(3) Then Bhujyu Lahyayani questioned him. £ Yajfiavalkya/ said he, ( we were traveling around as wanderers among the Madras. As such we came to the house of Pataficala Kapya. He had a daughter who was possessed by a Gandharva. We asked him: " Who are you? " He said: " I am Sudhanvan, a descendant of Angiras." When we were asking him about the ends of the earth, we said to him: " What has become of the Parikshitas? What has become of the Parikshitas? "— I now ask you, Yajnavalkya. What has become of the Pari- kshitas? ' a. He said: ' That one doubtless said, c{ They have, in truth, gone whither the offerers of the horse-sacrifice go." ' ' Where, pray, do the offerers of the horse-sacrifice go? ' c This inhabited world, of a truth, is as broad as thirty-two days [i.e. days' journeys] of the sun-god's chariot. The earth, which is twice as wide, surrounds it on all sides. The ocean, which is twice as wide, surrounds the earth on all sides. Then there is an interspace as broad as the edge of a razor or the wing of a mosquito. Indra, taking the form of a bird, delivered them [i.e. the Parikshitas] to Wind. Wind, placing them in himself, led them where the offerers of the horse-sacrifice were. Somewhat thus he [i.e. Sudhanvan] praised Wind. Therefore Wind alone is individuality (vyasti). Wind is totality (samastf). He who knows this overcomes a second death.' Thereupon Bhujyu Lahyayani held his peace.

(6) 'Well then, O Gautama, I shall tell thee this mystery, the old Brahman, and what happens to the Self, after reaching death.'

(3) He [i. e. Yajnavalkya] said: * Wind, verily, O Gautama, 5s that thread. By wind, verily, O Gautama, as by a thread, this world and the other world and all things are tied together. Therefore, verily, O Gautama, they say of a deceased person, " His limbs become unstrung," foi by wind, O Gautama, as by a thread, they are strung together/ ' Quite so, O Yajnavalkya. Declare the Inner Controller/

(16) “Further, Sariputra, a great Bodhisattva who has won this inconceivable liberation can (take and) put on his right palm the great chiliocosm like the potter holding his wheel, throw it beyond a number of worlds as countless as the sand grains in the Ganges and then take it back (to its original place) while all living beings therein do not know of their being thrown away and returned and while our world remains unchanged.

(53) Sariputra asked: “When will you leave (die) here and where will you be reborn?”

The goddess replied: “I shall be reborn like a Buddha by transformation.”

(56) Sariputra asked: “When will you realize supreme enlightenment (anuttara-samyak-sambodhi)?”

The goddess replied: “I shall realize supreme enlightenment when Sariputra returns to the worldly way of life.”

(1) On the last day, "when Earth shall quake with quaking," For she "shall tell out her tidings openly," Yea, earth and her rocks shall tell them forth! The philosopher reasons from base analogies (True reason comes not out of a dark corner) ; Say to him, "Go, dash thy head against a wall!" The speech of water, of earth, of mire, Is audible by the ears of men of heart! Tho philosopher, who denies Divine Providence, He says that the flashes of men's morbid imaginations

(5) Shaikh Mahnah was in a state of great perplexity, his heart broken in two, when he saw in the distance an old villager of pious appearance, walking leisurely, while from his body emanated a bright light. The shaikh saluted him and then

told him about the sad state he was in. The old villager listened, and after thinking a little said: 'O Bu Sa'id, if they were to fill with millet, not once but a hundred times, the space from lowest earth to the throne of God, and if a bird took one grain of millet in a thousand years, and then flew a hundred times round the world, even in all that time your soul would have no news of the celestial court and Bu Sa'id would still be far off.'

Great patience is necessary for those who suffer; but no one is patient. When the quest is diverted from the inner to the outer, even if it should extend over the universe, in the end it will be unsatisfying. He who is not engaged in the quest of the inner life is no more than an animal - what shall I say? He does not even exist, he is a non-entity, a form without a soul.

(12) If thou wilt not believe that in this world all descendeth or cometh from the stars, I will demonstrate it to thee, if thou art not a blockhead, but hast some little reason and understanding left; therefore take notice of that which followeth.

(59) Sariputra retorted:

“There are Buddhas as countless as sand grains in the Ganges, who have realized and will win supreme enlightenment; what will you say of them?”

The goddess said:

“The three periods of time(the past, future and present) are spoken of (to the common man) as being in line with worldly thinking but this does not mean that bodhi (which is timeless or eternal) is tied to the past, future and present.” She then asked SariputANSWER: “Sariputra, have you realized arhatship?”

(18) And in that Moment of Departing, there mpass away Heaven and Earth, Sun, Moon, Stars, and Elements, and thenceforth Time is no more.

(3) * Yajnavalkya/ said he, * when a man dies, what does not leave him? ' All-gods. An endless world he wins thereby.'

(18) As Gôkîhar falls in the celestial sphere from a moonbeam on to the earth, the distress of the earth becomes such-like as that of a sheep when a wolf falls upon it.

(9) 'And that whence the sun rises, and whither it goes to set, there all the Devas are contained, and no one goes beyond. This is that.'

(9) Vimalakirti asked SariputANSWER: Sariputra, what do you think of sunlight; when it appears does it unite with darkness?”

Sariputra replied: “Where there is sunlight, there is no darkness.”

(6) This world, verily, is a sacrificial fire, 0 Gautama. The earth, in truth, is its fuel; fire, the smoke; night, the flame; the moon, the coals; the stars, the sparks. In this fire the gods offer rain. From this oblation food arises.

(55) But seeing the astral birth of the earth stands in the love, and the outward stands in death, therefore will each remain in its seat, and so life and death will sever themselves.

(3) < You idiot,' said Yajfiavalkya, * that you will think that it could be anywhere else than in ourselves! for if it were any- where else than in ourselves, the dogs might eat it or the birds might tear it to pieces.' The Soul, the Person taught in the Upanishads 26, ' On what are you and your soul (dtman) based? ' e On the in-breath (fraud)? ' And on what is the out-breath based? ' ' On the diffused breath (vyana)! ' On the up-breath (ndana)? f And on what is the up-breath based * ' c On the middle [or equalizing] breath (samana)? ( That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it is not seized. It is indestructible, for it is not destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured. These * are the eight abodes, the eight worlds, the eight gods, the eight persons. He who plucks apait and puts together these persons and passes beyond them — that is the Person taught in the Upanishads about whom I ask you. If him to me ye \\ill not tell, Your head indeed will then fall off.' But him £akalya did not know, And so indeed his head fell off. Indeed, robbers carried off his bones, thinking they were some- thing else. Man, a tree growing from Brahma

(3) [Sakalya said:] f What divinity have you in this fixed quarter [L e. the zenith]? ' ' The god Agni/ ' That Agni — on what is he based? ' ' On speech/ ' And on what is speech based? '

(4) 'If a man could not understand it before the falling asunder of his body, then he has to take body again in the worlds of creation.'