300-399

300

As for the gifts of land bestowed on Brahmins, you may mention your having bestowed it. But if you tell others of your having made a Brahmin any other gift you shall lose the whole merit there of.

301

p. 81

It is lawful to tell all men in the court that you have made a gift of land. But of any other gifts of your hand, you are never to tell others that you have given it.

302

Ignorant of the glory of the great being, all their external observances are like to a lion attempting to live on grass.

303

The fruit of your acts in a former birth though thou say--I do not choose it, it will not depart nor it will come for your saying, I wish for it, then resignation in the heart is best of all.

304

Having burnt up cupid with the flame of his eye he united himself in lust to (Gowri) Parvati. If thou look upon the might of this Siva even for a moment, thy sins shall pass away.

305

A woman dwells on the head of Siva and ever dues a woman dwell in the mouth of Brahma. Ir. the splendour of felicity does a woman dwell in tine noble breast of Vishnu. Thou alone Vema is able to put away women powerful as they be,

p. 82

306

Our bodies are born unconsciously. Do not we bear them about, sunk in foulness. If we obtained an intellectual body how should we be continually reproduced in the world, O Vema.

307

Possess not thyself of wives nor sons. He that allows himself to suffer distress for these is a mad man like him who lifts a stone from the earth and places it on his head.

308

Through a sin committed ignorantly in a former birth, we are immersed in impurity and burdened with the body. But if thou be one of understanding how should thou be reproduced in the world. Thou shalt become immortal.

309

Sons are the barred doors of our earthly prison. Wealth and kin are the encircling wall and fools are the prisoners.

310

p. 83

Unable to swim the stream of abstinence that lies across their path, the three gods are subdued with the hook (rope) in their noses by the bonds of marriage. Is not it then a joke for a man to say he will swim it?

311

If a creature kill a creature and give it to a creature, thus devoured, shall beatitude be attained by the slayers of animals?

312

Did not Rama cast the fire-dart, and dry up the sea, pass over, and return and stand still. Then did he not bring trees and hills and with them build the bridge?

313

Whatever thou may, thy life is not in thy possessions. Though thou possess nothing thou possessest life. The destiny written by Brahma in thy forehead is vile as the writing of a slut.

314

By not bestowing food on one who begged it off him in the former birth, he becomes necessitous in the iron age. His being now born wealthy is a testimony to the beneficent man.

p. 84

315

The acts of the deeply deceitful man who plunders the Bhutts (adulators), poets, and others and feigns innocence shall very suddenly become the rugs that fall to a dog's portion.

316

A daring thief will plunder the property of poets and the fat of his sinews grows stout and strong, like a daring dog he roams to bite.

317

If thou fail to destroy the sins (lit, pains) that were committed in the former birth, how should they depart. Thy mind (buddhi) and thy acts being combined and untwined what can such men say to this? They must endure the fruits of their sins.

318

Be he a great sinner or a Brahmin slayer or merciless or base, when he dies if, he stay all his desires and meditate on Siva, he shall become (muct) happy.

p. 85

319

Why shouldst thou muse on thy acts done in a former birth? They have become the life of thy present existence. If thou consider the acts, thy present life shall take effect hereafter. What understanding is that which cannot know this?

320

Urine turns into excellence. Birth is sure by its means. Being born it turns to gold and a man of excellence. All those unchangeable souls that believe in thee, thou shall make acceptable as the blessed above O Vemana.

321

The woman that cannot give meat or drink is deceitful. If then in a succeeding birth, if she wish for food shall she gain it? This is like longing for a vest?

322

They who in time of need sell for an inferior price; these are the men who in such circumstances hang even in diminished price. Why should they who accept it consent? Besides should they ever have agreed, still the act is not befitting (I doubt the meaning of this intricate stupidity).

p. 86

323

If thou bound a linga on a bhavi and burn something that is bhavi and wear its ashes, shall one who is bhavi be unable to see Siva, because ye choose to exclude him.

