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0 then, discriminating man ! Know renunciation and spiritual knowledge to be the two wings of the embodied ego- By nothing other than these two can ascent to the top of the creeper of nectar called liberation be accomplished* 378. For hinl who Is possessed of excessive dispassion there is samddhi ; for him, in samddhi there is unwavering spiritual perception. For him who has perceived the essential reality there is liberation, and for the liberated atma there is realiza tion of eternal bliss. 379. For one whose self is controlled, I see no better gene^- rator of happiness than dispassion; If thatj again, is accom panied by clear spiritual perception, he becomes the enjoy er of the empire of self-dominion ; this is the permanent gate of the maiden (named) liberation. Therefore thou who art dif ferent from this, being void of attachment to everything, ever gain knowledge of (thy) self for the sake of liberation. 380. Cut off desire of objects of sense which are like poison these are the causes of death. Having forsaken selfish attach- inent to caste, family and religious order, renounce all acts proceeding from attachment. Abandon the notion of self in regard to unreality — body and the rest — and gain knowledge of self. In reality thou art the seer, stainless, arid (the manifes tation of) the supreme non-dual Brahm. 381. Having firmly applied the manas to the goal, Brahm, having confined the external organs to their own places, svith the body motionless, regardless of its state or condition, and having realized the unity of the atma and Brahm by absorp tion, and abiding in the indestructible, always and abundantly drink in the essence of Brahmic bliss in thyself. What is the use of all else which is void of happiness ? 382. Abandoning all thought of not-spirit, which stains the mind and is the cause of suffering, think of atma, which id bliss and which is the cause of liberation* ( 152 ) 383. (This atma) is self illuminating, the witness of all (objects) and is ever manifest in the Vigmnamaya Koslia, Making this, which is different from asat (unreal), the aim, realize it as the indestructible self by abiding in it. 384. Uttering its name, realize it clearly as the essential form of self, the indivisible being, not dependent upon another. 385. Thoroughly realising it as the self, and giving up the idea of self as being egotism and the rest, and yet remaining in them, (regard them) as broken earthen-pots through want of interest in them.* 386. Having applied the purified anta/t karna (the mind} to the real self, which is the witness, the absolute knowledge, leading it by slow degrees to steadiness, realize the Purn- atma. 387- Regard the indestructible and all-pervading atma, freed from all the upadhis — body, senses, vitality, mind, ego tism and the rest — produced by ignorance as maha akasha (great space). 388. As space, freed from a hundred upadhis (such as) the small and large earthen pots, containing rice and other grains, is one and not many, similarly the pure Supreme, freed from egotism and the rest, is but one. 389. From Brahin down to the post, all tipadhis are merely illusive. Therefore realize the all-pervading atma as one and the same. 390 Whatever is imagined through error as different (from the real), is not so on right perception, but it is merely that (thing itself) On the cessation of error what was seen before as a snake appears as the rope, similarly the universe is in reality the atma. * Have no more concern than people have about such worthless things as broken pots, which the ordinary Hindu house-holder looks upon as inauspi cious objects not fit to be kept in any prominent part of the house. ( 153 ) 391. The atina is Brahma, the atma is Vishnu, the atma is Indra, the atma is Siva, the atma is the whole of this uni verse ; besides atma there is nothing. 392. The atma is within, the atma is without, the atma is before ; the atma is behind, the atma is in the south, the atma, is in the north, the atma is also above and below. 393. As wave, foam, whirlpool and bubble — are all essen tially but water, so all, beginning with the body and ending with egotism, and but consciousness, which is pure are abso lute happiness. 394. Verily all this universe, known through mind and speech, is the spirit ; verily nothing is except the spirit which lies on the other side of Prakriti. Are the various kinds of earthen-vessels different from the earth ? The embodied ego, deluded by the wine of Maya, speaks of ' I' and ' you.' 395. By the cessation of action there remains no other than this. The Sruti declares the absence of duality, for the purpose of removing the erroneous conception that attributes one thing to another. 396. The real self is (in essence) the Supreme Brahm, pure as space, void of vikalpa, of boundary, of motion, of modifica tion, of within and without, the secondless, having no other, (so) what else is there to know ? 397. What more is there to say ? Jiva (ego), sivayam, (the real self), from the atom to the Universe, all is the non-dual Brahm — in different forms ; the Sruti says : I (the Logos) am Parabrahm. Those whose minds are thus illuminated, having abandoned all externals, abide in the eternal Chidananda Atma (the Logos which is consciousness and bliss) and thus reach Brahm. This is quite certain. 398. Kill out by the force (of Will) desires raised through egoism in the physical body full of filth, then those raised in the astral body which is like air. Know the (real) self, whose glory is celebrated in the Vedas, to be eternal, very bliss, and remain in Brahm. t ( 154 ) 399. So long as a man is attached to the corpse-form,* he is impuref through enemies,! there is suffering associated with birth, death and disease. When he perceives the pure atma which is bliss and is immoveable, then only (he) becomes free from these— so the Vedas declare. 400. On the removal of all phenomenal attributes imposed upon the self, the true self is (found to be) the supreme, non- dual, ail pervading and actionless Brahrn. 401. When the functions of the thinking self are at rest in Paratma (the Logos), which is (in essence) Parabrahm void of vikalpa, then this vikalpa is perceived no longer and mere wild talk remains. 402. In the one substance, undifferentiable, formless and devoid of visesha§ where is there difference ? Hence the dis tinction that this is the universe, is a false conception. 403. In the one substance, devoid of the conditions (of be ing^, such as knower, knowledge and known, and undifferenti able, formless and devoid of visesha, where is there difference ? 404. In the one substance, full as the ocean of Kalpa,\\ and undifferentiable, formless, and devoid of visesha, where is the difference ? 405. In the supreme reality, secondless and devoid of vise- slid, in which ignorance the cause of illusion is destroyed, as darkness is in light, where is the difference ? 400- In the one supreme reality, how can there be any in dication of difference ? By whom has any difference been per ceived in sushupti, which is merely a state of happiness. 407. On the realization of the supreme Truth, in none of the three divisions of time is there the universe in sadatma (the real self), which is (in substance) Brahm, void of vikalpa (distinction or duality). (As on the truth being * i.e., the physical body, t In a Levitical .sense. £ i.e., the six passions, lust, anger, greed, delusion, pride and jealousy. § The distinctness of one object from another. || Oceaii=thc supremely subtle cause into which everything returns at the universal i>ralaya. ( 155 ) perceived) there is no snake in the rope nor a drop of water in the mirage*. 408. This quality exists only through Maya, in absolute reality there is no quality ; this the Vedas say clearly and it is perceived in sushupti. 409. The identity of that which is attributed to the sub stance with the substance itself has been perceived by the wise in the case of the rope and serpent. The distinction is kept alive by error. 410. This distinction has its root in the thinking principle ; without the thinking principle it does not exist. Therefore bring the thinking principle to rest in Paramatma which is the Logos. 411.