QUOTES ABOUT EVIL

 Mayest thou be instructed with a thousand senses, like Azhi Dahaka, of the evil law

 The worker of evil,' a personification of the evil powers, it may be a mere name of Ahriman

 He will smite the worst of the Evil Eye, he will afflict

 Heaven avert all future evils, and thy mandate is obeyed!"

 Our land of Bengal used to be ruled by Tantrik works such as the Saradatilaka, Shaktanandatarangini, Pranatoshini, Tantrasara, etc. Then the Mahanirvana Tantra did not have so great an influence. It seems to us that, considering the form into which, as a result of English education and culture, the mind of the Bengali has been shaped, the Mahanirvana is a proper Tantra for the time. Raja Ram Mohan Roy endeavored to encourage regard for the Mahanirvana Tantra because he understood this. If the English translation of the Mahanirvana Tantra by Arthur Avalon is well received by the thoughtful public in Bengal, the study of the original Sanskrit work may gradually come into vogue. This much hope we may entertain. In fact, the English-educated Bengali community is without religion (Dharma) or action (Karma), and is devoid of the sense of nationality (Jatiya Dharma) and caste. The Mahanirvana Tantra alone is fit for the country and the race at the present time. We believe that probably because such an impossibility is going to be possible, a cultured, influential, rich Englishman like Arthur Avalon, honored of the rulers, has translated and published the Mahanirvana Tantra. When his Tantratattva is published we shall be able to speak out much more. For the present we ask the educated people of Bengal to read this most unprecedented Mahanirvana Tantra. Arthur Avalon has not spoken a single word to satisfy himself nor tried to explain things according to his own imagination. He has only given what are true inferences according to the principles of Shastric reasoning. An auspicious opportunity for the English-knowing public to understand the Tantra has arrived. It is a counsel of the Tantra itself, that if you desire to renounce anything, renounce it only after a thorough acquaintance with it; if you desire to embrace anything new, accept it only after a searching inquiry. The Tantra embodies the old religion (Dharma) of Bengal; even if it is to be cast away for good, that ought only to be done after it has been fully known. In the present case a thoughtful and educated Englishman of high position has taken it upon himself to give us a full introduction to the Tantra. We can frankly say that in this Introduction he has not tried a jot to shirk or to gloss over the conclusions of the Shastra, with the vanity of explanation born of his imagination. He has endeavored to bring before the mind of his readers whatever actually is in the Tantra, be it regarded as either good or evil. Will not the Bengali receive with welcome such a full offering (Arghya) made by a Bhakta from a foreign land?"

 Should the evil deeds of the earthly man be a hundred times

 Should the evil thoughts of the earthly man be a hundred

 Should the evil words of the earthly man be a hundred times

 The man here has repented of all his evil thoughts, words, and deeds

 (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

 (burino-homond) and terminable; the evil of the world, in life, is definite

 (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

 (gumishno) of it from the origin and abode of evil

 (Parsi gloss:) I come into this world, I accept evil, I resign myself to death

  Evil is already here ...

 Depart from me, false prince, and carry thy treason to our enemies. . . . If thou wert not my brother I would slay thee even now."

 a likeness of that evil to hell :: the head (kamarako) of whom is Ahriman

  ... is here so evil

 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

 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

 Considered as a thing, as the atmosphere, Vayu is the place where the god and the fiend meet: there is therefore a part of it which belongs to the good and another part which belongs to the evil. Hence came the later notion that between Ormazd and Ahriman there is a void space, Vâi, in which their meeting takes place[11]

 On the conflict which the evil spirit waged with the earth

 And thou shalt keep away the evil by this holy spell: Of thee [O child!] I will cleanse the birth and growth; of thee [O woman!] I will make the body and the strength pure; I make thee a woman rich in children and rich in milk

 The seventh of the good lands and countries which I, Ahura Mazda, created, was Vaêkereta , of the evil shadows

 Afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. He stood upon one-third of the inside of the sky, and he sprang, like a snake, out of the sky down to the earth

 And it would be desirable for you to take account of that which is said thus: 'Thou shouldst not practise that, O Zaratûst! when thou and three or four companions, in the village of a thanksgiver of the assembly, shall say this: "Such is an evil notion."' These words of his are then not taken into account by you; and it is firmly and with acute observation determined by you, and thought preservative for yourself, that even the sin be not privately (andarg) declared by me unto the assembly which has deliberated at Shirâz

 Then is the assembly of the, Sadvâstarân where all mankind will stand at this time; in that assembly every one sees his own good deeds and his own evil deeds; and then, in that assembly, a wicked man becomes as conspicuous as a white sheep among those which are black. In that

 Who smote and bound Azi Dahak, that great evil-doer; he put in chains the Devs of

 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

 Thereupon, the guardian spirits of men became of the same opinion with the omniscient wisdom about going to the world, on account of the evil that comes upon them, in the world, from the fiend (drûg) Aharman, and their becoming, at last, again unpersecuted by the adversary, perfect, and immortal, in the future existence, for ever and everlasting

 But these that are of an evil dominion, of evil deeds, evil words, evil Self, and evil thought

 By their dominion the Karapans and the Kavis accustomed mankind to evil actions, so as to

 How shall I make the world free from that Drug, from the evil-doer Angra Mainyu? How shall I drive away direct defilement? How-indirect defilement? How shall I drive the Nasu from the house of the worshippers of Mazda? How shall I cleanse the faithful man? How shall I cleanse the faithful woman?'

 Since they by their lore would pervert men from the best doing, Mazda uttered evil against

 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

 And thou shalt keep away the evil by this holy spell: Of thee [O child!] I will cleanse the birth and growth; of thee [O woman!] I will make

 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

 The demon Tarômat [is he who] produces disobedience; the demon Mîtôkht is the liar (drôgan) of the evil spirit; the demon Arask ('malice') is the spiteful fiend of the evil eye. 15. Theirs are the same appliances as the demon Aeshm's, as it

 Far from this house, this village, and this tribe, and from this country, the evil and destructive

 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

 To five do I belong, to five others do I not; of the good thought am I, of the evil am I not

 If a man rise up to smite a man, it is an Âgerepta . If a man come upon a man to smite him, it is an Avaoirista. If a man actually smite a man with evil aforethought, it is an Aredus. Upon the fifth Aredus he becomes a Peshôtanu

 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

 Then the evil spirit, unobservant and through ignorance, was content with that agreement; just like two men quarrelling together, who propose a time thus: Let us appoint such-and-such a day for a fight

 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

 And we worship that life-long state of blessedness (for the holy) which is the evil man's

 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

 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

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

 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

 Ahuramazda spoke thus: 'Righteous Zaratûst! I will make it clear: the token that it is the end of thy millennium, and the most evil period is coming, is that a hundred kinds, a thousand kinds, a myriad of kinds of demons with dishevelled hair, of the

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

 Hell is in the middle of the earth; there where the evil spirit pierced the earth and rushed in upon it, as all the possessions of the world were

 Ahura Mazda answered: 'When the man is dead, when his time is over, then the hellish, evil-doing Daêvas assail him; and when the third night is gone, when the dawn appears and brightens up, and makes Mithra, the god with beautiful weapons, reach the all-happy mountains, and the sun is rising

 Afterwards, Ahuramazda seizes on the evil spirit, Vohûman on Akôman , Ashavahist on Andar , Shatvaîrô on Sâvar, Spendarmad on Tarômat who is Nâûnghas , Horvadad and Amerôdad on Tâîrêv and Zâîrîk, true-speaking on what is evil-speaking, Srôsh on Aeshm 30. Then two fiends remain at large, Aharman and Âz; Ahuramazda comes to the world, himself the Zôta and Srôsh the Râspî, and holds the Kûstî in his hand

 The demon Nas is he who causes the pollution and contamination (nisrûstih), which they call nasâi ('dead matter'). 30. The demon Frîftâr ('deceiver') is he who seduces mankind. The demon Spazg ('slander') is he who brings and conveys discourse (milayâ), and it is nothing in appearance such as he says; and he shows that mankind fights and apologizes (avakhshînêd), individual with individual. 3 The demon Arâst ('untrue') is he who speaks falsehood. The demon Aîghâsh is the malignant-eyed fiend who smites mankind with his eye. 24. The demon Bût is he whom they worship among the Hindûs, and his growth is lodged in idols, as one worships the horse as an idol. 35 Astô-vîdâd is the evil flyer (vâê-i saritar) who seizes the life; as it says that, when

 Haoma speaks his drinker thus: Childless be thou, shorn of offspring, evil-famed, and slander-

 In the same way the law of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word, and deed, as a swift-rushing mighty wind cleanses the plain

 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

 Many animals are created in all these species for this reason, that when one shall be perishing through the evil spirit, one shall remain

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

 As to the godly man that has been cleansed , the wicked evil-doing Daêvas tremble in the perfume of his soul after death, as a sheep does on which a wolf is falling

 And in that most evil time a boundary has most disrespect where it is the property of a suffering man of religion; gifts are few among their deeds, and duties and good works proceed but little from their hands; and sectarians of all kinds are seeking mischief for them. 34. And all the world will be burying and clothing the dead, and burying the dead and washing the dead will be by law; the burning, bringing to water and fire, and eating of dead matter they practise by law and do not abstain from. 35. They recount largely about duties and good works, and pursue wickedness and the road to hell; and through the iniquity, cajolery, and craving of wrath and avarice they rush to hell

 Out of the demons of gloomy race the evil spirit cries to Mitrô of the vast cattle-pastures thus: "Stay above in truth , thou Mitrô of the vast cattle-pastures!"

 The first step that the soul of the wicked man made laid him in the Evil-Thought Hell

 And then Mitrô of the vast cattle-pastures cries thus: "of these nine thousand years' support, which during its beginning produced Dahâk of evil religion, Frâsîyâv of Tûr, and Alexander the Rûman, the period of one thousand years of those leathern-belted demons with dishevelled hair is a more than moderate reign to produce."