324

If thou bestow the exalted vaishnava sect on one of debased caste and call him superior to Brahmins, this is like cleaning a toddy pot and filling it with the water of Ganges at Benares.

325

He who unasked bestows his property--this is the Brahmin Saint. He who gives only when asked is a mere giver But he who is poor as to beg again of him who has solicited his aid, is the Siva Saint.

326

What did Parasurama gain by slaying his mother at his father's advice? Was he not deprived of all shadows of refuge to stand by him and driven to malayadri?

327

p. 87

There are abundance of those who recite the (tantra) treatises on religion. But there are none who mention the mantras. They have become powerless as the puppets of a show man.

328

Are not all those who revile Siva ashamed when they view the form Dacshu, the ram faced, and after seeing the precious dignity of adultery who would commit adultery?

329

What is the cause that being born in water and grown in water; he puts water away from him and uniting himself with women, he relies on this fleeting body.

330

The accomplished maid drinks palmwine and water and among the great she looses her petticoat and dances. When she has done her work, she puts on her rags again.

331

He that eats dogs (quells his passions) is the (linga) Janga Teacher. He that eats hog (quells his bodily lusts) is the Parama yogee. He that eats the elephant, how wise must he be!

p. 88

332

On the fourth day of he moon's decrease, a girl brought forth. On the fifth day she dressed herself and seeing her vest as a screen she gave the breast to net babe (a mystic riddle not worth explaining).

333

In an alligator's eye an old woman brought forth; the chiefs of beings have not put away her uncleanness; if those beings come how shalt they put it away?

334

In a girl's hand is a bunch of desirable flowers. In that bunch four spouts (distillations); consider in them the soul resides.

335

At high noon (mudras) by the heat of the full moon (jyotees), the large bee (wisdom) rapidly fans the breeze (grow). By full faith the soul enters into thee.

336

He that knows his mother knows the deity. He that knows the earth knows heaven. He that knows heaven and earth vows himself.

p. 89

337

There was a pleasing girl on a loft (story). The girl speaking--I conceived an intention. In that intention consider thou shalt see beatitude.

338

A tree grew on a bird. In that tree were thirteen seeds. Listen there is a tree in those seeds.

339

With a gurgling sound he swallowed down a woman. When he swallowed her the woman stared. He swallowed her down body and all. (Woman is delusion).

340

A woman adorned with (wearing) beauty. To wear them, plucks (roots) them out of the box; when she tries to do so, a chief widow arrested her.

341

The jewel of woman went to buy oil, bought and brought home the cut-oil. Can oil ever be cut? (worthless)

p. 90

342

First there were three branches born in a tree. Spouts, boughs and leaves were therein produced. The flower, the bud (foot spout) and the full fruit fill the world.

343

With the widowed widow maya--they plunge and emerge in worldly pursuits. But when that affection has ceased, when her protection ceases those desires themselves exist not.

344

Born from thy mother, sucking thy mother's breast and playing roguish pranks with thy mother, what shall I say of the reality (tatwa) of the mother being in another transmigration--the wife?

345

If a masker openly and causelessly throw the hundred and first tribe into a well, shall he being a mere toddy pilferer attain a future life?

346

p. 91

He who can turn fire into water and water into fire, who converts fire into wind, and if he himself be fire, he is the jewel of yogees (i.e., if by mortification he can purify himself from the impurer elements).

347

Its feet are ten and three tails, one head--Thus it openly appears roaming the noble earth ill at ease. He who can clearly understand this is Ishwara (a mystic riddle, quite worthless).

348

He lives well known to the people; but is not a king. He has a crown on him, but he is not Brahma. He knows and speaks of what is fit, yet is no yogee. Know who this is (pure fooling of Para Brahma).

349

It produces young ones in the earth and writes their characters on them, and suffer beheading. He is the chief of the Gods . He is lord of men. (Siva in his character of creator, fate and destroyer).

