Pusan in the cow for the purchase of the Soma; Varuna when bound (in the cloth); Asura in the being bought; Mitra when purchased; Çipivista when put in place; delighter of men when being drawn forward; the overlord on arrival; Prajapati being led on; Agni at the Agnidh's altar; Brhaspati on being led from the Agnidh's altar; Indra at the oblation-holder; Aditi when put in place; Visnu when being taken down; Atharvan when made wet; Yama when pressed out; drinker of unpurified (Soma) when being cleansed; Vayu when purifying; Mitra as mixed with milk; the Manthin when mixed with groats; that of the All-gods when taken out; Rudra when offered; Vayu when covered up; the gazer on men when revealed; the food when it comes; the famed of the fathers; life when taken; the river when going to the final bath; the ocean when gone; the water when dipped; the heaven when arrived at completion

 Thou I art) all overcoming through Agni; self-ruling through the sun; lord of strength through might; creator with the bull; bountiful through the sacrifice; heavenly through the sacrificial fee; slayer of enemies through rage; supporter of the body through kindliness; wealth through food; through the earth he hath won; (thou art) eater of food with verses; increased by the Vasat cry; protector of the body through the Saman; full of light with the Viraj; drinker of Soma through the holy power; with cows he supporteth the sacrifice; with lordly power men; with horse and car bearer of the bolt; lord with the seasons; enclosing with the year; unassailable through penance; the sun with bodies

 which represents the pure creation), that she may have comfort and have fodder from the

 with demons), Abode of all creatures. Thou art death

 Obelisks, pillars of any shape, stumps, trees denuded of boughs, upright stones, are some of the means by which the male element was symbolized. Siva is represented as a stone standing alone

 and brings health to all these creations, being most beneficent

 and of whatever pertains to him (the creator), he is a giver of heed thereto

 the stump of a tree, a block, a tower, spire, minaret, pole, pine, poplar, or palm tree. While eggs, apples, or citrons, plums, grapes, and the like, represented the remaining two portions; altogether called phallic emblems.

 On the evil-doing of Aharman and the demons it says in revelation, that the evil which the evil spirit has produced for the creation of Ahuramazda it is possible to tell by this winter ; and his body is that of a lizard (vazagh) whose place is filth (kalk). He does not think, nor speak, nor act for the welfare (nadûkîh) of the creatures of Ahuramazda; and his business is unmercifulness and the destruction of this welfare, so that the creatures which Ahuramazda shall increase he will destroy; and his eyesight (kashm mîkisn) does not refrain from doing the creatures harm. 3. As it says that, 'ever

 The demon Akâtâsh is the fiend of perversion (nikîrâyîh), who makes the creatures averse (nikîrâî) from proper things; as it says, that whoever has given anything to that person (tanû) whose opinion (dâd) is this, that it is not necessary to have a high-priest (dastôbar), then the demon Aeshm is propitiated by him. 21. Whoever has given anything to that person whose opinion is this, and who says, that it is not necessary to have a snake-killer (mâr-van), then Aharman, with the foregoing demons, is propitiated by him; this is said of him who, when he sees a noxious creature, does not kill it. 2 A snake-killer (mâro-gnô) is a stick on the end of which a leathern thong is

 As the text stands in the MSS. it means, 'and then the guardian spirit of Zaratûst demonstrated to her thus;' but whether it be intended to represent the fravâhar as producing the creature is doubtful. The angel Gôs, who is identified with Gôsûrvan, is usually considered a female, but this is hardly consistent with being the soul of a bull (see Chap. X, 1, 2), though applicable enough to a representative of the earth. In the Selections of Zâd-sparam, II, 6, however, this mythological animal is said to have been a female (see Appendix to Bundahis)

 I drive away Ishirê, I drive away Aghûirê, I drive away Aghra, I drive away Ughra; I drive away sickness, I drive away death, I drive away pain and fever; I drive away Sârana, I drive away Sârasti, I drive away Azana, I drive away Azahva, I drive away Kurugha, I drive away Azivâka, I drive away Duruka, I drive away Astairya; I drive away the disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals

 I drive away Ishirê!, I drive away Aghûirê, I drive away Aghra, I drive away Ughra; I drive away sickness, I drive away death, I drive away pain and fever; I drive away Sârana, I drive away Sârastya, I drive away Azana, I drive away Asahva, I drive away Kurugha, I drive away Azivâka, I drive away Duruka, I drive away Astairya; I drive away the disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals

 The same myth in the Vedas was described as a feat of Traitana or Trita Âptya, 'Trita, the son of waters,' who killed the three-headed, six-eyed fiend, and let loose the cows . 'The son of waters ' is both in the Vedas and in the Avesta a name of the fire-god, as born from the cloud, in the lightning. The same tale is told in the same terms in the Avesta: Thraêtaona Âthwya killed Azi Dahâka (the fiendish snake), the three-mouthed, three-headed, six-eyed, . . . the most dreadful Drug created by Angra Mainyu. The scene of the battle is 'the four-cornered Varena,' which afterwards became a country on the earth, when Thraêtaona himself and Azi became earthly kings, but which was formerly nothing less than 'the four-pointed Varuna,' that is, 'the four-sided {Greek Ou?rano's},' the Heavens

 Whereas in India the fiends were daily driven farther and farther into the background, and by the prevalence of the metaphysical spirit gods and fiends came to be nothing more than changing and fleeting creatures of the everlasting, indifferent Being, Persia took her demons in real earnest; she feared them, she hated them, and the vague and unconscious dualism that lay at the bottom of the Indo-Iranian religion has. its unsteady outlines sharply defined, and became the very form and frame of Mazdeism. The conflict was no more seen and heard in the passing storm only, but it raged through all the avenues of space and time. The Evil became a power of itself, engaged in an open and never-ceasing warfare with the Good. The Good was centred in the supreme god, in Ahura Mazda, the bright god of Heaven, the all-knowing Lord, the Maker, Who, as the author of every good thing, was 'the good Spirit,' Spenta Mainyu. In front of him and opposed to him slowly rose the evil Spirit, Angra Mainyu

 This view originated from the notion of the holiness of the elements being pushed to an extreme. The elements, fire, earth, and water are holy, and during the Indo-Iranian period they were already considered so, and in the Vedas they are worshipped as godlike beings. Yet this did not prevent the Indian from burning his dead; death did not appear to him so decidedly a work of the demon, and the dead man was a traveller to the other world, whom the fire kindly carried to his heavenly abode 'on his undecaying, flying pinions, wherewith he killed the demons.' The fire was in that, as in the sacrifice, the god that goes from earth to heaven, from man to god, the mediator, the god most friendly to man. In Persia it remains more distant from him; being an earthly form of the eternal, infinite, godly light , no death, no uncleanness can be allowed to enter it, as it is here below the purest offspring of the good spirit, the purest part of his pure creation. Its only function is to repel the fiends with its bright blazing. In every place where Parsis are settled, an everlasting fire is kept, the Bahrâm fire, -which, 'preserved by a more than Vestal

 Thus came a time when Ahura was not only the maker of the world, the creator of the earth, water, trees, mountains, roads,. wind, sleep, and light, was not only he who gives to man life, shape, and food, but was also the father of Tistrya, the rain-bestowing god, of Verethraghna, the fiend-smiting god, and of Haoma, the tree of eternal life, the father of the six Amesha. Spentas, the father of all gods

 Not every corpse defiles man, but only those of such beings as belong to the world of Ahura. They are the only ones in whose death the demon triumphs, The corpse of an Ahrimanian creature does not defile; as its life was incarnate death, the spring of death that was in it is dried up with its last breath: it killed while alive, it can

 In the name of God. I praise and invoke the creator Ormazd

 In the name of the creator Ahuramazda

 May the gratification of the creator Ahuramazda, the beneficent, the developer, the splendid, and glorious, and the benediction of the archangels, which constitute the pure, good religion of the Mazdayasnians, be vigour of body, long life, and prosperous wealth for him whose writing I am

 I am the Keeper; I am the Creator and the Maintainer

 In the month Fravardîn and the day Ahuramazda he rushed in at noon, and thereby the sky was as shattered and frightened by him, as a sheep by a wolf. 13. He came on to the water which was arranged below the earth, and then the middle of this earth was pierced and entered by him. 14. Afterwards, he came to the vegetation, then to the ox, then to Gâyômard, and then he came to fire ; so, just like a fly, he rushed out upon the whole creation; and he made the world quite as injured and dark at midday as though it were in dark night. 15. And noxious creatures. were diffused by him over the earth, biting and venomous, such as the snake, scorpion, frog (kalvâk), and lizard (vazak), :: so that not so much as the point of a needle remained free from noxious creatures. 16. And blight was diffused by him over the

 When the creation will grow deathless, - the prosperous creation

 Zaratûst enquired of Ahuramazda thus: 'O Ahuramazda, propitious spirit! creator of the material world, righteous one! when they are so many in number, by what means will they be able to perish ?'

 Zaratûst spoke thus: 'O Ahuramazda, propitious spirit! creator of the material world, righteous creator! I have seen a celebrity (khunîd) with much wealth, whose soul, infamous in the body, was hungry (gurs) and jaundiced and in hell, and he did not seem to me exalted; and I saw a beggar with no wealth and helpless, and his soul was thriving (farpîh) in paradise, and he seemed to me exalted

 And now we sacrifice to the Kine's soul, and to her created body, and we sacrifice to the souls

 I announce (and) carry out (this Yasna) for the creator Ahura Mazda, the radiant and

 1. I announce, and (will) complete (my Yasna) to the lords of the spiritual creatures, and to the

 1. I pray with benedictions for a benefit, and for the good, even for the entire creation of the

 1. Three clean creatures (full of blessings) curse betimes while yet invoking, the cow, the horse

 1. Thus therefore do we worship Ahura Mazda, who made the Kine (the living creation), and the

 1. Unto you wailed the Ox-soul, "For whom did ye fashion me? Who created me? Violence and

 1. We worship the Creator Ahura Mazda with our sacrifice, and the Bountiful Immortals who

 1. With the Baresman brought hither together with the Zaothra, for the worship of the Creator

 10 (33). The seventh of the good lands and countries which I, Ahura Mazda, created, was Vaêkereta , of the evil shadows

 10. Swift and wise hath the well-skilled Deity created thee; swift and wise on high Haraiti did He

 10. Whoso, other than this one, seeks to kill me, Mazda, he is a son of the Lie's creation, ill-

 11 (37). The eighth of the good lands and countries which I, Ahura Mazda, created, was Urva of the rich pastures

 11. When Thou, O Mazda, in the beginning didst create the Individual and the Individuality

 12 (41). The ninth of the good lands and countries which I, Ahura Mazda) created, was Khnenta in Vehrkâna

