[paragraph continues] —that he soon becomes. A person that is entirely subject to Vāsanā becomes of the nature of that. When he regards this [universe] as Saṭ [the Reality], then he is subject to delusion. Because of the many strong Vāsanās, he does not abandon the nature of the universe. This person of wrong vision sees everything under infatuation like one deluded. Vāsanās are of two kinds—the pure and the impure. The impure ones are the cause of rebirth, while the pure are the destroyers of it. The impure are said by the wise to be of the nature of intense Ajñāna, associated with the great Ahaṅkāra and generative of rebirth. Of what avail is the chewing again and again of the many Śāsṭric stories to one that has abandoned the seed of rebirth, having turned it into a burnt one? O Māruṭi, thou shouldst with effort seek the effulgence within. O tiger of Monkeys, whoever, after having abandoned the visible and the invisible, is as the One alone is not a mere knower of Brahman but is Brahman itself. One who having studied the four Veḍas and the various books does not cognize the reality of Brahman is like the ladle ignorant of the taste of the dainty. Therefore what other advice of indifference can be imparted to a person that has not attained the indifference to the impure Vāsanā of delusion [or body]? This body is very impure while the one [Āṭmā] that dwells in it is very pure. When the differences between the two are [thus] known, what then may be ordained as the purification? The bondage of Vāsanā is the [real] bondage, while the destruction of Vāsanā is salvation. After wholly abandoning the Vāsanās, give up even the desire for salvation. After first giving up the Vāsanā of objects dependent upon the Vāsanā of the mind, attract unto thyself the pure Vāsanās associated with Maiṭri [friendship] and others. Though engaged in the world with these pure Vāsanās, give up them too and retire within the quiescent desires and become of the form of the longing after Chiṭ alone. Then, O Māruṭi! giving up that also associated as it is with Manas and Buḍḍhi, mayst thou now left alone become firm in Me in Samāḍhi. O son of Vāyu! always worship My Reality that is destructive of pains, without sound, touch, form, decay, taste, destruction or smell, and without name and