world asmaṭ 1 and the consciousness of which is developed by antaḥkaraṇa. By separating the upāḍhis Māyā and aviḍyā from Para and Jīva (cosmic and human Āṭmās respectively), one realises Parabrahman which is partless and Sachchiḍānanḍa. Making the mind dwell upon such sentences (or ideas) as the above constitutes śravaṇa (hearing). It becomes manana (contemplation) when such ideas are quieted (in one) through logical reasoning. When (their) meaning is confirmed through these (two processes), the concentration of the mind on it alone constitutes niḍiḍhyāsana. That is called samāḍhi in which the chiṭṭa, rising above the conception of the contemplator and contemplation, merges gradually into the contemplated, like a light undisturbed by the wind. Even the mental states are not known (at the time when one is within the scope of Āṭmā). But they are only inferred from the recollection which takes place after samāḍhi. Through this samāḍhi are destroyed crores of karmas which have accumulated during cycles of births without beginning and pure ḍharma is developed. Knowers of Yoga call this samāḍhi, ḍharma-megha (cloud), inasmuch as it showers nectarine drops of karma in great quantities, when all the hosts of vāsanās are destroyed entirely through this, and when the accumulated karmas, virtuous and sinful, are rooted out. Then that in which speech was hidden till now, appears no longer so, and shines as Saṭ; and direct cognition reveals itself, like the myrobalan in the palm of the hand. Vairāgya begins from where the vāsanās cease to arise towards objects of enjoyment. The cessation of the rising of the idea of "I" is the highest limit of buḍḍhi; uparaṭi begins from where the mental states once destroyed do not again arise. That ascetic is said to possess Sṭhiṭaprajñā who enjoys bliss always and whose mind is absorbed in Brahman that is formless and actionless. That state of mind is termed prajñā that realises the oneness of Brahman and Āṭmā after deep inquiry, and that has the vṛṭṭi of nirvikalpa and chinmāṭra. He who possesses this always is a Jivanmukṭa. He is a Jivanmukṭa who has, neither the conception of "I" in the body and the senses, nor