Temptation

Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

Ye shall not tempt the LORD your God, as ye tempted him in Massah.

Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell verily is all around the disbelievers.

And We gave them portents wherein was a clear trial.

And they designed a snare for him, but We made them the undermost.

THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.

“Enough, my son; from further slaughter cease, Regard thy safety, and depart in peace; Haste to the ships, the gotten spoils enjoy, Nor tempt too far the hostile gods of Troy.”

The son of Panthus, skill’d the dart to send, Eyes the dead hero, and insults the friend. “This hand, Atrides, laid Patroclus low; Warrior! desist, nor tempt an equal blow: To me the spoils my prowess won, resign: Depart with life, and leave the glory mine.”

THE TRIAL OF THE AXES, DURING WHICH ULYSSES REVEALS HIMSELF TO EUMAEUS AND PHILOETIUS

“Alas! I shall either be always feeble and of no prowess, or I am too young, and have not yet reached my full strength so as to be able to hold my own if any one attacks me. You others, therefore, who are stronger than I, make trial of the bow and get this contest settled.”

Then he said to Melanthius the goatherd, “Look sharp, light a fire in the court, and set a seat hard by with a sheep skin on it; bring us also a large ball of lard, from what they have in the house. Let us warm the bow and grease it—we will then make trial of it again, and bring the contest to an end.”

There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.

Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.

He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?

The Hereafter does not shine before those who are lacking in the power of discrimination and are easily carried away therefore by the charm of fleeting objects. As children are tempted by toys, so they are tempted by pleasure, power, name and fame. To them these seem the only realities. Being thus attached to perishable things, they come many times under the dominion of death. There is one part of us which must die; there is another part which never dies. When a man can identify himself with his undying nature, which is one with God, then he overcomes death.

Children (the ignorant) pursue external pleasures; (thus) they fall into the wide- spread snare of death. But the wise, knowing the nature of immortality, do not seek the permanent among fleeting things.

"'"The Chandala said, 'I have become thy friend. For this reason only I am preaching to thee. Do what is beneficial. Do not, from temptation, do what is sinful.'

“Salya said, ‘Listen, O king, to me as I relate this ancient story of the events of former days,--how, O descendant of Bharata, misery befell Indra and his wife. Once Twashtri, the lord of creatures and the foremost of celestials, was engaged in practising rigid austerities. And it is said that from antipathy to Indra he created a son having three heads. And that being of universal form possessed of great lustre hankered after Indra’s seat. And possessed of those three awful faces resembling the sun, the moon, and the fire, he read the Vedas with one mouth, drank wine with another, and looked with the third as if he would absorb all the cardinal points. And given to the practice of austerities, and mild being and self-controlled, he was intent upon a life of religious practices and austerities. And his practice of austerities, O subduer of foes, was rigid and terrible and of an exceedingly severe character. And beholding the austerities, courage, and truthfulness of this one possessed of immeasurable energy, Indra became anxious, fearing lest that being should take his place. And Indra reflected, “How may he be made to addict himself to sensual enjoyments; how may he be made to cease his practice of such rigid austerities? For were the three-headed being to wax strong, he would absorb the whole universe.” And it was thus that Indra pondered in his mind; and, O best of Bharata’s race, endued with intelligence, he ordered the celestial nymphs to tempt the son of Twashtri. And he commanded them, saying, “Be quick, and go without delay, and so tempt him that the three-headed being may plunge himself into sensual enjoyment to the utmost extent. Furnished with captivating hips, array yourselves in voluptuous attires, and decking yourselves in charming necklaces, do ye display gestures and blandishments of love. Endued with loveliness, do ye tempt him and alleviate my dread. I feel restless in my heart, O lovely damsels.