350

p. 92

In a flourishing tree, a fruit was produced with three eyes, but is not Siva. It has a skin on it but is no yogēe. It has sweet juice. (mystic fooling of a coconut)

351

It dwells in light and shuts its eyes while it lays egg with delight. Surely the cuckoo practices penance on the bough.

352

Husband and son both (join) delight to touch and seize the wife's breasts. Such is nature in the world. If the son touched it, milk springs forth. If the husband touches it, 'that place' moistens with desire O Vema!

353

A whore devoid of lewdness is the devil's daughter; joyless work a plague of rubbing. Thus a village devoid of a liberal man is demon's town.

354

Say not, this one, she is not fresh and this one is fresh. Be she old or young, the enamoured paramour cannot quit her. Can you call an old buffalo's milk nasty? Love goes by liking alone.

p. 93

355

The whore praises all the ways of the whoremonger. The whore's mother exposes his infamy. It is hurtful to meddle with a whore who hath a mother.

356

Without coition a woman becomes old. If it enjoys coition, the jewel of horses becomes decrepit. In the earth, the man becomes aged who with incessant desire indulges in excessive coition. This is true, O Vema.

357

It is ruin to go with a gypsy's whore who can restrain a sinful mind. If she will leave the village I begone elsewhere

358

A whore's elder sister will caress and kiss you. The paramour gazes at her through love of his whore. Those of the wife's side are all his relations.

359

p. 94

Born in the yoni, ye long for the yoni; you grow by sucking the breast and still seize the breast. The soul devoid of shame thus perisheth in the world.

360

Among men who are born in the belly that contains urines by the churning which is the lowest and who can be marked as the eminent?

361

The leaf of which cupid has delighted to eat the golden lace that vishnu born from the lotus navel wears round his chest (Lakshmi), the little locket (box) which men ever delight to open and gaze into the hillock that is ever lovingly hidden, the cup from which Brahma daily drinks with thirst, the crystal vase that princes delight to light up, the fair diadem of Siva who seeks alms with a dish under his arm, the box of love powder with which even saints are charmed (or for which they long), it makes the mightiest sing and talk and dance like the fool and sports with them. Can there be any greater assembly of mischievous charms? (a beautiful and easy song)

p. 95

362

He who serves the semen becomes the seed. He who serveth the holy streams becometh a God. He serves the excellent shall for ever be the deity. (This alludes to shactiyam)

363

Born by copulation and growing up thereby, he lives in coition (lit. becomes it). If thou canst lay aside the practice of this thou shalt attain the pair (Siva & Shacti).

364

He is prisoned in the womb, then gains birth and is wearied through the fluctuations of loss and increase through the Craft of delusion, how can he know either his origin or end)

365

When the day when her breast begin to bud she traps (illegible--JBH) with love. When they become hubbies she causes desire When her breasts dangle, spirits would not covet her.

p. 96

366

When breasts are budding she is worth three millions; when her breasts are swelled, one million; when her breasts are flabby, she is not worth a farthing,

367

Woman is the mortar in which men pound to wear it out. But they weary themselves and begin to fall over her thighs throughout the world.

368

Him who loses his langoti, they deride as a monkey, drew him mad and hoot him off. Yet will not you loose your langoti in the very presence of your wife?

369

From the juice of food, the juice of the generative drop is produced. From the juice of the generatiyn, seed is formed. To discriminate between the juice and the seed is essential.

370

The forehead .of him whose fate is there written, is but small. The inscription in the forehead of the forehead eyed Siva and the common destinies of men are all easily erased by rubbing the forehead.

p. 97

371

Infricans penom vulvoe, the zengam orders his affairs thus, so as to continue his race in the world.

372

He who has not learnt to reward him who bestows a girl, or a poem, comforts him not (cools his belly) nor enriches him...(incomplete)

373

No one will give away buttermilk as he will toddy; though they hoard up for the thief they will not bestow in virtue...(incomplete)

374

In urine are all bodies born. What matters your caste, and what is your intrinsic nature? He that ceases from envy and knoweth the abode where truth is placed, this is the noblest of men.