 They are tossed in doubt by evil Passion

 The demon Apâôsh and the demon Aspengargâk are those who remain in contest with the rain. 40. Of the evil spirit are the law of vileness, the religion of sorcery, the weapons of fiendishness, and the perversion (khâmîh) of God's works; and

 O Maker of the material world, thou Holy One! If a man kill the dog with the prickly back, with the long and thin muzzle, the dog Vanghâpara, which evil-speaking people call the Duzaka, what is the penalty that he shall pay

 Up started Zarathustra, forward went Zarathustra, unshaken by the evil spirit, by the hardness of his malignant riddles , swinging stones in his hand, stones as big as a house , which he obtained from the Maker, Ahura Mazda, he the holy Zarathustra

 The usual name of the evil spirit; it is probably an older corruption of Angra-mainyu than Ganrâk-maînôk, and a less technical term. Its Sasanian form was Aharmanî.]

 In the same way the law of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word, and deed, as a swift-rushing mighty wind cleanses the plain

 And he said, the guileful, the evildoing Daêva, Angra Mainyu the deadly: "What! let the wicked, evil-doing Daêvas gather together at the head of Arezûra."

 And on the men in that perplexing time, O Zaratûst the Spîtâmân! who wear the sacred thread-girdle on the waist, the evil-seeking of misgovernment and much of its false judgment have come as a wind in which their living is not possible, and they seek death as a boon; and youths and children will be apprehensive, and gossiping chitchat and gladness of heart do not arise among them. 45. And they practise the appointed feasts (gasnö) of their ancestors, the propitiation (aûsôfrîd) of angels, and the prayers and ceremonies of the season festivals and guardian spirits, in various places, yet that which they practise they do not believe in unhesitatingly; they do not give rewards lawfully, and

 They rush, they run away, the wicked, evil-doing Daêvas; they run away with shouts, the wicked, evil-doing Daêvas; they run away casting the evil eye, the wicked, evil-doing Daêvas: "Let us gather together at the head of Arezûra

 For which the Good Spirit and the Evil One did struggle with

 They run away, they rush away, the wicked, evil-doing Daêvas, into the depths of the dark, horrid world of hell

 Regarding the cold, dry, stony, and dark interior of mysterious (târîk dên afrâg-pêdâk) hell it says, that the darkness is fit to grasp with the hand , and the stench is fit to cut with a knife; and if they inflict the punishment of a thousand men within a single span, they (the men) think in this way, that they are alone; and the loneliness is worse than its punishment . 48. And its connection (band) is with the seven planets, be it through much cold like Saturn (Kêvân), be it through much heat like Aharman; and their food is brimstone (gandak), and of succulents the lizard (vazagh), and other evil and wretchedness (patyân).]

 Then Azhi, the three-mouthed, he of the evil law, rushed forward

 Thou shalt keep away the evil by this holy spell: "Of thee [O child!] I will cleanse the birth

 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

 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

 Let good rulers rule us, not evil rulers with the actions of the Good Lore, O Piety! Perfect

 If he has committed any other evil

 And when there rushes a wicked worker of evil, swiftly, with

 Ahuramazda said to Zaratûst the Spîtâmân: 'This is what I foretell: that wicked evil spirit, when it shall be necessary for him to perish, becomes more oppressive and more tyrannical

 And every day other people eagerly wish him evil; that he should be torn away from his

 So Ahuramazda spoke to Zaratûst the Spîtâmân thus: 'Enquire fully and learn by heart thoroughly! teach it by Zand, Pâzand, and explanation! tell it to the priests and disciples who speak forth in the world, and those who are not aware of the hundred winters, tell it then to them! so that, for the hope of a future existence, and for the preservation of their own souls, they may remove the trouble, evil, and oppression which those of other religions cause in the ceremonies of religion. (dînô yêsnân). 56. And, moreover, I tell thee this, O Zaratûst the Spîtâmân! that whoever, in that time, appeals for the body is not able to save the soul, for he is as it were fat, and his soul is hungry and lean in hell; whoever appeals for the soul, his body is hungry and lean through the misery of the world, and destitute, and his soul is fat in heaven

 And if there be people of evil spirit who do not seek for better spirit, the Gainis make those diseases grow stronger by a third , on their thighs, on their hands, on their plaited hair

 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

 And thou shalt keep away the evil by this holy spell : Of thee [O child!] I will cleanse the birth and growth; of thee [O woman!] I will make the body and the strength pure; I make thee a woman rich in children and rich in milk

 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

 And whosoever, O Zarathustra! shall kill the daêva Zairimyangura, which evil-speaking people call the Zairimyâka, his sins in thought, word, and deed are redeemed as they would be by a Patet; his sins in thought, word, and deed are atoned for

 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?'

 So they whose deeds are evil, let them be deceived, and let them all howl, abandoned to ruin

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

 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

 The teacher of evil destroys the lore, he by his teaching destroys the design of life, he

 These men of evil action who spurn the holy Piety, precious to thy wise one, O Mazda

 To men of evil creed belongs the place of corruption. They that set themselves to contemn

 there was Dahak, he of the evil religion, who kept the world under his tyranny during a

 And introduced into the world many ways of witchcraft and evil-doing

 a chaos (gumezako), but the evil is abundantly and considerably more than

 A personification of Av. varena, 'desire,' in an evil sense

 A tally true of each man's evil deeds

 A word is lost here in K20 and does not occur in the other copies and versions, nor can it be supplied from the similar phrase in Chap. II, 16. The meaning of the sentence appears to be that Vistâsp destroyed the idols, but the demons they represented still remained, in a spiritual state, to produce evil

 According to this legend, which agrees with that of other American tribes, a serpent must have been the father of the human race. This notion can be explained only on the supposition that the serpent was thought to have had at one time a human form. In the Hebrew legend the tempter speaks; and "the old serpent having two feet," of Persian mythology, is none other than the evil spirit Ahriman himself.

 aethrapaitis, nor chiefs of countries, neither well-doers, nor evil-doers')

 after he has perished, for the youth of evil thoughts, evil words, evil deeds, evil religion after

 against the evil-doer, and watchful over your goods, when he is of sound mind

 agha.MmanaH = (adj) evil-minded

 agha.MmanaH = adj. evil-minded

 Agni, drive thou the wicked foe, the evil-hearted thief away

 All evil thoughts, all evil words, all evil deeds I do unwillingly

 All evil thoughts, all evil words, all evil deeds will reach Hell

 always give more than he who is a priest; and, at last, no one ever accepts any except him who is astute in evil and wicked

 Ameretat shall smite the evil hunger and the evil thirst. The

 Amidst his fellows: "From whose evil act

 An evil dream doth come, and Indra's beam

 and above all, that the name given to his successor was Joshua, i.e., Saviour. It is worthy of notice that Nun, the name of the father of Joshua, is the Semitic word for fish, the phallic character of the fish in Chaldean mythology being undoubted. Nin, the planet Saturn, was the fish-god of Berosus, and, as I think can be shown, he is really the same as the Assyrian national deity Asshur, whose name and office bear a curious resemblance to those of the Hebrew leader, Joshua

 And Ahuramazda spoke thus: 'You are made ill 4, O Gôsûrvan! you, have the illness which the evil spirit brought on if it were proper to produce that man in this earth at this time, the. evil spirit would not have been oppressive in it

 and an analogous notion is entertained by various Hindu tribes. No doubt the noiseless movement and the activity of the serpent, combined with its peculiar gaze and marvellous power of fascination, led to its being viewed as a spirit-embodiment, and hence also as the possessor of wisdom.

 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 causes of its occurrence are more; for the occurrence of evil is more

 and discomfort of the evil spirit, the demons, and the fiends? How is the

 and do evil deeds. (5.15)

 and done. I do accept all good thoughts, good words, and good deeds. I do renounce all evil

 and good deeds, and rejecting evil thoughts, evil words, and evil deeds

 and good deeds, and with rejection I repudiate all evil thoughts, and words, and deeds. 18. Here

 and ground between "pounding stones". Barley and wheaten cakes, milk, curds, butter, and cheese, and wild fruits were the chief articles of diet; the products of the chase were also eaten, but there appears to have been at the earliest period a restriction in the consumption of certain foods. Beef was not eaten at meals. Bulls were sacrificed to the gods. Two kinds of intoxicating liquors were brewed :: the mysterious Soma, beloved by deities, and a mead or ale called "sura", the Avestan "hura", prepared probably from grain, which had ever an evil reputation as a cause of peace-breaking, like dice, and of wrongdoing generally

 And if an evil nature knew

 And if it be an evil way, condemned

 and incontinency, to stand against the evil done by the Serpent

 and let this our worship shelter us from the Daeva and from the evil-minded man. And to

 and of all those gods, such as Hermes and Seth, who can be connected with him. This is true also of the third member of the primitive Chaldean triad, Hea or Hoa. According to Sir Henry Rawlinson, the most important titles of this deity refer "to his functions as the source of all knowledge and science." Not only is he "the intelligent fish," but his name may be read as signifying both "life" and a "serpent," and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording Babylonian benefactions."

 and of the destruction of the depravity of the evil spirit, the subjugation

 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 on his (the demon's) disappearance every evil has disappeared, on the

 And Pushkara, hearing Kali's evil voice

 and rejecting evil thoughts, evil words, and evil deeds

 And so much more grievous is the evil in hell than even the most grievous

 and stench of many kinds, stinging, tearing, and lacerating, primary evil

 and the evil one] who guards the homes of Asha, who battles all (?) the days long and the

 And the first night it is hastening away from its own evil thoughts? the

 And the freedom of the heavenly from danger from evil in heaven is like

 and the vile they cause vexation. 4. Moreover, incalculable is the evil which

 and then Haoma. The cow cries to her driver thus: Childless be thou, shorn of offspring evil-

 and they shall not make one exist unlimitedly and indefinitely in the evil

 and which designate the evil thought, and word, and deed, and which then cut down and fell

 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

 Angra Mainyu as its source, it came to divide the world into two symmetrical halves, in both of which a strong unity prevailed. The change was summed up in the rising of Angra Mainyu, a being of mixed nature, who was produced by abstract speculation from the old Indo-European storm fiend, and who borrowed his form from the supreme god himself. on the one hand. as the world battle is only an enlarged form of the mythical storm fight, Angra Mainyu, the fiend of fiends and the leader of the evil powers, is partly an abstract embodiment of their energies and feats; on the other hand, as the antagonist of Ahura, he is modelled after him, and partly, as it were, a negative projection of Ahura