 13 (45). The tenth of the good lands and countries which I, Ahura Mazda created, was the beautiful Harahvaiti

 13. 'Between the earth and the sky the immaterial creatures would

 13. Of the ox Hadhayôs , which they call Sarsaok , it says, that in the original creation men passed from region to region upon it, and in the

 13. Then Ahuramazda, with a knowledge of which way the end of the matter would be, went to meet the evil spirit, and proposed peace to him, and spoke thus: 'Evil spirit! bring assistance unto my creatures, and offer praise! so that, in reward for it, ye (you and your creatures) may become immortal and undecaying, hungerless and thirstless

 14 (49). The eleventh of the good lands and countries which I, Ahura Mazda, created, was the bright, glorious Haêtumant

 14. And the evil spirit shouted thus : 'I will not depart, I will not provide assistance for thy creatures, I will not offer praise among thy creatures, and I am not of the same opinion with thee as to good things. I will destroy thy creatures for ever and everlasting; moreover, I will force all thy creatures into disaffection to thee and affection for myself.' 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that

 14. And when he acknowledges Him for the creatures thus, 'O Mazda!' he acknowledges Him (as

 15 (50). Zarathustra took those words from me, (and said

 15. Ahuramazda spoke thus: 'O Zaratûst the Spîtâmân! this is what I say beforehand, the one tree which thou sawest is the world which I, Ahuramazda, created; and those seven branches thou sawest are the seven periods which will come. 16. And that which was golden is the reign of King Vistâsp, when I and thou converse about religion, and Vistâsp shall accept that religion and shall demolish the figures of the demons, and the demons desist from demonstration into concealed proceedings; Aharman and the demons rush back to darkness, and care for water, fire, plants, and the earth of Spendarmad becomes apparent. 17. And that which was of silver is the reign of Ardashîr the

 16 (59). The twelfth of the good lands and countries which I, Ahura Mazda, created, was Ragha of the three races

 16. And Ahuramazda spoke thus: 'You are not omniscient and almighty, O evil spirit! so that it is not possible for thee to destroy me, and it is not possible for thee to force my creatures so that they will not return to my possession

 17. Then Ahuramazda, through omniscience, knew that: If I do not grant a period of contest, then it will be possible for him to act so that he may be able to cause the seduction of my creatures to himself. As even now there are many of the intermixture of mankind who practise wrong more than right. 18. And Ahuramazda spoke to the evil spirit thus: 'Appoint a period! so that the intermingling of the conflict may be for nine thousand years.' For he knew that by, appointing this period the evil spirit would be undone

 18 (67). The fourteenth of the good lands and countries which I, Ahura Mazda, created, was the four-cornered Varena , for which was born Thraêtaona, who smote Azis Dahâka

 18. Before his coming to the ox, Ahuramazda ground up the healing fruit , which some call 'bînâk,' small in water openly before its eyes, so that its damage and discomfort from the calamity (zanisn) might be less; and when it became at the same time lean and ill, as its breath went forth and it passed away, the ox also spoke thus: 'The cattle are to be created, and their work, labour, and care are to be appointed

 19 (72). The fifteenth of the good lands and countries which I, Ahura Mazda, created, was the Seven Rivers

 19. And before his coming to Gâyômard, Ahuramazda brought forth a sweat upon Gâyômard, so long as he might recite a prayer (vâg) of one stanza (vikast); moreover, Ahuramazda formed that sweat into the youthful body of a man of fifteen years, radiant and tall. 20. When Gâyômard issued from the sweat he saw the world dark as night, and the earth as though not a needle's point remained free from noxious creatures; the celestial sphere was in revolution, and the sun and moon remained in motion: and the world's struggle, owing to the clamour of the Mâzînâkân demons , was with the constellations

 19. Homage to the creator of the creatures of the world, on the

 1As the Ahu is excellent, so is the Ratu (one who rules) from (his) sanctity, a creator of

 1Who sleeplessly and vigilant guards the creatures of Ahura, who sleeplessly and with vigilance

 2 (3). Ahura Mazda answered: 'The dog with the prickly back, with the long and thin muzzle, the dog Vanghâpara , which evil-speaking people call the Duzaka ; this is the good creature among the creatures of the good spirit that from midnight till the sun is up goes and kills thousands of the creatures of the evil spirit

 2 Heavenly lights and material lights. The Commentary has here the following Zend quotation: 'All uncreated light shines from above; all the created lights shine from below

 2 The white Hôm, which is the king of healing plants (see Introd. IV, 28). The healing plants are said to have been created ten thousand in number, in order to oppose so many diseases that had been created by Ahriman (Bundahis IX; cf. Farg XXII, 2). In India also, healing plants are said to have come down from heaven: 'Whilst coming down from heaven, the plants said: He will never suffer any wound, the mortal whom we both touch' (Rig-veda X, 97, 17; cf. Haurvatât et Ameretât, §§ 46-47)

 20 (76). The sixteenth of the good lands and countries which I, Ahura Mazda, created, was the land by the floods of the Rangha, where people live without a head

 20, 21 (64-71). 'And when he has grown to the age of a Hana, or of a Zaurura, or of a Pairista-khshudra, then the worshippers of Mazda shall order a man strong, vigorous, and skilful , to flay the skin off his body and cut the head off his neck , on the top of the mountain: and they shall deliver his corpse unto the greediest of the corpse-eating creatures made by Ahura Mazda, to the greedy ravens, with these words: "The man here has repented of all his evil thoughts, words, and deeds

 20. Ahuramazda also knew this, through omniscience, that within these nine thousand years, for three thousand years everything proceeds by the will of Ahuramazda, three thousand years there is an intermingling of the wills of Ahuramazda and Aharman, and the last three thousand years the evil spirit is disabled, and they keep the adversary away from the creatures

 20. Homage to the creator of the creatures of the world, on the

 20. When the creation will grow deathless, - the prosperous creation

 21. Also other beasts and birds are created all in opposition to noxious creatures, as it says, that when the birds and beasts are all in opposition to noxious creatures and wizards, & c. 2 This, too, it says, that of all precious birds the crow (valâgh) is the most precious. 23, Regarding the white falcon it

 21. And the evil spirit thought that the creatures of Ahuramazda were all rendered useless except

 21. There is a passage in which Ohrmazd said to Zarathushtra: 'I created, O Spitama

 22 (65). Ahura Mazda answered: 'No more than a frog does whose venom is dried up, and that has been dead more than a year. Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged ruffian, that ungodly Ashemaogha, directly defiles the creatures of the good spirit, and indirectly defiles them

 23. 'When it is the end of the time', O Zaratûst the Spîtâmân! those enemies will be as much destroyed as the root of a shrub when it is in the night on which a cold winter arrives, and in this night it sheds its leaves; and they will reinstate these countries of Iran which I, Ahuramazda, created

 23. Ahuramazda created his creatures in the confusion of Aharman; first he produced Vohûman ('good thought'), by whom the progress of the creatures of Ahuramazda was advanced

 24. 'And with speed rushes the evil spirit, with the vilest races of demons and Wrath with infuriate spear , and comes on to the support and assistance of those demon-worshippers and miscreations of wrath, O Zaratûst the Spîtâmân! 25. And I, the creator Ahuramazda, send Nêryôsang the angel and Srôsh the righteous unto Kangdez, which the illustrious Sîyâvakhsh formed, and to Kîtrô-mîyân son of Vistâsp, the glory of the Kayâns, the just restorer of the religion, to speak thus: "Walk forth, O illustrious Pêshyôtanû! to these countries of Iran which I, Ahuramazda, created; consecrate the fire and waters for the Hâdôkht and Dvâzdah-hômâst

 24. Ahuramazda completes his work at that time, and the creatures become so that it is not necessary to make any effort about them; and among those by whom the dead are prepared, it is not necessary that any effort be made. 25. Sôshyans, with his assistants, performs a Yazisn ceremony in preparing the dead, and they slaughter the ox Hadhayôs in that Yazisn; from the fat of that ox and the white Hôm they prepare Hûsh, and give it to all men, and all men become immortal for ever and everlasting. 26. This, too, it says, that whoever has been the size of a man, they restore him then with an age of forty years; they who have been little when not dead, they restore then with an age of fifteen years; and they give every one his wife, and

 24. The evil spirit first created Mîtôkht ('falsehood'), and then Akôman ('evil thought')

 24. When the creation will grow deathless, - the prosperous creation

 25. 'Here is Vohu-Mano, my creature, O Zarathushtra! here is Asha-Vahishta

 25. The first of Ahuramazda's creatures of the world was the sky, and his good thought (Vohûman), by good procedure , produced the light of the world, along with which was the good religion of the Mazdayasnians; this was because the renovation (frashakard) , which happens to the creatures was known to him. 26. Afterwards arose Ardavahist

 25. This, too, it says in revelation, that Ahuramazda created the whole material world one abode, so that all may be one; for there is much splendour and glory of industry in the world. 26. Whatsoever he performs, who practises that which is good, is the value of the water of life; since water is not created alike in value, for the undefiled water of Arêdvîvsûr 'is worth the whole water of the sky and earth of Khvanîras, except the Arag river, created by Ahuramazda. 27. Of trees the myrtle and date

 26. 'And Nêryôsang proceeds, with Srôsh the righteous, from the good Kakâd-i-Dâîtîk to Kangdez, which the illustrious Sîyâvakhsh formed, and cries out from it thus: "Walk forth, O illustrious Pêshyôtanû! O Kîtrô-mîyân son of Vistâsp, glory of the Kayâns, just restorer of the religion! walk forth to these countries of Iran which I, Ahuramazda, created! restore again the throne of sovereignty of the religion!"

