(1) The hiṅkâra is the threefold knowledge, the prastâva these three worlds, the udgîtha Agni (fire), Vâyu (air), and Âditya (sun), the pratihâra the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Sâman, as interwoven in everything.

(1) Nârada approached Sanatkumâra and said, 'Teach me, Sir!' Sanatkumâra said to him: 'Please to tell me what you know; afterward I shall tell you what is beyond.'

(1) The Buddha then asked Vimalakirti:

“You spoke of coming here to see the Tathagata, but how do you see Him impartially?”

Vimalakirti replied:

“Seeing reality in one’s body is how to see the Buddha. I see the Tathagata did not come in the past, will not go in the future, and does not stay in the present. The Tathagata is seen neither in form (rupa, the first aggregate) nor in the extinction of form nor in the underlying nature of form. Neither is He seen in responsiveness (vedana), conception (sanjna), discrimination (samskara) and consciousness (vijnana) (i.e. the four other aggregates), their extinction and their underlying natures. The Tathagata is not created by the four elements (earth, water, fire and air), for He is (immaterial) like space. He does not come from the union of the six entrances (i.e. the six sense organs) for He is beyond eye, ear, nose, tongue, body and intellect. He is beyond the three worlds (of desire, form and formlessness) for He is free from the three defilements (desire, hate and stupidity). He is in line with the three gates to nirvana and has achieved the three states of enlightenment (or three insights) which do not differ from (the underlying nature of) unenlightenment. He is neither unity nor diversity, neither selfness nor otherness, neither form nor formlessness, neither on this shore (of enlightenment) nor in mid-stream when converting living beings. He looks into the nirvanic condition (of stillness and extinction of worldly existence) but does not dwell in its permanent extinction. He is neither this nor that and cannot be revealed by these two extremes. He cannot be known by intellect or perceived by consciousness. He is neither bright nor obscure. He is nameless and formless, being neither strong nor weak, neither clean nor unclean, neither in a given place nor outside of it, and neither mundane nor supramundane. He can neither be pointed out nor spoken of. He is neither charitable nor selfish; he neither keeps nor breaks the precepts; is beyond patience and anger, diligence and remissness, stillness and disturbance. He is neither intelligent nor stupid, and neither honest nor deceitful. He neither comes nor goes and neither enters nor leaves. He is beyond the paths of word and speech. He is neither the field of blessedness nor its opposite, neither worthy nor unworthy of worship and offerings. He can be neither seized nor released and is beyond ‘is’ and ‘is not’. He is equal to reality and to the nature of Dharma (Dharmata) and cannot be designated and estimated, for he is beyond figuring and measuring. He is neither large nor small, is neither visible nor audible, can neither be felt nor known, is free from all ties and bondage, is equal to the All-knowledge and to the (underlying) nature of all living beings, and cannot be differentiated from all things. He is beyond gain and loss, free from defilement and troubles (klesa), beyond creating and giving rise (to anything), beyond birth and death, beyond fear and worry, beyond like and dislike, and beyond existence in the past, future and present. He cannot be revealed by word, speech, discerning and pointing.

(2) 'There is this verse, "He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere. '"He is one (before creation), he becomes three (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty ." 'When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened. 'The venerable Sanatkumâra showed to Nârada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumâra Skanda, yea, Skanda they call him.'

(1) The hiṅkâra is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvarî Sâmans, as interwoven in the worlds .

(7) “Therefore, we should know that all sorts of klesa are the seeds of the Tathagata. This is like one who does not plunge into the ocean will never find the priceless pearl. Likewise, a man who does not enter the ocean of klesa will never win the gem of all-knowledge (sarvajna).”

(1) The hiṅkâra is fire, the prastâva air, the udgîtha the sun, the pratihâra the stars, the nidhana the moon. That is the Râgana Sâman, as interwoven in the deities.

(2) It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkutd) has been breathed foith that which is Rig- Veda, Yajur- Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs, Legend (itihasa), Ancient Lore (pitrand)> Sciences (vidya), Mystic Doctrines (^m^rf), Verses (sloka), Aphorisms (sutra), desert '; so also in all the following similar sentences. Cf. Bnh. 4. 5. 7. 2 A designation of the Atharva-Veda. Explanations (amivydkkydua)> and Commentaries (vyakhyana). From it, indeed, are all these breathed foith. ii. It is — as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions (samkalpa) the uniting-point is the mind (manas\ so of all knowledges the uniting-point is the heart, so of all acts (karma) the uniting-point is the hands, so of all pleasures (ananda) the uniting-point is the generative organ, so of all evacuations the uniting-point Is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech. 12,. It is — as a lump of salt cast in water would dissolve right- into the water; there would not be [any] 2 of it to seize forth, as it were (iva), but wherever one may take, it is salty indeed — so, lo, verily, this great Being (bhuta\ infinite, limitless, is just a mass of knowledge (vijnana-ghana). Arising out of these elements (bkuta), into them also one vanishes away. After death there is no consciousness (na pretya samjna *sti). Thus, lo, say I.' Thus spake Yajnavalkya.

(4) Janaka, [king] of Videha, descending from his cushion and approaching, said: c Adoration to you, Yajnavalkya. Do you instruct me.' He [i.e. Yajnavalkya] said: 'Verily, as a king about to go on a great journey would prepare a chariot or a ship, even so you have a soul (atman) prepared with these mystic doctrines (tipanisad}. So, being at the head of a troop, and wealthy, learned in the Vedas, and instructed in mystic doctrines, whither, when released hence, will you go? ' ' That I know not, noble Sir — whither I shall go/ 2, £ Indha (i. e. the Kindler) by name is this person here in the right eye. Him, verily, who is that Indha people call " Indra" 1 K % cryptically, for the gods are fond of the cryptic, as it were, and dislike the evident.

