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the worship of Atman by all raja-Yogins). He who knows this knows all.
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or
Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp
without the wind. He becomes a Brahmavit (knower of Brahman) by cognising the end of the
sleeping state even while in the waking state. Though the (same) mind is absorbed in Sushupti as
also in Samadhi, there is much difference between them. (in the former case) as the mind is
absorbed in Tamas, it does not become the means of salvation, (but) in Samadhi as the
modifications of Tamas in him are rooted away, the mind raises itself to the nature of the Partless.
All that is no other than Sakshi-Chaitanya (wisdom-consciousness or the Higher Self) into which
the absorption of the whole universe takes place, in as much as the universe is but a delusion (or
creation) of the mind and is therefore not different from it. Though the universe appears perhaps as
outside of the mind, still it is unreal. He who knows Brahman and who is the sole enjoyer of
Brahmic bliss which is eternal and has dawned once (for all in him) that man becomes one with
Brahman. He in whom Sankalpa perishes has got Mukti in his hand. Therefore one becomes an
emancipated person through the contemplation of Paramatman. Having given up both Bhava and
Abhava, one becomes a Jivanmukta by leaving off again and again in all states Jnana (wisdom) and
Jneya (object of wisdom), Dhyana (meditation) and Dhyeya (object of meditation), Lakshya (the
aim) and Alakshya (non-aim), Drishya (the visible) and Adrishya (the non-visible) and Uha
(reasoning) and Apoha (negative reasoning). He who knows this knows all.
4. There are five Avasthas (states): Jagrat (waking), Swapna (dreaming), Sushupti (dreamless
sleeping), the Turya (fourth) and Turyatita (that beyond the fourth). The Jiva (ego) that is engaged
in the waking state becomes attached to the Pravritti (worldly) path and is the particular of Naraka
(hell) as the fruit of sins. He desires Svarga (heaven) as the fruit of his virtuous actions. This very
same person becomes (afterwards) indifferent to all these saying, Enough of the births tending to
actions, the fruits of which tend to bondage till the end of this mundane existence . Then he pursues
the Nivritti (return) path with a view to attain emancipation. And this person then takes refuge in a
spiritual instructor in order to cross this mundane existence. Giving up passion and others, he does
only those he is asked to do. Then having acquired the four Sadhanas (means to salvation) he
attains, in the middle of the lotus of his heart, the Reality of Antar-Lakshya that is but the Sat of
Lord and begins to recognise (or recollect) the bliss of Brahman which he had left (or enjoyed) in
his Sushupti state. At last he attains this state of discrimination (thus): I think I am the non-dual
One only. I was in Ajnana for some time (in the waking state and called therefore Vishva). I became
somehow (or involuntarily) a Taijasa (in the dreaming state) through the reflection (in that state) of
the affinities of the forgotten waking state; and now I am a Prajna through the disappearance of
those two states. Therefore I am one only. I (appear) as more than one through the differences of
state and place. And there is nothing of differentiation of class besides me . Having expelled even
the smack of the difference (of conception) between I and That through the thought I am the
pure and the secondless Brahman and having attained the path of salvation which is of the nature
of Para-Brahman, after having become one with It through the Dhyana of the sun s sphere as
shining with himself, he becomes fully ripened for getting salvation. Sankalpa and others are the
causes of the bondage of the mind; and the mind devoid of these becomes fit for salvation.
Possessing such a mind free from all (Sankalpa, etc.,) and withdrawing himself from the outer
world of sight and others and so keeping himself out of the odour of the universe, he looks upon all
the world as Atman, abandons the conception of I , thinks I am Brahman and considers all these
as Atman. Through these, he becomes one who has done his duty.
5. The Yogin is one that has realised Brahman that is all-full beyond Turya. They (the people) extol
him as Brahman; and becoming the object of the praise of the whole world, he wanders over
different countries. Placing the Bindu in the Akasa of Paramatman and pursuing the path of the
partless bliss produced by the pure, secondless, stainless and innate Yoga sleep of Amanaska, he
becomes an emancipated person. Then the Yogin becomes immersed in the ocean of bliss. When
compared to it, the bliss of Indra and others is very little. He who gets this bliss is the supreme
Yogin.
Thus ends the second Brahmana.
BRAHMANA - III
1. The great sage Yajnavalkya then asked the Purusha in the sphere (of the sun): O Lord, though
the nature of Amanaska has been defined (by you), yet I forget it (or do not understand it clearly).
Therefore pray explain it again to me. Accordingly the Purusha said: This Amanaska is a great
secret. By knowing this, one becomes a person who had done his duty. One should look upon it as
Paramatman, associated with Sambhavi-Mudra and should know also all those that can be known
through a (thorough) cognition of them. Then seeing Para-Brahman in his own Atman as the Lord
of all, the immeasurable, the birthless, the auspicious, the supreme Akasa, the supportless, the
secondless the only goal of Brahma, Vishnu and Rudra and the cause of all and assuring himself
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