Japanese bronze sculpture of bodhisattva Monju (Manjusri), 17th - 19th century, the British Museum

And the great angel Eleleth, understanding, spoke to me: “Within limitless realms dwells incorruptibility. Sophia, who is called Pistis, wanted to create something, alone without her consort; and her product was a celestial thing. A veil exists between the world above and the realms that are below; and shadow came into being beneath the veil; and that shadow became matter; and that shadow was projected apart. And what she had created became a product in the matter, like an aborted fetus. And it assumed a plastic form molded out of shadow, and became an arrogant beast resembling a lion. It was androgynous, as I have already said, because it was from matter that it derived.

Opening his eyes, he saw a vast quantity of matter without limit; and he became arrogant, saying, “It is I who am God, and there is none other apart from me”. When he said this, he sinned against the entirety. And a voice came forth from above the realm of absolute power, saying, “You are mistaken, Samael” – which is, ‘god of the blind’.

And he said, “If any other thing exists before me, let it become visible to me!” And immediately Sophia stretched forth her finger and introduced light into matter; and she pursued it down to the region of chaos. And she returned up to her light; once again darkness […] matter.

This ruler, by being androgynous, made himself a vast realm, an extent without limit. And he contemplated creating offspring for himself, and created for himself seven offspring, androgynous just like their parent. And he said to his offspring, “It is I who am god of the entirety.”

–Hypostasis of the Archons

The suitability of meditation

Those who have not reached self-arising and self-liberation, have the usual ordinary thoughts:

Evil discursive thoughts have led them into samsara. To be free from these they use the means of meditation. Later vast prajña rises, free from all extremes.

By conceptions one falls into samsara, Dharmakirti’s Praise to Manjushri says:

Conceptions are great ignorance.

It is these that make us sink

In the ocean of samsara.

If we are without conceptions,

We will pass beyond

the sufferings of conceptions.

The Edifice of the Three Jewels says:

By constant conception we wander

In the wilderness of samsara.

Because of constant formation

Of karma and the kleshas,

Hundreds of sufferings

Are made to manifest.

Since these are pacified by meditating, by doing so the prajña in which all dharmas are

perfectly liberated is sure to arise.


Prajñā (Sanskrit) or paññā (Pali) has been translated as “wisdom,” “understanding,” “discernment,” “cognitive acuity,” or “know-how.” In some sects of Buddhism, it especially refers to the wisdom that is based on the direct realization of the Four Noble Truths, impermanence, interdependent origination, non-self, emptiness, etc. Prajñā is the wisdom that is able to extinguish afflictions and bring about enlightenment.


Manjusri (Ch: 文殊 Wénshū or Wénshūshili Púsà; Jp: Monju; Tib: Jampelyang; Nepalese: Manjushree) is a bodhisattva in the Mahayana and Vajrayana traditions of Buddhism. Manjusri is the bodhisattva associated with wisdom, doctrine and awareness and in Vajrayana Buddhism is the meditational diety (yidam), who embodies enlightend wisdom. Historically, the Mahayana scriptures assert that Manjusri was a disciple of Gautama Buddha, scriptures but he was not mentioned in Hinayana scriptures.

The Sanskrit term Mañjuśrī can be translated as “Gentle Glory”[1]. Mañjuśrī is also known by the fuller Sanskrit name of Mañjuśrī-kumāra-bhūta.


Dharmakirti (ca. 7th century), was an Indian scholar and one of the Buddhist founders of Indian philosophical logic. He was one of the primary theorists of Buddhist atomism, according to which the only items considered to exist are momentary Buddhist atoms and states of consciousness.


Samsara or sasāra (Sanskrit:; Tibetan: khor wa; Mongolian: orchilong) refers to the cycle of reincarnation or rebirth in Hinduism, Buddhism, Jainism, Sikhism and other related religions.

According to these religions, one’s karmic “account balance” at the time of death is inherited via the state at which a person is reborn. During the course of each worldly life actions committed (for good or ill) determine the future destiny of each being in the process of becoming (evolution or devolution). In Buddhism, at death the underlying volitional impulses (samskaras) thus accrued and developed are carried and transmitted in a consciousness structure popularly known as the soul which, after an intermediate period (in Tibetan called the bardo), forms the basis for a new biological structure that will result in rebirth and a new life. This process is considered to go on until the person achieves self-realization.

If one lives in evil ways, one is reborn as an animal or other unfortunate being


Karma (Sanskrit: kárma (help·info), kárman “act, action, performance”[1]; Pali: kamma) is the concept of “action” or “deed” in Indian religions understood as that which causes the entire cycle of cause and effect (i.e., the cycle called sasāra) originating in ancient India and treated in Hindu, Jain, Sikh and Buddhist philosophies.

The philosophical explanation of karma can differ slightly between traditions, but the general concept is basically the same. Through the law of karma, the effects of all deeds actively create past, present, and future experiences, thus making one responsible for one’s own life, and the pain and joy it brings to him/her and others. The results or ‘fruits’ of actions are called karma-phala. In religions that incorporate reincarnation, karma extends through one’s present life and all past and future lives as well.


In Buddhism, kilesa (Pali; Sanskrit: kleśa or klesha) is typically translated as “defilement” or “poison.” In early Buddhist texts, kilesa generally referred to mental states which temporarily cloud the mind and manifest in unskillful actions. Over time, kilesa additionally became associated with the very roots of samsaric existence.


The Sanskrit term Dharma (help·info) (Devanāgarī:, Pali transliteration dhamma), is an Indian spiritual and religious term, that means one’s righteous duty, or any virtuous path in the common sense of the term.[1] In Indian languages it contextually implies one’s religion. Throughout Indian philosophy, Dharma is present as a central concept that is used in order to explain the “higher truth” or ultimate reality of the universe.

The word dharma literally translates as that which upholds or supports (from the root, dhr– to hold, ma – mother or Earth or Universe or Nature depending on context), and is generally translated into English as law. But throughout the history of Indian philosophy, it has governed ideas about the proper conduct of living – ideas that are upheld by the laws of the universe[2] The symbol of the dharma – the wheel – is the central motif in the national flag of India.

The various Indian religions and philosophy (Hinduism, Buddhism, Jainism, Parsism, and Sikhism, among others) have all accorded a central focus to Dharma and advocate its practice. Each of these religions emphasizes Dharma as the correct understanding of Nature (or God, as the origin of nature) in its teachings.[3][4][5] In these traditions, beings that live in accordance with Dharma proceed more quickly toward Dharma Yukam, Moksha or Nirvana (personal liberation). Dharma also refers to the teachings and doctrines of the founders of these traditions, such as those of Gautama Buddha and Mahavira. In traditional Hindu society with its caste structure, Dharma constituted the religious and moral doctrine of the rights and duties of each individual. (see dharmasastra). Dharma in its universal meaning shares much in common with the way of Tao or Taoism.

The antonym of dharma is adharma meaning unnatural or immoral.