(1) Now of works, — That which is called the Body (atman) is their hymn of praise (ttktha), for from it arise (ut-tha) all actions. It is their Saman (chant), for it is the same (sama) as all works. It is their prayer (brahman), for it supports ( Vbhar) all works. Although it is that triad, this Soul (Atman) is one. Although it is one, it is that triad. That is the Im- mortal veiled by the real (satya). Life (prana^ ' breath ') [a designation of the Atman], verily, is the Immortal. Name and form are the real. By them this Life is veiled.

(18) O nobly-born, when such thought-forms emanate, be thou not afraid, nor terrified; the body which now thou possessest being a mental-body of [karmic] propensities, though slain and chopped [to bits], cannot die. Because thy body is, in reality, one of voidness, thou needest not fear. The [bodies of the] Lord of Death, too, are emanations from the radiances of thine own intellect; they are not constituted of matter; voidness cannot injure voidness. Beyond the emanations of thine own intellectual faculties, externally, the Peaceful and the Wrathful Ones, the Blood-Drinking Ones, the Various-Headed Ones, the rainbow lights, the terrifying forms of the lord of Death, exist not in reality: of this, there is no doubt. Thus, knowing this, all the fear and terror is self-dissipated; and, merging in the state of at-one- ment, Buddhahood is obtained.

(12) First, the compacted, figured body is indivisible and incorruptible, and not to be felt by man's hands; for it is constituted or composed out of the divine power, and that power is so knit and bound together that it can never be destroyed again.

(1) Whether every human being is immortal or we are wholly destroyed, or whether something of us passes over to dissolution and destruction, while something else, that which is the true man, endures for ever- this question will be answered here for those willing to investigate our nature.

We know that man is not a thing of one only element; he has a soul and he has, whether instrument or adjunct in some other mode, a body: this is the first distinction; it remains to investigate the nature and essential being of these two constituents.

Reason tells us that the body as, itself too, a composite, cannot for ever hold together; and our senses show us it breaking up, wearing out, the victim of destructive agents of many kinds, each of its constituents going its own way, one part working against another, perverting, wrecking, and this especially when the material masses are no longer presided over by the reconciling soul.

And when each single constituent is taken as a thing apart, it is still not a unity; for it is divisible into shape and matter, the duality without which bodies at their very simplest cannot cohere.

The mere fact that, as material forms, they have bulk means that they can be lopped and crushed and so come to destruction.

If this body, then, is really a part of us, we are not wholly immortal; if it is an instrument of ours, then, as a thing put at our service for a certain time, it must be in its nature passing.

The sovereign principle, the authentic man, will be as Form to this Matter or as agent to this instrument, and thus, whatever that relation be, the soul is the man.

(18) If one's thought-forms be not recognized as soon as one dieth, the shapes of Dharma-Raja, the Lord of Death, will shine forth on the Chony id-Bar do. The largest of the bodies of Dharma-Raja, the Lord of Death, equaling the heavens [in vastness]; the intermediate, Mt. Meru; the smallest, eighteen times one's own body, will come filling the world-systems. They will come having their upper teeth biting the nether lip; their eyes glassy; their hairs tied up on the top of the head; big-bellied, narrow-wasted; holding a [karmic] record-board in the hand; giving utterance from their mouth to sounds of 'Strike! Slay!', licking [human] brain, drinking blood, tearing heads from corpses, tearing out [the] hearts: thus will [they] come, filling the worlds.

(1) The hostile opposition, therefore, in the things that are now proposed, may be easily dissolved by demonstrating the dignity of wholes with respect to parts, and by recalling to your recollection the exempt transcendency of the Gods above men. But what I mean is this, that the soul, which ranks as a whole, presides over all the mundane body, and that the celestial Gods ascend, as into a vehicle, into a celestial body, neither receiving any injury from thence, nor any impediment in their intellections. But to a partial soul, the communion with body is noxious in both these respects. If, therefore, some one perceiving this, should nevertheless introduce such a doubt as the following, that if the body is a bond to our soul, it will also be a bond to the soul of the universe, and that if a partial soul is converted to the body on account of generation, in a similar manner the power of the Gods is converted to generation; in answer to this every one may reply, that he who thus doubts does not know how much superior beings transcend men, and wholes parts. Since, therefore, the objections pertain to things different from each other, they do not produce any ambiguity.

(45) Thereupon will come the manifestation of the atomic and other powers, which are the endowment of the body, together with its unassailable force.

