1 When the mind goes beyond the organs and the guṇās and is absorbed, having no separate existence and no mental action, then (the guru) should instruct him (as to his further course of development).

That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of yoga and avoiding all intercourse with society.

Then he, being freed from the bonds of karma and the existence as a jīva and being pure, enjoys the supreme bliss by his attaining of the state of Brahmā. 2

O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your prārabḍha (that portion of past karma now being enjoyed) without making ally complaint (of it).

Even after āṭmajñāna (knowledge of Mind or Self) has awakened (in one), prārabḍha does not leave (him); but he does not feel prārabḍha after the dawning of ṭaṭṭvajñāna 3 (knowledge of ṭaṭṭva or truth) because the body and other things are asaṭ (unreal), like the things seen in a dream to one on awaking from it.

That (portion of the) karma which is done in former births, and called prārabḍha does not at all affect the person (ṭaṭṭvajñānī), as there is no rebirth 'to him.

As the body that exists in the dreaming state is untrue, so is this body. Where then is rebirth to a thing that is illusory? How can a thing have any existence, when there is no birth (to it)?

As the clay is the material cause of the pot, so one learns from Veḍānṭa that ajñāna is the material cause of the

universe: and when ajñāna ceases to exist, where then is the cosmos?

As a person through illusion mistakes a rope for a serpent, so the fool not knowing Saṭya (the eternal truth) sees the world (to be true.)

When he knows it to be a piece of rope, the illusory idea of a serpent vanishes.

So when he knows the eternal substratum of everything and all the universe becomes (therefore) void (to him), where then is prārabḍha to him, the body being a part of the world? Therefore the word prārabḍha is accepted to enlighten the ignorant (only).

Then as prārabḍha has, in course of time, worn out, he who is the sound resulting from the union of Praṇava with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersion of the clouds.

The yogin being in the siḍḍhāsana (posture) and practising the vaishṇavīmuḍrā, should always hear the internal sound through the right ear.

The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the ṭurya state within fifteen days.

In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly.