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SIKAND-GOMÂNÍK VIGÂR.
shows that, if the original existence of the creator be divinity, and his nature be light and beauty, fragrance and purity, goodness and sagacity, then such things as darkness and ugliness, stench and pollution, vileness and ignorance—the demoniacal nature itselfought to be far from him. 320. If his original existence be anything demoniacal, and his nature be darkness or stench, ugliness or pollution, vileness or ignorance, then the nature of divinity remains strange to him.
321. If there be any one by whom indecision about all this is insinuated into his own self, that implies that, owing to his indecision about it, there is no discrimination in him as to goodness, amid his own evil. 322. Now, moreover, the hope of the hopeful is absorbed, (323) for even he who goes to heaven through doing good works is, even there, in evil and misery, (324) because there is no distinct discrimination of good from evil, even there, (325) if there be the goodness which is devoid of evil, and there be also the evil which is devoid of goodness, represented as really of the same origin. 326. This is known, that the difference of good and evil is owing to difference of nature. 327. When the two origins of their difference and distinction from the other of different nature are manifest, that hope of the hopeful is just, (328) and sagacity is their passport (parvânak).
329. This, too, you should know, that every statement which is not unconfused by its own limits is unenquiring (apad-khvâh). 330. Likewise this, that the limit of divinity is specially sagacity. 331. And also this, that the limit of sagacity is only 3 1 Sans. has undesirable.' ? JJ and Sans. omit these four words. 8 Literally 'one.'
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