251. All modifications of clay, such as the jar, which are always accepted by the mind as real, are (in reality) nothing but clay. Similarly, this entire universe which is produced from the real Brahman, is Brahman Itself and nothing but That. Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our very Self, therefore art thou that serene, pure, Supreme Brahman, the One without a second.

252. As the place, time, objects, knower, etc., called up in dream are all unreal, so is also the world experienced here in the waking state, for it is all an effect of one’s own ignorance. Because this body, the organs, the Pranas, egoism, etc., are also thus unreal,therefore art thou that serene, pure, supreme Brahman, the One without a second.

253. (What is) erroneously supposed to exist in something, is, when the truth about ithas been known, nothing but that substratum, and not at all different from it: The diversified dream universe (appears and) passes away in the dream itself. Does it appear on waking as something distinct from one’s own Self ?

254. That which is beyond caste and creed, family and lineage; devoid of name and form, merit and demerit; transcending space, time and sense-object– that Brahman art thou, meditate on this in thy mind.

255. That Supreme Brahman which is beyond the range of all speech, but accessible to the eye of pure illumination; which is pure, the Embodiment of Knowledge, the beginningless entity– that Brahman art thou, meditate on this in thy mind.

256. That which is untouched by the sixfold wave; meditated upon by the Yogi’s heart,but not grasped by the sense-organs; which the Buddhi cannot know; and which is unimpeachable– that Brahman art thou, meditate on this in thy mind.

257. That which is the substratum of the universe with its various subdivisions, which are all creations of delusion; which Itself has no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar– that Brahman art thou, meditate on this in thy mind

.258. That which is free from birth, growth, development, waste, disease and death;which is indestructible; which is the cause of the projection, maintenance and dissolution of the universe– that Brahman art thou, meditate on this in thy mind.

259. That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean without waves; the ever-free; of indivisible Form– that Brahman art thou, meditate on this in thy mind.

260. That which, though One only, is the cause of the many; which refutes all other causes, but is Itself without cause; distinct from Maya and its effect, the universe; and independent– that Brahman art thou, meditate on this in thy mind.

261. That which is free from duality; which is infinite and indestructible; distinct from the universe and Maya, supreme, eternal; which is undying Bliss; taintless– that Brahman art thou, meditate on this in thy mind.

262. That Reality which (though One) appears variously owing to delusion, taking on names and forms, attributes and changes, Itself always unchanged, like gold in its modifications– that Brahman art thou, meditate on this in thy mind.

263. That beyond which there is nothing; which shines even above Maya, which again is superior to its effect, the universe; the inmost Self of all, free from differentiation; the Real Self, the Existence-Knowledge-Bliss Absolute; infinite and immutable–that Brahman art thou, meditate on this in thy mind.

264. On the Truth, inculcated above, one must oneself meditate in one’s mind, through the intellect, by means of the recognised arguments. By that means one will realise the truth free from doubt etc., like water in the palm of one’s hand.

265. Realising in this body the Knowledge Absolute free from Nescience and its effects– like the king in an army– and being ever established in thy own Self by resting on that Knowledge, merge the universe in Brahman.

266. In the cave of the Buddhi there is the Brahman, distinct from the gross and subtle,the Existence Absolute, Supreme, the One without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother’s womb.

267. Even after the Truth has been realised, there remains that strong, beginningless,obstinate impression that one is the agent and experiencer, which is the cause of one’stransmigration. It has to be carefully removed by living in a state of constantidentification with the Supreme Self. Sages call that Liberation which is the attenuationof Vasanas (impressions) here and now.

268. The idea of “me and mine” in the body, organs, etc., which are the non-Self– this superimposition the wise man must put a stop to, by identifying himself with the Atman.

269. Realising thy own Inmost Self, the Witness of the Buddhi and its modifications,and constantly revolving the positive thought, “I am That”, conquer this identification with the non-Self.

270. Relinquishing the observance of social formalities, giving up all ideas of trimming up the body, and avoiding too mush engrossment with the Scriptures, do away with the superimposition that has come upon thyself.

271. Owing to the desire to run after society, the passion for too much study of the Scriptures and the desire to keep the body in good trim, people cannot attain to proper Realisation.

272. For one who seeks deliverance from the prison of this world (Samsara), those three desires have been designated by the wise as strong iron fetters to shackle one’s feet. He who is free from them truly attains to Liberation.273. The lovely odour of the Agaru (agalochum) which is hidden by a powerful stench due to its contact with water etc., manifests itself as soon as the foreign smell has been fully removed by rubbing.