 26. The mountain ox, the mountain goat, the deer, the wild ass, and other beasts devour all snakes. 27. So also, of other animals, dogs are created in opposition to the wolf species, and for securing the protection of sheep; the fox is created in opposition to the demon Khava; the ichneumon is created in opposition to the venomous snake (garzak) and other noxious creatures in burrows; so also the great musk-animal is created in opposition to ravenous intestinal worms (kadûk-dânak garzak). 28. The hedgehog is created in opposition to the ant which carries off grain , as it says, that the hedgehog, every time that it voids urine into an ant's nest, will destroy a thousand ants; when the grain-carrier travels over the earth it produces

 27. Afterwards, Sôshyans and his assistants, by order of the creator Ahuramazda, give every man the reward and recompense suitable to his deeds; this is even the righteous existence (aît) where it is said that they convey him to paradise (vahist), and the heaven (garôdmân) of Ahuramazda takes up the body (kerp) as itself requires; with that assistance he continually advances for ever and everlasting. 28. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gêtî-kharîd , and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Ahuramazda, and the heavenly angels provide him the use of his clothing

 28 (75). 'For it is the dog, of all the creatures of the good spirit, that most quickly decays into age, while not eating near eating people, and watching goods none of which it receives. Bring ye unto him milk and fat with meat; this is the right food for the dog

 28. Of Ahuramazda's creatures of the world, the first was the sky; the second, water; the third, earth; the fourth, plants; the fifth, animals; the sixth, mankind

 3 'We worship that creation [of Ahura's], Spenta-Armaiti; and

 30. Ahuramazda said when the bird Vâresha was created by him, which is a bird of prey, thus: 'Thou art created by me, O bird Vâresha! so that my vexation may be greater than my satisfaction with thee, for thou doest the will of the evil spirit more than that of me; like the wicked man who did not become satiated with wealth, thou also dost not become satiated with the slaughter of birds; but if thou be not created by me, O bird Vâresha! thou wouldst be created by him, the evil spirit, as a kite with the body of a Varpa , by which no creature would be left alive

 30. I created, O Spitama Zarathustra! the stars, the moon, the sun, and the red burning fire, the

 31. But without any reason men adhere to that evil guide, Passion, created by the demons; so that

 33 (108). O Maker of the material world, thou Holy One! If it be an Urupi dog , how many of the creatures of the good spirit does it directly defile, how many does it indirectly defile in dying

 33 (111). 'Then let (the priest) teach people this holy saying: "No one who does not eat, has strength to do works of holiness, strength to do works of husbandry, strength to beget children. By eating every material creature lives, by not eating it dies away."'

 34 (110). Ahura Mazda answered: 'An Urupi dog does neither directly nor indirectly defile any of the creatures of the good spirit, but him who smites and kills it; to him the uncleanness clings for ever and ever

 35 (113). O Maker of the material world, thou Holy One! If the dead one be a wicked, two-footed ruffian, an ungodly Ashemaogha how many of the creatures of the good spirit does he directly defile, how many does he indirectly defile in dying

 36. Ahuramazda created nothing useless whatever, for all these (kolâ aê) are created for advantage; when one does not understand the reason of them, it is necessary to ask the Dastûr ('high-priest'), for his five dispositions (khûk) are created in this way that he may continually destroy the fiend (or deceit)

 37. 'And the illustrious Pêshyôtanû advances, and the fire Frôbâ, the fire Gûsnasp, and the triumphant fire Bûrzîn-Mitrô will smite the fiend of excessive strength; he will extirpate the idol-temples that are the abode of demons; and they celebrate the ceremonial (yazisn), arrange the sacred twigs, solemnize the Dvâzdah-hômâst, and praise me, Ahuramazda, with the archangels; this is what I foretell . 38. The illustrious Pêshyôtanû walks forth to these countries of Iran which I, Ahuramazda, created, to the Arvand and Vêh river ; when the wicked see him they will be terrified, those of the progeny of gloom and those not worthy

 4 Vendîdâd SâdahTo withstand sickness, to withstand death, to withstand pain, to withstand fever, to withstand Sârana, to withstand Sârastya, to withstand Azana, to withstand Azahva, to withstand Kurugha, to withstand Azivâka, to withstand Duruka, to withstand Astairya, to withstand the. disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals

 4. And when these twain Spirits came together in the beginning, they created Life and Not-Life

 4. Yea, we worship the Creator Ahura Mazda and the Fire, Ahura Mazda's son, and the good

 40 (131). Ahura Mazda answered: 'There are uncreated lights and created lights . There the stars, the moon, and the sun are only once (a year) seen to rise and set , and a year seems only as a day

 40. Had he sense enough to know that every creature that has been created and has had existence

 43. Various new demons arise from the various new sins the creatures may commit, and are produced for such purposes; who make even those planets rush on which are in the celestial sphere, and they stand very numerously in the conflict. Their ringleaders (kamârîkân) are those seven planets, the head and tail of Gôkîhar, and Mûspar

 5 'And, afterwards, when the millennium of Hûshêdar-mâh comes, through Hûshêdar-mâh the creatures become more progressive, and he utterly destroys the fiend of serpent origin ; and Pêshyôtanû son of Vistâsp becomes, in like manner, high-priest and primate (rad) of the world . 53. In that millennium of Hûshêdar-mâh mankind become so versed in medicine, and keep and bring physic and remedies so much in use, that when they are confessedly at the point of death they do not thereupon die, nor when they smite and slay them with the sword and knife

 5 'Had I not created that star Tishtrya as worthy of sacrifice

 5 (13). The second of the good lands and countries which I, Ahura Mazda, created, was the plains in Sughdha

 5 (13). Which is the evil creature among the creatures of the evil spirit that from midnight till the sun is up goes and kills thousands of the creatures of the good spirit

 5 (16). Thus Zarathustra answered Angra Mainyu: 'O evil-doer, Angra Mainyu! I will smite the creation of the Daêva; I will smite the Nasu, a creature of the Daêva; I will smite the Pairika Knãthaiti, till the fiend-smiter Saoshyant come up to life out

 5. And we worship the holy wind which works on high, placed higher than the other creatures in

 50. 'I, O Spitama Zarathushtra! have created that star Tishtrya

 50. Ahuramazda spoke thus: 'O Zaratûst the Spîtâmân! this is what I foretell, that this one brings the creatures back to their proper state. 51. When it is near the end of the millennium Pêshyôtanû son of Vistâsp comes into notice, who is a Kayân that advances triumphantly; and those enemies who relied upon fiendishness, such as the Tûrk, Arab, and Rûman, and the vile ones who control the Iranian sovereign with insolence and oppression and enmity to the sovereignty, destroy the fire and make the religion weak; and they convey their power and success to him and every one who accepts the law and religion willingly; if he

 54. And for his doctrine (dinoih) of falsehood, and winning the creatures

 56. 'After that apostate shouts like this, and because of it, Az-i Dahâk stands up before him, but, through fear of the likeness of Frêdûn in the body of Frêdûn, he does not first remove those fetters and stake from his trunk until Aharman removes them. 57. And the vigour of Az-i Dahâk increases, the fetters being removed from his trunk, and his impetuosity remains; he swallows down the apostate on the spot, and rushing into the world to perpetrate sin, he commits innumerable grievous sins; he swallows down one-third of mankind, cattle, sheep, and other creatures of Ahuramazda; he smites the water, fire, and vegetation, and commits grievous sin

 57 . Zaratûst enquired of Ahuramazda thus: 'O Ahuramazda, propitious spirit! creator of the material world who art righteous!' :: He is Ahuramazda through righteous invocation, and the rest through

 59. 'And then I, Ahuramazda the creator, say to Srôsh and Nêryôsang the angel: "Shake the body of Keresâsp the Sâmân, till he rises up!"

 6 Ahuramazda said to the righteous Zaratûst: 'In these nine thousand years which I, Ahuramazda, created, mankind become most perplexed in that perplexing time; for in the evil reigns of Az-i Dahâk and Frâsîyâv of Tûr mankind, in those perplexing times, were living better and living more

 6 (15). Ahura Mazda answered: "The daêva Zairimyangura , which evil-speaking people call the Zairimyâka , this is the evil creature among the creatures of the evil spirit that from midnight till the sun is up goes and kills thousands of the creatures of the good spirit

 6 (17). The third of the good lands and countries which I, Ahura Mazda, created, was the strong, holy Môuru

 60. 'Then Srôsh and Nêryôsang the angel go to Keresâsp ; three times they utter a cry, and the fourth time Sâm rises up with triumph, and goes to meet Az-i Dahâk. 61. And Sâm does not listen to his words, and the triumphant club strikes him on the head, and smites and kills him; afterwards, desolation and adversity depart from this world, while I make a beginning of the millennium . 6 Then Sôshyans makes the creatures again pure, and the resurrection and future existence occur

 65 (129). 'Verily I say unto thee, O Spitama Zarathustra! such creatures ought to be killed even more than gliding snakes , than howling wolves, than the wild she-wolf that falls upon the fold, or than the she-frog that falls upon the waters with her thousandfold brood

 69. And then (through it) living creatures may keep away hunger

 7 (21). The fourth of the good lands and countries which I, Ahura Mazda, created, was the beautiful Bâkhdhi with high-lifted banners

 76. They are the most effective amongst the creatures of the two

 77. When Angra Mainyu broke into the creation of the good holiness

 8 (25). The fifth of the good lands and countries which I, Ahura Mazda, created, was Nisâya, that lies between Môuru and Bâkhdhi

 8 (27). Again to him said the guileful one, the Maker of the evil world, Angra Mainyu: 'By whose Word wilt thou strike, by whose Word wilt thou repel, by whose weapon will the good creatures (strike and repel) my creation who am Angra Mainyu?'

 8 Who destroyed two-thirds of all the evil creatures of Ahriman

 8. And I pronounced this saying which contains its Ahu and its Ratu before the creation of this

 9 (23). 'I drive away sickness, I drive away death, I drive away pain and fever , I drive away the disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals

 9 (29). Thus in answer to him said Spitama Zarathustra: 'The sacred mortar, the sacred cup, the Haoma, the Words taught by Mazda, these are my weapons, my best weapons! By this Word will I strike, by this Word will I repel, by this weapon the good creatures (will strike and repel thee), O evil-doer, Angra Mainyu! To me Spenta Mainyu gave it, he gave it to me in the boundless Time

 90. When the creation will grow deathless, - the prosperous creation

 A fox. The fox belongs to the good creation, as he fights against the demon Khava (Bund. XIX; cf. Orm. Ahr. § 228)

 A more concise reply is this, that a righteous man is the creature by whom

 A Psychological analysis of our worldly experience ordinarily gives us both the feeling of persistence and change. This personal experience expresses a cosmic truth. An examination of any doctrine of creation similarly reveals two fundamental concepts, those of Being and Becoming, Changelessness and Change, the One and the Many. In Sanskrit, they are called the Kutastha and Bhava or Bhavana. The first is the Spirit or Purusha or Brahman and Atman which is unlimited Being (Sat), Consciousness (Cit) and Bliss (Ananda). According to Indian notions the Atman as such is and never becomes. Its Power (Shakti) manifests as Nature, which is the subject of change. We may understand Nature in a two-fold sense: first, as the root principle or noumenal cause of the phenomenal world, that is, as the Principle of Becoming and secondly, as such World. Nature in the former sense is Mulaprakriti, which means that which exists as the root (Mula) substance of things before (Pra), creation (Kriti), and which, in association with Cit, either truly or apparently creates, maintains and destroys the Universe. This Mulaprakriti the Sharada Tilaka calls Mulabhuta Avyakta, and the Vedanta (of Shamkara to which alone I refer) Maya.

