(43) When, through intense pride, [we are] wandering in the Sangsara, Along the bright light-path of the Wisdom of Equality, May the Bhagavan Ratna-Sambhava lead us, May the Mother, She-of-the-Buddha-Eye, be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(1) Then he said to Indradyumna Bhâllaveya: 'O Vaiyâghrapadya, whom do you meditate on as the Self?' He replied: 'Air only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Prithagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways.

(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) 'Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins.'

(2) The Lord Buddha again enquired of Subhuti, saying: “What think you? May a Sakridagami (who is subject only to one more reincarnation) thus muse within himself, ‘I have obtained the fruits consonant with the merit of a Sakridagami’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Sakridagami is merely a descriptive title denoting ‘only one more reincarnation’; but in reality there is no such condition as ‘only one more reincarnation,’ hence Sakridagami is merely a descriptive title.”

(43) When, through violent anger, [we are] wandering in the Sangsara, Along the bright light-path of the Mirror-like Wisdom, May the Bhagavan Vajra-Sattva lead us, May the Mother Mamakl be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.'

(43) When, through illusion, I and others are wandering in the Sangsara, Along the bright light-path of undistracted listening, reflection, and meditation, May the Gurus of the Inspired Line lead us, May the bands of Mothers be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(6) Be not fond of that dull bluish-yellow light from the human [world]. That is the path of thine accumulated propensities of violent egotism come to receive thee. If thou art attracted by it, thou wilt be born in the human world and have to suffer birth, age, sickness, and death; and thou wilt have no chance of getting out of the quagmire of worldly existence. That is an interruption to obstruct thy path of liberation. Therefore, look not upon it, and abandon egotism, abandon propensities; be not attracted towards it; be not weak. Act so as to trust in that bright dazzling light. Put thine earnest thought, one- pointedly, upon the Bhagavan Ratna-Sambhava; and pray thus: Alas! when wandering in the Sangsara because of the power of violent egotism, on the radiant light-path of the Wisdom of Equality, May [I] be led by the Bhagavan Ratna-Sambhava; May the Divine Mother, She-of-the-Buddha-Eye, be [my] rear-guard; May [I] be led safely across the fearful ambush of the Bardo; And may [I] be placed in the state of the All-Perfect Buddhahood.' By praying thus, with deep humility and faith, thou wilt merge into the heart of the Bhagavan Ratna- Sambhava, the Divine Father-Mother, in halo of rainbow light, and attain Buddhahood in the Sambhoga-Kaya, in the Southern Realm Endowed with Glory.

(43) When, through intense stupidity, [we are] wandering in the Sangsdra, Along the bright light-path of the Wisdom of Reality, May the Bhagavan Vairochana lead us, May the Mother of Great Space be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood. When, through intense illusion, [we are] wandering in the Sangsdra, Along the bright light-path of the abandonment of hallucinatory fear, awe, and terror, May the Bhagavans of the Wrathful Ones lead us, May the bands of the Wrathful Goddesses Rich-in-Space be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(9) O nobly-born, if thou art one who hath not obtained the select words of the guru, thou wilt have fear of the pure radiances of Wisdom and of the deities thereof. Being thus frightened, thou wilt be attracted towards the impure sangsaric objects. Act not so. Humbly trust in the dazzling pu7re radiances of Wisdom. Frame thy mind to faith, and think, 'The compassionate radiances of Wisdom of the Five Orders of Buddhas have come to take hold of me out of compassion; I take refuge in them.'

(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.

(58) As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.

(12) O Arjuna! Those verily who renounce all actions in Me, think of Me as the only refuge and worship Me with single-minded devotion and Dhyana, to them I become the saviour and quickly lift them up from the ocean of death and ‘samsara’.

(2) 'There is a car with mules, full of slaves and jewels. You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the eye of the Self, and you would have become blind, if you had not come to me.'

(2) Taking fuel in his hand he came again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat (Indra), as you went away with Virokana, satisfied in your heart, for what purpose did you come back?' He said: 'Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).'

(1) Now next, the praying of the puiificatory formulas (pavamana). — The Prastotri priest (Praiser), verily, begins to praise with the Chant (sdman). When he begins to praise, then let [the sacrlficer] mutter the following: — ' From the unreal (asaf) lead me to the real (sat) I From darkness lead me to light! From death lead me to immortality ' ' When he says ' From the unreal lead me to the real/ the unreal, verily, is death, the real is immortality. * From death lead me to immortality. Make me immortal ' — that is what he says. death, the light is immortality. ' From death lead me to im- mortality. Make me immortal ' — that is what he says. ' From death lead me to immortality '—there is nothing there that seems obscure. Now whatever other verses there are of a hymn of praise (stotra), in them one may win food for himself by singing. And, therefore, in them he should choose a boon, whatever desire he may desire. That Udgatri priest who knows this — whatever desire he desires, either for himself or for the sacri- ficer, that he obtains by singing. This, indeed, is world-con- quering. There is no prospect of his being without a world who knows thus this Saman.

(13) They who perceive with the eye of wisdom this distinction between the Field and the Knower of the Field, and also the deliverance from Prakriti, the cause of all beings— they attain the Supreme.

(1) The Lord Buddha enquired of Subhuti, saying: “What think you? May a Scrotapatti (having entered the stream which bears on to Nirvana) thus moralise within himself, ‘I have obtained the fruits commensurate with the merit of a Scrotapatti’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Scrotapatti is simply a descriptive term signifying ‘having entered the stream.’ A disciple who avoids the seductive phenomena of form, sound, odour, taste, touch, and Law, is named a Scrotapatti.”

(39) In the first-the transference to a pure paradise-the projection is directed [by thinking or meditating] thus: 'Alas! how sorrowful it is that I, during all the innumerable kalpas since illimitable, beginningless time, until now, have been wandering in the Quagmire of Sangsdral O how painful that I have not been liberated into Buddhahood by knowing the consciousness to be the self hitherto ere this! Now doth this Sangsdra disgust me, horrify me, sicken me; no hath the hour come to prepare to flee from it. I myself will so act as to be born in The Happy Western Realm, at the feet of the Buddha Amitabha, miraculously from amidst a lotus blossom.