is no salvation even after many births. Therefore one should attain faith. (Mere) abandoning of the Karmas or of the Manṭras uttered at the initiation of a Sannyāsī (ascetic) will not constitute Sannyāsa. The union of Jīva (-Āṭmā) (the lower Self) and Parama (-Āṭmā) (the higher Self) at the two Sanḍhis (morning and evening) is termed Sannyāsa. Whoever has a nausea for all Īshaṇa (desires) and the rest as for vomited food, and is devoid of all affection for the body, is qualified for Sannyāsa. At the moment when indifference towards all objects arises in the mind, a learned person may take up Sannyāsa. Otherwise, he is a fallen person. Whoever becomes a Sannyāsī on account of wealth, food, clothes and fame, becomes fallen in both (as a Sannyāsī and as householder); (then) he is not worthy of salvation.

"The thought of (contemplation upon) Ṭaṭṭwas is the transcendental one; that of the Śāsṭras, the middling, and that of Manṭras, the lowest. The delusion of pilgrimages is the lowest of the lowest. Like one, who, having seen in water the reflection of fruits in the branches of trees, tastes and enjoys them, the ignorant without self-cognition are in vain overjoyed with (as if they reached) Brahman. That ascetic is an emancipated person who does not abandon the internal alms-taking (viz., the meditation upon the non-dual), generating Vairāgya as well as faith the wife, and wisdom the son. Those men (termed) great through wealth, age, and knowledge, are only servants to those that are great through their wisdom as also to their disciples. Those whose minds are deluded by My Māyā, however learned they may be, do not attain Me, the all-full Āṭmā, and roam about like crows, simply for the purpose of filling up their belly, well burnt up (by hunger, etc.). For one that longs after salvation, the worship of images made of stone, metals, gem, or earth, is productive of rebirth and enjoyment. Therefore the ascetic should perform his own heart-worship alone, and relinquish external worship in order that he may not be born again. Then like a vessel full to its brim in an ocean, he is full within and full without. Like a vessel void in the ether, he is void within and void without. Do not become (or

differentiate between) the Āṭmā that knows or the Āṭmā that is known. Do become of the form of that which remains, after having given up all thoughts. Relinquishing with their Vāsanās the seer, the seen and the visual, worship Āṭmā alone, the resplendent supreme presence. That is the real supreme State wherein all Saṅkalpas (thoughts) are at rest, which resembles the state of a stone, and which is neither waking nor sleeping."

Aḍhyāya III