 A weasel. The weasel is one of the creatures of Ahura, for 'it has been created to fight against the serpent garza and the other khrafstras that live in holes' (Bund. 47, 8)

 aadikartre = to the supreme creator

 about his creatures and capability that fire is producing wind, fire is producing

 above worldly existences. 7. But when, through the majesty of the creator

 According to Hindu belief the Ramayana was composed in the Treta age, and Vashishtha was the family priest of Dasharatha and Rama (Adikanda VII. 4, 5, VIII. 6), Ayodhya-kanda V. 1). The Mahabharata was composed in Dvapara. Krishna appeared in the Sandhya between this and the Kali-yuga. Both Kurukshetra and Buddha were in the Kali age. According to this chronology, Vashishtha who was the Guru of Dasharatha was earlier than Sakyamuni. There were, however, Buddhas before the latter. The text does not mention Sakyamuni or Gautama Buddha. According to Buddhistic tradition there were many other Buddhas before him such as Dipankara "The Luminous One," Krakuccanda and others, the term Buddha being a term applicable to the enlightened, whoever he be. It will no doubt be said by the Western Orientalist that both these Yamalas were composed after the time of Sakyamuni. But if this be so, their author or authors, as Hindus, would be aware that according to Hindu Chronology Vashishtha antedated Sakyamuni. Apart from the fact of there being other Buddhas, according to Hinduism "types" as distinguished from "forms" of various things, ideas, and faiths, are persistent, though the forms are variable, just as is the case with the Platonic Ideas or eternal archetypes. In this sense neither Veda, Tantra-Shastra nor Buddhism had an absolute beginning at any time. As types of ideas or faiths they are beginningless (Anadi), though the forms may have varied from age to age, and though perhaps some of the types may have been latent in some of the ages. If the Vedas are Anadi so are the Tantra-shastras. To the Yogic vision of the Rishi which makes latent things patent, variable forms show their hidden types. Nothing is therefore absolutely new. A Rishi in the Treta Yuga will know that which will apparently begin in Kali or Dvapara but which is already really latent in his own age. Vishnu appears to his vision as the embodiment of that already latent, but subsequently patent, cult. Moreover in a given age, what is latent in a particular land (say Aryavarta) may be patent in another (say Mahacina). In this way, according to the Hindu Shastra, there is an essential conservation of types subject to the conditions of time, place, and person (Deshakalapatra). Moreover, according to these Shastras, the creative power is a reproducing principle. This means that the world-process is cyclic according to a periodic law. The process in one Kalpa is substantially repeated in another and Vashishtha, Buddha, and the rest appeared not only in the present but in previous grand cycles or Kalpas. Just as there is no absolute first beginning of the Universe, so nothing under the sun is absolutely new. Vashishtha, therefore, might have remembered past Buddhas, as he might have foreseen those to come. In Yogic vision both the past and the future can project their shadows into the present. Every Purana and Samhita illustrates these principles of Yogic intuition backwards and forwards. To the mind of Ishvara both past and future are known. And so it is to such who, in the necessary degree, partake of the qualities of the Lord's mind. The date upon which a particular Shastra is compiled is, from this viewpoint, unimportant. Even a modern Shastra may deal with ancient matter. In dealing with apparent anachronisms in Hindu Shastra, it is necessary to bear in mind these principles. This of course is not the view of "Oriental scholars" or of Indians whom they have stampeded into regarding the beliefs of their country as absurd. It is however the orthodox view. And as an Indian friend of mine to whose views I have referred has said, "What the Psychic research society of the West is conceding to good 'mediums' and 'subjects' cannot be withheld from our ancient supermen :: the Rishis."

 According to the cosmogony of the Zend-Avesta, Ormuzd, after he had created the heavens and the earth, formed the first being, called by Zoroaster "the primeval bull." This bull was poisoned by Ahriman; but its seed was carried, by the soul of the dying animal, represented as an ized, to the moon, "where it is continually purified and fecundated by the warmth and light of the sun, to become the germ of all creatures." At the same time, the material prototypes of all living things, including man himself, issued from the body of the bull.

 According to the Vedanta also, creation takes place through the association of the Brahman, then known as the Lord or Ishvara (Mayopadhika-Caitanyam Ishvarah), with Maya. That is, Cit is associated with, though unaffected by Maya which operates by reason of such association to produce the universe. The unchanging Sad-vastu is the Brahman. The ever-changing world is, when viewed by the spiritually wise (Jñani), the form imposed by Avidya on the Changeless Sat. It is true, that it has the quality of being in accordance with the greatest principle of order, namely, that of causality. It is the Sat however, which gives to the World the character of orderliness, because it is on and in association with that pure Cit or Sat that Maya plays. It is true, that behind all this unreal appearance there is the Real, the Brahman. But the phenomenal world has, from the alogical standpoint, no real substratum existing as its instrumental and material cause. The Brahman as such, is no true cause, and Maya is unreal (Avastu). The world has only the appearance of reality from the reflection which is cast by the real upon the unreal. Nor is Ishvara, the creative and ruling Lord, in a transcendental sense real. For, as it is the Brahman in association with Maya, which Shamkara calls Ishvara, the latter is nothing but the Brahman viewed through Maya. It follows that the universe is the product of the association of the real and the unreal, and when world-experience ends in liberation (Mukti), the notion of Ishvara as its creator no longer exists. For His body is Maya and this is Avastu, So long however as there is a world, that is, so long as one is subject to Maya that is embodied, so long do we recognize the existence of Ishvara. The Lord truly exists for every Jiva so long as he is such. But on attainment of bodiless liberation (Videha Mukti), the Jiva becomes himself Sacchidananda, and as such Ishvara does not exist for him, for Ishvara is but the Sat viewed through that Maya of which the Sat is free. "The Brahman is true, the world is false. The Jiva is Brahman (Paramatma) and nothing else."

 acknowledges Him as the greatest of them all, 'so' he assigns the creatures to Him (as to their

 administration (dadarih) of the creatures it is said he himself became cut

 Adored art Thou by Thy creatures for Thy deeds. Thou art the charming look of Indra, And art the thousand-eyed

 advance, the creator of good creatures; yea, we worship Him with these offered Zaothras and

 After a year of purification the Creator slaughtered his horse body. "He gave up the animal to the gods. Therefore they (the gods) slaughter the purified animal, representing in its nature, as Prajápati, all deities. He (the Creator) is the Ashwameda

 After many long years the vessel was towed to the highest peak of the Himavat, which is still called Naubandhana (the harbour), and it was made fast there. The fish then spoke and said: "I am Brahma, the Lord of all Creatures; there is none greater than me. I have saved thee from this cataclysm. Manu will create again all beings :: gods, Asuras, and men, and all those divisions of creation which have the power of locomotion and which have it not. By practising severe austerities he will acquire this power. . . ."

 After the Universe is dissolved, all Creation is renewed, and the cycle of the four Ages begins again with Krita Yuga. "A cycle of the Yugas comprises twelve thousand divine years. A full thousand of such cycles constitutes a Day of Brahma." At the end of each Day of Brahma comes "Universal Destruction"

 Afterwards, with a cloud for a jar (khûmb) :: thus they call the measure which was a means of the work :: he seized upon the water and made it rain most prodigiously, in drops like bull's heads and men's heads, pouring in handfuls and pouring in armfuls, both great and small. 1 On the production of that rain the demons Aspengargâk and Apâôsh contended with it, and the fire Vâzist turned its club over; and owing to the blow of the club Aspengargâk made a very grievous noise, as even now, in a conflict with the producer of rain, a groaning and raging are manifest. 13. And ten nights and days rain was produced by him in that manner, and the poison and venom of the noxious creatures which were in the earth were, all mixed up in the water, and the water became quite salt, because there remained in the earth some of those germs which noxious creatures ever collect

 again and again at the arrival of the creative cycle; and is annihilated, inevitably

 Again the World is called a Prapañca, that is an extension of the five forms of sensible matter (Bhuta.) Where does it go at dissolution? It collapses into a Point (Bindu). We may regard it as a metaphysical point which is the complete 'subjectification' of the divine or full 'I' (Purnahanta), or objectively as a mathematical point without magnitude. Round that Point is coiled a mathematical Line which, being in touch with every part of the surface of the Point, makes one Point with it. What then is meant by these symbols of the Point and Line? It is said that the Supreme Shiva sees Himself in and as His own Power or Shakti. He is the 'White Point' or 'Moon' (Candra), which is Illumination and in the completed process, the 'I' (Aham), side of experience, She is the 'Red Point'. Both colors are seen in the microcosmic generation of the child. Red too is the color of Desire. She is 'Fire' which is the object of experience or 'This' (Idam), the objective side of experience. The 'This' here is nothing but a mass of Shiva's own illuminating rays. These are reflected in Himself as Shakti, who, in the Kamakalavilasa, is called the 'Pure Mirror' of Shiva. The Self sees the Self, the rays being thrown back on their source. The 'This' is the germ of what we call 'Otherness,' but here the 'Other' is and is known as the Self. The relation and fusion of these two Points, White and Red, is called the Mixed Point or 'Sun'. These are the three Supreme Lights. A = Shiva, Ha = Shakti, which united spell 'Aham' or 'I'. This 'Sun' is thus the state of full 'I-ness' (Purnaham-bhava). This is the Point into which the World at dissolution lapses, and from which in due time it comes forth again. In the latter case it is the Lord-Consciousness as the Supreme 'I' and Power about to create. For this reason Bindu is called a condensed or massive form of Shakti. It is the tense state of Power immediately prior to its first actualization. That form of Shakti, again by which the actualization takes place is Maya; and this is the Line round the Point. As coiled round the Point, it is the Supreme Serpent-Power (Mahakundalini) encircling the Shiva-Linga. From out of this Power comes the whisper to enjoy, in worlds of form, as the memory of past universes arises therein. Shakti then 'sees'. Shakti opens Her eyes as She reawakens from the Cosmic Sleep (Nimesha), which is dissolution. The Line is at first coiled and one with the Point, for Power is then at rest. Creation is movement, an uncoiling of Maya-Shakti. Hence is the world called Jagat, which means 'what moves'. The nature of this Power is circular or spiraline; hence the roundness and 'curvature' of things of which we now hear. Nothing moves in a really straight line. Hence again the universe is also called a spheroid (Brahmanda). The gross worlds are circular universal movements in space, in which, is the Ether (Akasha), Consciousness, as the Full (Purna), is never dichotomized, but the finite centers which arise in it, are so. The Point, or Bindu, then divides into three, in various ways, the chief of which is Knower, Knowing and Known, which constitute the duality of the world-experience by Mind of Matter