(1) Likewise of that Mind the sky is the body. Its light- form is yon sun. As far as Mind extends, so far extends the sky, so far yon sun. These two [the fire and the sun] entered sexual union. Therefrom was born Breath. He is Indra. He is without a rival. Verily, a second person is a rival He who knows this has no rival.

(7) That this world has neither beginning nor end but exists for ever as long as the Supreme stands is certainly no novel teaching. And before this school rose it had been urged that commerce with the body is no gain to a Soul.

But to treat the human Soul as a fair presentment of the Soul of the Universe is like picking out potters and blacksmiths and making them warrant for discrediting an entire well-ordered city.

We must recognize how different is the governance exercised by the All-Soul; the relation is not the same: it is not in fetters. Among the very great number of differences it should not have been overlooked that the We lies under fetter; and this in a second limitation, for the Body-Kind, already fettered within the All-Soul, imprisons all that it grasps.

But the Soul of the Universe cannot be in bond to what itself has bound: it is sovereign and therefore immune of the lower things, over which we on the contrary are not masters. That in it which is directed to the Divine and Transcendent is ever unmingled, knows no encumbering; that in it which imparts life to the body admits nothing bodily to itself. It is the general fact that an inset , necessarily shares the conditions of its containing principle , and does not communicate its own conditions where that principle has an independent life: thus a graft will die if the stock dies, but the stock will live on by its proper life though the graft wither. The fire within your own self may be quenched, but the thing, fire, will exist still; and if fire itself were annihilated that would make no difference to the Soul, the Soul in the Supreme, but only to the plan of the material world; and if the other elements sufficed to maintain a Kosmos, the Soul in the Supreme would be unconcerned.

The constitution of the All is very different from that of the single, separate forms of life: there, the established rule commanding to permanence is sovereign; here things are like deserters kept to their own place and duty by a double bond; there is no outlet from the All, and therefore no need of restraining or of driving errants back to bounds: all remains where from the beginning the Soul's nature appointed.

The natural movement within the plan will be injurious to anything whose natural tendency it opposes: one group will sweep bravely onward with the great total to which it is adapted; the others, not able to comply with the larger order, are destroyed. A great choral is moving to its concerted plan; midway in the march, a tortoise is intercepted; unable to get away from the choral line it is trampled under foot; but if it could only range itself within the greater movement it too would suffer nothing.

(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.'

(13) But if one flee from them, through awe and terror being begotten, then, on the Ninth Day, the blood- drinking [deities] of the Vajra Order will come to receive one. Thereupon, the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, listen undistractedly. [He of the blood-drinking Vajra Order named the Bhagavan Vajra-Heruka, dark-blue in colour; with three faces, six hands, and four feet firmly postured; in the first right hand [holding] a dorje, in the middle [one], a skull-bowl, in the last [one], a battle axe; in the first of the left, a bell, in the middle [one] a skull-bowl, in the last [one], a ploughshare: his body embraced by the Mother Vajra-Krotishaurima, her right [hand] clinging to his neck, her left offering to his mouth a red shell [filled with blood], will issue from the eastern quarter of thy brain and come to shine upon thee. Fear it not. Be not terrified. Be not awed. Know it to be the embodiment of thine own intellect. As it is thine own tutelary deity, be not terrified. In reality [they are] the Bhagavan Vajra-Sattva, the Father and Mother. Believe in them. Recognizing them, liberation will be obtained at once. By so proclaiming [them], knowing them to be tutelary deities, merging [in them] in at-one-ment, Buddhahood will be obtained.

(3) < You idiot,' said Yajfiavalkya, * that you will think that it could be anywhere else than in ourselves! for if it were any- where else than in ourselves, the dogs might eat it or the birds might tear it to pieces.' The Soul, the Person taught in the Upanishads 26, ' On what are you and your soul (dtman) based? ' e On the in-breath (fraud)? ' And on what is the out-breath based? ' ' On the diffused breath (vyana)! ' On the up-breath (ndana)? f And on what is the up-breath based * ' c On the middle [or equalizing] breath (samana)? ( That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it is not seized. It is indestructible, for it is not destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured. These * are the eight abodes, the eight worlds, the eight gods, the eight persons. He who plucks apait and puts together these persons and passes beyond them — that is the Person taught in the Upanishads about whom I ask you. If him to me ye \\ill not tell, Your head indeed will then fall off.' But him £akalya did not know, And so indeed his head fell off. Indeed, robbers carried off his bones, thinking they were some- thing else. Man, a tree growing from Brahma

(33) 'I, by not having understood these [things] in that way hitherto, have held the non-existent to be the existent, the unreal to be the real, the illusory to be the actual, and have wandered in the Sangsara so long. And even now if I do not recognize them to be illusions, then, wandering in the Sangsara for long ages, [I shall be] certain to fall into the morass of various miseries.

