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Then 驰腻箩帽补惫补濒办测补 asked the 笔耻谤耻峁�a in the sphere of the sun: "O Lord, 补苍迟补谤濒补办峁�y补 has been described many times, but it has never been understood by me (clearly). Pray describe it to me." He replied: "It is the source of the five elements, has the lustre of many (streaks of) lightning, and has four seats having (or rising from) 'That' (Brahman). In its midst, there arises the manifestation of tattva. It is very hidden and unmanifested. It can be known (only) by one who has got into the boat of 箩帽腻苍补. It is the object of both bahir and antar (external and internal) 濒补办峁�y补蝉. In its midst is absorbed the whole world. It is the vast partless universe beyond 狈腻诲补, Bindu and Kara. Above it (viz., the sphere of agni) is the sphere of the sun; in its midst is the sphere of the nectary moon; in its midst is the sphere of the partless Brahma-tejas (or the spiritual effulgence of Brahman). It has the brightness of 艢耻办濒补 (white light)^[1] like the ray of lightning. It alone has the characteristic of 艢腻尘产丑补惫墨. In seeing this, there are three kinds of 诲峁涐梗峁璱 (sight), viz., am膩 (the new moon), pratipat (the first day of lunar fortnight), and 辫奴谤峁噄尘腻 (the full moon). The sight of am膩 is the one (seen) with closed eyes. That with half opened eyes is pratipat; while that with fully opened eyes is 辫奴谤峁噄尘腻. Of these, the practice of 辫奴谤峁噄尘腻 should be resorted to. Its 濒补办峁�y补 (or aim) is the tip of the nose. Then is seen a deep darkness at the root of the palate. By practising thus, a jyotis (light) of the form of an endless sphere is seen. This alone is Brahman, the 厂补肠肠颈诲腻苍补苍诲补. When the mind is absorbed in bliss thus naturally produced, then does 艢腻尘产丑补惫墨 take place. She (艢腻尘产丑补惫墨) alone is called 碍丑别肠补谤墨. By practising it (viz., the 尘耻诲谤腻), a man obtains firmness of mind. Through it, he obtains firmness of 惫腻测耻. The following are the signs: first it is seen like a star; then a reflecting (or dazzling) diamond;^[2] then the sphere of full moon; then the sphere of the brightness of nine gems; then the sphere of the midday sun; then the sphere of the flame of agni (fire); all these are seen in order.

"(Thus much for the light in 辫奴谤惫补 or first stage.) Then there is the light in the western direction (in the uttara or second stage). Then the lustres of crystal, smoke, bindu, n膩da, 办补濒腻, star, firefly, lamp, eye, gold, and nine gems, etc. are seen. This alone is the form of 笔谤补峁嘺惫补. Having united 笔谤腻峁嘺 and 础辫腻苍补 and holding the breath in kumbhaka, one should fix his concentration at the tip of his nose and making 峁�a峁噈ukhi^[3] with the fingers of both his hands, one hears the sound of 笔谤补峁嘺惫补 (Om) in which manas becomes absorbed. Such a man has not even the touch of karma. The karma of (Sandhy膩vandana or the daily prayers) is verily performed at the rising or setting of the sun. As there is no rising or setting (but only the ever shining) of the sun of Chit (the higher consciousness) in the heart of a man who knows thus, he has no karma to perform. Rising above (the conception of) day and night through the annihilation of sound and time, he becomes one with Brahman through the all-full 箩帽腻苍补 and the attaining of the state of 耻苍尘补苍墨 (the state above manas). Through the state of 耻苍尘补苍墨, he becomes amanaska (or without manas).

"Not being troubled by any thoughts (of the world) then constitutes the 诲丑测腻苍补.^[4] The abandoning of all karmas constitutes 腻惫腻丑补苍补 (invocation of god). Being firm in the unshaken (spiritual) wisdom constitutes 腻蝉补苍补 (posture). Being in the state of 耻苍尘补苍墨 constitutes the 辫腻诲测补 (offering of water for washing the feet of god). Preserving the state of amanaska (when manas is offered as sacrifice) constitutes the arghya (offering of water as oblation generally). Being in state of eternal brightness and shoreless nectar constitutes 蝉苍腻苍补 (bathing). The contemplation of 膧迟尘腻 as present in all constitutes (the application to the idol of) sandal. The remaining in the real state of the d峁沰 (spiritual eye) is (the worshipping with) 补办峁�a迟补;(non-broken rice). The attaining of Chit (consciousness) is (the worshipping with) flower. The real state of agni (fire) of Chit is the 诲丑奴辫补 (burning of incense). The state of the sun of Chit is the 诲墨辫补 (light waved before the image). The union of oneself with the nectar of full moon is the 苍补颈惫脓诲测补 (offering of food, etc.).^[5] The immobility in that state (of the ego being one with all) is 辫谤补诲补办峁�i峁嘺 (going round the image). The conception of 'I am He' is 苍补尘补蝉办腻谤补 (prostration). The silence (then) is the stuti (praise). The all-contentment (or serenity then) is the visarjana (giving leave to god or finishing worship). (This is the worship of 膧迟尘腻 by all Raja-yogins). He who knows this knows all.