 Agni's wisdom is often dwelt upon. As knowing all the details of sacrifice he is wise and all-knowing, and is exclusively called jatá-vedas he who knows all created beings

 Agni overlord of creatures, may he help me; Indra of powers, Yama of earth, Vayu of the atmosphere, Surya of the sky, Candramas of Naksatras, Brhaspati of holy power, Mitra of truths, Varuna of waters, the ocean of streams, food of lordships overlord, may it help me; Soma of plants, Savitr of instigations, Rudra of cattle, Tvastr of forms, Visnu of mountains, the Maruts of troops overlords, may they help me

 Ahura Mazda answered: 'It is he who fills up most burrows of the creatures of Angra Mainyu

 Ahura Mazda answered: 'It is the place wherein are most burrows of the creatures of Angra Mainyu

 Ahura Mazda, O good created, great Yazata

 Ahuramazda a second time, and spoke thus: 'I am Zaratûst, more righteous and more efficient among these thy creatures, O creator! when thou shalt make me immortal, as the tree opposed to harm , and Gôpatshah, Gôst-i Fryân, and Kîtrôk-miyân son of Vistâsp, who is Pêshyôtanû, were made . When thou shalt make me immortal they in thy good religion will believe that the upholder of religion, who receives from Ahuramazda his pure and good religion of the Mazdayasnians, will become immortal; then those men will believe in thy good religion

 Ahuramazda spoke to Mashya and Mashyôî thus: 'You are man, you are the ancestry of the world, and you are created perfect in devotion by me; perform devotedly the duty of the law, think good thoughts, speak good words, do good deeds, and worship no demons!' 7. Both of them first thought this, that one of them should please the other, as he is a man for him; and the first deed done by them was this, when they went out they washed themselves thoroughly; and the first words spoken by them were these, that Ahuramazda created the water and earth, plants and animals, the stars, moon, and sun, and all prosperity whose origin and effect are from the manifestation of righteousness . 8. And, afterwards, antagonism rushed into their minds, and their minds were

 Ahuramazda, by whom the creatures of the evil spirit were seen, creatures terrible, corrupt, and bad, also considered them not commendable (bûrzisnîk). 1 Afterwards, the evil spirit saw the creatures of Ahuramazda; they appeared many creatures of delight (vâyah), enquiring creatures, and they seemed to him commendable, and he commended the creatures and creation of Ahuramazda

 Ahuramazda, through omniscience, knew that Aharman exists, and whatever he schemes he infuses with malice and greediness till the end; and because He accomplishes the end by man), means, He also produced spiritually the creatures which were necessary for those means, and they remained three thousand years in a spiritual state, so that they were unthinking and unmoving, with intangible bodies

 Al, El, Il, are used interchangeably, one for the other; likewise Jah, Ju, Jao, Yho, Iah, Iao, Iu. On expresses the idea of the male Creator. Am, Om, Um, or Umma, represent the female Deity. From Am we have Amelia and Emma. On is an integrant of many names, as Abdon, Onan, Aijalon, Ashcalon, Ezbon. From Ra, Re, or Ri, arise Rebekah, Regem, Rehoboam, and Reba

 All' the metres are to be recited in this sacrifice', they say; the Kakubh is the strength of the Tristubh, the Usnih of the Jagati; in that he repeats the Usnih and the Kakubh, thereby he wins all the metres. The Usnih is the Gayatri; the four syllables over are fourfooted cattle; just as cake is over cake, so it is with the syllables which are over the verse; if he were to close with a Jagati, he would end the sacrifice; he closes with a Tristubh, the Tristubh is power and strength; verily he establishes the sacrifice on power and strength, he does not end it. 'O Agni, three are thy strengths, three thy abodes', with this (verse) containing the word 'three' he closes, for similarity of form: that which has three constituents is the whole of the sacrifice; for every desire it is employed, for the sacrifice is employed for all desires. He who is practising witchcraft should sacrifice with that of three constituents; that which has three constituents is the whole of the sacrifice ; verily with the whole of the sacrifice he bewitches him, and lays him low. With the same (offering) should he sacrifice who is practised against, that which has three constituents is the whole of the sacrifice; verily he sacrifices with the whole of the sacrifice, and he who practises witchcraft does not lay him low. With the same (offering) should he sacrifice who is going to sacrifice with a thousand; verily he produces and gives (it). He who has sacrificed with a thousand should sacrifice with the same (offering) he goes to the end of cattle who sacrifices with a thousand; Prajapati created cattle; he created them with (the offering) of three constituents; he who knowing thus sacrifices, desirous of cattle, with (the offering) of three constituents, creates cattle from the very source whence Prajapati created them; and the thousand resorts to him. He becomes a prey to the gods who having said, 'I shall sacrifice', does not sacrifice; he should sacrifice with (the offering) of three constituents; (the offering) of three constituents is the whole of the sacrifice; verily he sacrifices with the whole of the sacrifice, and does not become a prey to the gods. The cake is on twelve potsherds; these are three (sets of) four potsherds, to bring about the three. There are three cakes, these worlds are three; (verily they serve) to win these worlds. Each one above the other is larger, for so as it were are these worlds. The middle one is made of barley, that is the form of the atmosphere; (verily it serves) for prosperity. He cuts off from all (the cakes) as he sets them up without making a failure. He gives gold; verily he wins brilliance ; he gives the silken garment; verily he wins cattle; he gives a cow; verily he wins his prayers; gold is the colour of the Saman, the silken garment of the formulae, the cow of the praises and rejoicings; verily he wins all these colours

 All creatures at their time. This is My will

 All manifestations come out of the primary material Nature during the creative

 All MSS. have min, 'out of,' but translators generally suppose it should be mûn, 'which,' as the meaning of brought out of 'material life' is by no means clear. Perhaps the two phrases might be construed together, thus: 'there is no other maintainer of the worldly creation, brought from the material life, than it.' Windischmann refers to Fravardîn Yt. 9.]

 All praise to the creator Ohrmazd the omniscient, omnipotent

 all the Asha-owning creatures of Spenta Mainyu, male and female

 All the gods who purified themselves for the sacrifice waxed great. He who knowing thus purifies himself for the sacrifice waxes great. Having purified him without he makes him go within. Verily having purified him in the world of men, he leads him forward purified to the world of the gods. 'He is not consecrated by one oblation ', they say; verily he offers four with the dipping-ladle for consecration; the fifth he offers with the offering-ladle; the Pankti has five syllables, the sacrifice is fivefold; verily he wins the sacrifice. 'To the purpose, to the impulse, to Agni, hail!' he says, for with purpose does a man employ the sacrifice, planning to sacrifice. 'To wisdom, to thought, to Agni, hail!' he says, for by wisdom and thought man approaches the sacrifice. 'To Sarasvati, to Pusan, to Agni, hail! 'he says. Sarasvati is speech, Pusan the earth;. verily with speech and the earth he performs the sacrifice. 'O ye divine, vast, all-soothing waters', he says. The waters of the rain are the divine, vast, all-soothing waters; if he said not that praise, the divine waters would descend in anger on this world. He says, 'O ye divine, vast, all-soothing waters.' Verily he makes them soothing for this world; accordingly being soothed they approach this world. 'Heaven and earth', he says, for the sacrifice is in heaven and earth. 'Wide atmosphere', he says, for the sacrifice is in the atmosphere. 'May Brhaspati rejoice in our oblation', he says. Brhaspati is the holy power (Brahman) of the gods; verily by the holy power he wins this sacrifice for him. If he were to say vidheh then he would stumble on the sacrificial post; he says vrdhatu; verily he avoids the sacrificial post. Prajapati created the sacrifice. Being created it went away. It crushed the Yajus, it crushed the Saman; the Rc raised it; in that the Rc raised (it), hence the elevating offering has the name. With a Rc he sacrifices, to support the sacrifice. 'It was the Anustubh among the metres which supported it', they say. Therefore he sacrifices with an Anustubh, to support the sacrifice. 'It was the twelve "calf-binders" which supported it', they say. Therefore with twelve those who know the 'calf-binders', consecrate. This Rc is an Anustubh; the Anustubh is speech; in that he consecrates him with this Rc, he consecrates him with the whole of speech. 'Let every (man) of the god who leads ', he says. By that (the Rc) is connected with Savitr. '(Let every) man choose the companionship' , he says. By that (the Rc) has the Pitrs for its deity.' 'Every man prayeth for wealth', he says. By that (the Rc) is connected with the All-gods. 'Let him choose glory that he may prosper', he says. By that (the Rc) is connected with Pusan. This Rc indeed is connected with all the gods. In that he consecrates with this Rc, he consecrates him with all the gods. The first quarter-verse is of seven syllables; the other three are of eight syllables. The three approach the eight; the four the eight. Because it has eight syllables it is a Gayatri. Because it has eleven syllables it is a Tristubh. Because it has twelve syllables, it is a Jagati. This Rc indeed is all the metres. In that he consecrates him with this Rc, he consecrates him with all the metres. The first quarter verse is of seven syllables; the Çakvari is of seven syllables, the Çakvari is cattle; verily he wins cattle. The first quarter-verse is defective by one syllable. Therefore men live on what of speech is defective. He offers with a full (verse) to win Prajapati; full as it were is Prajapati. He offers with a defective (verse), for the creation of offspring, for from what is defective Prajapati created offspring

