(2) 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Gârhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

(2) 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Âhavanîya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

(2) 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvâhârya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

(36) When he is perfected in truth, all acts and their fruits depend on him.

(7) "Those whose hearts are in a state of repose give forth a divine radiance, by the light of which they see themselves as they are. And only by cultivating such repose can man attain to the constant. "Those who are constant are sought after by men and assisted by God. Those who are sought after by men are the people of God; those who are assisted by God are his chosen children. "To study this is to study what cannot be learnt. To practise this is to practise what cannot be accomplished. To discuss this is to discuss what can never be proved. Let knowledge stop at the unknowable. That is perfection. And for those who do not follow this, God will destroy them! "With such defences for the body, ever prepared for the unexpected, deferential to the rights of others,—if then calamities overtake you, these are from God, not from man. Let them not disturb what you have already achieved. Let them not penetrate into the soul's abode. For there resides the Will. And if the will knows not what to will, it will not be able to will. "Whatsoever is not said in all sincerity, is wrongly said. And not to be able to rid oneself of this vice is only to sink deeper towards perdition. "Those who do evil in the open light of day,—men will punish them. Those who do evil in secret,—God will punish them. Who fears both man and God, he is fit to walk alone.

(97) But here thou must know that the Deity does not stand still, but works and riseth up without intermission, as a pleasant wrestling, moving or struggling.

(3) "Man may rest in the eternal fitness; he may abide in the everlasting; and roam from the beginning to the end of all creation. He may bring his nature to a condition of ONE; he may nourish his strength; he may harmonize his virtue, and so put himself into partnership with God. Then, when his divinity is thus assured, and his spirit closed in on all sides, how can anything find a passage within? "A drunken man who falls out of a cart, though he may suffer, does not die. His bones are the same as other people's; but he meets his accident in a different way. His spirit is in a condition of security. He is not conscious of riding in the cart; neither is he conscious of falling out of it. Ideas of life, death, fear, etc., cannot penetrate his breast; and so he does not suffer from contact with objective existences. And if such security is to be got from wine, how much more is it to be got from God. It is in God that the Sage seeks his refuge, and so he is free from harm. "An avenger does not snap in twain the murderous weapon; neither does the most spiteful man carry his resentment to a tile which may have hit him on the head. And by the extension of this principle, the empire would be at peace; no more confusion of war, no more punishment of death.

(11) He hath given to me that beautiful Amenta in which the living are destroyed. But strong is its possessor though he faint in it daily

(7) By thus being set face to face, however weak the mental faculties may be, there is no doubt of one's gaining Liberation. Yet, though so often set face to face, there are classes of men who, having created much bad karma, or having failed in observance of vows, or, their lot [for higher development] being altogether lacking, prove unable to recognize: their obscurations and evil karma from covetousness and miserliness produce awe of the sounds and radiances, and they flee. [If one be of these classes], then, on the Fourth Day, the Bhagavan Amitabha and his attendant deities, together with the light-path from the Preta-loka, proceeding from miserliness and attachment, will come to receive one simultaneously.

(5) In accordance with (his) immobile Unity, nothing acts on him. For he is unknowable; he is a breathless place of the boundlessness.

(4) He saith, as he invoketh his Lord, the Eternal one:—

(1) 'Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body . When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him .

(14) 'When all desires that dwell in his heart cease, then the mortal becomes immortal, and obtains Brahman.'

(102) If He closes the windows of heaven, and withholds the rain and the dew from descending on the earth on your account, what will ye do then?

(17) Behold! now it is reported there be some who vainly think and say that they are so wholly dead to self and quit of it, as to have reached and abide in a state where they suffer nothing and are moved by nothing, just as if all men were living in obedience, or as if there were no creatures. And thus they profess to continue always in an even temper of mind, so that nothing cometh amiss to them, howsoever things fall out, well or ill. Nay verily! the matter standeth not so, but as we have said. It might be thus, if all men were brought into obedience; but until then, it cannot be. But it may be asked: Are not we to be separate from all things, and neither to take unto ourselves evil nor good? I answer, no one shall take goodness unto himself, for that belongeth to God and His goodness only; but thanks be unto the man, and everlasting reward and blessings, who is fit and ready to be a dwelling and tabernacle of the Eternal Goodness and Godhead, wherein God may exert His power, and will and work without hindrance.

(34) I am he who giveth you stableness for eternity, whether ye be in heaven or upon earth; in the South or in the North, in the West or in the East—and the fear of me is upon you

(32) A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvâna.

(11) But those who practise penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to where that immortal Person dwells whose nature is imperishable.

(1) Do what thou hast to do, O Sekaru ( twice ); as The god who is in his own house, and as The god who standeth on his legs in the Netherworld

(364) He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.