"When the triputi^[6] are thus dispelled, he becomes the kaivalya jyotis without 产丑腻惫补 (existence) or a产丑腻惫补 (nonexistence), 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 蝉耻峁�u辫迟颈 as also in 蝉补尘腻诲丑颈, 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 蝉补尘腻诲丑颈 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 厂腻办峁�i-Caitanya (witness-consciousness or the Higher Self) into which the absorption of the whole universe takes place, inasmuch 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 br膩hmic bliss which is eternal and has dawned once (for all in him)鈥攖hat man becomes one with Brahman. He in whom 蝉补峁卥补濒辫补 perishes has got mukti in his hand. Therefore one becomes an emancipated person through the contemplation of 笔补谤补尘腻迟尘腻. Having given up both 产丑腻惫补 and a产丑腻惫补, one becomes a 箩墨惫补苍尘耻办迟补 by leaving off again and again in all states 箩帽腻苍补 (wisdom) and 箩帽别测补 (object of wisdom), 诲丑测腻苍补 (meditation) and dhyeya (object of meditation), 濒补办峁�y补 (the aim) and a濒补办峁�y补 (non-aim), 诲峁浥泍补 (the visible) and a诲峁浥泍补 (the non-visible and 奴ha (reasoning) and apoha (negative reasoning).^[7] He who knows this knows all.

"There are five 补惫补蝉迟丑腻蝉 (states), viz.: 箩腻驳谤补迟 (waking), svapna (dreaming), 蝉耻峁�u辫迟颈 (dreamless sleeping), the turya (fourth) and 迟耻谤测腻迟墨迟补 (that beyond the fourth). The 箩墨惫补 (ego) that is engaged in the waking state becomes attached to the 辫谤补惫峁泃迟颈 (worldly) path and is the participator 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 苍颈惫峁泃迟颈 (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 蝉腻诲丑补苍补蝉 (means to salvation), he attains, in the middle of the lotus of his heart, the Reality of 补苍迟补谤濒补办峁�y补 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 蝉耻峁�u辫迟颈 state. At last he attains this state of discrimination (thus): 'I think I am the non-dual One only. I was in a箩帽腻苍补 for some time (in the waking state and called therefore 痴颈艣惫补). 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 笔谤腻箩帽补 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 Parabrahman, after having become one with It through the 诲丑测腻苍补 of the sun's sphere as shining with himself, he becomes fully ripened for getting salvation. Sa峁卥alpa 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 (蝉补峁卥补濒辫补, 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 膧迟尘腻, abandons the conception of 'I', thinks I am Brahman' and considers all these as 膧迟尘腻. Through these, he becomes one who has done his duty.

"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 膩k膩艣 of 笔补谤补尘腻迟尘腻 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 叠谤腻丑尘补峁嘺."

Footnotes and references:

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[1]:

Comm.: 艢耻办濒补 is Brahman.

[2]:

The original is, 'Vajra-顿补谤辫补峁嘺尘.'

[3]:

峁�a峁噈ukhi is said to be the process of hearing the internal sound by closing the two ears with the two thumbs, the two eyes with the two forefingers, the two nostrils with the two middle fingers, and the mouth with the remaining two fingers of both hands.

[4]:

In this paragraph, the higher or secret meaning is given of all actions done in the 辫奴箩腻 or worship of God in the Hind奴 houses as well as temples. Regarding the clothing of the idol which is left out here, the commentator explains it as 腻惫补谤补峁嘺 or screen.

[5]:

Here also the commentator brings in 苍墨谤腻箩补苍补 or the waving of the light before the image. That is according to him, the idea, "I am the self-shining."

[6]:

The Triputi are the three, the knower, the known and the knowledge. Comm.: Dhy膩na and others stated before wherein the three distinctions are made.

[7]:

弄ha and apoha鈥攖he consideration of the pros and cons.