"If it is said that all the universe is, that Brahman alone is that is of the nature of Saṭ. If it is said that the universe shines, thon it is Brahman alone that shines. (The mirage of) all the water in an oasis is really no other than the oasis itself. Through. inquiry of one's Self, the three worlds (above, below and middle) are only of the nature of Chiṭ. In Brahman, which is one and alone, the essence of whose nature is absolute Consciousness and which is remote from the differences of jīva, Īśvara and guru, there is no ajñāna. Such being the case, where then is the occasion for the universe there? I am that Brahman which is all full. While the full moon of wisdom is robbed of its lustre by the rāhu (one of the two nodes of the moon) of delusion, all actions 1 such as the rites of bathing, alms-giving and sacrifice performed during the time of eclipse are all fruitless. As salt dissolved in water becomes one, so if Āṭmā and manas become identified, it is termed samāḍhi. Without the grace of a good (perfect) guru, the abandonment of sensual objects is very difficult of attainment; so also the perception of (divine) truth and the attainment of one's true state. Then the state of being in one's own self shines of its own accord in a yogin in whom jñāna-śakṭi 2 has dawned and who has abandoned all karmas. The (property of) fluctuation is natural to mercury and mind. If either mercury is bound (or consolidated) or mind is bound (or controlled), what then on this earth cannot be accomplished? He who obtains mūrchchhā 3 cures all. diseases. The dead are brought to life again. He who has bound (his mind or mercury) is able to move in the air. Therefore mercury and mind confer upon one the state of Brahman. The master of inḍriyas (the organs) is manas (mind). The master of manas is prāṇa. The master of prāṇa is laya (absorption yoga). Therefore laya-yoga should be practised. To the yogins, laya (-yoga) is said to be

without actions and changes. This laya (absorption) of mind which is above speech and in which one has to abandon all saṅkalpas and to give up completely all actions, should be known through one's own (experience). As an actress, though subject (or dancing in harmony) to music, cymbals and other musical instruments of time, has her mind intent upon the protection of the pot on her head, so the yogin, though intent for the time being upon the hosts of objects, never leaves off the mind contemplating on Brahman. The person who desires all the wealth of yoga should, after having given up all thoughts, practise with a subdued mind concentration on nāḍa (spiritual sound) alone."

Chapter III