As a result of such realisation of the self, there springs up the youthful life [**] which, although encased in a body and the senses, is unaffected by boyhood, old age and other bodily attributes, and is extremely blissful and capable of accomplishing the highest goal. It is this life [*+] that is led up [*++], along with the purified consciousness, by those of supreme wisdom and unfailing resolution, who seek to become divine by spiritual practices. (45).

Such a one is almost without desire, for temptations have lost all power over him. He pants only for the realisation of the self for

the sake of its unsurpassed bliss. When he realises the self, he has attained all his desires, [**] and, remains in the final condition. [*+] When the body dies, the life-breaths do not rise therefrom [*++], but are gradually dissolved in their respective causes. Then, where will the individual soul be, for it will be merged, like salt in water, and is then the Infinite Self itself? (46).

Water taken from the sea, when solidified, goes by the name of salt. When it is thrown back into the sea and is dissolved, it loses its name and form. So does the individual soul merge into the Supreme Self. At the same time, the mind is dissolved into the moon,

speech into fire, sight into the sun, blood and semen into water and hearing into the directions. (47).

Just as butter is contained in milk as indicated by the sweetness of the latter, but (when extracted) becomes separate therefrom, so too is Brahman in every being as indicated by the activity of the being. This (Brahman) is the cause of rest when one is tired. [**] Attaining it, one discards all other gain as straw. Therein springs up no fear. The concentrated bliss which thus glows within oneself is immortality. All else is transient. (48).

The many-coloured cloth is woven, crosswise and lengthwise, of threads of many colours. When this is understood, there remains nothing of the cloth but the threads. So is the manifold universe, with its mountains, cities, men, villages, beasts, etc., pervaded through and through, by the primordial substance [**], that again by ether, and the latter by Brahman. (49).

This (Brahman), by virtue of its reflection by various objects [*+], assumes the various corresponding forms, in the same way as the one seer produces a second one (by reflection)

in water. The Veda too speaks thus of the all-pervading Brahman: "The resplendent one with its powers of illusion, has infinite forms on all sides." The Brahman, therefore, becomes the individual soul by its accidental reflection in the extremely clear consciousness. (50).