The world has neither beginning nor ending; moreover all spirits are enchained in the bonds of their own acts and deeds; so that the spirit of high rank which adopts the practices of the inferior, cannot attain to the sublime rank peculiarly assigned to exalted conduct; and the inferior spirit, sedulously given up to the works of those eminent in dignity, is enabled to obtain that glorious pre-eminence; so that their meritorious works confer on them knowledge; and the purity of their intellects, in proportion to their elevation, conducts them to high degrees and praiseworthy deeds. The dominion obtained by an animal body over the human soul arises from works; as in their members, physical structure, and senses, all men are fashioned after one model; but through the cause of becoming or unbecoming deeds, one is a sovereign ruler, and another a destitute dependent. Thus, through the influence of praiseworthy acts, one is honored and opulent; and owing to a subservience to foul deeds, another lives degraded and indigent; the high and dignified agent of opulence and honor falls not into the depths of poverty, nor does the wretched slave to acts of covetousness and avarice ever attain the dignity of honor and riches. The world is the root and productive soil of works, and time is their developer; because, when their time comes, it brings the fruit, just as every season produces the flowers, sweet-scented plants, and fruits suitable to the period; in like manner, the result of every act, whether deserving of praise or censure, is made to adhere to its agent, in whatever revolution that may be proper for it. Works are divided into two kinds: those which are to be performed; the other, those which are to be avoided: under the first, come those acts, the performance of which is enjoined in the Vedas, or the celestial revelation, such as the established worship and the requisite acts of obedience which prevail among the Hindoos; under the second head come those acts, the committing of which is forbidden by the text of the celestial code; such as shedding blood, theft, immoral practices, and other similar acts there enumerated. The supreme Lord stands not in need of our adoration and obedience, nor is he in any want of us for the performance of the above-mentioned duties at our hands; but the results of our acts and deeds, in reference to rewards and punishments, accrue and adhere to us. For instance, if the invalid should adopt habitual moderation, he obtains that health which is the object of his wishes, and his existence is thereby rendered happy; but should he, from a bias to reprehensible pleasures, the concomitants of disease, withdraw from the restraints of abstinence, his life becomes embittered; the physician, in either case, being totally independent of the patient’s welfare and sufferings. Moreover, the world is the abode of disease, and human beings are the patients: if they acquit