 Another wind or storm god is Rudra, also the father of the Maruts, who are called "Rudras". He is the "Howler" and "the Ruddy One", and rides a wild boar. Saussaye calls him "the Wild Huntsman of Hindu Mythology". He is chiefly of historical interest because he developed into the prominent post-Vedic god Shiva, the "Destroyer", who is still worshipped in India. The poets invested him with good as well as evil qualities

 are a cause of the other evils and defects of the good religion, what kind

 Are evil and forbidden, and conduce

 are filled with furious hate, assaulting the evil-minded enemies

 ARJUNA DESCRIBES THE EVILS OF WAR

 As a man is bound, be it by a gold or iron chain, so he is bound by his action, be it good or evil (110)

 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 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

 ashubhaM = evil

 Atharva Veda: VIII. Charms In Expiation of Sin and Defilement: VI, 26. Charm to avert evil

 ation with water (Abhisheka). For innumerable good Spirits surround the initiates in all places and at all times so that no evil touches them. It was recommended also to carry on the body the written name of one's protector (Ishtadevata) or one of those signs which were called "Transcendent seals, conquerors of all Demons". This practice again is similar to that of the use by the Indian Tantriks of the Kavaca, and to the practice of Catholics who wear scapulars, "Agnus Dei", and consecrated medals. In order to encourage frequent invocations, as also to count them, the Buddhist Tantriks had Buddhistic chaplets like the Indian Mala and Catholic Rosary. The beads varied from 1,080 (Quaere 1008) to 27. In invoking the Protectors the worshipper held firmly one bead with four fingers (the thumb and first finger of both hands) and then centered his mind on the formula of invocation. Carried on the body, these Rosaries protected from every ill, and made all that one said, a prayer. To use the Indian phrase all that was then said, was Mantra

 attendant (khavag-i-manoi-aito) of the fiend and evil one, is repentant of

 Av. aghashi of Vend. XX, 14, 20, 24, which appears to be 'the evil eye;' but see § 36

 back the malice of that Pairika Duzyairya, whom evil-speaking

 be an evil occupation to transact such business through the influence of opportunity

 Be handed over to evil, O lord of the ways

 being is a stumble (nishivo) which is owing to evil; and these are even those

 benefit and injury, between good and evil, so also the place of the sacred

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

 Bhutasuddhi, an important Tantrik rite, means purification of the five "elements" of which the body is composed, and not "removal of evil demons," as Professor Monier-William's Dictionary has it. Though one of the meanings of Bhuta is Ghost or Spirit, it is never safe to give such literal translations without knowledge, or absurd mistakes are likely to be made. The Mantramahodadhi (Taranga I) speaks of it as a rite which is preliminary to the worship of a Deva

 bottom reached to the gloomy abyss, in which is the fiend full of evil; and

 bridge, and the evil thoughts, evil words, and evil deeds are atoned for

 brood, to withstand the evil done by the faithful

 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) becomes Yogi. In slow degrees of practice the body firstly sweats. This is the lowest stage (Adhama). The next is middling (Madhyama). Here there is trembling (Kampa). In the third or highest (Para) stage one is able to levitate (Bhumityaga). By the attainment of Siddhi in Pranayama one becomes a master in Yoga. Having become a Yogi by practice of Kumbhaka (restraint of breath) he should be Mauni (given over to silence) and full of intent, devotion (Ekanta-bhakti) to Shiva, Krishna and Brahma. The pure one should realize by mind, action, and speech that Brahma, Vishnu and Shiva are restless like the moving air (Vayavigaticancalah). Quaere. Perhaps the transient nature of these Devatas, as compared with the supreme Shakti, is indicated. The man of steady mind should fix it on Shakti, who is consciousness (Cidrupa). Thereafter the Mantrin should practice Mahavirabhava (the feeling of the great hero) and follow the Kula path, the Shakti-cakra, the Vaishnava Sattvacakra and Navavigrah and should worship Kulakatyayani, the excellent one, the Pratyaksha Devata (that is, the Deity who responds to prayer) who grants prosperity and destroys all evil. She is consciousness (Cidrupa), She is the abode of knowledge (Jñana) and is Consciousness and Bliss, lustrous as ten million lightnings, of whom all Tattvas are the embodiment, who is Raudri with eighteen arms, fond of wine and mountains of flesh (the text is Shivamangsacalapriyam, but the first word should be Sura). Man should do Japa of the Mantra, taking refuge with Her, and following the Kula path. Who in the three worlds knows a path higher than this? By the grace gained therein, the great Brahma Himself became the Creator, and Vishnu, whose substance is Sattva-guna, the object of adoration of all, highly deserving of worship, the great, and Lord of Yajurveda, became able to protect. By it Hara the Lord of Viras, the wrathful one, Lord of wrath and of mighty power, became the Destroyer of all. By the grace of Virabhava the Dikpalas (Protectors of the quarters) became like unto Rudra. By a month's practice power to attract (Akarshanasiddhi) is attained. In two months one becomes the Lord of Speech. In four months one becomes like unto the Dikpalas, in five months one becomes the five arrows (probably masters the five Tanmatras), and in six months he becomes Rudra Himself. The fruit of this method (Acara) is beyond all others. This is Kaulamarga. There is nothing which surpasses it. If there be Shakti, the Vipra becomes a complete Yogi by six months' practice. Without Shakti even Shiva can do nought. What then shall we say of men of small intelligence"

 Buddha taught that the four Noble Verities are: (1) pain, (2) desire, the cause of pain, (3) pain is extinguished by Nirvana, (4) the way which leads to Nirvana. The obliteration of Desire is the first aim of the Buddhist. This involves the renunciation of the world and of all evil passions; the believer must live a perfect life according to the Buddhist moral code, which is as strict as it is idealistic in the extreme. "It does not express friendship, or the feeling of particular affection which a man has for one or more of his fellow creatures, but that universal feeling which inspires us with goodwill towards all men and constant willingness to help them."

 Burn, burn my sin, And dispel the darkness of my evil thoughts. O praiseworthy of all! Thou art Gih, Gauh, Vak, and Bharati.

 But Azhi Dahaka, the three-mouthed, he of the evil law, rushed

 But whence originated the idea of the wisdom of the serpent which led to its connection with the legend of the "fall"? This may, perhaps, be explained by other facts which show also the nature of the wisdom here intended. Thus, in the annals of the Mexicans, the first woman, whose name was translated by the old Spanish writers "the woman of our flesh," is always represented as accompanied by a great male serpent. This serpent is the Sun-god Tonacatl-coatl, the principal deity of the Mexican pantheon; and the goddess-mother of primitive man is called Cihua-Cohuatl, which signifies woman of the serpent.

 By ills and pests and hurts which evil breeds-

 By nature of the evil's self, - by wrongs

 By the lotuses (which surround Thee).

 By Thee also have been composed for the good and liberation of men the Tantras, a mass of Agamas and Nigamas, which bestow both enjoyment and liberation, containing Mantras and Yantras and rules as to the sadhana of both Devis and Devas. By Thee, too, have been described many forms of Nyasa, such as those called srishti, sthiti (and sanghara). By Thee, again, have been described the various seated positions (of yoga), such as that of the "tied" and "loosened" lotus, the Pashu, Vira, and Divya classes of men, as also the Devata, who gives success in the use of each of the mantras (50-52). And yet again it is Thou Who hast made known in a thousand ways rites relating to the worship with woman, and the rites which are done with the use of skulls, a corpse, or when seated on a funeral pyre (53). By Thee, too, have been forbidden both pashu-bhava and divya-bhava. If in this Age the pashu-bhava cannot exist, how can there be divya-bhava? (54). For the pashu must with his own hand collect leaves, flowers, fruits, and water, and should not look at a Shudra or even think of a woman (55). On the other hand, the Divya is all but a Deva, ever pure of heart, and to whom all opposites are alike, free from attachment to worldly things, the same to all creatures and forgiving (56). How can men with the taint of this Age upon them, who are ever of restless mind, prone to sleep and sloth, attain to purity of disposition? (57). By Thee, too, have been spoken the rites of Vira-sadhana, relating to the Pancha-tattva - namely, wine, meat, fish, parched grain, and sexual union of man and woman (58-59). But since the men of the Kali Age are full of greed, lust, gluttony, they will on that account neglect sidhana and will fall into sin, and having drunk much wine for the sake of the pleasure of the senses, will become mad with intoxication, and bereft of all notion of right and wrong (61). Some will violate the wives of others, others will become rogues, and some, in the indiscriminating rage of lust, will go (whoever she be) with any woman (62). Over eating and drinking will disease many and deprive them of strength and sense. Disordered by madness, they will meet death, falling into lakes, pits, or in impenetrable forests, or from hills or house-tops (63-64). While some will be as mute as corpses, others will be for ever on the chatter, and yet others will quarrel with their kinsmen and elders. They will be evil-doers, cruel, and the destroyers of Dharmma (65-66). I fear, O Lord! that even that which Thou hast ordained for the good of men will through them turn out for evil (67). O Lord of the World! who will practise Yoga or Nyasa, who will sing the hymns and draw the Yantra and make Purashcharana? (68). Under the influences of the Kali Age man will of his nature become indeed wicked and bound to all manner of sin (69). Say, O Lord of all the distressed! in Thy mercy how without great pains men may obtain longevity, health, and energy, increase of strength and courage, learning, intelligence, and happiness; and how they may become great in strength and valour, pure of heart, obedient to parents, not seeking the love of others' wives, but devoted to their own, mindful of the good of their neighbour, reverent to the Devas and to their gurus, cherishers of their children and kinsmen (70-72), possessing the knowledge of the Brahman, learned in the lore of, and ever meditating on, the Brahman. Say, O Lord! for the good of the world, what men should or should not do according to their different castes and stages of life. For who but Thee is their Protector in all the three worlds? (73-74)

 careless Mithra does not see all the evil that is done, nor all

 Casting aside all hostilities, all evil imaginings

 Charm to remove evil bodily characteristics from a woman

 class of Sadhakas only), but also the whole of the Agamas of all classes of worshippers under the misleading designation "The Tantra"

 come hereto; and this, too, was thus considered, that evils, indeed, would

 come. 4. That of gold is when I and thou converse, and King Vistâsp shall accept the religion, and shall demolish the figures of the demons, but they themselves remain for . . . . concealed proceedings. 5. And that of silver is the reign of Ardakhshîr the Kayân king (Kaî shah), and that of steel is the reign of the glorified (anôshak-rûbân) Khûsrô son of Kêvâd , and that which was mixed with iron is the evil sovereignty of the demons with dishevelled hair of the race of Wrath, and when it is the end of the tenth hundredth winter (satô zim) of thy millennium, O Zaratûst the Spîtâmân

 comes to them from their good thoughts and vexation from their evil thoughts

 Comparing § 29 with § 30 it is not very clear whether the author of the Bundahis considered Aharman and the evil spirit as the same or different demons; compare also Chap. XXVIII, 1-6 with 40, 41

 conquered the evil of attachment, who are constantly dwelling in the Supreme

 country, injuring as much the faithful world as a hundred evil-doers

 curbing of evil passion and restraining the Ahriman in the heart of man . That idealistic interpretation was current as early as the fifteenth century, and is prevalent now with most of the Dasturs . To what extent that alteration may have been influenced by Islamism, can hardly be decided; there are even some faint signs that it began at a time when the old religion was still flourishing; at any rate, no one can think of ascribing to one man, or to one time, that slow change from dualism to monotheism, which is, however, really deeper and wider than the movement which, in prehistoric times, brought the Magi from an imperfect form of dualism to one more perfect

