(5) He said: 'Breath (prâna). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastâva. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.'

(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.'

(4) Breath is indeed the fourth foot of Brahman. That foot shines with Vâyu (air) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

(8) 'The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).'

(5) 'Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.' He said: 'I understand that breath is Brahman, but I do not understand Ka or Kha .' They said: 'What is Ka is Kha, what is Kha is Ka .' They therefore taught him Brahman as breath, and as the ether (in the heart) .

(11) And why should they not bow down to Thee, O Mighty Being, greater than all, since Thou art the Primal Cause even of Brahmā? O Infinite One, Lord of gods, Abode of the universe, Thou art the Imperishable, Being and non-being, and that which is the Supreme.

(2) 'He (Brahman) is the swan (sun), dwelling in the bright heaven; he is the Vasu (air), dwelling in the sky; he is the sacrificer (fire), dwelling on the hearth; he is the guest (Soma), dwelling in the sacrificial jar; he dwells in men, in gods (vara), in the sacrifice (rita), in heaven; he is born in the water, on earth, in the sacrifice (rita), on the mountains; he is the True and the Great.'

(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.'

(7) The Brahman which has been thus described (as immortal with three feet in heaven, and as Gâyatrî) is the same as the ether which is around us;

(8) The Lord said: Brahman is supreme, imperishable. Its essential nature is called Adhyatma (Self-knowledge); the act of sacrifice that causes the birth of beings is named karma (action).

(413) Him I call indeed a Brâhmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.

(7) Saunaka Kâpeya, pondering on that speech, went to the student and said: 'He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food . Thus do we, O Brahmakârin, meditate on that Being.' Then he said: 'give him food.'

(11) Arjuna said: In Thy body, Ο Lord, I behold all the gods and all the diverse hosts of beings— the Lord Brahmā, seated on the lotus, and all the rishis and the celestial serpents.

(10) Arjuna said: You are the Supreme Brahman, the Supreme Abode, the Supreme Holiness. All the sages have declared You to be the eternal, self-luminous Person, the first of the gods, unborn and all-pervading; likewise have the divine sages Nārada, Asita, Devala, and Vyāsa proclaimed. So, too, have You said unto me.

(2) 'Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart), There are all our true desires, but hidden by what is false . As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i. e. they do not discover the true Self in Brahman, dwelling in the heart).

(14) And he who worships Me with the yoga of undeviating love rises above the gunas and becomes fit to be one with Brahman.

(2) He who thus knows the Râgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brâhmanas.'

(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.

(11) 'Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.'

(10) Of the great rishis I am Bhrigu, and of words I am the monosyllable “Om.” Of sacrifices I am the sacrifice of japa; of immovable things I am the Himālaya.