It is thus clearly seen that the Lord of all the worlds is of the nature of pure consciousness, is the one Immovable that is knowledge itself, is all-pervading like ether, and is the inner spirit of all beings. It is also seen that all this universe is different from Brahman, is unreal by nature, and is a mere semblance. One should, therefore, even now and here, give up all desires and remain for ever fixed in the thought "I am Brahman". (64).

When Indra and Indrani have freely enjoyed the bliss of union, the cessation of their pleasure

is deep sleep. [**] Therein is a state that is fall of concentrated bliss and very difficult to comprehend; that is the ananda-kosa (the bliss-sheath). In that condition one is not conscious of anything, being deeply merged in unsurpassed bliss. If awaked, he becomes unhappy. A wise man should therefore never awake a sleeping person. (65)

All beings [*+] enjoy bliss by attaining Brahman (yasas) which embraces within itself the eye and other sensory organs and which externally helps all perception. All individual souls are alike in nature as in deep sleep. [*++] Among

these, he who, for the sake of feeding the belly, remains only externally active and is enslaved by the senses of touch, sight, hearing, smell and taste, becomes tainted with sin and suffers misery and confusion. (66).

The individual soul, during the waking state, puts forth innumerable efforts for the attainment of sensual pleasures, and when the entire group of sensory organs is fatigued, it forgets even the pleasure on hand and goes into sleep, in order that it may enjoy rest in its own nature. Ultra-sensual bliss is thus extremely easy of attainment and is far superior to the pleasure derived from the senses which always produces disgust in the end. (67).

The bird, by the motion of its wings, generates a breeze and, by its aid, reaches a great height, and there, having attained the vast expanse of the atmosphere, cures itself of its fatigue by spreading its wings. So, too, this mind, troubled by many evil desires and doubts in respect of objects of pleasure, and fatigued thereby, stretches forth the hands and feet and sleeps long for the sake of rest. (68).

The moment that the individual soul comes into union with the self (Brahman) [**], it ceases to be conscious of anything, internal or external, like unto a lover fervently embracing his

beloved one on his return home from a foreign land. In that state all activity that is the result of merit and demerit, disappears, and nothing is remembered of all these ups and downs,--sorrow, confusion, or fear. (69).