 Daevas that grow through Aeshma; to withstand the evil done by

 darkness and all evil

 Dasaratha was made silent a time. Then he spoke with tears, and said: "Beautiful art thou, O Kaikeyi. Thou hast taken captive my heart. How can this evil desire dwell in thy bosom and darken it with guile? Thou hast entrapped me with the bait of thy beauty. . . . Can a father dishonour his well-loved son? Rather would I enter hell than send Rama into exile. How can I look upon his face again? How can I suffer to behold him parting with gentle Sita? . . . Oh! I have drunk of sweet wine mingled with poison. . . . Have pity on me, O Kaikeyi! I fall at thy feet. . . . I would that Yama would snatch me off in this hour."

 days of Sam Nariman, and as many sins as are theirs. 6. And Ahriman, the evil

 death, and original evil of the abode for the demon of demons

 deed it is remitted by his repentance; if he has committed no other evil deed, he is absolved by his repentance for ever and ever ."'

 deeds and punishment from their evil deeds. 3. And that third night, in the

 deeds, and rejecting evil thoughts, evil words, and evil deeds

 defeated by the Kûstî formula the resources of the evil spirit and Âz act most impotently, and by the passage through which he rushed into the sky he runs back to gloom and darkness. Gôkîhar burns the serpent (mâr) in the melted metal, and the stench and pollution which were in hell are burned in that metal, and it (hell) becomes quite pure. 3 He (Ahuramazda) sets the vault into which the evil spirit fled, in that metal; he brings the land of hell back for the enlargement of the world; the renovation arises in the universe by his will, and the world is immortal for ever and everlasting

 Descending, by a path evil and dark

 destruction of the Evil Spirit, whichever of two men goes quicker to perform a sacrifice (to

 Destructress of all evil inclinations

 disappearance of evil every good is perfected, and in the time of complete

 Discord fled away; the Evil Eye fled away

 doshhavat.h = as an evil

 down most of the evil, unfaithful Ashemaoghas, that shout the

 Drive thou the evil dream away

 duraatman.h = evil natured, vile

 durbuddheH = evil-minded

 durmanaH = (adj) evil-minded

 durmanaH = adj. evil-minded

 dushhTabuddhii = adj. evil spirited

 dushkirtii = adj. declared evil

 dussthaana = An evil position (6,8,12 Houses)

 elf, but to That. He is thus, according to the theory of this practice, led to divinise his functions, and by their constant association with the thought of Brahman his mind is, it is said, purified and led away from all carnal desires. If these functions are set apart as something common or impure, victory is not easily won. There is still some part of his life into which Brahman does not enter and which remains the source of distraction. By associating them with religion, it is the religious feeling which works first through and then supersedes them. He thus gradually attains Divyabhava and the state of the Devata he has worshipped. For it is common Indian principle that the end of worship is to assimilate oneself to its object or Devata. Thus it is said in the Agni Purana that. by worship of Rudra one becomes Rudra, by worship of Vishnu one becomes Vishnu, and by worship of Shakti one becomes Shakti. This is so because the mind mentally transforms itself into the likeness of that on which it is set. By thinking always, on the other hand, on sensual objects one becomes sensual. Even before worship, one should strive to attain the true attitude of worship, and so the Gandharva Tantra says, "He who is not Deva (Adeva) should not worship Deva. The Deva alone should worship Deva." The Vira or strictly the Sadhaka qualified to enter Viracara :: since the true Vira is its finished product :: commences Sadhana with this Rajasik Upasana with the Pañcatattva as Upacara which are employed for the transformation of the sensual tendencies they connote. I have heard the view expressed that this part of the Shastra was really promulgated for Shudras. Shiva knowing the animal propensities of their common life must lead them to take flesh and wine, prescribed these rites with a view to lessen the evil and to gradually wean them from enjoyment by promulgating conditions under which alone such enjoyment could be had, and in associating it with religion. "It is better to bow to Narayana with one's shoes on than never to bow at all. A man with a taste for drink will only increase his thirst by animal satisfaction (Pashupana). Rut if when he drinks he can be made to regard the liquid as a divine manifestation and have thought of God, gradually such thoughts will overcome and oust his sensual desires. On the same principle children are given powders in jam, though this method is not confined to actual children only. Those who so argue contend that a Brahmana should, on no account, take wine, and Texts are cited which are said to support this view. I have dealt with this matter in the Introduction to the Kalivilasa Tantra. It is sufficient to say here that the reply given is that such Texts refer to the unauthorized consumption of wine as by uninitiated (Anabhishikta) Brahmanas. In the same place I have discussed the question whether wine can be taken at all by any one in this Kali age. For, according to some authorities, there is only Pashubhava in the Kaliyuga. If this be correct then all wine-drinking, whether ritual or otherwise, is prohibited

 entire evil creation. (And I pray for this) as I praise through Righteousness, I who am

 entity in good and evil wombs. (13.21)

 Even as the Soma (sacrifices) come together in competition, so the new and full moon (sacrifices) are sacrifices which come together in competition. Whose sacrifice then do the gods approach and whose not? He, who among many sacrificers first appropriates the gods, sacrifices to them when the next day comes. The Ahavaniya is the abode of the gods, between the fires of cattle, the Garhapatya of men, the Anvaharya pacana of the fathers. He takes the fire; verily he appropriates the gods in their own abode; to them he sacrifices when the next day comes. By means of a vow is Agni, lord of vows, pure, the Brahman is a supporter of vows. When about to undertake a vow he should say, 'O Agni, lord of vows, I shall perform the vow.' Agni is the lord of vows among the gods; verily after announcement to him he undertakes the vow. At the full moon be undertakes his vow with the (strewing of the) straw, with the (driving away of the) calves at new moon; for that is their abode. 'The fires, both in the front and at the back, must be bestrewed', they say; men indeed desire what is bestrewed, and, how much more the gods whose is a new dwelling. With him, when sacrifice is to be made on the next day, do the gods dwell, who knowing this bestrews the fire. 'The sacrificer should win both beasts of the wild and of the village', they say; in that he refrains from those of the village, thereby be wins them; in that he eats of the wild, thereby he wins them of the wild. If be were to fast without eating, the Pitrs would be his divinity ; he eats of the wild, the wild is power, and so he bestows power upon himself. If he were to fast without eating, he would be hungry; if he were to eat, Rudra would plan evil against his cattle; he partakes of water; that is neither eaten nor not eaten; he is not hungry and Rudra does not plot evil against his cattle. The sacrificer is a bolt, the enemy of man is hunger; in that he fasts without eating, he straightway smites with the bolt the enemy, hunger

 every evil thought, and word, and deed. [(Pazand.) One would think of it as when the fire

 evil-doers of sin of a heinous kind, whose practice of Ahriman's will was

 evil-doers, one was Az-i Dahak [Zohak], by whom witchcraft was first glorified

 evil ....(?), to withstand the evil Pairikas

 evil and punishment, and there is no comfort and pleasure whatever. 4. And

 evil creation. (And I pray for this) as I praise through Righteousness

 evil deeds, evil religion, ill-principled, and disobedient to her husband

 evil intercourse, so that emitting the seed (shudak), in delivering it at

 evil law, that which established him improperly in the law it eradicates from

 evil on earth, as the greatness of the spiritual existence is more than that

 evil spirit, and the unjust contention of his through death and the conveyer

 evil thoughts, evil words, and evil deeds

 evil thoughts, which are owing to their sin, have anguish effectually, and

 evil words, and evil deeds

 evil. 4. And since there is no resemblance of the mixed evil of the world

 faithful and to distress the doers of evil deeds

 false Teacher destroy the Second Life, the Liar, in perversion by his tongue into evil belief

 fiend, from the evil-doer bent on mischief, and from that fiend

 flower garden, so do the wicked perceive evil in all that the good relate. Honest men refrain from speaking ill of others: the wicked rejoice in scandal. O king! truth is the chief of all virtues. Truth is God himself. Do not break thy vow of truth: let truth be ever a part of thee. But if thou wouldst rather be false, I must needs depart, for, verily, such a one as thee should be avoided. . . . Yet know now, O Dushyanta, that when thou art gone, my son will be king of this world, which is surrounded by the four seas and adorned by the monarch of mountains."