 all the holy creatures of the beneficent Spirit

 All three are great among the creatures, and their lodgment in the superior

 Along the eastern quarter do thou advance, wise one', he says; verily with this (verse) he moves to the world of heaven. 'Mount ye, with Agni, to the vault', he says; verily with this he mounts these worlds. 'From earth have I mounted to the atmosphere,' he says; verily with it he mounts these worlds. 'Going to the heaven they look not away', he says; verily he goes to the world of heaven. 'O Agni, advance first of worshippers', he says; verily with it he bestows eyesight upon both gods and men. He steps upon (the altar) with five (verses); the sacrifice is fivefold; verily he goes to the world of heaven with the full extent of the sacrifice. 'Night and dawn', he recites as the Puronuvakya, for preparation. O Agni, of a thousand eyes', he says; Prajapati is of a thousand; (verily it serves) to obtain Prajapati. 'To thee as such let us pay honour; to strength hail!' he says; strength is food; verily he wins food . He offers on the naturally perforated brick (a ladle) of Udumbara wood filled with curds; curds are strength, the Udumbara is strength, the naturally perforated is yonder (sky); verily he places strength in yonder (sky); therefore we live on strength coming hitherward from yonder. He puts (it) in place with three (verses); the fire is threefold; verily be makes the whole extent of the fire attain support. 'Enkindled, O Agni, shine before us', (with these words) he takes (the kindling-stick) of Udumbara wood; this is a pipe with projections; by it the gods made piercings of hundreds of the Asuras; in that he takes up the kindling-stick with this (verse), the sacrificer hurls the hundred-slaying (verse) as a bolt at his enemy, to lay him low without fail. 'Let us pay homage to thee in thy highest birth, O Agni ', (with these words) he takes up (the kindling-stick) of Vikankata wood; verily he wins radiance. 'That various of Savitr, the adorable', (with these words) be takes up (the kindling-stick) of Çami wood, for soothing. The fire milks the piler-up of the fire; the piler-up, milks the fire; 'that various of Savitr, the adorable', he says; this is the milking of the fire. This of it Kanva Çrayasa knew, and with it he was wont to milk it; in that be takes up the kindling-stick with the verse, the piler-up of the fire milks the fire. 'Seven are thy kindling-sticks, O Agni, seven tongues'; verily he delights seven sevens of his. With a full (ladle) he offers, for Prajapati is as it were full, to obtain Prajapati . He offers with a half-filled (ladle), for from the half-filled Prajapati created creatures, for the creation of offspring. Agni departed from the gods; he entered the quarters; he who sacrifices should think in his mind of the quarters; verily from the quarters he wins him; with curds he offers at first, with butter afterwards; verily he bestows upon him brilliance and power in accord. There is (an offering) to Vaiçvanara on twelve potsherds; the year has twelve months, Agni Vaiçvanara is the year; verily straightway he wins Vaiçvanara. If he were to offer the fore- and after-sacrifices, there would be a bursting of the sacrifice; he offers an oblation with a ladle, for the support of the sacrifice. Vaiçvanara is the kingly power, the Maruts the people; having offered the offering to Vaiçvanara, he offers those to the Maruts; verily he attaches the people to the kingly power. He utters aloud (the direction to the Agnidh) for Vaiçvanara, he offers the offerings of the Maruts muttering; therefore the kingly power speaks above the people. (The offerings) are for the Maruts; the people of the gods are the Maruts; verily he wins for him by the people of the gods the people among men. There are seven; the Maruts are in seven troops; verily in troops he wins the people for him; running over troop by troop he offers; verily he makes the people obedient to him

 also a wondrous appearance unto the creatures who are uninformed. 4. The secrets

 Also, to turn his disturbance to creatures of even other kinds, there are

 Although it is said He creates, yet He is Himself dependent therein.

 although the association of the idea of "intellect" with Ammon-ra must have been of late date, if the original nature of Ammon be what I have suggested

 am I to understand that You taught this science in the beginning of the creation

 Among the simple and primitive races of men, the act of generation was considered as no more than one of the operations of nature contributing to the reproduction of the species, as in agriculture the sowing of seed for the production of corn, and was consequently looked upon as a solemn duty consecrated to the Deity; as Payne Knight remarks, it was considered as a solemn sacrament in honor of the Creator.

 amongst all creatures the right lord and master of the world

 An American Orientalist critic, in speaking of "the worthlessness of Tantric philosophy", said that it was "Religious Feminism run mad," adding "What is all this but the feminisation of orthodox Vedanta? It is a doctrine for suffragette Monists: the dogma unsupported by any evidence that the female principle antedates and includes the male principle, and that this female principle is supreme Divinity." The "worthlessness" of the Tantrik philosophy is a personal opinion on which nothing need be said, the more particularly that Orientalists who, with insufficient knowledge, have already committed themselves to this view are not likely to easily abandon it. The present criticism, however, in disclosing the grounds on which it is based, has shown that they are without worth. Were it not for such ignorant notions, it would be unnecessary to say that the Shakta Sadhaka does not believe that there is a Woman Suffragette or otherwise, in the sky, surrounded by the members of some celestial feminist association who rules the male members of the universe. As the Yamala says for the benefit of the ignorant "neyam yoshit na ca puman na shando na jadah smritah". That is, God is neither female, male, hermaphrodite nor unconscious thing. Nor is his doctrine concerned with the theories of the American Professor Lester Ward and others as to the alleged pre-eminence of the female principle. We are not here dealing with questions of science or sociology. It is a common fault of western criticism that it gives material interpretations of Indian Scriptures and so misunderstands it. The Shakta doctrine is concerned with those Spiritual Principles which exist before, and are the origin of, both men and women. Whether, in the appearance of the animal species, the female "antedates" the male is a question with which it is not concerned. Nor does it say that the "female principle" is the supreme Divinity. Shiva the "male" is co-equal with Shivé the "female," for both are one and the same. An Orientalist might have remembered that in the Samkhya, Prakriti is spoken of as "female," and Purusha as "male". And in Vedanta, Maya and Devi are of the feminine gender. Shakti is not a male nor a female "person," nor a male nor a female "principle," in the sense in which sociology, which is concerned with gross matter, uses those terms. Shakti is symbolically "female" because it is the productive principle. Shiva in so far as He represents the Cit or consciousness aspect, is actionless (Nishkriya), though the two are inseparably associated even in creation. The Supreme is the attributeless (Nirguna) Shiva, or the neuter Brahman which is neither "male" nor "female". With such mistaken general views of the doctrine, it was not likely that its more subtle aspects by way of relation to Shamkara's Mayavada, or the Samkya Darshana should be appreciated. The doctrine of Shakti has no more to do with "Feminism" than it has to do with "old age pensions" or any other sociological movement of the day. This is a good instance of those apparently "smart" and cocksure judgments which Orientalists and others pass on things Indian. The errors would be less ridiculous if they were on occasions more modest as regards their claims to know and understand. What is still more important, they would not probably in such cases give unnecessary ground for offense

 AN ENUMERATION OF SIXTEEN LANDS CREATED BY AHURA MAZDA, AND OF AS MANY PLAGUES CREATED IN OPPOSITION BY ANGRA MAINYU

 an oval or egg-shaped ring added to the T. This is known as the crux ansata. What does it mean? It is another step in the augmentation of the idea of sexual theism. It means the triad is joined to the unit, which make four. In other words, it signifies the linga, or phallus, the male God, embraces the yoni, or female God. "Male and female created he them." We can only select a few from among a large number of curious, and, many times, complicated, devices, all of which, with greater or less conspicuity, portray the prevailing thought of divine lustfulness, as four in one, and three in one, two in one, or, all as a whole

 Anahita, the righteous. To all waters created by Mazda. To all

 and

 and (perfect) mind of Devas.

 and a forbearing friend :: shall make an outcry to the creator about him who

 and affairs of the persistent creator are like every mystery and secret; excepting

 and all those that harm the creation of the Good Spirit are destroyed

 and antagonists, except also for his own creatures and gossips when their

 and art in the altars of sacrificial rites, And the religious sense

 And assumest the form of Alakshmi

 And attainest the ethereal region.

 and beauty.

 and better than the spiritual creation, and also than that which is worldly

 And cast on me the evil eye; 'it was by casting the evil eye on the good creatures of Ormazd that Ahriman corrupted them' (Eznig, Refutatio Haeresiarum. II)

 and creatures

 and death, living creatures (may keep away) cold and heat. Such

 and entire progress of his own perfect creatures, in whom begetting is by

 and for the prosperity of the entire creation of the holy, and

 and glorious; and we worship the soul of the Kine of blessed endowment, (5) and its Creator

 and growth all the creatures of the good creation cried out, Hail

 And he appointed for the middle third the creatures of the world separated

 And he who created the great bright waters

 And him all creatures

 and his desire is goodness, when the designed achievement, which is his creature

 and his managing of the creatures are made manifest, in whom, in that age

 and holy two, to the stars, the creatures of Spenta Mainyu, and to the star Tistrya, the

 and impotent as to the harm he caused the creatures of Ahuramazda, and he remained three thousand years in confusion

 And in the birthplace of the creator, in the place of good action

 and intrinsic (benafshman-chigunih) life for the creatures of the sacred beings

 and just judgment over the creatures arise from proficiency (hunar). 3. Justice

 and lord, who is Ahura Mazda, the Creator, the gracious helper, the maker of all good things

 and many wonders never seen before. Also behold the entire creation ¾

 And no farther living creature may with monarch YAMA go

 And no farther living creature may with monarch YAMA go!"

 And of these seven regions every benefit was created most in Khvanîras, and the evil spirit also produced most for Khvanîras, on account of the superiority (sarîh) which he saw in it. 6. For the Kayânians and heroes were created in Khvanîras; and the good religion of the Mazdayasnians was created in Khvanîras, and afterwards conveyed to the other regions; Sôshyans is born in Khvanîras, who makes the evil spirit impotent, and causes the resurrection and future existence

 and propitiation, and praise of the entire holy creation; and may Sraosha (Obedience) be here

 and regulator of the spiritual creation]

 and reply is spoken thus: '"O creator! in whom is the manifestation of

 and single, which one fold is because Vohuman also is thus the one creature

 And sucked, and settled, creatures of the swamp

 and sun, to the stars without beginning, self-disposed, and to all the holy creatures of the

 and swine, and then the horse and ass. 7. For, first, those suitable for grazing were created therefrom, those are now kept in the valley (lâî); the second created were those of the hill summits (sar-i dêz) , which are wide-travellers, and habits (nihâdak) are not taught to them by hand; the third created were those dwelling in the water

 and that nobody may smite this creation of the Good Spirit

 And that preparation arises from the complete predominance of the creator

 And the almighty creator responds, and allots a teacher for smiting the

 and the desire of the creator, which is progress, is in wisdom with justice

 and the glory of the creator. 27. And, again also, in their fearlessness they

 and the inference was then drawn that water must be feminine, the emblem of the passive powers of creation. The use of water would then become the emblem of it new birth :: "born of water;" and it would represent the phenomenon which occurs when the being first emerges into day. The night, which favors connubial intercourse, and the dark interior of the womb, in which for many months, the new creature is gradually formed, are represented by the "darkness brooding." It was night when the world was formed out of chaos; likewise it was thought

 and the performance of what is desirable for the creator is necessary for

 And the same well-shining light of all kinds of the creator, when they shall

 and the selfless service were created by and from the Spirit. (17.23)

 and the supreme end

 and they all are powerful as regards all things for the creator. 113. And

 and to the Holy Piety, creator, comrade of Right :: wise that he is, and to all hope, O Ahura

 And to VISHNU Lord of Creatures, Rama raised the sacred song

 And VIDHATRI great Creator worshipped by the saints of old

 And we worship all the holy creatures which Mazda created, and which possess the holy

 And who art death, Fond art Thou of offerings of wine and flesh.

