(4) 'He is also Bhâmanî, for he shines (bhâti) in all worlds. He who knows this, shines in all worlds.

(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.

(15) He who, undeluded, knows Me thus as the Supreme Self— he knows all, Ο Bhārata, and he worships Me with all his heart.

(4) By knowing Him only, a wise Brahman should get for himself intelligence; He should not meditate upon many words, For that is a weariness of speech.

(3) But, O Arjuna! he who controls the senses with the mind, and commences the discipline of Karma yoga by his organs of action without attachment, is the best.

(11) In Reply Vimalakirti Chanted the Following: Wisdom-perfection is a Bodhisattva’s Mother, his father is expedient method, For the teachers of all living beings come, Only from these two (upaya and prajna). His wife is joy in Dharma’s law; Kindness and pity are his daughters; His sons morality and truthfulness; Absolute voidness his quiet abode. Passions are his disciples Whom he transforms at will. Bodhipaksita dharma are his friends. Helping him to win supreme enlightenment. All other perfections are his companions. The four winning methods are his courtesans, hymns, chants and intonations of Dharma are his melodies. Complete control over passions is his domain, passionlessness is his grove. The (seven) grades of bodhi are the flowers bearing the fruit of wisdom’s liberation. The pool of eightfold liberation holds calm water, which is clear and full. The seven blossoms of purity are well arranged to bathe this undefiled (Bohdisattva) man.

(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.

(7) I am the strength of the strong, free from longing and attachment. I am, Ο lord of the Bhāratas, the desire in all beings that is not contrary to dharma.

(2) 'He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches he who meditates on speech as Brahman.' 'Sir, is there something better than speech 'Yes, there is something better than speech.' 'Sir, tell it me.'

(14) Or he shows the aeon’s end with fire destroying heaven and earth, so that those clinging to permanence realize the impermanence of things. Then countless living beings call on this Bodhisattva, inviting Him to their homes to convert them to the Buddha path. In heterodox books, spells, skills, magic, arts and talents, he appears to be an expert to help and benefit (all) living beings. Appearing in their midst, he joins the Sangha in order to release them from defilement, to prevent their slipping into heresy. Then, is he seen as the sun, moon or heaven as Brahma or the lord of (all) the world. At times, as earth or water or as the wind and fire. When they fall ill or epidemics rage, he prepares medicinal herbs for them to take to cure their illness or infection. When famine prevails, he makes food and drink to save them from thirst and hunger, before teaching them the Dharma.

(1) 'Speech is better than a name. Speech makes us understand the Rig-veda, Yagur-veda, Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâna, the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known , neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech.

(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.'

(1) Then he said to Gana Sârkarâkshya: 'Whom do you meditate on as the Self?' He replied: 'Ether only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Bahula (full). Therefore you are full of offspring and wealth.

(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.

(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.'

(18) (O Arjuna !) Listen again to My supreme word, the profoundest of all. You are dear to me and faithful. Therefore I shall tell you what is for your good

(1) He is Ayasya Angirasa, for he is the essence (rasa) of the limbs (anga). Verily, breath is the essence of the limbs, for vcnly breath is the essence of the limbs. Therefore from whatever limb the breath departs, that indeed dries up, for it is verily the essence of the limbs. so. And also it is Brihaspati. The Brihati l is speech. He is her lord (pati), and is therefore Brihaspati.

(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.

(3) 'He is also Vâmanî, for he leads (nayati) all blessings (vâma). He leads all blessings who knows this.

(5) The man of steady intellect, undeluded, knower of Brahman, established in Brahman, should not be elated having obtained the pleasant and should not be troubled having got the unpleasant.