 For ever may they remove from us evil

 For splendor, - by some certain evil ones

 Former translators read anhîkhar, 'undefiled,' but this does not suit the Pahlavi orthography so well as anhasâr, 'iceless' (compare Pers. hasar, khâsar, or khasâr, 'ice'); cold and ice, being produced by the evil spirit, will disappear with him

 Forth from his breast, the evil spirit's mouth

 Free him from evil. Hail

 From above, from below, from the plotter of evil

 From him who afar plans evil, from him who near

 From the ordinary sacrificial Agni who conveys the offering (havya-váhana) is distinguished his corpse-devouring (kravyád) form that burns the body on the funeral pyre (x. 14). Another function of Agni is to burn and dispel evil spirits and hostile magic

 From the region of the north, from the regions of the north I, forth rushed Angra Mainyu, the deadly, the Daêva of the Daêvas . And thus spake the guileful one, he the evil-doer Angra Mainyu, the deadly: 'Drug, rush down upon him! destroy the holy Zarathustra!' The Drug came rushing along, the demon Bûiti , the unseen death, the hell-born

 from their evil words, and the third night come exaltation from their good

 From this it appears that the writer expected the evil reign of the unbelievers to last a thousand years, that is, till the end of Hûshêdar's millennium, about A.D. 1593-1635, which corresponds very closely with the reign of the great Shâh `Abbâs.]

 from whom Aeshma, the evil-doing Peshotanu, flees away in fear

 Gâyômard; and Astô-vîdâd with a thousand demons, causers of death, were let forth by him on Gâyômard, 2 But his appointed time had not come, and he (Astô-vîdâd) obtained no means of noosing (âvizî-danö) him; as it is said that, when the opposition of the evil spirit came, the period of the life and rule of Gâyômard was appointed for thirty years. 23. After the coming of the adversary he lived thirty years, and Gâyômard spoke thus: 'Although the destroyer has come, mankind will be all of my race; and this one thing is good, when they perform duty and good works

 good deeds, for the withstanding of evil thoughts, and words, and deeds; yea, for the undoing

 good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds

 great birds

 Greedy demons of disease, who devoured the flesh of patients, were greatly feared: Brahmans performed ceremonies of riddance and

 guard his hands from evil deeds; I will also have him conveyed unto those

 hard riddles that he asks me maliciously, the evil-doing Akhtya

 has made and the one which the Evil Spirit has made

 Have I, or these, beheld. Of evil beasts

 He becomes in learning like Brihaspati himself, in wealth like Kuvera. His profundity is that of the ocean, and his strength that of the wind (39). He shines with the blinding brilliance of the Sun, yet pleases with the soft glamour of the Moon. In beauty he becomes like the God of Love, and reaches the hearts of women (40). He comes forth as conqueror everywhere by the grace of this hymn of praise. Singing this hymn, he attains all his desires (41). All these desires he shall attain by the grace of the gracious Adya, whether in battle, in seeking the favour of Kings, in wagers, or in disputes, and when his life be in danger (42), at the hands of robbers, amidst burning villages, lions, or tigers (43), in forests and lonely deserts, when imprisoned, threatened by Kings or adverse planets, in burning fever, in long sickness, when attacked by fearful disease (44), in the sickness of children caused by the influence of adverse planets, or when tormented by evil dreams, when fallen in boundless waters, and when he be in some storm-tossed ship (45)

 he has perished; this is the food for the fiendish woman, rich in evil thoughts, evil words, and

 He is the Omniscient One. Man prayed to him for forgiveness for sin, and to be spared from the consequences of evil-doing

 He loosens the knot; verily he sets them free from the noose of Varuna; verily he makes them fit for the sacrifice. Having sacrificed with a verse to Savitr, he brings forward the oblation-holders; verily on the instigation of Savitr he brings them forward. The axle which is tied on both sides is Varuna of evil speech; if it were to creak, it would creak against the house of the sacrificer. 'With fair voice, O god, do thou address the dwelling', he says; the dwelling is the house; (verily it serves) for atonement. The wife (of the sacrificer) anoints (them), for the wife is every one's friend, for friendship. The share of the wife in the sacrifice makes a pair; verily also the wife grasps the sacrifice that it may not be interrupted. Now the Raksases following in its track seek to injure the sacrifice; he makes a libation in the two tracks with Rc verses addressed to Visnu. The sacrifice is Visnu; verily he drives away the Raksases from the sacrifice. If the Adhvaryu were to pour the libation in (a place) without fire, the Adhvaryu would become blind, the Raksases would injure the sacrifice . He puts gold down on it before making the libation; verily he makes the libation in that which has fire; the Adhvaryu does not become blind, the Raksases do not injure the sacrifice. 'Come ye two forward, ordaining the offering', he says; verily he makes them go to the world of heaven. 'There rejoice on the height of the earth ', he says, for the place of sacrifice is the height of the earth. Now the oblation-holder is the head of the sacrifice. 'From the sky, O Visnu, or from the earth', with this Rc verse which contains a blessing he strikes in the prop of the southern oblation-holder; verily the sacrificer at the beginning of the sacrifice wins blessings. Now Danda Aupara split by the Vasat call the axle of the third oblation-holder; the third cover put on the oblation-holder (serves) to make up the third oblation-holder, The oblation-holder is the head of the sacrifice. 'Thou art the forehead of Visnu: thou art the back of Visnu', he says. Therefore so often is the head divided. 'Thou art the string of Visnu; thou art the fixed point of Visnu', he says, for the oblation-holder is connected with Visnu as its deity. Now the knot which he first ties, if he were not to unloose it, the Adhvaryu would perish from suppression of urine; therefore it must be unloosed

 He should make an offering to Indra and Agni on eleven potsherds who has a dispute about a field or with his neighbours. Verily Indra and Agni he has recourse to with their own share, by means of them he over powers the power and strength of his rival, he overcomes the evil foe. Now power and strength depart from him who advances to battle; let him who is about to advance to battle offer to Indra and Agni an offering on eleven potsherds . Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him; with power and strength he approaches the battle and conquers in it. Now power and strength is he bereft of who wins a battle; let him who has won a battle make an offering to Indra and Agni on eleven potsherds. Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him, he is not bereft of power and strength. Now power and strength depart from him who goes to the assembly; let him who is about to go to the assembly make an offering to Indra and Agni on eleven potsherds. Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him, with power and strength he goes to the assembly. Let him next offer an oblation to Pusan. Pusan is the giver of power and strength, verily Pusan he has recourse to with his own share; verily he gives to him power and strength. When he has gone to the assembly he should offer an oblation to Ksetrapati; Ksetrapati is this (earth); verily on this earth he takes firm root. Thereafter let him make the offering to Indra and Agni on eleven potsherds; verily taking stand on this earth he next places power and strength in his body

 He shouted to Gêh thus: 'What is thy wish? so that I may give it thee.' And Gêh shouted to the evil spirit thus: 'A man is the wish, so give it to me

 he smites Discord; he smites the Evil Eye

 He who being a bad Brahman desires to drink Soma should offer to the Açvins a dusky (beast) with spots on the forehead; the Açvins were among the gods those who did not drink Soma; they later acquired the drinking of Sonia; the Açvins are the gods of the bad Brahman who desires to drink Soma; verily he has recourse to the Açvins with their own share; verily they give to him the drinking of Soma; the drinking of Soma comes to him. In that it is dusky, verily he drives away the darkness from him. In that it has spots on the forehead, verily at the beginning he bestows brilliance on him. He whom men calumniate though he has slain no one should offer a Gayal to Vayu; impure speech comes to him whom men calumniate though he has slain no one; the Gayal is neither a domestic nor a wild animal; he is neither in the village nor the forest whom men calumniate though he has slain no one; Vayu is the purifier of the gods; verily he has recourse to Vayu with his own share; verily he purifies him. The dawn shines away from him and he enters the darkness, the evil, to whom when the litany to the Açvins is being recited the sun becomes not visible; he should offer to Surya (a beast) of many forms; verily he has resort to yonder sun with its own share; verily it drives away the darkness, the evil, from him, the dawn shines upon him, he strikes away the darkness, the evil

 He who does not attain his desires should offer a cake on eight potsherds to Agni as desire; verily he has recourse to Agni as desire with his own share; verily he unites him with his desire; his desire comes to him. He who has a dispute over a field or with his relatives should offer a cake on eight potsherds to Agni, the youngest; verily he has recourse to Agni, the youngest, with his own share; verily thereby he appropriates the power and strength of his foe ; he overcomes the evil foe. He against whom witchcraft is practised should offer a cake on eight potsherds to Agni, the youngest; verily he has recourse to Agni, the youngest, with his own share; verily he drives away the Raksases from him; he who practises witchcraft does not lay him low. He who desires, 'May I live all my days', should offer a cake on eight potsherds to Agni of life; verily he has recourse to Agni of life with his own share; verily he bestows life upon him ; he lives all his days. He who desires prosperity should offer a cake on eight potsherds to Agni, the all-knower; verily he has recourse to Agni, the all-knower, with his own share; verily he makes him attain prosperity; he prospers. He who desires radiance should offer a cake on eight potsherds to Agni, the radiant; verily he has recourse to Agni, the radiant, with his own share; verily he bestows radiance on him; he is radiant. He who desires brilliance should offer a cake on eight potsherds to Agni, the brilliant ; verily he has recourse to Agni, the brilliant, with his own share; verily he bestows brilliance upon him; he becomes brilliant. He who seeks to be strong should offer a cake on eight potsherds to Agni, the strong; verily he has recourse to Agni, the strong, with his own share; verily thereby he is strong who seeks to be strong

 He who is calumniated should offer on twelve potsherds to Vaiçvanara, an oblation to Varuna, and an oblation to Dadhikravan; in that there is (an offering) on twelve potsherds to Vaiçvanara, and Agni Vaiçvanara is the year; verily he satisfies him with the year, he smites off the evil hue; by (the offering) to Varuna he frees him from the noose of Varuna; by Dadhikravan he purifies him. The sacrificial fee is gold; gold is a purifier; verily he purifies him; his food becomes fit to eat. The same (offering) he should make who desires offspring; the year unpropitiated burns up the womb of offspring, of cattle, for him who being fit for offspring does not obtain offspring; in that there is (an offering) on twelve potsherds for Vaiçvanara, and Agni Vaiçvanara is the year; verily he propitiates the year with its own share; it propitiated begets offspring for him from his own womb; by (the offering) to Varuna he frees him from the noose of Varuna; by Dadhikravan he purifies him. The sacrificial fee is gold; gold is a purifier; verily he purifies him ; he obtains offspring. When a son is born he should offer on twelve potsherds to Vaiçvanara; in that there is (an offering) on eight potsherds, he purifies him with the Gayatri, with splendour; in that there is (an offering) on nine potsherds, he bestows brilliance upon him with the Trivrt (Stoma); in that there is (an offering) on ten potsherds, he bestows proper food upon him with the Viraj; in that there is (an offering) on eleven potsherds, he bestows power upon him with the Tristubh; in that there is (an offering) on twelve potsherds, he bestows cattle upon him with the Jagati; he upon whose birth he offers this sacrifice becomes pure, brilliant, an eater of food, powerful, possessed of cattle. He is cut off from the world of heaven who, being a sacrificer at new and full moon, the sacrifice either at the new or the full moon omits, for the new and full moon offerings are made for the world of heaven; if he has omitted the sacrifice either at the new or the full moon, he should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; verily he delights the year; verily also he brings up the year for him for the winning of the world of heaven ; verily also grasping the deities he goes to the world of heaven. He who removes the fire is the slayer of the hero among the gods; formerly righteous Brahmans did not eat his food; he should offer to Agni on eight potsherds, to Vaiçvanara on twelve potsherds, when he is about to remove the fire; in that there is (an offering) on eight potsherds, the Gayatri has eight syllables, Agni is connected with the Gayatri; to Agni in his full extent he shows hospitality; verily also that is as when one makes preparation for a man about to go to (another) people . (The offering) to Vaiçvanara is on twelve potsherds; the year has twelve months; the birthplace of Agni is the year; verily he makes him go to his own birth place; his food becomes fit to eat. He who desires a village should offer on twelve potsherds to Vaiçvanara, and to the Maruts on seven potsherds. (the offering) to Vaiçvanara he places on the Ahavaniya, that to the Maruts on the Garhapatya, for the avoidance of confusion. (The offering) to Vaiçvanara is on twelve potsherds; the year has twelve months; verily by the year he removes his rivals for him; there is one to the Maruts ; the Maruts are the subject class among the gods; verily by the subjects among the gods he wins for him the subjects among men; (the offering) is on seven potsherds; the Maruts are in seven troops; verily in troops he wins his rivals for him; he deposits (the offering) when (the verses) are being repeated; verily he makes the people follow him