"'Bhishma continued, "The great Rishis, highly gratified at this, replied unto Purandara, saying, 'So be it!' They then ascended to heaven in company of Indra himself. Even thus, those high-souled persons, though famishing with hunger and though tempted at such a time with the offer of diverse kinds of enjoyable articles, refrained from yielding to temptation. As the result of such self-denial, they attained to heaven. It seems, therefore, that one should, under all circumstances, cast off cupidity from oneself. Even this, O king, is the highest duty. Cupidity should be cast off. The man who recites this account (of the deeds of the righteous Rishis) in assemblies of men, succeeds in acquiring wealth. Such a man has never to attain to a distressful end. The Pitris, the Rishis, and the deities become all pleased with him. Hereafter, again, he becomes endued with fame and religious merit and wealth!"'"

Kabandha saw each chieftain stand Imprisoned by his mighty hand, Which like a snare around him pressed And thus the royal pair addressed: "Why, warriors, are your glances bent On me whom hungry pangs torment? Why stand with wildered senses? Fate Has brought you now my maw to sate."

He clomb a tree that near him grew And leafy shade around him threw. "Hence," thought the Vanar, "shall I see The Maithil dame, if here she be, These lovely trees, this cool retreat Will surely tempt her wandering feet. Here the sad queen will roam apart. And dream of Rama in her heart."

"Better with foes thy dwelling make, Or house thee with the venomed snake, Than live with false familiar friends Who further still thy foeman's ends. I know their treacherous mood, I know Their secret triumph at thy woe. They in their inward hearts despise The brave, the noble, and the wise, Grieve at their bliss with rancorous hate, And for their sorrows watch and wait: Scan every fault with curious eye, And each slight error magnify. Ask elephants who roam the wild How were their captive friends beguiled. "For fire," they cry, "we little care, For javelin and shaft and snare: Our foes are traitors, taught to bind The trusting creatures of their kind." Still, still, shall blessings flow from cows,(926) And Brahmans love their rigorous vows; Still woman change her restless will, And friends perfidious work us ill. What though with conquering feet I tread On every prostrate foeman's head; What though the worlds in abject fear Their mighty lord in me revere? This thought my peace of mind destroys And robs me of expected joys. The lotus of the lake receives The glittering rain that gems its leaves, But each bright drop remains apart: So is it still with heart and heart. Deceitful as an autumn cloud Which, though its thunderous voice be loud, On the dry earth no torrent sends, Such is the race of faithless friends. No riches of the bloomy spray Will tempt the wandering bee to stay That loves from flower to flower to range; And friends like thee are swift to change. Thou blot upon thy glorious line, If any giant's tongue but thine Had dared to give this base advice, He should not live to shame me twice."

designs. 1. The great guardian among these (gods) sees as if from anear. He that thinketh he is moving stealthily--all this the gods know. 2. If a man stands, walks, or sneaks about, if he goes slinking away, if he goes into his hiding- place; if two persons sit together and scheme, king Varuna is there as a third, and knows it. 3. Both this earth here belongs to king Varuna, and also yonder broad sky whose boundaries are far away. Moreover these two oceans are the loins of Varuna; yea, he is hidden in this small (drop of) water. 4. He that should flee beyond the heaven far away would not be free from king Varuna. His spies come hither (to the earth) from heaven, with a thousand eyes do they watch over the earth. 5. King Varuna sees through all that is between heaven and earth, and all that is beyond. He has counted the winkings of men's eyes. As a (winning) gamester puts down his dice, thus does he establish these (laws). 6. May all thy fateful toils which, seven by seven, threefold, lie spread out, ensnare him that speaks falsehood: him that speaks the truth they shall let go! 7. With a hundred snares, O Varuna, surround him, let the liar not go free from thee, O thou that observest men! The rogue shall sit, his belly hanging loose, like a cask without hoops, bursting all about! 8. With (the snare of) Varuna which is fastened lengthwise, and that which (is fastened) broadwise, with the indigenous and the foreign, with the divine and the human,-- 9. With all these snares do I fetter thee, O N. N., descended from N. N., the son of the woman N. N.: all these do I design for thee.