 And who, by Her own power with its three gunas

 and will embellish with purity the whole creation

 And, afterwards, the wind spirit, so that it may not be contaminated (gûmîkht), stirs up the wind and atmosphere as the life stirs in the body; and the water was all swept away by it, and was brought out to the borders of the earth, and the wide-formed ocean arose therefrom. 7. The noxious creatures remained dead within the earth, and their venom and stench were mingled with the earth, and in order to carry that poison away from the earth Tîstar went down into the ocean in the form of a white horse with long hoofs

 And, again, the wicked Gêh shouted thus: 'Rise up, thou father of us! for in that conflict I will shed thus much vexation on the righteous man and the labouring ox that, through my deeds, life will not be wanted, and I will destroy their living souls (nismô) ; I will vex the water, I will vex the plants, I will vex the fire of Ahuramazda, I will make the whole creation of Ahuramazda vexed.' 7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kissed Gêh upon the head, and the pollution which they call menstruation became apparent in Gêh

 and, in fact, Plutarch asserts that he was everywhere represented with the phallus exposed.

 Anger at sacrifice a fierce wild creature! Who would not beseech the almighty one

 Angra Mainyu created against the material world, to destroy the

 Angra Mainyu creates 99,999 diseases: Ahura Mazda applies for healing to the holy word and to Airyaman

 ANGRA MAINYU CREATES 99,999 DISEASES: AHURA MAZDA APPLIES FOR HEALING TO THE HOLY WORD AND TO AIRYAMAN

 animal from misbehavior, and to keep watch over one's own creatures, especially

 any creature to the fiend. 4. In revelation (dino) it is said that every dead

 anything unto any one, is then his causing such pollution to the creatures

 are approving the trouble of preparation, it is not moved, except by the creatures

 are attending to the wishes of the glory of the creator and the commands of

 are his cooperation and his own thanksgiving; and over the creatures of this

 are not so, to him who is the primeval (peshako) creator

 are so created by me, and according to any wish whatever of mine they give

 army of angels, judiciously and leisurely fighting for the good creatures

 Aryan Civilization :: Tribes and Clans :: Villages and Trade :: Divisions of Society :: Origin of Castes :: Rise of the Priestly Cult :: Brahmanic Ideals of Life :: Brahmanic Students :: The Source of Algebra :: Samaveda and Yajurveda :: Atharva-veda Charms and Invocations :: The "Middle Country" the Centre of Brahmanic Culture :: Sacred Prose Books :: Bold Pantheism of the Upanishads :: Human Sacrifice and its Symbolism :: Chaos Giant Myth in India, Babylonia, and China, and in Teutonic Mythology :: Horse Sacrifices in India, Siberia, Greece, Rome, & c. :: Creation the Result of Sacrifice :: Death as the Creator and Devourer

 Aryans; a tribal significance is also given to the Rakshasas and the Gandharvas. But this tendency to identify the creatures of the spirit world with human beings may be carried too far. If "Dasyus" were really "dark folk"

 As (our) Ahu (is) excellent, so (is our) Ratu (one who rules) from his Righteousness, a creator

 as a determiner, by wisdom, of the will of the creator :: one who is himself

 As Atma is only Sacchidananda, the world, so long as it is considered to exist, must exist in Pure Consciousness (Atmastha), though essentially it is different from it (Atmavilakshana), and does not exist for its purpose. In Mayavada, the world, from the transcendental standpoint, does not exist and Atma is not cognizant of it. Hence, the question of the cause of Creation is bred of ignorance. So also, is the idea of efficient cause, for it proceeds from a search for the cause of Creation which does not exist. Mayavada, from the standpoint of normal conventional experience (Vyavaharika Satta), speaks of the Shakti of Atma as a cause of Creation, simply to provide the empirical world of the worldly man with a worldly interpretation of its worldly existence. From this point of view, Brahman is looked at through the world, which is the natural thing for all who are not liberated. From the other end or Brahman, there is no Creation nor world, and Atma alone is

 As Darwin and his coadjutors teach, mankind, in common with all animal life, originally sprung from the sea, so physiology teaches that each individual bas origin in a pond of water. The fruit of man is both solid and fluid. It was natural to imagine that the two male appendages had a distinct duty: that one formed the infant, the other the water in which it lived; that one generated the male and the other the female offspring

 As from creatures of the forest is the lion's lordly den

 As instances of general ideas I may cite the following: the conception of Deity as a supreme Personality (Parahanta) and of the double aspect of God in one of which He really is or becomes the Universe; a true emanation from Him in His creative aspect; successive emanations (Abhasa, Vyuha) as of "fire from fire" from subtle to gross; doctrine of Shakti; pure and impure creation; the denial of unconscious Maya, such as Shamkara teaches; doctrine of Maya Kosha and the Kañcukas (the six Shaiva Kañcukas being, as Dr. Schrader says, represented by the possibly earlier classification in the Pancaratra of the three Samkocas); the carrying of the origin of things up and beyond Purusha-Prakriti; acceptance at a later stage of Purusha-Prakriti, the Samkhyan Gunas, and evolution of Tattvas as applied to the doctrine of Shakti; affirmance of the reality of the Universe; emphasis on devotion (Bhakti); provision for all castes and both sexes.

 As regards the state of dissolution (Pralaya) both systems are at one. In positing an evolution Tantra follows Samkhya because both the two latter theories consider the ultimate source of the world to be real; real as unconscious Prakriti (Samkhya); real as conscious Shakti (Shakta Tantra). In the Mayavada scheme, the source of the world is an unreal ignorance, and reveals itself first as Tanmatras which gradually assume the form of senses and mind in order to appear before Cidabhasa as objects of enjoyment and suffering. The Tantra Shastra again, subject to modifications in consonance with its doctrine, agrees with Nyaya-Vaisheshika in holding that the powers of consciousness which are Will (Iccha), Knowledge (Jñana) and Action (Kriya) constitute the motive power in creation. These are the great Triangle of Energy (Kamakala) from which Shabda and Artha, the forces of the psychic and material worlds, arise.

 As the evil spirit rushed in, the earth shook , and the substance of mountains was created in the earth. First, Mount Albûrz arose; afterwards

 As the high gods created Nishadh's chief

 as the vegetation was his own, pounded the plants small, and mixed them up with the water which Tîstar seized, and Tîstar made that water rain down upon the whole earth. 3. On the whole earth plants grew up like hair upon the heads of men. 4. Ten thousand of them grew forth of one special description, for keeping away the ten thousand species of disease which the evil spirit produced for the creatures; and from those ten thousand, the 100,000 species of plants have grown forth

 As through wisdom is created the world of righteousness, through wisdom

 As to how far we have here a result of practical experience, or only an ingenious theory, a great "attempt," as it were, we will not and cannot decide. To make statements about this needs previous experiment, and we have only read the book from the outside, not lived its contents from within. But however this may be, even such an outer reading is sufficient to reveal to us the grandeur of the conception put before us, and to enable us to feel the symphonic splendor of the creation as a work of religio-philosophic art; and that alone is enough to enable us to judge the work as a masterpiece and a document of first-class value in the field of religious and mystical literature. The form is very un-Western indeed and in many ways utterly unfamiliar and perhaps bewildering. But the harmony of thought, the greatness of the fundamental conceptions, the sublimity of endeavor embodied in it, are clear; and these qualities are certainly enough to gain for it admirers and friends :: perhaps here and there a disciple :: even in our times so badly prepared to hear this Tibetan echo from that other world, which in many ways we in the West make it our strenuous business to forget and to discount.

 As to the terminological side of the text, the Editor's abundant notes prove as valuable as useful. They may disturb the elevated unity of the whole at first, but after some assiduous familiarizing, lead to fuller and deeper comprehension. Even a single reading is sufficient to gain the impression that a stately and solemn mental drama is enacted before us with an inherent impressiveness which would attach, for instance to a Christian, to the performance of a ritual in which all the more primary biblical persons, human and superhuman, were introduced, in suitable ways, as actors. And the superlative cleverness of this structure! Starting from a single basic note, this is developed into a chord, which again expands into a melody, which is then elaborately harmonized. Indeed the meditation is in its essence both music and ritual. The initial motives are developed, repeated, elaborated, and new ones introduced. These again are treated in the same way. A symphony is evolved and brought to a powerful climax, and then again this full world of sound, form, meaning, color, power is withdrawn, limited, taken back into itself, folded up and dissolved, turned inwards again and finally returned into utter stillness and rest, into that tranquil void from which it was originally evoked and which is its eternal mother. I do not know of any literature which in its nature is so absolutely symphonic, so directly akin to music, as this sample of a Tibetan meditational exercise. And curiously enough, it makes us think of another manifestation of Indian religious art, for in words this document is akin to the Indian temple decoration, especially the South Indian gopura, which in its endless repetitions and elaborations seems indeed instinct with the same spirit which has given birth to this scheme of imagination taught in these Tantras. Only, in stone or plaster, the mythological host is sterile and immovable, whilst, as created in the living mind, the similar structure partakes of the life of the mind within and without. The sculptural embodiment is, therefore, serviceable to the less evolved mind. The Tantra is for the religious thinker who possesses power

 As we quoted Bible names in proof of the faith of the ancient fathers who gave to their children certain good names of phallic import, so we refer to a few in illustration of the faith in the sun men cherished, the proud ruler of, earth and heaven. In the Vedas, the sacred books of the Hindus, the sun has twenty different names, not pure equivalents, but appelatives descriptive of it, such as Brilliant, Beneficent, Beautiful, Creator, Master, Preserver. The Sanskrit Deva, "Splendor," is one of them

 Asahel, "to create," "to beget," "El-created."