(25) In that state wherein thou art existing, there is being experienced by thee, in an unbearable intensity, voidness and Brightness inseparable — the Voidness bright by nature and the Brightness by nature void, and the Brightness inseparable from the Voidness — a state of the primordial [or unmodified] intellect, which is the Adi-Kaya. And the power of this, shining unobstructedly, will radiate everywhere; it is the Nirmana-Kaya.

(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.

(12) Whose five supernatural powers are walking elephants and horses while the Mahayana is his vehicle, which controlled by the one mind, rolls through the eight noble paths. (Thirty-two) distinctive marks dignify his body; while (eighty) excellences add to it their grace. Shamefulness is his raiment, and deep mind his coiffure. The seven riches that he owns are his assets which, used to teach others, earn more dividends. Dedicating all merits (to Buddhahood), his practice of the Dharma has received wins far greater profit. The four dhyanas are his meditation bed, which from pure living originates. Much learning increases wisdom announcing self-awakening. His broth is the flavour of release. The precepts are his perfumed Salve and pure mind is his bath. By killing the culprit klesa is his boldness unsurpassed. By defeating the four demons, he plants his triumphant banner as a bodhimandala.

(12) “The Tathagata replied:

‘Virtuous one, the offering of Dharma is preached by all Buddhas in profound sutras but it is hard for worldly men to believe and accept it as its meaning is subtle and not easily detected, for it is impeacable in its purity and cleanness. It is beyond the reach of thinking and discriminating; it contains the treasure of the Bodhi-sattva’s Dharma store and is sealed by the Dharani-symbol; it never backslides for it achieves the six perfections (paramitas); discerns the difference between various meanings; is in line with the bodhi Dharma; is at the top of all sutras; helps people to enter upon great kindness and great compassion; to keep from demons and perverse views, and to conform with the law of causality and the teaching on the unreality of an ego; a man, a living being and life and on voidness, formlessness, non-creating and non-uprising. It enables living beings to sit in a bodhimandala to turn the wheel of the law. It is praised and honoured by heavenly dragons, gandharvas, etc. It can help living beings to reach the Buddha’s Dharma store and gather all knowledge (sarvajna realized by) saints and sages, preach the path followed by all Bodhisattvas; rely on the reality underlying all things; proclaim the (doctrine of) impermanence, suffering; voidness and absence of ego and nirvana. It can save all living beings who have broken the precepts and keep in awe all demons, heretics and greedy people. It is praised by the Buddhas, saints and sages for it wipes out suffering from birth and death; proclaims the joy in nirvana as preached by past; future and present Buddhas in the ten directions.

(1) Verily, this world is a triad — name, form, and work. Of these, as regards names, that which is called Speech is their hymn of praise (ttktha), for from it arise (ut-tha) all names. It is their Saman (chant), for it is the same (sama) as all names. It is their prayer (brahman)^ for it supports ( */bhar) all names.

(3) 'He (Brahman) it is who sends up the breath (prâna), and who throws back the breath (apâna). All the Devas (senses) worship him, the adorable (or the dwarf), who sits in the centre.'

(3) 'But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.' Sanatkumâra, said to him: 'Whatever you have read, is only a name.

(10) Lunar Canopy asked: ‘What is this offering of Dharma?’

The deva replied: ‘Go to the Tathagata Bhaisajya who will explain it fully.’

(2) The Devas (gods) and Asuras (demons) both heard these words, and said: 'Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.' Thus saying Indra went from the Devas, Virokana from the Asuras, and both, without having communicated with each other, approached Pragâpati, holding fuel in their hands, as is the custom for pupils approaching their master.

(4) Now that which has the form of a person in the left eye Is his wife, Viraj. Their meeting-place [literally, their common praise, or concord] is the space in the heart. Their food is the red lump in the heart. Their covering is the net-like work In the heart. The path that they go is that vein which goes upward from the heart. Like a hair divided a thousandfold, so are the veins called kita, which are established within the heart. Through these flows that which flows on [i. e. the food]. Therefore that [soul which is composed of Indha and Viraj] is, as it were, an eater of finer food than is this bodily self.

(4) f Let us hear what anybody may have told you/ [con- tinued Yajfiavalkya]. ' Udanka Saulbayana told me: "Brahma, verily, is the breath of life (prana)" ' As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Saulbayana say, f< Brahma is the breath of life." For he might have thought, " What can one have who is without the breath of life? " But did he tell you Its seat and support? ' I He did not tell me. c Forsooth, your Majesty, that is a one-legged [Brahma].' c Verily, Yajfiavalkya, do you here tell us. should worship It as the dear (przya).' £The breath of life itself, your Majesty/ said he. c Verily, out of love for the breath of life, your Majesty, one has sacrifice offered for him for whom one should not offer sacrifice, one accepts from him from whom one should not accept. Out of love of just the breath of life, your Majesty, there arises fear of being killed wherever one goes. The highest Brahma, your Majesty, is in truth the breath of life. The breath of life leaves not him who, knowing this, worships it as such. All things run unto him. He, having become a god, goes even to the gods/ I 1 will give you a thousand cows with a bull as large as an elephant/ said Janaka, [king] of Videha. Yajnavalkya replied: c My father thought that without having instructed one should not accept/