“Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit in their hands.  They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahman, the knower of Brahman moves towards Brahman.  He comes to the lake Ara, and he crosses it by the mind, while those who come to it without knowing the truth, are drowned.  He comes to the moments called Yeshtiha, they flee from him.  He comes to the river Vigara, and crosses it by the mind alone, and there shakes off his good and evil deeds.  His beloved relatives obtain the good, his unbeloved relatives the evil he has done.  And as a man, driving in a chariot, might look at the two wheels without being touched by them, thus he will look at day and night, thus at good and evil deeds, and at all pairs, all correlative things, such as light and darkness, heat and cold.  Being freed from good and freed from evil, he, the knower of Brahman, moves towards Brahman.

“He approaches the tree Ilya, and the odor of Brahman reaches him.  He approaches the city Salagya, and the flavor of Brahman reaches him.  He approaches the palace Aparagita, and the splendor of Brahman reaches him.  He approaches the door-keepers Indra and Pragapati, and they run away from him.  He approaches the hall Vibhu, and the glory of Brahman reaches him and he thinks, ‘I am Brahman.’  He approaches the throne Vikakshana.  The Saman verses, Brihad and Rathantara, are the eastern feet of that throne; the Saman verses, Syaita and Naudhasa, its western feet; the Saman verses, Vairupa and Vairaga, its sides lengthways, south and north; the Saman verses, Sakvara and Raivata, its sides crossways, east and west.  That throne is Pragna, knowledge, for by knowledge, self-knowledge, he sees clearly.  He approaches the couch Amitaugas.  That is Prana, i.e., speech.  The past and the future are its eastern feet; prosperity and earth its western feet; the Saman verses, Brihad and Rathantara, are the two sides lengthways of the couch, south and north; the Saman verses, Bhadra and Yagnayagniya, are its cross-sides at the head and feet, east and west; the Rik and Saman are the long sheets, east and west; the Yagus the cross-sheets, south and north; the moon-beam the cushion; the Udgitha the white coverlet; prosperity the pillow.  On this couch sits Brahman, and he who knows himself one with Brahman, sitting on the couch, mounts it first with one foot only.  Then Brahman says to him:  ‘Who art thou?’ and he shall answer:  ’I am like a season, and the child of the seasons, sprung from the womb of endless space, from the light, from the luminous Brahman.  The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self.  Thou art the Self.  What thou art, that am I.’