 Ask thy boon, king Aswapati, from creation's Ancient Sire

 Astô vîdôtus, 'the bone-divider,' who, like the Yama of the Sanskrit epic, holds a noose around the neck of all living creatures

 At the end of each "day" (Kalpa) Brahma sleeps for a night of equal length, and before falling asleep the Universe becomes water as at the beginning. He creates anew when he wakes on the morning of the next Kalpa.

 at the time of dissolution. Therefore Ananta with his thousand hoods is His support. How can He who is Himself supported Be called a leader

 Av. azikithra; such creatures are mentioned in Ardavahist Yt. 8, 10, 11, 15; but Az-i Dahâk, 'the destructive serpent,' is probably meant here (see §§ 56-61)

 away death. Indrajorsooth, by his holy disciplehood brought the light to the gods. 20. The plants, that which was and shall be, day and night, the tree, the year along with the seasons, have sprung from the Brahmakârin. 21. The earthly and the heavenly animals, the wild and the domestic, the wingless and the winged (animals), have sprung from the Brahmakârin. 2 All the creatures of Pragâpati (the creator) severally carry breath in their souls. All these the brahma, which has been brought hither in the Brahmakârin, protects. 23. This, that was set into motion by the gods, that is insurmountable, that moves shining, from it has sprung the brâhmanam (Brahmanical life), the highest brahma, and all the gods, together with immortality (amrita). 24, 25. The Brahmakârin carries the shining brahma: into this all the gods are woven. Producing in-breathing and out-breathing, as well as through-breathing; speech, mind, heart, brahma, and wisdom, do thou furnish us with sight, hearing, glory, food, semen, blood, and belly! 26. These things the Brahmakârin fashioned upon the back of the (heavenly) water. He stood in the sea kindled with tapas (creative fervour). He, when he has bathed, shines vigorously upon the earth, brown and ruddy

 away, when the gnawers away are mingled with the living body of a creature

 Baladeva's

 be called the field or creation. One who knows the creation is called the creator

 be in a wilderness, and there may be fear of wild animals and creatures, and

 Be still, O Jagad-dhatri! Thou That art the Cause of creation, existence, and destruction of things; abide Thou here so long as the Sun and the Moon endure (68)

 Because He is born, He creates dependent on Bhagavati. In the next verse the argument is: "Let Brahma be not the creator; why not, then, Vishnu?" To which the answer is given of His dependence on Ananta

 Because Thou devourest Kala, Thou art Kali, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya Kali (32). Resuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable (33). Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art (34). Hence it is, 0 Gentle One! that whatsoever fruit is attained by initiation in the Brahma-Mantra, the same may be had by the worship of Thee (35)

 becomes invisible and the creatures become pure

 Before describing the nature of Shabda in its different form of development, it is necessary to understand the Indian psychology of perception. At each moment, the Jiva is subject to innumerable influences which from all quarters of the Universe pour upon him. Only those reach his Consciousness which attract his attention and are thus selected by his Manas. The latter attends to one or other of these sense-impressions and conveys it to the Buddhi. When an object (Artha) is presented to the mind, and perceived, the latter is formed into the shape of the object perceived. This is called a mental Vritti (modification) which it is the object of Yoga to suppress. The mind as a Vritti is thus a representation of the outer subject. But, in so far as it is such representation, the mind is as much an object as the outer one. The latter, that is, the physical object, is called the gross object (Sthula artha), and the former or mental impression is called the subtle object (Sukshma artha). But, besides the object, there is the mind which perceives it. It follows that the mind has two aspects, in one of which it is the perceiver, and in the other the perceived in the form of the mental formation (Vritti), which in creation precedes its outer projection, and after the creation follows as the impression produced in the mind by the sensing of a gross physical object. The mental impression and the physical object exactly correspond, for the physical object is in fact but a projection of the cosmic imagination, though it has the same reality as the mind has; no more and no less. The mind is thus both cognizer (Grahaka) and cognized Grahya), revealer (Prakashaka) and revealed (Prakashya), denoter (Vacaka) and denoted (Vacya). When the mind perceives an object, it is transformed into the shape of that object. So the mind which thinks of the Divinity which it worships (Ishtadevata) is, at length, through continued devotion, transformed into the likeness of that Devata. By allowing the Devata thus to occupy the mind for long, it becomes as pure as the Devata. This is a fundamental principle of Tantrik Sadhana or religious practice. The object perceived is called Artha, a term which comes from the root "Ri," which means to get, to know, to enjoy. Artha is that which is known and which, therefore, is an object of enjoyment. The mind as Artha, that is in the form of the mental impression, is an exact reflection of the outer object or gross Artha. As the outer object is Artha, so is the interior subtle mental form which corresponds to it. That aspect of the mind which cognizes is called Shabda or Nama (name), and that aspect in which it is its own object or cognized is called Artha or Rupa (form). The outer physical object, of which the latter is in the individual an impression, is also Artha or Rupa, and spoken speech is the outer Shabda. The mind is thus, from the Mantra aspect, Shabda and Artha, terms corresponding to the Vedantic Nama and Rupa or concepts and concepts objectified. The Mayavada Vedanta says that the whole creation is Nama and Rupa. Mind as Shabda is the Power (Shakti) the function of which is to distinguish and identify (Bhedasamsargavritti-Shakti)

 Before indicating the principle of this rite, let us briefly see what it is. After the Sadhaka has by Bhuta-shuddhi dissolved the sinful body and made a new Deva body, he, by Jiva-nyasa infuses into it the life of the Devi. Placing his hand on his heart he says, "He I am" thereby identifying himself with Shiva-Shakti. He then emphasizes it by going over the parts of the body in detail with the Mantra Am and the rest thus.' saying the Mantra and what he is doing, and touching the body on the particular part with his fingers, he recites: "Am (and the rest) the vital force (Prana) of the blessed Kalika (in this instance) are here. Am (and the rest) the life of the Blessed Kalika is here; Am (and the rest) all the senses of the Blessed Kalika are here; Am (and the rest) may the speech, mind, sight, hearing, sense of smell of the Blessed Kalika coming here ever abide here in peace and happiness. Svaha". By this, the body is thought to become like that of Devata (Devatamaya). Matrika are the fifty letters of the Sanskrit alphabet, for as from a mother comes birth, so from the Brahman who, as the creator of "sound" is called "Shabdabrahman", the universe proceeds. The Mantra-bodies of the Devata are composed of the Matrika or letters. The Sadhaka first sets the letters mentally (Antar-matrika-nyasa) in their several places in the six inner centers (Cakra), and then externally by physical action (Bahya-matrika-nyasa). The letters of the alphabet form the different parts of the body of the Devata which is thus built up in the Sadhaka himself. He places his hand on different parts of his body, uttering distinctly at the same time the appropriate Matrika for that part. The mental disposition in the Cakra is that given in Serpent Power by A. Avalon, each letter being repeated thus, Om Ham Namah (obeisance), Om Ksham Namah and so on with the rest. The external disposition is as follows: The vowels are placed on the forehead, face, right and left eye, right and left ear, right and left nostril, right and left cheek, upper and lower lip, upper and lower teeth, head and hollow of the mouth. The consonants, 'Ka' to 'Va' are placed on the base of the right arm and the elbow, wrist base and tips of fingers, left arm, and right and left leg, right and left side, back navel, belly, heart, right and left shoulder, and space between the shoulders (Kakuda). Then, from the heart to the right palm, Sa; from the heart to the left palm, Sa (second); from the heart to the right foot, Sa; from the heart to the left foot, Ha; and lastly from the heart to the belly and the heart to the mouth, Ksha. This Matrikanyasa is of several kinds

 Before passing to the manifested Word and Its meaning (Shabdartha), it is necessary to note what is called Arthasrishti in the Avikriti or Sadrishaparinama: that is the causal state of Sound called Parashabda; the other three states, viz.: Pashyanti, Madhyama and Vaikhari manifesting only in gross bodies. As Parabindu is the causal body of Shabda, It is also the causal body of Artha which is inseparately associated with It as the combined Shabdartha. As such, He is called Shambhu who is of the nature of both Bindu and Kala and the associate of Kala. From Him issued Sadashiva, "the witness of the world," and from Him Isha, and then Rudra, Vishnu and Brahma. The six Shivas are various aspects of Cit as presiding over (the first) the subjective Tattvas and (the rest) the elemental world whose centers are five lower Cakras. These Devatas when considered as belonging to the Avikriti Parinama are the Devata aspect of apparently different states of causal sound by the process of resolution of like to like giving them the semblance of all-pervasive creative energies. They are Sound powers in the aggregate (Samashti). As appearing in, that is, presiding over, bodies they are the ruling Lords of the individual (Vyashti) evolutes from the primal cause of Shabda

 Before the Beginning of things Thou didst exist in the form of a Darkness which is beyond both speech and mind, and of Thee by the creative desire of the Supreme Brahman was the entire Universe born (25). This Universe, from the great principle of Mahat down to the gross elements, has been created by Thee, since Brahman Cause of all causes is but the instrumental Cause (26). It is the Ever-existent, Changeless, Omnipresent, Pure Intelligence unattached to, yet existing in and enveloping all things (27). It acts not, neither does It enjoy. It moves not, neither is It motionless. It is the Truth and Knowledge, without beginning or end, Ineffable and Incomprehensible (28)

 beginning, self-determined and self-moved, and with that of all the holy creatures which are

 beings. 3. And the spirit of creation, and the good spirit of the religion

 Between the earth and the sky the immaterial creatures would

 Bhuta, Preta, Pisacha, Rakshasa, Daitya, foremost of Danava, Yaksha, Lords of Naga

 bhuutaanii = all that are created

 bhuutaM = created being

 bhuutasargau = created living beings

 birth and growth all the creatures of the good creations cried

 Bliss is Love (Niratishayapremaspadatvam anandatvam). The production of the Universe is according to the Shakta an act of love, illustrated by the so-called erotic imagery of the Shastra. The Self loves itself whether before, or in, creation. The thrill of human love which continues the life of humanity is an infinitesimally small fragment and faint reflection of the creative act in which Shiva and Shakti join to produce the Bindu which is the seed of the Universe

 Born he was the only lord of creation

 Both in India and in Egypt the ancient doctrine of Metempsychosis was coloured by the theologies of the various cults which had accepted it. It has survived, however, in primitive form in the folk tales. Apparently the early exponents of the doctrine took no account of beginning or end; they simply recognized "the wide circle of necessity" round which the soul wandered, just as the worshippers of primitive nature gods and goddesses recognized the eternity of matter by symbolizing earth, air, and heaven as deities long ere they had conceived of a single act of creation

 bounteous Wind of blessed gift, (6) and (its) Creator Ahura Mazda, and the good

 Bountiful Spirit. And may the creative stars of Ahura Mazda, the Creator, shine down on us

 bow to You, the original creator who is even greater than the creator of material

 Brahman of Gods, the leader of the poets, Rishi of sages, chief of savage creatures

 Buddha said, "Oh Vashishtha, listen the while I speak to thee of the excellent Kula path, by the mere knowing of which one becomes in a short time like Rudra Himself. I speak to thee in brief the Agama which is the essence of all and which leads to Kulasiddhi. First of all, the Vira (hero) should be pure (Shuci). Buddha here states the conditions under which only the rites are permissible. His mind should be penetrated with discrimination (Viveka) and freed of all Pashubhava (state of an uninitiate Pashu or animal man). Let him avoid the company of the Pashu and remain alone in a lonely place, free from lust, anger and other passions. He should constantly devote himself to Yoga practice. He should be firm in his resolve to learn Yoga; he should ever tread the Yoga path and fully know the meaning of the Veda (Vedarthanipuno mahan). In this way the pious one (Dharmatma) of good conduct and largeness of heart (Audarya) should, by gradual degrees, restrain his breath, and through the path of breathing compass the destruction of mind. Following this practice the self-controlled (Vashi