 hearts are desirous of evil, seducing, destroying, making unobservant, causing

 Hence came also the distinction of two Vai , the good One and the bad one, which, probably by the natural connection of Vayu, the atmosphere, with the heavens whose movement is Destiny , became at last the good Fate and the bad Fate, or Destiny bringing good and evil, life and death

 Here written Astî-vîdâd (see Chap. III, 21). Vend. V, 25, 31 says, 'Astô-vîdhôtu binds him (the dying, man); Vayô (the flying demon) conveys him bound;' from which it would appear that Astî-vîdâd and 'the evil flyer' were originally considered as distinct demons.]

 Him who hath wrought evil for us, O blazing one

 Him who near or afar plots evil against me, with this may I conquer

 His brother; and the evil spirit hissed

 his creatures which are likewise evil as he is, for he is filled with death (for those whom he has

 His soul is untroubled even in sorrow, desireless even in prosperity. He is ever joyful, pure, calm, indifferent and unperturbed. He will hurt no living thing, but will be ever devoted to the good of all being. He is free from anger and fear, with his senses under contro1 and without desire. He strives not for the preservation of his body. He is not obsessed by any longing (274-275). He will be free from grief and resentment, equal to friend and foe, patient in the endurance of cold and heat, and to him both honour and disgrace are one and the same (276). He is the same in good or evil fortune, pleased with whatsoever, without effort, he may obtain. He is beyond the three attributes, of unconditioned mind free of covetousness, and (wealth) he will hoard not (277). He will be happy in the knowledge that, as the unreal universe exists dependent upon the Truth, so does the body depend upon the soul (278). He attains liberation by the realization that the soul is completely detached from the organs of sense, and is the witness of that which is done (279)

 his wish is this, that is: 'Do not ask about me, and do not understand me! for if ye ask about and understand me, ye will not come after me .' 41. This, too, it says, that the evil spirit remains at the distance of a cry, even at the cry of a three-year-old cock (kûlêng), even at the cry of an ass, even at the cry of a righteous man when one strikes him involuntarily and he utters a cry . 4 The demon Kûndak is he who is, the steed (bârak) of wizards

 I and all of us having sown previous evil Karma

 I pass then to the other matter, namely, sexual union. The ordinary rule, as the Kaulikarcanadipika says (I refer to the exception later), is that worship should be done with the worshipper's own wife, called the Adya Shakti. This is the general Tantrik rule. Possibly because the exception to it led to abuse, the Mahanirvana (VIII. 173), after pointing out that men in the Kali age are weak of mind and distracted by lust, and so do not recognize woman (Shakti) to be the image of Deity, prescribes for such as these (in the Bhairavi Cakra) meditation on the Feet of the Divine Mother in lieu of Maithuna, or where the worship is with the Shakti (Bhogya) in Bhairavi and Tattva Cakra the worshipper should be wedded to his Shakti according to Shaiva rites. It adds (ib., 129) that "the Vira, who without marriage worships by enjoyment a Shakti, is without doubt guilty of the sin of going with another woman." Elsewhere (VI. 14) it points out that when the evil age (Kaliyuga) is at its strength, the wife alone should be the fifth Tattva for "this is void of all defect" (Sarvadosha-vivarjita). The Sammohana Tantra (Ch. 2) also says that the Kali age is dominated by lust (Kama) and it is then most difficult to subjugate the senses and that by reason of the prevalence of ignorance (Avidya) the female Yoni is used for worship. That is, by reason of the material nature of man a material form is used to depict the supreme Yoni or Cause of all. The commentator on the Mahanirvana Tantra, Pandit Jaganmohana Tarkalamkara (see Bhakta Ed. 345) says, however, that this rule is not of universal application. Shiva (he says) in this Tantra prohibited Sadhana with the fifth Tattva with other Shaktis in the case of men of ordinary weak intellect ruled by lust; but for those who have by Sadhana conquered their passions and attained the state of a true Siddha Vira, there is no prohibition as to the mode of Latasadhana. With this I deal later, but meanwhile I may observe that because there is a Shakti in the Cakra it does not follow that there is sexual intercourse, which, when it occurs in the worship of householders, ordinarily takes place outside the Cakra. Shaktis are of two kinds :: those who are enjoyed (Bhogya Shakti) and those who are worshipped only (Pujya) as earthly representatives of the Supreme Mother of all. Those who yield to desire, even in thought, as regards the latter commit the sin of incest with their mother. Similarly, there is a widespread practice amongst all Shaktas of worship of Virgins (Kumaripuja) :: a very beautiful ceremony. So also in Brahmarajayoga there is worship of virgins only

 I reject all evil thoughts, evil words, and evil deeds

 I wish to see those who are willing to serve and appease the evil-minded Kauravas

 If he has committed any other evil. deed, it is remitted by his repentance : if he has committed no other evil deed, he is absolved by his repentance, for ever and ever ."'

 In connection with the doctrine and Sadhana just described it is apposite to cite the following legend from Tibet, which shows how, according to its Sadhakas, it may be either rightly or wrongly interpreted, and how, in the latter case, it leads to terrible evils and their punishment

 in it as its origin, the first punishment in retribution for the evil deed

 In the form of HRIM, KṢIM, DHIM, HRIM

 In the Iinga of India we have another instance of the use of the pillar-symbol. The form of this symbol is sufficiently expressive of the idea which it embodies :: an idea which is more explicitly shown when the Linga and the Yoni are, as is usually the case among the worshippers of the Hindu Siva, combined to form the Lingam. The stone figure is not, however, itself a god, but only representative of a spirit

 In the region of Khvanîras are many places, from which, in this evil time of violent struggling with the adversary, a passage (vidarg) is constructed by the power of the spiritual world (mainôkîh), and one calls them the beaten tracks of Khvanîras

 In the same way the poet says that in the days of their political disruption, the cowed and down-trodden Indian people through the mouths of their poets sang the praises of the same Shakti. "The Chandi of Kavikangkan and of the Annadamangala, the Ballad of Manasa, the Goddess of Snakes, what are they but Paeans of the triumph of Evil? The burden of their song is the defeat of Shiva the good at the hands of the cruel deceitful criminal Shakti." "The male Deity who was in possession was fairly harmless. But all of a sudden a feminine Deity turns up and demands to be worshipped in his stead. That is to say that she insisted on thrusting herself where she had no right. Under what title? Force! By what method? Any that would serve."

 In the spirit-character ascribed to the serpent, we have the explanation of the association of its worship with human sacrifice noted by Mr. Fergusson :: this sacrifice being really connected with the worship of ancestors

 Influence of the Phallic Idea: The Tree of Knowledge of Good and Evil

 is manifest of the good spirits and worldly beings over the evil spirits

 is no world of the fiend, but he gathers an evil spiritual state into the

 Is payment of old evils undischarged.

 is subjugated every evil, and through wisdom is perfected every good; and

 Is this the evil portent of the birds

 It is believed that Vishnu will yet appear as Kalki, riding on a white horse and grasping a flaming sword. He will slay the enemies of evil and re-establish pure religion. Many pious Vishnuites in our own day look forward to the coming of their supreme deity with fear and trembling, but not without inflexible faith

 It is strange, to say the least, that Moses should not have been allowed to enter the promised land, and that he should be so seldom referred to by later writers until long after the reign of David

 It is the desire for the life of form which produces the universe. This desire exists in the collective Vasanas, held like all else, in inchoate state in the Mother-Power, which passing from its own (Svarupa) formless state gives effect to them. Upon the expiration of the vast length of time which constitutes a day of Brahma the whole universe is withdrawn into the great Causal Womb (Yoni) which produced it. The limited selves are withdrawn into it, and again, when the creative throes are felt, are put forth from it, each appearing in that form and state which its previous Karma had made for it. Those who do good Karma but with desire and self-regard (Sakama) go, on death, to Heaven and thereafter reap their reward in good future birth on earth :: for Heaven is also a transitory state. The bad are punished by evil births on earth and suffering in the Hells which are also transitory. Those, however, who have rid themselves of all self-regarding desire and work selflessly (Nishkama Karma) realize the Brahman nature which is Saccidananda. Such are liberated, that is never appear again in the World of Form, which is the world of suffering, and enter into the infinite ocean of Bliss Itself. This is Moksha or Mukti or Liberation. As it is freedom from the universe of form, it can only be attained through detachment from the world and desirelessness. For those who desire the world of form cannot be freed of it. Life, therefore, is a field in which man, who has gradually ascended through lower forms of mineral, vegetable and animal life, is given the opportunity of heaven-life and Liberation. The universe has a moral purpose, namely the affording to all existence of a field wherein it may reap the fruit of its actions. The forms of life are therefore the stairs (Sopana) on which man mounts to the state of infinite, eternal, and formless Bliss. This then is the origin and the end of man. He has made for himself his own past and present condition and will make his future one. His essential nature is free. If wise, he adopts the means (Sadhana) which lead to lasting happiness, for that of the world is not to be had by all, and even when attained is perishable and mixed with suffering. This Sadhana consists of various means and disciplines employed to produce purity of mind (Cittashuddhi), and devotion to, and worship of, the Magna Mater of all. It is with these means that the religious Tantra Shastras are mainly concerned. The Shakta Tantra Shastra contains a most elaborate and wonderful ritual, partly its own, partly of Vaidik origin. To a ritualist it is of absorbing interest

