[paragraph continues] (made of parts and partless). It is removed by the knowledge of the unity of Brahman and Atman, inasmuch as it is false. The cessation of all cognitions, the state of Buddhi remaining in the form of its cause as the fig-tree remains in the fig-seed, is called sushupti. The entity who identifies himself with these two (with Avyakta and Sushupti) is called Prajna. One should regard Prajna-Atman as one with (I's'vara or Akshara) the Cause of the universe.

The One Reality

9. The one Reality, which is consciousness in essence, appears by illusion as different, in the form of Vis'va, Taijasa, and Prajna; as also in the form of Viraj, Sutra and Akshara. Since the three entities,

such as Vis'va, Taijasa and Prajna are one with the three entities such as Viraj, Sutra and Akshara, one should regard them all as one and the same, so that the absence of all else may become manifest.

Contemplation of A'tman by Pranava.

10. The whole universe, composed of Prajna and so on, is one with the syllable 'Om'; for, the universe is made up of designations and the designated, which are never in fact separately. Visva is one with the syllable 'a'; the syllable 'u' is said to be one with Taijasa, and the syllable 'm' is one with Prajna. In this order one should regard them.

II. Prior to the time of Samadhi, one should thus contemplate with much effort and then dissolve the whole universe in the Conscious Self, step by step, dissolving the gross in the subtler one. The devotee should dissolve the syllable 'a,' the Visva aspect of the Self, in the syllable 'u'; and the syllable 'u,' the subtle Taijasa, in the syllable 'm'; the syllable 'm,' the Prajna, in the Chidatman, the Conscious Self. "I am the Conscious Self, the Eternal, Pure, Wise, Liberated, Existent, Secondless; I am the 'Om,' Vasudeva, the Supreme

[paragraph continues] Bliss in its entirety;" having thus thought, he should dissolve even this discriminative thought (Chitta) in the Witness thereof. When dissolved in the conscious A'tman, that thought should no longer be disturbed He should remain as the all-full consciousness, like the full unmoving ocean.

I2. Thus having attained balance in mind, endued with faith and devotion, having subdued the sense-organs, having overpowered anger, the Yogin should see the secondless A'tman. Because at the beginning, at the middle and at the end, all this is pain, therefore he should always firmly dwell in the Reality abandoning all.

Ji'vanmukti.

13. For him who sees the all-pervading tranquil, secondless, blissful A'tman, there remains nothing to be attained or known. Having achieved all aspirations, he becomes wise; he always remains a