375

The hill over the womb and the slit in its centre are the long and short foot. Thus they seem mighty bands; enjoy sweet coition and be happy.

p. 98

376

United with a suitable female, if one is stout, a stout boy will be produced. But if this man be powerless can the sons be strong?

377

If one's wife comes and consents and another's husband comes and shove it in. O how it hurts, cries the lady with her mouth; but he replies it is home (it holds).

378

The pest of the anus is known to the whole race; it cannot be loosed; the pest of the tongue is life (i.e., food causes life). The whole world is subject to these inconveniences of the tongue and anus.

379

When we behold the body of a woman we are agitated; but cannot perceive the nastiness in her belly. To what end is this body that lives in defilement.

380

Your wife was born from the (urine) of her mother and father and the son is produced from the (urine) of the wife and

p. 99

husband and yet what delight (a pun with) they feel in this (urine) life.

381

The smell of lust in a woman's body causes an emetic; let us not enter that leaky hovel. Surely there is little pleasure in joining thyself with thy wife.

382

Look on woman--when the period of life arrives she is menstruous; from time to time the menses regularly occur. Then what is the name of the woman and what has it to do with time.

383

It is sad feeling to praise the subvulvatees; and vile to praise him who has it over his head and ridiculous to praise him who carries it in his cheek.

884

Caste is a pariarism, a wife is a parcel of mala mutra. Can love be produced in the body towards such a wife? The mind through spiritual knowledge becomes a form of God.

385

p. 100

Filth goes to the scourer and a block of wood falls to the share of the potters, fullness of the nails to the barber as is well known and as surely must the worshipper, attain the divinity to gain purity.

386

Foul defied cry they, ignorant of the source of that impurity. Defiled doth she retire to a corner. If she bathe in water the fourth day, do that impurity depart? Never shall it leave her.

387

Does not impurity flow from the nine orifices of the male? Do not they perceive it? How can a woman be so defiled as to be aside from men--surely all bodies are one.

388

There is no sweetness in the foulness of the loins. Yet there is some good in the secret parts. Will the defilement of impurity leave us merely by bathing?

389

In the earth on a mountain, in the pit on a hill, in the red earth in a white ant-hill, gold is produced. Surely is gold therein hidden.

p. 101

390

If thou take the root chedarasi plant in its beauty, pour the juice of the moon plant there on and triturate it well, this shall produce a universally useful anjanamn (magic mixture applied to the eyes to show where things lie hid) .

391

If thou extract with vermilion the purest part of gold, and if thou form a crucible of potter's earth and if thou know not this science thou shalt reap no advantage from it.

392

This is a rock upon a hill. If thou closely combine him who is in the white-ant hill, so that the similarity shall be great. Then will gold be produced (spurious).

393

If thou put together a fruit with ripened husk and a grown vepa tree, and black sugar and touch them with quick silver, there will be produced gold excelling in value and beauty.

394

If thou take a stone and grind it on a stone knowing the nature of metal and unite them, if thou understand their union thou shalt thereby live.

p. 102

395

One man chews and spits her out not caring for her. When he leaves her then a poor paramour wishes for his chewings; will not dogs lick the platter made of leaves which you eat of and throw away.

396

Though a fine wife's breasts be lovely let us think through the force of sin, on her breasts before now we have ourselves sucked comely breasts; let us not now think on breasts.

397

Of those we name teacher and pupil, which is last and which is first? If you desire to know and estimate them which is the greater, which is the less? Consider the teacher and pupil each as a teacher.

398

Seed is produced in the tree. The tree is produced in the seed, affection budding between them. Understand in the earth of the nature of the tree and the seed. For thus are the soul and the body connected.

399

p. 103

The shame veiled in a word hides in the mind. The shame that is concealed by a petticoat is unfit to mention. But open shames are our seminal connections. Our shame is less as the cause is greater.