Vasishtha : ^He who has seen and understood the heart
of thing's, while yet in the body, he is the Jivan-mukta,
emancipated while yet livings ! His face changes never its
sereneness, though g'ood befall or ill. Aham-kara, egoism,
is dead within him. His Buddhi, Reason, Mind, is not bound
to any object by the bonds of Desire. Though acting", in
performance of his duties, as they act who are moved by the
world's loves and hates, he harbours not these dual roots of all
the passions and emotions in his heart of, hearts. And when-
his body (sthnia or sukshma or karana, gross, subtle, or
causal) falls away in course of time, as his Prarabdha-karma(1)
is exhausted, then he enters the condition of the Videha-
mukta. The Vid^ha-mukta rises not nor sets. He neither is,
nor is not. He is not I; he is not thou ; he is both. He shines
in the Sun. He rules over the world as Visnnu. He dissolves
them as Hara. He creates them anew as Brahma. As ether and
as air, he supports the Kshis, Gods, and Titans. He is the
Family of Mountains, on the summits of which stand the
cities of the Loka-palas. As the Earth too he bears these
races of living being's on his broad breast ; as grasses, as
groves, and as creepers, he gives forth the seeds and fruits
that nourish. Whatever, indeed, appears, he becomes
all that. Having identified himself with the Supreme, he
becomes identified with all the Nature, all the Drama and
the Dream, of the Supreme."

Rama: ^But if the Vid6ha-mukta becomes the three
worlds, where is his emancipation from Samsara ? Is he not
fallen deeper still into that Samsara ?"

(1) That pprtion of the totality of Causes' (Sanohita Karma)
which, has •'begun to work itself out in effects, in the life of a particular
indmduar ; -while that portion which ia newly set going, is started into
action, in this life, BO as to fructify in the next, is called Agami or
Kriya-mana Karma,