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Having given up following the way of the world, the body, or the scriptures, remove the erroneous conception that atma is non-atma. 274. Owing to a person's desire for the things of the world, the scriptures and the body, true knowledge cannot be pro duced. 275. This cruel trinity of desire is called by those who know the iron chain that binds the feet of one aspiring for liberation from the prison-house of conditioned existence ; he who is free from this attains liberation. 276. As by mixture with water and by friction, sandal- wood emits an excellent odour, removing all bad smells ; so divine aspiration becomes manifest when external desire is washed away. 277. Aspiration towards the supreme atma is covered by the dust of fatal desires lurking within, but becomes pure and emits a fine odour by the friction of wisdom, just as the sandal- wood (emits odour.) 278. The aspiration towards atma is stilled by the net of unspiritual desires, for by constant devotion to atma they arc destroyed, and divine aspiration becomes manifest. 279. In proportion as the mind becomes firm by devotion to atma, it renounces all desires for external things ; when all desires are completely exhausted, the realization of atma is unobstructed. *Cp. Light on the path. ( 139 ) 280. By constant rest in the atma the (individualize d) mind of the Yogis disappears and desires are exhausted ; there fore remove the erroneous conception that not-spirit is spirit. 281. The quality of tdmas is eliminated by the other two qualities, — rajas and sativa, — rajas by satwa and satwa by purified satwa ; therefore, having recourse to sativa, remove the erroneous conception that not-spirit is spirit. 282. Having ascertained that the body cherishes past karma, become firm and calm and with great efforts remove the erroneous conception that not-spirit is spirit. 283. By realizing " I am not jiva but Parabrahm," remove the erroneous conception that not-spirit is spirit, which is produced by the force of desire. 284. Having understood from the scripture, from logical reasoning and from experience, the all-pervading nature of atma ; remove the erroneous conception that not-spirit is spirit which is produced through fallacious reasoning. 285. For the muni (ascetic) there is no activity concerning giving or taking, therefore by devotion to the one, diligently remove the erroneous conception that not-spirit is spirit. 286. In order to strengthen the conviction of self-identity with Brahm, remove the erroneous conception that not-spirit is spirit through the knowledge of the identity of self and Brahm which arises from such sentences as ' thou art that.' 287. So long as the notion ' I am this body'' is not com pletely abandoned, control yourself with great concentration, and with great effort remove the erroneous conception that not- spirit is spirit. 288. 0 wise man ! so long as the notion remains that there is jiva and the world, even but as a dream ; without interrup tion remove the conception that not-spirit is spirit. 289. Without allowing any interval of forge tfulness through sleep, news of worldly affairs, or the objects of sense, meditate on the self in the self. ( 140 ) 290. Having quitted this body which is composed of flesh and impurities and produced from the impurities of father and mother, as (one quits) an outcaste ; become Bmhm and attain the end. 291. Having merged the ego in the Logos even as the space occupied by the water-jar is merged in free space ; re main for ever silent in that state 0 ascetic. 292. Having become the self- illumined Paramatmajthe Logos) on which every thing rests through sadatma (ego) the macrocosm is to be abandoned as well as the microcosm, like a pot containing foul matter. 293. Having transferred the concept of individuality or ego as inhering in the body, to ckidatma (real self) which is truth and bliss and having abandoned the lincjasariram (astral body) become for ever one (with the Logos). 294. Realizing as the " I" (the Logos) am (a manifestation of) Brahm in which this universe is reflected as a city in the mirror, thou shalt attain the final object. 295. Having attained that primeval consciousness, absolute bliss, of which the nature is truth, which is without form and action, abandon this illusive body that has been assumed by the atma just as an actor (abandons) the dress (put on.) 296. The objective universe is false from ( the stand point of) the logos, and this (objective universe) is nob "I" (logos) because only transitory. How then can the concept "I know all" be established with regard to transitory objects (such as) egoism and the rest ? 297. Aham Padartha (the logos) is the witness of the ego ism and the rest as its being is always perceived — even in dreamless sleep ; and the scripture itself calls (it) unborn and eternal ; therefore the Pratyagatma is different from (relative) truth and untruth. 298. The eternal unchangeable logos alone can be the knowor of all differentiations of those which are differentiated. ( 141 ) The character of these two (differentiate and differentiation) is unreal because repeatedly and clearly perceived in the desires of mind (waking state) in dream and in dreamless sleep. 299. Therefore abandon the notion of "I" in connection with a mass of flesh as also this notion itself which is a product of Buddki. But having known the atma which is perfect knowledge, which is affected by neither past, present nor future attain peace. 300. Abandon the notion of "I" in family, clan, name, form and state of life, which all depend on this physical body and also having abandoned the properties of the I'myct sarira such as the feeling of being the actor and the rest — become the essential form which is absolute bliss. 301. There are other obstacles which are perceived to be the cause of a man's embodied existence. Of these the first is the modification called ahankdra (egoism). 302. So long as one is connected with the vile ahankdra (egoism), there is not the least indication of mukti (final emancipation) which is a strange (thing to him). 303. He who becomes free from the shark of ahankara at tains the essential form which is self-illumined, stainless as the moon, all-pervading, eternal bliss. 304. He who through bewildering ignorance is deprived of the firm conviction that I ( the real self) am He ( the Logos ) realizes the identity of Brahm with Atma on the complete destruction (of ignorance). 305. The ocean of supreme bliss is guarded by the very powerful and terrible snake ahankdra, which envelopes the self with its three heads, the gunas. The wise man is able to enjoy the ocean of bliss after cutting off, these three heads and destroying this serpent with the great sword of spiritual knowledge. 306. So long as there is the least indication of the effects of poison in the body, there cannot be freedom from disease. In like manner the ascetic (Yogi) will not gain mukti so long as there is egoism. ( 142 ) 307. By the complete cessation of egoism and the (conse quent) extinction of all its deceitful manifestations, this es sential truth — ' This I am' — is realized through discrimination of the real self. 308. Abandon at once the notion of / in the ahankdra which is the cause of change, which experiences the conse quences of Karma, and which is the destroyer of rest in one's own real self. To this erroneous conception that attributes one thing to another (e. g.9 that ahankdra is the real self) is due embodied existence — birth, death, old age, sorrow in you, the (reflection of the) Logos who is consciousness and is bliss. 309. There is no other (cause) of this changeful existence of you (the reflection of) the chidatma (Logos) who is un changeable bliss itself, and whose only form is reality, of stain less glory ; than this erroneous conception (that ahankdra is the real self.) 310. Therefore having, with the great sword of real know- edge, cut down this ahankdra, the enemy of the true self — and perceived (to be) like the thorn in the eater's throat, enjoy to heart's content the clearly manifest bliss of the empire of self. 311.