"When the ṭriputi 1 are thus dispelled, he becomes the kaivalya jyoṭis without bhāva (existence) or abhāva (nonexistence), full and motionless, like the ocean without the tides or like the lamp without the wind. He becomes a brahmaviṭ (knower of Brahman) by cognising the end of the sleeping state, even while in the waking state. Though the (same) mind is absorbed in sushupṭi as also in samāḍhi, there is much difference between them. (In the former case) as the mind is absorbed in ṭamas, it does not become the means of salvation, (but) in samāḍhi as the modifications of ṭamas in him are rooted away, the mind raises itself to the nature of the Partless. All that is no other than Sākshi-Chaiṭanya (witness-consciousness or the Higher Self) into which the absorption of the whole universe takes place, inasmuch as the universe is but a delusion (or creation) of the mind and is therefore not different from it. Though the universe appears perhaps as outside of the mind, still it is unreal. He who knows Brahman and who is the sole enjoyer of brāhmic bliss which is eternal and has dawned once (for all in him)—that man becomes one with Brahman. He in whom saṅkalpa perishes has got mukṭi in his hand. Therefore one becomes an emancipated person through the contemplation of Paramāṭmā. Having given up both bhāva and abhāva, one becomes a jīvanmukṭa by leaving off again and again in all states jñāna (wisdom) and jñeya (object of wisdom), ḍhyāna (meditation) and ḍhyeya (object of meditation), lakshya (the aim) and alakshya (non-aim), ḍṛśya (the visible) and aḍṛśya (the non-visible and ūha (reasoning) and apoha (negative reasoning). 2 He who knows this knows all.

"There are five avasṭhās (states), viz.: jāgraṭ (waking), svapna (dreaming), sushupṭi (dreamless sleeping), the ṭurya (fourth) and turyāṭīṭa (that beyond the fourth). The jīva (ego) that is engaged in the waking state becomes attached to the pravṛṭṭi (worldly) path and is the participator of naraka (hell) as the