 It is Thou who grantest success to the tongue of the greatest of poets

 It was in these capacities, rather than as having a phallic significance, that the serpent was associated with the sun-gods, the Chaldean Bel, the Grecian Apollo, and the Semitic Seth

 it would be an evil occupation. 3. But if through the operation of that wine-selling

 Justi supposes this clause of the sentence refers to Yim and the disease which attacked his hand. If this be the case it may be translated as follows: 'they say aîghash is produced on his hand (yadman), so that,' & c.; aîghash being a disease, or evil, mentioned in Vend. XX, 14, 20, 24; compare Chap. XXVIII, 33

 lawless, evil-knowing, the most druj-like of beings, the foulest

 Let me go, O evil; being powerful, take thou pity on us! Set me, O evil, unharmed, into the world of happiness! If, O evil, thou dost not abandon us, then do we abandon thee at the fork of the road. May evil follow after another (man)! 3. Away from us may thousand-eyed, immortal (evil) dwell! Him whom we hate may it strike, and him whom we hate do thou surely smite

 Let no thief, no evil worker, have control over you

 Let no thought of Angra Mainyu ever infect thee, so that thou shouldst indulge in evil lusts

 Let us then shortly see by examples what the meaning of such a Bija is. (For a fuller account see my Garland of Letters.) In the first place, the reader will observe the common ending "m" which represents the Sanskrit breathings known as Nada and Bindu or Candrabindu. These have the same meaning in all. They are the Shaktis of that name appearing in the table of the 36 Tattvas given ante. They are states of Divine Power immediately preceding the manifestation of the objective universe. The other letters denote subsequent developments of Shakti, and various aspects of the manifested Devata mentioned below. There are sometimes variant interpretations given. Take the great Bhuvaneshvari or Maya Bija, Hrim. I have given one interpretation in my Studies above cited. From the Tantrik compendium, the Pranatoshini, quoting the Barada Tantra we get the following: Hrim = H + R + I + M. H = Shiva. R = Shakti Prakriti. I = Mahamaya. "M" is as above explained, but is here stated in the form that Nada is the Progenitrix of the Universe, and Bindu which is Brahman as Ishvara and Ishvari (Ishvaratattva) is described for the Sadhaka as the "Dispeller of Sorrow". The meaning therefore of this Bija Mantra which is used in the worship of Mahamaya or Bhuvaneshvari is, that that Devi in Her Turiya or transcendent state is Nada and Bindu, and is the causal body manifesting as Shiva-Shakti in the form of the manifested universe. The same idea is expressed in varying form but with the same substance by the Devigita (Ch. IV) which says that H = gross body, R = subtle body, I = causal body and M = the Turiya or transcendent fourth state. In other words, the Sadhaka worshipping the Devi with Hrim, by that Bija calls to mind the transcendent Shakti who is the causal body of the subtle and gross bodies of all existing things. Shrim, (see Barada Tantra) is used in the worship of Lakshmi Devi. Sh = Alahalaksmi, R = Wealth (Dhanartham) which as well as I = (satisfaction or Tushtyartham) She gives. Krim is used in the worship of Kali. K = Kali (Shakti worshipped for relief from the world and its sorrows). R = Brahma (Shiva with whom She is ever associated). I = Mahamaya (Her aspect in which She overcomes for the Sadhaka the Maya in which as Creatrix She has involved him). "Aim" is used in the worship of Sarasvati and is Vagbhava Bija. Dum is used in the worship of Durga. D = Durga. U = protection. Nada = Her aspect as Mother of the Universe, and Bindu is its Lord. The Sadhaka asks Durga as Mother-Lord to protect him, and looks on Her in her protecting aspect as upholder of the universe (Jagaddhatri). In "Strim." S = saving from difficulty. T = deliverer. R = (here) liberation (Muktyartho repha ukto'tra). I = Mahamaya. Bindu = Dispeller of grief. Nada = Mother of the Universe. She as the Lord is the dispeller of Maya and the sorrows it produces, the Savior and deliverer from all difficulties by grant of liberation. I have dealt elsewhere (Serpent Power) with Hum and Hum the former of which is called Varma (armor) Bija and the latter Kurca, H denoting Shiva and "u", His Bhairava or formidable aspect (see generally Vol. I, Tantrik Texts. Tantrabhidhana). He is an armor to the Sadhaka by His destruction of evil. Phat is the weapon or guarding Mantra used with Hum, just as Svaha (the Shakti of Fire), is used with Vashat, in making offerings. The primary Mantra of a Devata is called Mula-Mantra. Mantras are solar (Saura) and masculine, and lunar (Saumya) and feminine, as also neuter. If it be asked why things of mind are given sex, the answer is for the sake of the requirements of the worshipper. The masculine and neuter forms are called specifically Mantra and the feminine Vidya, though the first term may be used for both. Neuter Mantras end with Namah. Hum, Phat are masculine terminations, and "Tham" or Svaha, feminine (see Sharadatilaka II. Narada-pañcaratra VII, Prayogasara, Pranatoshini 70)

 Liars, the Souls go to meet them with evil food; in the House of the Lie they shall be meet

 liberated from the evil of birth and death. (4.16)

 Like Satan himself even, as the Rev. Dunbar Heath has shown

 Listen, then, O Devi, Who art the adored of the worlds,to this unsurpassed hymn, by the reciting of or listening to which one becomes the Lord of all the Siddhis (8), (a hymn) which allays evil fortune, increases happiness and prosperity, destroys untimely death, and removes all calamities (9), and is the cause of the happy approach to the gracious Adya Kalika. It is by the grace of this hymn,O

 Literally, 'And it was shouted by him, the evil spirit, thus:' the usual idiom when the nominative follows the verb.]

 ll Forms with their good and evil. This is the work of Sadhana (a word which comes from the root sadh 'to exert'), which is discipline, ritual, worship and Yoga. It is that by which any result (Siddhi) is attained. The Tantrik Shastra is a Sadhana Scripture. As Powers are many, so may be Sadhana, which is of various kinds and degrees. Man may seek to realize the Mother-Power in Her limited forms as health, strength, long life, wealth, magic powers and so forth. The so-called 'New Thought' and kindred literature which bids men to think Power and thus to become power, is very ancient, going back at least to the Upanishad which says: "What a man thinks, that he becomes."

 Loosen and remove the evil we have done

 Lord! be destroyed. Men will become averse from religious rites, without restraint, maddened with pride, ever given over to sinful acts, lustful, gluttonous, cruel. heartless, harsh of speech, deceitful, short-lived, poverty-stricken, harassed by sickness and sorrow, ugly, feeble, low, stupid, mean, and addicted to mean habits, companions of the base, thievish, calumnious, malicious, quarrelsome, depraved, cowards, and ever-ailing, devoid of all sense of shame and sin and of fear to seduce the wives of others. Vipras will live like the Shudras, and whilst neglecting their own Sandhya will yet officiate at the sacrifices of the low. They will be greedy, given over to wicked and sinful acts, liars, insolent, ignorant, deceitful, mere hangers-on of others, the sellers of their daughters, degraded, averse to all tapas and vrata. They will be heretics, impostors, and think themselves wise. They will be without faith or devotion, and will do japa and puja with no other end than to dupe the people. They will eat unclean food and follow evil customs, they will serve and eat the food of the Shudras and lust after low women, and will be wicked and ready to barter for money even their own wives to the low. In short, the only sign that they are Brahmanas will be the thread they wear. Observing no rule in eating or drinking or in other matters, scoffing at the Dharmma Scriptures, no thought of pious speech ever so much as entering their minds, they will be but bent upon the injury of the good (37-50)

 Maker of the evil world, Angra Mainyu: 'Do not destroy my creatures, O holy Zarathustra! Thou art the son of Pourusaspa , just born of thy mother . Renounce the good law of the worshippers of Mazda, and thou shalt gain such a boon as the murderer gained, the ruler of the nations

 Making the good wax and the evil wane

 may be used to injure, kill or do good; by Mantra again a kind of union with the physical Shakti is, by some, said to be effected. So the Vishnu-Purana speaks of generation by will power, as some Westerners believe will be the case when man passes beyond the domination of his gross sheath and its physical instruments. Children will then again be "mind-born". By Mantra, the Homa fire may, it is said, be lit. By Mantra, again, in the Tantrik initiation called Vedha-diksha there is, it is said, such a transference of power from the Guru to his disciple that the latter swoons under the impulse of the thought-power which pierces him. But Mantra is also that by which man identifies himself with That which is the Ground of all. In short, Mantra is a power (Shakti) in the form of idea clothed with sound. What, however, is not yet understood in the West is the particular Thought-science which is Mantravidya, or its basis. Much of the "New Thought" lacks this philosophical basis which is supplied by Mantravidya, resting itself on the Vedantik doctrine. Mantravidya is thus that form of Sadhana by which union is had with the Mother Shakti in the Mantra form (Mantramayi), in Her Sthula and Sukshma aspects respectively. The Sadhaka passes from the first to the second. This Sadhana works through the letters, as other forms of Sadhana work through form in the shape of the Yantra, Ghata or Pratima. All such Sadhana belongs to Shaktopaya Yoga as distinguished from the introspective meditative processes of Shambhavopaya which seeks more directly the realization of Shakti, which is the end common to both. The Tantrik doctrine as regards Shabda is that of the Mimamsa with this exception that it is modified to meet its main doctrine of Shakti

 May evil rulers not exist, (or) be far away! May enemies be defeated

 May I Agni protect me from evil sacrifice, Savitr from evil report

 May no plotter of evil overpower us

 may that not happen which is worse than the evil, and may that likewise not be my lot. 32

 May the sun in the east protect thee from all evil

 May the wrath of the brilliant evil worker (pass over us)

 may these come (?), may they come to him who has done those first (foul evils), as to him