of disease. 1. May Agni Vaisvânara, the bull of unfailing strength, burn up him that is evil-disposed, and desires to harm us, and him that plans hostile deeds against us! 2. Between the two rows of teeth of Agni Vaisvânara do I place him that plans to injure us, when we are not planning to injure him; and him that plans to injure us, when we do plan to injure him. Those who hound us in our chambers, while shouting goes on in the night of the new moon, and the other flesh-devourers who plan to injure us, all of them do I overcome with might. 4. With might I overcome the Pisâkas, rob them of their property; all evil-disposed (demons) do I slay: may my device succeed! 5. With the gods who vie with, and measure their swiftness with this sun, with those that are in the rivers, and in the mountains, do I, along with my cattle, consort. 6. I plague the Pisâkas as the tiger the cattle-owners. As dogs who have seen a lion, these do not find a refuge. 7. My strength does not lie with Pisâkas, nor with thieves, nor with prowlers in the forest. From the village which I enter the Pisâkas vanish away. 8. From the village which my fierce power has entered the Pisâkas vanish away; they do not devise evil. 9. They who irritate me with their jabber, as (buzzing) mosquitoes the elephant, them I regard as wretched (creatures), as small vermin upon people. 10. May Nirriti (the goddess of destruction) take hold of this one, as a horse with the halter! The fool who is wroth with me is not freed from (her) snare.

The Sâdhyas (blessed) go holding up with might one support of the net, the Rudras another, the Vasus another, (Still) another is upheld by the Âdityas. 13. All the gods shall go pressing from above with might; the Angiras shall go on the middle (of the net), slaying the mighty army! 14. The trees, and (growths) that are like trees, the plants and the herbs as well; two-footed and four-footed creatures do I impel, that they shall slay yonder army! 15. The Gandharvas and Apsaras, the serpents and the gods, holy men and (deceased) Fathers, the visible and invisible (beings), do I impel, that they shall slay yonder army! 16. Scattered here are the fetters of death; when thou steppest upon them thou shalt not escape! May this hammer slay (the men) of yonder army by the thousand! 17. The gharma (sacrificial hot drink) that has been heated by the fire, this sacrifice (shall) slay thousands! Do ye, Bhava and Sarva, whose arms are mottled, slay yonder army! 18. Into the (snare of) death they shall fall, into hunger, exhaustion, slaughter, and fear! O Indra and Sarva, do ye with trap and net slay yonder army! 19. Conquered, O foes, do ye flee away; repelled by (our) charm, do ye run! Of yonder host, repulsed by Brihaspati, not one shall be saved! 20. May their weapons fall from their (hands), may they be unable to lay the arrow on (the bow)! And then (our) arrows shall smite them, badly frightened, in their vital members! 21. Heaven and earth shall shriek at them, and the atmosphere, along with the divine powers! Neither aider, nor support did they find; smiting one another they shall go to death! 22. The four regions are the she-mules of the god's chariot, the purodâsas (sacrificial rice-cakes) the hoofs, the atmosphere the seat (of the wagon). Heaven and earth are its two sides, the seasons the reins, the intermediate regions the attendants, Vâk (speech) the road. 23.

2 Drink thou of this whereof at birth, O Indra, thou drankest, Mighty One for power and rapture. 3 The fire is kindled, Soma pressed, O Indra: let thy Bays, best to draw, convey thee hither. 4 Indra, come hither: evermore thou camest through our great strong desire to drink the Soma. 5 Mayst thou, O Indra, on the day of trial, present or absent, wheresoe'er thou dwellest, 2 With that well−formed most wide−extending palate, wherewith thou ever drinkest streams of sweetness, 3 This drop, steer−strong and omniform, the Soma, hath been made ready for the Bull, for India. 4 Soma when pressed excels the unpressed Soma, better, for one who knows, to give him pleasure. 5 We call on thee, O Indra: come thou hither: sufficient be the Soma for thy body. 2 With Soma go ye nigh to him chief drinker of the Soma's juice: 3 What time, with Soma, with the juice effused, ye come before the God, 4 To him, Adhvaryu! yea, to him give offerings of the juice expressed.

