fruit of sins. He desires svarga (heaven) as the fruit of his virtuous actions. This very same person becomes (afterwards) indifferent to all these saying, "Enough of the births tending to actions, the fruits of which tend to bondage till the end of this mundane existence." Then he pursues the nivṛṭṭi (return) path with a view to attain emancipation. And this person then takes refuge in a spiritual instructor in order to cross this mundane existence. Giving up passion and others, he does only those he is asked to do. Then having acquired the four sāḍhanas (means to salvation), he attains, in the middle of the lotus of his heart, the Reality of anṭarlakshya that is but the Saṭ of Lord and begins to recognise (or recollect) the bliss of Brahman which he had left (or enjoyed) in his sushupṭi state. At last he attains this state of discrimination (thus): 'I think I am the non-dual One only. I was in ajñāna for some time (in the waking state and called therefore Viśva). I became somehow (or involuntarily) a Ṭaijasa (in the dreaming state) through the reflection (in that state) of the affinities of the forgotten waking state; and now I am a Prājña through the disappearance of those two states. Therefore I am one only. I (appear) as more than one through the differences of state and place. And there is nothing of differentiation of class besides me.' Having expelled even the smack of the difference (of conception) between 'I' and 'That' through the thought 'I am the pure and the secondless Brahman', and having attained the path of salvation which is of the nature of Parabrahman, after having become one with It through the ḍhyāna of the sun's sphere as shining with himself, he becomes fully ripened for getting salvation. Saṅkalpa and others are the causes of the bondage of the mind; and the mind devoid of these becomes fit for salvation. Possessing such a mind free from all (saṅkalpa, etc.,) and withdrawing himself from the outer world of sight and others and so keeping himself out of the odour of the universe, he looks upon all the world as Āṭmā, abandons the conception of 'I', thinks I am Brahman' and considers all these as Āṭmā. Through these, he becomes one who has done his duty.

"The yogin is one that has realised Brahman that is all-full beyond ṭurya. They (the people) extol him as Brahman; and becoming the object of the praise of the whole world, he wanders over different countries. Placing the binḍu in the ākāś of Paramāṭmā and pursuing the path of the partless bliss produced by the pure, secondless, stainless, and innate yoga sleep of amanaska, he becomes an emancipated person. Then the yogin becomes immersed in the ocean of bliss. When compared to it, the bliss of Inḍra and others is very little. He who gets this bliss is the supreme yogin.

"Thus ends the second Brāhmaṇa."

Brāhmaṇa III