animate and inanimate things, the entire variety of perceivable objects, nay, the whole universe itself. (38).

In deep sleep, fire, the sun and others [**] are merged in the medial life (madhya-prana [*+]) which is their source, and speech and others in the life-breath. Therefore is it declared that the cessation is of these senses and not of the breath. The appearance of objects through those senses (in the waking state) is known to be an illusion like that of silver in the mother-of-pearl. The practice of the control of life-forces enunciated in the Vedanta is therefore the only means of realising one's own self and not any other. [*++] (39).

Fire does not touch wet fuel even exceptionally, but only fuel that has been dried in the sun. So, too, the fire of knowledge does not touch the mind that is wet with attachments although it has acquired merit by the performance of prescribed duties, the preservation of progeny and gifts of wealth, but only the mind that is dried by non-attachment. Therefore is pure non-attachment taught foremost, for, by it is the success of realisation. (40).

Whatever is of the nature of name and form, whatever moves in this world, springs up as a mere unreality and should be veiled off by the Lord by whom it is manifest and by whom it is multifariously active, in the same way as the (illusory) snake is veiled off by the rope that is definitely known. (Only) by abandoning that (unreality) can unsurpassed bliss be enjoyed. Do not therefore covet any other thing like wealth, etc. (41).

To the aspirant for liberation there first comes liberation while living and then ultimate liberation. These two are the result of constant practice and realisation, which are only attainable by the contact of the teacher's feet and his merciful glance. Practice, too, is of two kinds according to qualification, namely, bodily and mental. Bodily practice consists

of postures (asana), etc., while the other, previously explained as the path of knowledge, consists of abstention (uparati). (42).

Having rooted out all desires abiding in the heart as if their pegs were forcibly broken, he loses all attachment to the body and gives up his waywardness, his attention being wholly given to the self. Then will he of accumulated merit reach the highest abode [**] which is variegated by dark, white and red veins [*+] and wherein ambrosia flows in plenty, and enjoy the bliss of the self. (43).

Such a person, while in this body, passes beyond sorrow, ignorance and other impediments and sees the universe as the self. [**] He then attains the shining Brahman [*+] and becomes all-knowing and the repository of all occult powers. Afterwards, losing all sense of the gross, subtle and other bodies and devoid of all volition, he attains the fourth state [*++], and, purged of all merit and demerit, attains liberation even in this life. [* section] (44).