fruits thereof; and such a person doing karma for the fruits thereof goes to other worlds and enjoys the same there. Like an emperor tired of worldly acts (in the waking state), he strives to find the path to retire into his abode within. The svapna avasṭhā is that in which, when the senses are at rest, there is the manifestation of the knower and the known, along with the affinities of (things enjoyed in) the waking state. In this state Viśva alone, its actions in the waking state having ceased, reaches the state of Ṭaijasa (of ṭejas or effulgence), who moves in the middle of the nādīs (nerves), illuminates by his lustre the heterogeneity of this universe which is of the form of affinities, and himself enjoys according to his wish. The sushupṭi avasṭhā is that in which the chiṭṭa is sole organ (at play). Just as a bird, tired of roaming, flies to its nest with its stomach filled, so the Jīva being tired of the actions of the world in the waking and dreaming states, enters ajñāna and enjoys bliss. Then trance is attained which resembles death, and in which one with his collection of organs quails, as it were, through fear and ajñāna, like one beaten unexpectedly by a hammer, club or any other weapon. Then death avasṭhā is that which is other than the avasṭhās of jāgraṭ, svapna, sushupṭi, and trance, which produces fear in all Jīvas from Brahma down to small insects and which dissolves the gross body. The Jīva, that is surrounded by aviḍyā and the subtle elements, takes with it the organs of sense and action, their objects, and prāṇas along with the kāmic karmas and goes to another world, assuming another body. Through the ripening of the fruits of previous karmas, the Jīva has no rest like an insect in a whirlpool. It is only after many births that the desire of emancipation arises in man through the ripening of good karma. Then having resorted to a good Guru and served under him for a long time, one out of many attains moksha, free from bondage. Bondage is through non-inquiry and moksha through inquiry. Therefore there should always be inquiry (into Āṭmā). The Reality should be ascertained through aḍhyāropa (illusory attribution) and apavād (withdrawal or recession of that idea). Therefore there

should be always inquiring into the universe, Jīva and Paramāṭmā. Were the true nature of Jīva and the universe known, then there remains Brahman which is non-different from Praṭyagāṭmā."

Aḍhyāya III