(6) Having well ascertained the object of the knowledge of the Vedânta, and having purified their nature by the Yoga of renunciation, all anchorites, enjoying the highest immortality, become free at the time of the great end (death) in the worlds of Brahmâ.

(21) Here we find again, in our Consideration, the lamentable, and horrible Fall in the Incarnation, because when the Light of Life rises up, and when the Fiat in the Tincture of the Spirit of the Soul renews the Matrix, then the Fiat thrusts the Death of the Stifling [Choking, Checking, or Stopping] and Perishing, in the Sternness (viz. the Impurity of the stifled [or checked] Blood) from itself, out of its Essences, and casts it away, and will not endure it in the eBody, but as a Superfluity; the Fiat itself drives it out, and of its tough [glutinous] Sourness makes an Inclosure round about it, viz. a Film, or Gut, that it may touch neither the Flash nor the Spirit, and leaves the nethermost Port open for it, and % banishes it eternally, because that Impurity does not belong to this Kingdom; as it happened also to the Earth, when the Fiat thrust it out of the Matrix in the Midst in the Center, upon a Heap [as a Lump,] seeing it was unfit for Heaven, so also i here.

(4) Verily, a person has those arteries called hita; as a hair subdivided a thousandfold, so minute are they, full of white, blue, yellow, green, and red. Now when people seem to be killing him, when they seem to be overpowering him, when an elephant seems to be tearing him to pieces, when he seems to be falling into a hole — in these circumstances he is imagining through ignorance the very fear which he sees when awake. When he imagines that he is a god, as it were, that he is a king, as it were, or " I am this world-all," that is his highest world.

(112) But seeing the sound of God's word must rise up through the astringent bitter death, and generate a body in the half-dead water, thereupon that body is good, and also evil, dead and also living; for it must instantly attract the sap of fierceness and the body of death, and stand in such a body and power, as does the earth, its mother.

(4) Hence, through these things such a corporeal-formed division as you introduce, is demonstrated to be false. It is, indeed, especially necessary not to propose any thing of this kind; but if this should appear to you to be requisite, yet you must not think, that what is false deserves to be discussed. For such a discussion does not exhibit a copiousness of arguments; but he wearies himself in vain, who, proposing things that are false, endeavours afterwards to subvert them, as things that are not true. For how is it possible that an essence, which is of itself incorporeal, and which has nothing in common with the bodies that participate of it, should be distinguished from other things by corporeal qualities? How can that which is not locally present with bodies, be separated by corporeal places? And how can that which is not inclosed by the partible circumscriptions of subjects, be partibly detained by the parts of the world? What, also, is that which can prevent the Gods from being every where? And what can restrain their power from extending as far as to the celestial arch? For to effect this, must be the work of a more powerful cause, which is able to inclose and circumscribe them in certain parts.

(2) —I am the soul of the great body which rests in Arohabu. I am protecting the body of Hanirta, the lord of motion, who rests in the marshes of Senhakarokana

(15) Yet, though set face-to-face thus, if, through power of evil propensities, terror and awe being produced, not recognizing them to be tutelary deities, one flee from them, then, on the Eleventh Day, the blood- drinking Lotus Order will come to receive one. Thereupon the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, on the Eleventh Day, the blood-drinking [deity] of the Lotus Order, called the Bhagavan Padma-Heruka, of reddish-black colour; [having] three faces, six hands, and four feet firmly postured, the right[face] white, the left, blue, the central, darkish red; in the first of the right of the six hands holding a lotus, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the middle [one], a skull-bowl filled with blood, in the last, a small drum; his body embraced by the Mother Padma-Krotishaurima, her right hand clinging to his neck, her left offering to his mouth a red shell [filled with blood]; the Father and Mother in union; will issue from the western quarter of thy brain and come to shine upon thee. Fear that not. Be not terrified. Be not awed. Rejoice. Recognize [them] to be the product of thine own intellect; as [they are] thine own tutelary deity, be not afraid. In reality they are the Father -Mother Bhagavan Amitabha. Believe in them. Concomitantly with recognition, liberation will come. Through such acknowledging, recognizing them to be tutelary deities, in at-one-ment thou wilt merge [into them], and obtain Buddhahood.