r
advance, accomplishing the second dhyana, tasting of that great joy, we
are born in the Kwong-yin heaven; then by the use of means putting away
this delight, practising the third dhyana, resting in such delight and
wishing no further excellence, there is a birth in the Subhakritsna
heaven; leaving the thought of such delight, straightway we reach the
fourth dhyana, all joys and sorrows done away, the thought of escape
produced; we dwell in this fourth dhyana, and are born in the
Vrihat-phala heaven; because of its long enduring years, it is thus
called Vrihat-phala (extensive-fruit); whilst in that state of
abstraction rising higher, perceiving there is a place beyond any bodily
condition, adding still and persevering further in practising wisdom,
rejecting this fourth dhyana, firmly resolved to persevere in the
search, still contriving to put away every desire after form, gradually
from every pore of the body there is perceived a feeling of empty
release, and in the end this extends to every solid part, so that the
whole is perfected in an apprehension of emptiness. In brief, perceiving
no limits to this emptiness, there is opened to the view boundless
knowledge. Endowed with inward rest and peace, the idea of 'I' departs,
and the object of 'I'--clearly discriminating the non-existence of
matter, this is the condition of immaterial life. As the Munga (grass)
when freed from its horny case, or as the wild bird which escapes from
its prison trap, so, getting away from all material limitations, we thus
find perfect release. Thus ascending above the Brahmans, deprived of
every vestige of bodily existence, we still endure. Endued with wisdom!
let it be known this is real and true deliverance. You ask what are the
expedients for obtaining this escape; even as I have before detailed,
those who have deep faith will learn. The Rishis Gaigishavya, Ganaka,
Vriddha Parasara, and other searchers after truth, all by the way I have
explained, have reached true deliverance."

The prince hearing these words, deeply pondering on the outline of these
principles, and reaching back to the influences produced by our former
lives, again asked with further words: "I have heard your very excellent
system of wisdom, the principles very subtle and deep-reaching, from
which I learn that because of not 'letting go' (by knowledge as a
cause), we do not reach the end of the religious life; but by
understanding nature in its involutions, then, you