death of an ascetic who is of the form (or has attained the nature) of Brahman, there is no pollution (to be observed); neither the ceremonies of fire (as burning the body, homa, etc.); nor the piṇda (balls of rice), nor ceremonies of water, nor the periodical ceremonies (monthly and yearly). Just as a food once cooked is not again cooked, so a body once burnt (by the fire of wisdom) should not be burnt (or exposed to fire) again. To one whose body was burnt by the fire of wisdom there is neither śrāḍḍha 1 (required to be performed), nor (funeral) ceremony. So long as there is the upāḍhi (of non-wisdom) in one, so long should he serve the Guru. He should conduct himself towards his Guru's wife and children as he does to his Guru. If being of a pure mind, of the nature of immaculate Chiṭ and resigned, and having the discrimination arising from the attainment of wisdom "I am He," he should concentrate his heart on Paramāṭmā and obtain firm peace in his body, then he becomes of the nature of Jyoṭis, void of manas and buḍḍhi. Of what avail is milk to one content with nectar? Of what avail are the Veḍas to him who has known his Āṭmā thus? For a Yogin content with the nectar of wisdom, there is nothing more to be done. If he has to do anything, then he is not a knower of Ṭaṭṭva. Praṭyagāṭmā though far (or difficult of attainment), is not far; though in the body, he is devoid of it (since) he is all-pervading. After having purified the heart and contemplated on the One without disease (viz., Brahman), the cognizing of 'I' as the supreme and the all is the highest bliss. Like water mixed with water, milk with milk, and ghee with ghee, so Jīvāṭmā and Paramāṭmā are without difference. When the body is rendered bright through wisdom and the buḍḍhi becomes of the partless One, then the wise man burns the bondage of karma through the fire of Brahma-jñāna. Then he becomes purified, of the nature of the non-dual named Parmeśvara and the light like the stainless ākāś. Like water mixed with water, so Jīva (-Āṭmā) becomes upāḍhiless (or freed from the bonds of matter). Āṭma, is, like ākāś, of an invisible form. (Therefore) the inner Āṭmā is invisible like vāyu. Though he is within and without, he is the immovable

[paragraph continues] Āṭmā. Through the torch of wisdom, the internal Āṭmā sees (or knows) .