Then that Arada, according to the Sutras and Sastras, spoke:  “Yourself using wisdom is the expedient; but I will further dilate on this a little; first by removing from the crowd and leading a hermit’s life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct; desiring little and knowing when to abstain, receiving whatever is given in food, whether pleasant or otherwise, delighting to practise a quiet life, diligently studying all the Sutras and Sastras; observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest; removing desire, and hating vice, all the sorrows of life put away, then there is happiness; and we obtain the enjoyment of the first dhyana.[101] Having obtained this first dhyana, then with the illumination thus obtained, by inward meditation is born reliance on thought alone, and the entanglements of folly are put away; the mind depending on this, then after death, born in the Brahma heavens, the enlightened are able to know themselves; by the use of means is produced further inward illumination; diligently persevering, seeking higher 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.”