is termed asamsakṭi. That stage wherein through the practice in the (above) five stages one, having found delight in Āṭma, has no conception of the internals or externals (though before him) and engages in actions only when impelled to do so by others is termed paḍārṭhabhāvanā, the sixth stage. The stage wherein after exceedingly long practice in the (above) six stages one is (immovably) fixed in the contemplation of 'Āṭma alone without the difference (of the universe) is the seventh stage called ṭurya. The three stages beginning with Śubhechchā are said to be attained with (or amidst) differences and non-differences. (Because) the universe one sees in the waking state he thinks to be really existent. When the mind is firmly fixed on the non-dual One and the conception of duality is put down, then he sees this universe as a dream through his union with the fourth stage. As the autumnal cloud being dispersed vanishes, so this universe perishes. O Niḍāgha, be convinced that such a person has only saṭṭva remaining. Then having ascended the fifth stage called sushupṭipaḍa (dreamless sleeping seat), he remains simply in the non-dual state, being freed from all the various differences. Having always introvision though ever participating in external actions, those that are engaged in the practice of this (sixth stage) are seen like one sleeping when fatigued (viz., being freed from all affinities). (Lastly) the seventh stage which is the ancient and which is called gūdhasupṭi 1 is generally attained. Then one remains in that secondless state without fear and with his consciousness almost annihilated where there is neither saṭ nor asaṭ, neither self nor not-self. Like an empty pot in the ākāś, there is void both within and without; like a filled vessel in the midst of an ocean, he is full both within and without. Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up. Having discarded (all the distinctions of) the seer, the sight and the seen with their affinities, meditate solely upon Āṭmā which shines as the supreme Light.

"He is said to be a jīvanmukṭa (emancipated person) in whom, though participating in the material concerns of the

world, the universe is not seen to exist like the invisible ākāś. He is said to be a jīvanmukṭa, the light of whose mind never sets or rises in misery or happiness, and who does not seek to change what happens to him (viz., either to diminish his misery or increase his happiness). He is said to be a jīvanmukṭa who though in his sushupṭi is awake and to whom the waking state is unknown and whose wisdom is free from the affinities (of objects).