(4) ' Let us hear what anybody may have told you/ [con- tinued Yajnavalkya]. £ As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Jabala say, "Brahma is mind." For he might have thought, "What can one have who is without a mind? " But did he tell you Its^seat and support?' ' He did not tell me. ' Verily, Yajnavalkya, do you here tell us.' £ Its seat is just the mind; Its support, space. One should worship It as the blissful (ananda).' c What is Its blissfulness, Yajnavalkya? ' 'Just the mind, your Majesty/ said he. c Verily, your Majesty, by the mind one betakes himself to a woman. A son like himself is born of her. He is bliss. Verily, your Majesty, the highest Brahma is mind. Mind does not desert him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods/ ' I will give you a thousand cows with a bull as large as an elephant/ said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.'

(1) Whatever is to be known is a form of Mind, for mind is to be known. Mind, having become this, helps him.

(1) Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, the All-good Buddha.

(11) 'Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.'

(9) 'From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman, name, form, and matter (food).'

(13) To that pupil who has approached him respectfully, whose thoughts are not troubled by any desires, and who has obtained perfect peace, the wise teacher truly told that knowledge of Brahman through which he knows the eternal and true Person.

(5) The man of steady intellect, undeluded, knower of Brahman, established in Brahman, should not be elated having obtained the pleasant and should not be troubled having got the unpleasant.

(23) Up to the other day thou wert unable to recognize the Chonyid Bardo and hast had to wander down this far. Now, if thou art to hold fast to the real Truth, thou must allow thy mind to rest undistractedly in the nothing-to-do, nothing-to-hold condition of the unobscured, primordial, bright, void state of thine intellect, to which thou hast been introduced by the guru. [Thereby] thou wilt obtain Liberation without having to enter the door of the womb. But if thou art unable to know thyself, then, whosoever may be thy tutelary deity and thy guru, meditate on them, in a state of intense fondness and humble trust, as overshadowing the crown of thy head. This is of great importance. Be not distracted.

(4) By knowing Him only, a wise Brahman should get for himself intelligence; He should not meditate upon many words, For that is a weariness of speech.

(11) That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best.

(12) Those who, having restrained well all the senses, even-minded everywhere, rejoicing in the welfare of all beings, meditate on the indefinable, eternal, all-pervading, and Imperishable Brahman – they attain Me alone.

(19) Who, after hearing this Dharma, develops not the bodhi mind, can only be a worthless man without wisdom.”

(1) "Child, let us embrace with love. Be happy. Already the power, light, is coming to us from them. I see, I see ineffable depths. How shall I tell you, child? . . . How shall I tell you about the universe? I am mind, and I see another mind, one that moves the soul. I see the one that moves me from pure forgetfulness. You have given me power. I see myself. I want to speak. Fear seizes me. I have found the beginning of the power above all powers, without beginning. I see a spring bubbling with life. I have said, child, that I am mind. I have seen. Speech cannot reveal this. For all of the eighth, child, and the souls in it, and the angels, sing a song in silence. I, mind, understand."

(26) O nobly-born, to sum up: thy present intellect in the Intermediate State having no firm object whereon to depend, being of little weight and continuously in motion, whatever thought occur to thee now — be it pious or impious — will wield great power; therefore think not in thy mind of impious things, but recall any devotional exercises; or, if thou wert unaccustomed to any such exercises, [show forth] pure affection and humble faith; pray to the Compassionate One, or to thy tutelary deities; with full resolve, utter this prayer: Alas! While wandering alone, separated from loving friends, When the vacuous, reflected boy of mine own mental ideas dawneth upon me, May the Buddhas, vouchsafing their power of compassion, Grant that there shall be no fear, awe, or terror in the Bardo.

(2) 'Whatever there is, the whole world, when gone forth (from the Brahman), trembles in its breath. That Brahman is a great terror, like a drawn sword. Those who know it become immortal.'

(372) Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvâna.

(1) It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great height, the senses of my body being held back - just as men who are weighed down with sleep after a fill of food, or from fatigue of body. Methought a Being more than vast, in size beyond all bounds, called out my name and saith: What wouldst thou hear and see, and what hast thou in mind to learn and know?

(20) If you will meditate on God, take before you the eternal Darkness, which is without God; for God dwells in himself, and the Darkness cannot in its own Power comprehend him; which Darkness has a great [Desire of] longing after the Light, caused by the Light's beholding itself in the Darkness, and shining in it. And in this Longing or Desiring, you find the Source, and the Source takes hold of the Power or Virtue of the Light, and the Longing makes the Virtue material, and the material Virtue is the Inclosure to God, or the Heaven; for in the Virtue stands the Paradise, wherein the Spirit which proceeds from the Father and the Son works. All this is incomprehensible to the Creation, but not impossible to be found in the Mind; for Paradise stands open in the Mind of a holy Soul.

(7) He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss.

(12) Fix the mind firmly in Me only; place the intellect in Me, thereafter you shall live in Me only; there is no doubt about this.