(12) O nobly-born, the Great Glorious Buddha-Heruka, dark-brown of colour; with three heads, six hands, and four feet firmly postured; the right [face] being white, the left, red, the central, dark-brown; the body emitting flames of radiance; the nine eyes widely opened, in terrifying gaze; the eyebrows quivering like lightening; the protruding teeth glistening and set over one another; giving vent to sonorous utterances of 'a-la-la' and 'ha-ha', and piercing whistling sounds; the hair of a reddish-yellow colour, standing on end, and emitting radiance; the heads adorned with dried [human] skulls, and the [symbols of the] sun and moon; black serpents and raw [human] heads forming a garland for the body; the first of the right hands holding a wheel, the middle one, a sword, the last one, a battle-axe; the first of the left hands, a bell, the middle one, a skull-bowl, the last one, a ploughshare; his body embraced by the Mother, Buddha-Krotishaurima, her right hand clinging to his neck and her left putting to his mouth a red shell [filled with blood], [making] a palatal sound like a crackling [and] a clashing sound, and a rumbling sound as loud as thunder; [emanating from the two deities] radiant flames of wisdom, blazing from every hair-pore [of the body] and each containing a flaming dorje; [the two deities together thus], standing with [one] leg bent and [the other] straight and tense, on a dais supported by horned eagles, will come froth from within thine own brain and shine vividly upon thee. Fear that not. Be not awed. Know it to be the embodiment of thine own intellect. As it is thine own tutelary deity, be not terrified. Be not afraid, for in reality is it the Bhagavan Vairochana, the Father-Mother. Simultaneously with the recognition, liberation will be obtained: if they be recognized, merging [thyself], in at-one-ment, into the tutelary deity, Buddhahood in the Sambhoga-Kaya will be won.

(4) 'Now that serene being which, after having risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,' thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam,

(3) 'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self ) He (in that state) is the highest person (uttama pûrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born . 'Like as a horse attached to a cart, so is the spirit (prâna, pragñâtman) attached to this body.

(1) And also in the case of any other person the reader shall set him face-to-face thus: O nobly-born (so-and-so), listen. Now thou art experiencing the Radiance of the Clear Light of Pure Reality. Recognize it. O nobly-born, thy present intellect, in real nature void, not formed into anything as regards characteristics or colour, naturally void, is the very Reality, the All-Good.

(1) He said: 'The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman . Even though they drop melted butter or water on him, it runs away on both sides .

(9) In the highest golden sheath there is the Brahman without passions and without parts. That is pure, that is the light of lights, that is it which they know who know the Self.

(8) 'He, the highest Person, who is awake in us while we are asleep, shaping one lovely sight after another, that indeed is the Bright, that is Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond. This is that.'

(8) He is not apprehended by the eye, nor by speech, nor by the other senses, not by penance or good works. When a man's nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts.

(2) That heavenly Person is without body, he is both without and within, not produced, without breath and without mind, pure, higher than the high Imperishable.

(8) (BG 84, 13-17 adds: He is unnameable. He has no human form; for whoever has human form is the creation of another ).

(4) For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman.

(1) Then the Âhavanîya fire taught him: 'Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.

(10) The Person is all this, sacrifice, penance, Brahman, the highest immortal; he who knows this hidden in the cave (of the heart), he, O friend, scatters the knot of ignorance here on earth.

(9) 'His form is not to be seen, no one beholds him with the eye. He is imagined by the heart, by wisdom, by the mind. Those who know this, are immortal.'

(3) O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in spring-time in one continuous stream of vibrations. Be not daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. Recognize it.

(13) 'That person, of the size of a thumb, is like a light without smoke, lord of the past and the future, he is the same to-day and to-morrow. This is that.'

(6) Again, calling the deceased by name, the setting-face-to-face is thus: O nobly-born, listen undistractedly. On the Third Day the primal form of the element earth will shine forth as a yellow light. At that time, from the Southern Realm Endowed with Glory, the Bhagavan Ratna-Sambhava, yellow in colour bearing a jewel in his hand, seated upon a horse-throne and embraced by the Divine Mother Sangyay-Chanma, will shine upon thee.

(7) The primal form of the aggregate of feelings as the red light of the All-Discriminating Wisdom, glitteringly red, glorified with orbs and satellite orbs, bright, transparent, glorious and dazzling, proceeding from the heart of the Divine Father-Mother Amitabha, will strike against thy heart [so radiantly] that thou wilt scarcely be able to look upon it. Fear it not.

(16) Like that thing most rare, a lotus blossoming in a scorching fire, he meditates amidst desires, which also is a thing most rare. Or, he appears as a prostitute to entice those, who to lust is a given. First, using temptation to hook them, he then leads them to the Buddha wisdom. He appears as a district magistrate, or as a chief of the caste of traders, a state preceptor or high official to protect living beings. To the poor and destitute, he appears with boundless purse to advise and guide them until they develop the bodhi mind. To the proud and arrogant, he appears as powerful to overcome their vanity until they tread the path supreme.

(2) 'But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.' 'Be it so, my child,' the father replied.