274. Like the fragrance of the sandal-wood, the perfume of the Supreme Self, which is covered with the dust of endless, violent impressions embedded in the mind, when purified by the constant friction of Knowledge, is (again) clearly perceived.

275. The desire for Self-realisation is obscured by innumerable desires for things other than the Self. When they have been destroyed by the constant attachment to the Self, the Atman clearly manifests Itself of Its own accord.

276. As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realisation of the Atman.

277. The Yogi’s mind dies, being constantly fixed on his own Self. Thence follows the cessation of desires. Therefore do away with thy superimposition.

278. Tamas is destroyed by both Sattva and Rajas, Rajas by Sattva, and Sattva dies when purified. Therefore do way with thy superimposition through the help of Sattva.

279. Knowing for certain that the Prarabdha work will maintain this body, remain quiet and do away with thy superimposition carefully and with patience.

280. “I am not the individual soul, but the Supreme Brahman”– eliminating thus all that is not-Self, do away with thy superimposition, which has come through the momentum of (past) impressions.

281. Realising thyself as the Self of all by means of Scripture, reasoning and by thy own realisation, do away thy superimposition, even when a trace of it seems to appear.

282. The sage has no connection with action, since he has no idea of accepting or givingup. Therefore, through constant engrossment on the Brahman, do away with thysuperimposition.

283. Through the realisation of the identity of Brahman and the soul, resulting from such great dicta as “Thou art That”, do away with thy superimposition, with a view to strengthening thy identification with Brahman.

284. Until the identification with this body is completely rooted out, do away with thysuperimposition with watchfulness and a concentrated mind.

285. So long as even a dream-like perception of the universe and souls persists, do away with thy superimposition, O learned man, without the least break.

286. Without giving the slightest chance to oblivion on account of sleep, concern in secular matters or the sense-objects, reflect on the Self in thy mind.

287. Shunning from a safe distance the body which has come from impurities of the parents and itself consists of flesh and impurities– as one does an outcast– be thou Brahman and realise the consummation of thy life.

288. Merging the finite soul in the Supreme Self, like the space enclosed by a jar in the infinite space, by means of meditation on their identity, always keep quiet, O sage.

289. Becoming thyself the self-effulgent Brahman, the substratum of all phenomena–as that Reality give up both the macrocosm and the microcosm, like two filthy receptacles.

290. Transferring the identification now rooted in the body to the Atman, the Existence-Knowledge-Bliss Absolute, and discarding the subtle body, be thou ever alone,independent.

291. That in which there is this reflection of the universe, as of a city in a mirror– that Brahman art thou; knowing this thou wilt attain the consummation of thy life.

292. That which is real and one’s own primeval Essence, that Knowledge and BlissAbsolute, the One without a second, which is beyond form and activity– attaining That one should cease to identify oneself with one’s false bodies, like an actor giving up his assumed mask.

293. This objective universe is absolutely unreal; neither is egoism a reality, for it is observed to be momentary. How can the perception, “I know all”, be true of egoism etc.,which are momentary?

294. But the real ‘I” is that which witnesses the ego and the rest. It exists always, even in the state of profound sleep. The Shruti itself says, “It is birthless, eternal”, etc. Therefore the Paramatman is different from the gross and subtle bodies.

295. The knower of all changes in things subject to change should necessarily be eternal and changeless. The unreality of the gross and subtle bodies is again and again clearly observed in imagination, dream and profound sleep.

296. Therefore give up the identification with this lump of flesh, the gross body, as wellas with the ego or the subtle body, which are both imagined by the Buddhi. Realising thy own Self, which is Knowledge Absolute and not to be denied in the past, present or future, attain to Peace.

297. Cease to identify thyself with the family, lineage, name, form and the order of life,which pertain to the body that is like a rotten corpse (to a man of realisation). Similarly,giving up ideas of agency and so forth, which are attributes of the subtle body, be the Essence of Bliss Absolute.

298. Other obstacles are also observed to exist for men, which lead to transmigration.The root of them, for the above reasons, is the first modification of Nescience called egoism.

299. So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.

300. Freed from the clutches of egoism, as the moon from those of Rahu, man attains to his real nature, and becomes pure, infinite, ever blissful and self-luminous