2 Bring swift, for offering, the snare that suits the time, to the pure−drinker Vayu, roaring as he goes, 3 May Savitar the God send us full life, to each who sacrifices, lives aright and pours the juice 4 May Indra evermore be gracious unto us, and may King Soma meditate our happiness, 5 Indra hath given the body with its song and strength: Brhaspati, thou art the lengthener of life. 6 Indra possesseth might celestial nobly formed: the singer in the hotise is Agni, prudent Sage. 7 Not often have we sinned against you secretly, nor, Vasus, have we openly provoked the Gods. 8 May Savitar remove from us our malady, and may the Mountains keep it far away from where 9 Ye Vasus, let the stone, the presser stand erect: avert all enmities and keep them far remote. 10 Eat strength and fatness in the pasture, kine, who are balmed at the reservoir and at the seat of Law. 11 The singer fills the spirit: all mens, love hath he. Indra takes kindly care of those who pour the juice. 12 Wondrous thy spirit−filling light, triumpliant; thy hosts save from decay and are resistless.

8 May the fleet Courser's halter and his heel−ropes, the head−stall and the girths and cords about him. 9 What part of the Steed's flesh the fly hath eaten, or is left sticking to the post or hatchet, 10 Food undigested steaming from his belly, and any odour of raw flesh remaining, 11 What from thy body which with fire is roasted, when thou art set upon the spit, distilleth, 12 They who observing that the Horse is ready call out and say, the smell is good; remove it; 13 The trial−fork of the flesh−cooking caldron, the vessels out of which the broth is sprinkled, 14 The starting−place, his place of rest and rolling, the ropes wherewith the Charger's feet were fastened, 15 Let not the fire, smoke−scented, make thee crackle, nor glowing caldron smell and break to pieces. 16 The robe they spread upon the Horse to clothe him, the upper covering and the golden trappings, 17 If one, when seated, with excessive urging hath with his heel or with his whip distressed thee, 18 The four−and−thirty ribs of the. Swift Charger, kin to the Gods, the slayer's hatchet pierces. 19 Of Tvastar's Charger there is one dissector,−this is the custom−two there are who guide him. 20 Let not thy dear soul burn thee as thou comest, let not the hatchet linger in thy body. 21 No, here thou diest not, thou art not injured: by easy paths unto the Gods thou goest. 22 May this Steed bring us all−sustaining riches, wealth in good kine,good horses, manly offspring.

e Hotr Adhvaryu, atoner, fire kindler, Holder of the stone, and skilled reciter, With this well-prepared sacrifice Well offered do ye fill the channels. f The cutters of the stake, the bearers of the stake, And they that fashion the top piece for the stake for the horse, And they that collect the cooking-pot for the steed [2], May their approval quicken us. g He hath come forth--efficacious hath been my prayer-- To the regions of the gods, straight backed; In him the sages, the seers, rejoice, For the prosperity of the gods a good friend have we made. h The bond of the strong one, the tie of the steed, The head stall, the rope of him, And the grass placed in his mouth, May all these of thine be with the gods. i Whatever of the horse's raw flesh [3] the fly eateth, Whatever on the chip or the axe hath stuck, Whatever is on the hands, the nails of the slayer, May all these of thine be with the gods. k The refuse that bloweth forth from the belly, The smell of raw flesh, Let the slayers see that in order Let them cook the fat to a turn. I Whatever flieth away from thy limb As it is cooked by the fire when thou art spitted, Let it fall not on earth, nor on the grass; Be that given to the eager gods. a Those who watch for the cooking of the strong one, And call out, 'It is fragrant; take it out,' And who wait to beg for the meat of the steed, May their approval quicken us. b The trial spoon of the meat-cooking pot, The vessels to hold the juice, The coverings of the dishes for warming, The hooks, the crates, attend the steed. c The starting-place, the sitting down, the turning, The hobbles of the steed, What it hath drunk, what it hath eaten as fodder [1], May all these of thine be with the gods. d May Agni, smoke smelling, not make thee crackle; May not the radiant pot be broken, smelling; Offered, delighted in, approved, offered with the Vasat cry, The gods accept the horse.