“Jitātmanah” is stated as the fruit — ‘one whose self is conquered.’ A conqueror of the self becomes tranquil; his mind no longer ordinarily turns to sense-objects. Then the Supreme Self is duly present in the heart, and he becomes one with direct knowledge (aparokṣajñānī). The mark of one possessing direct knowledge is explained by contrasts such as cold and heat. In the contexts of cold, heat, etc., the term kūṭastha denotes one established in the core (unchanged), a soul satisfied with jñāna and vijñāna, and one who has conquered the senses — these are the reasons for the designation kūṭastha. Vijñāna may mean particular knowledge or direct knowledge. Whatever is spoken of by the general terms and yet the particulars of which are not known to me are within my purview. For the gods and others that knowledge is called vijñāna. Thus: by hearing and reflection that knowledge arises. That knowledge is darśana; Vishnu called it vijñāna. Vijñāna is distinguished from jñāna and is a particularized direct cognition; darśana is likewise. ‘Kūṭastho nirvikāraḥ’ and ‘kūṭavat-sthita’ are derived forms. Kūṭa (a hollow) — kūṭa and kha (space) are terms for the gap of the sky; hence the name. ‘Yogī yogaṁ kurvan’ — one engaged in yoga; ‘yuktaḥ’ — one completed in yoga. Thus: one who practices yoga becomes called ‘yogānusṭhātā’ or ‘yogasampūrṇa.’