 May they free us from evil

 May they relieve us from evil

 May we conquer in battle the evil-minded

 meeting of good and evil occurs, is the glorious good-yielding one of the

 men are righteous whom Asto-vidad does not obtain for death by evil noosing

 Mitokht :: since it is said in revelation that that is as much an evil as

 most beneficent Ardvi Sura Anahita! that I may overcome the evil-doing

 Museum depicts him with four arms, and a beaming, benevolent face, wearing a tiara, and surrounded by a halo of fire; he absorbed the attributes of Agni as well as those of Rudra. He is the destroyer of evil and disease, the giver of long life and the god of medicine, and is accordingly invoked to cure sickness. Victims of epilepsy are believed to be possessed by Shiva

 my dwelling-place. . . ." The Divine One is the source of good and evil: "Lust, wrath, joy, fear, and the over-clouding of the intellect, are all different forms of me

 namaskaaraniichamanii = Salutation to evil minded

 neither well-doers, nor evil-doers

 niichamanii = Evil minded

 no deceit; and no fiend, because there is no falsity; there is no evil spirit

 None, evil-minded, may assail this Pavamana's holy laws

 nor dislikes, who has renounced both the good and the evil, and is full of devotion

 Not by thy gifts that evil stroke was wrought

 Notwithstanding these warnings many of the vulgar, the vicious, the misunderstanding and the fools who play with fire have gone to Hells far more terrible than those which await human frailties in pursuance of the common life of men whose progress if slow is sure. "Black Salvation", though an advanced disciple, misinterpreted his teacher's doctrine and consciously identifying himself with the world-evil fell into Hell. In time he rose therefrom and incarnating at first, in gross material forms, he at length manifested as a great Rutra, the embodiment of all wickedness. The Tibetan Rutra here spoken of and the Indian Rutra seem to be etymologically the same but their meaning is different. Both are fierce and terrible Spirits; but a Rutra as here depicted is essentially evil, and neither the Lord of any sensual celestial paradise, nor the Cosmic Shakti which loosens forms. A Rutra is rather what in some secret circles is called (though in ungrammatical Sanskrit) an Adhatma, or a soul upon the lower and destructive path. The general destructive energy (Samhara-Shakti), however, uses for its purpose the disintegrating propensities of these forms. The evil which appears as Rutra is the expression of various kinds of Egoism. Thus Matam Rutra is Egoism as attached to the gross physical body. Again, all sentient worldly being gives expression to its feelings, saying "I am happy, unhappy, and so forth." All this is here embodied in the speech of the Rutra and is called Akar Rutra. Khatram Rutra is Egoism of the mind, as when it is said of any object "this is mine". "Black Salvation" became a Rutra of such terrific power that to save him and the world the Buddhas intervened. There are four methods by which they and the Bodhisattvas subdue and save sentient being, namely, the Peaceful, the Grand or Attractive, the Fascinating which renders powerless (Vasikaranam), and the stern method of downright Force. All forms of Egoism must be destroyed in order that the pure "That Which Is" or formless Consciousness may be attained. "Black Salvation" incarnated as the Pride of Egoism in its most terrible form. And, in order to subdue him, the last two methods had to be employed. He was, through the Glorious One, redeemed by the suffering which attends all sin and became the "Dark Defender of the Faith," which by his egoistic apostasy he had abjured, to be later the Buddha known as the "Lord of Ashes" in that world which is called "the immediately self-produced". How this came about the legend describes

 Now he hath fall'n on evil; succor him

 Now the sinful Kali Age is upon them, when Dharmma is destroyed, an Age full of evil customs and deceit. Men pursue evil ways. The Vedas have lost their power, the Smritis are forgotten, and many of the Puranas, which contain stories of the past, and show the many ways (which lead to liberation), will, O

 Now, when Sita was dwelling in the palace of the demon king, guarded by Rakshasa women, Ravana approached her again and again, and addressed to her sweet speeches, praising her beauty and endeavouring to win her love. But Sita rejected him with scorn. Although she was his prisoner, he could not win her by force. She was strengthened by her own virtue; she was protected by Brahma's dread decree. Be it known that once upon a time the lustful Ravana had seized by force a nymph of Indra's heaven, whose name was Punjikashthala. When he committed that evil offence, Brahma spake angrily and said that Ravana's head would be rent asunder if ever again he attempted to act in like manner towards another female in heaven or upon earth

 number of the evil spells that the foe of Mithra works out

 numerously, and their disturbance by Aharman and the demons was less. 63. For in their evil reigns, within the countries of Iran, there were not seven towns which were desolate as they will be when it is the end of thy millennium, O Zaratûst the Spîtâmân! for all the towns of Iran will be ploughed up by their horses' hoofs, and their banners will reach unto Padashkhvârgar , and they will carry away the sovereignty of the seat of the religion I approve from there; and their destruction comes from that place, O Zaratûst the Spîtâmân! this is what I foretell

 O Adya! the five essential Elements in the worship of Shakti have been prescribed to be Wine, Meat, Fish, parched Grain, and the Union of man with woman (22). The worship of Shakti without these five elements is but the practice of evil magic. That Siddhi which is the object of sadhana is never attained thereby, and obstacles are encountered at every step (23). As seed sown on barren rocks does not germinate, so worship without these five elements is fruitless (24)

 O Agni, do thou strengthen the sacrificer; weaken him who plotteth evil

 O Agni, with life unhurt, with not-cool body, guard me this day from the sky, guard from bondage, guard from error in sacrifice, guard from evil food, guard from ill deed

 O auspicious and favourable Devi! Forest fire

 O Bhagavan! Lord of all, Greatest among those who are versed in Dharmma, Thou in former ages in Thy mercy didst through Brahma reveal the four Vedas which are the propagators of all dharmma and which ordain the rules of life for all the varying castes of men and for the different stages of their lives (18-19). In the First Age, men by the practice of yaga and yajna prescribed by Thee were virtuous and pleasing to Devas and Pitris (20). By the study of the Vedas, dhyana and tapas, and the conquest of the senses, by acts of mercy and charity men were of exceeding power and courage, strength and vigour, adherents of the true Dharmma, wise and truthful and of firm resolve, and, mortals though they were, they were yet like Devas and went to the abode of the Devas (21, 22). Kings then were faithful to their engagements and were ever concerned with the protection of their people, upon whose wives they were wont to look as if upon their mothers, and whose children they regarded as their very own (23). The people, too, did then look upon a neighbour's property as if it were mere lumps of clay, and, with devotion to their Dharmma, kept to the path of righteousness (24). There were then no liars, none who were selfish, thievish, malicious, foolish, none who were evil-minded, envious, wrathful, gluttonous, or lustful, but all were good of heart and of ever blissful mind. Land then yielded in plenty all kinds of grain, clouds showered seasonable rains, cows gave abundant milk, and trees were weighted with fruits (25-27). No untimely death there was, nor famine nor sickness. Men were ever cheerful, prosperous, and healthy, and endowed with all qualities of beauty and brilliance. Women were chaste and devoted to their husbands. Brahmanas, Kshatriyas, Vaishyas, and Shudras kept to and followed the customs, Dharmma, yajna, of their respective castes, and attained the final liberation (28-29)

 O king, from him who plots evil

 o Like a dread beast, evil, roaming the mountains

 O remove ye the sins we have sinned, What evil may cling to us sever With bolts and sharp weapons, kind friends, And gracious be ever. From the snare of Varuna deliver us, ward us, Ye warm-hearted gods, O help us and guard us

 O Visnu, wide striding, this is thy Soma; guard it let not the evil-eyed one espy this of thine

 of Agni burned their dead for the same reason as did the ancient Greeks. "When the remains of the deceased have been placed on the funeral pile, and the process of cremation has commenced, Agni, the god of fire, is prayed not to scorch or consume the departed, not to tear asunder his skin or his limbs, but, after the flames have done their work, to convey to the fathers the mortal who has been presented to him as an offering. Leaving behind on earth all that is evil and imperfect, and proceeding by the paths which the fathers trod, invested with a lustre like that of the gods, it soars to the realms of eternal light in a car, or on wings, and recovers there its ancient body in a complete and glorified form; meets with the forefathers who are living in festivity with Yama; obtains from him, when recognized by him as one of his own, a delectable abode, and enters upon more perfect life, which is crowned with the fulfilment of all desires, is passed in the presence of the gods, and employed in the fulfilment of their pleasure."

 of Daevas and men, to withstand the evil done by the Jahi

 of due season, hath sat him in his ancient seat', he says; verily in those he establishes them from whom he makes him to fall. With two verses he deposits (it), for support

 of evil :: for when evil is not complete, and after it is expressly said that

 of evil deeds, a race of all evils to be made to tear by the evil spirit

 of evil is on account of the good completed :: it is similarly testified

 of evil thoughts, evil words, and evil deeds. 7. And their acquirer is the

 of evil, and one by the vile, the doers of evil; even to the vileness of creation

 of holy men, and for the crushing of the evil; and I pray for

 of Life, when thou madest actions and words to have their meed - evil for the evil, a good

 of progeny; when the custom is completely continuous, which produces an evil

 of soul which the faithful possess. 3. That evil which occurs when doing good

 of the demon Vala. The Darbas, "the tearers", are a variety of Pisachas. Reference is made in Mahabharata to "ugly Vartikas of dreadful sight, having one wing, one eye, and one leg"; when they "vomit blood, facing the sun", a dreadful happening is known to be at hand, because they are fiends of evil omen

 of the evil law, Peshana, the worshipper of the Daevas, and the

 of the evil millenniums, they diminish the gift for the ceremonial; and in

 of the evil spirit to the universal control of the glory of the creator for

 of the forest of evil thoughts, Whose lotus feet are worshipped by the universe. O lotus seated upon a lotus, Joy dost thou cause to those who salute Thee, Destroyer of Ignorance, Spouse of Hari

 of the good word am I, of the evil am I not; of the good deed am I, and of the evil, not

 of this intoxicant, through which the Karapans evilly deceive, and the wicked lords of the

 On Nishadh's Lord, I pray that evil one

 on of the wandering evil spirit, the erratic, unobservant spirit :: was unmingled

 On the impulse of the god Savitr', (with these words) he takes up the spade, for impelling. 'With the arms of the Açvins he says, for the Açvins were the priests of the gods. 'With the hands of Pusan', be for restraint. Now the spade is as it were a bolt; 'Thou art the spade; thou art the, woman', he says, to appease it. Now, as each part is performed, the Raksases seek to injure the sacrifice; 'The Raksas is encompassed, the evil spirits are enco