406. That which is superimposed upon something else is observed by the wise to be identical with the substratum, as in the case of
the rope appearing as the snake. The apparent difference depends solely on error.
407. This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by
concentrating it on the Supreme Self, which is thy inmost Essence.
408. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is something of the nature of eternal
Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity, and which
is like the limitless sky, indivisible and absolute.
409. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is devoid of the ideas of cause and effect,
which is the Reality beyond all imaginations, homogeneous, matchless, beyond the range of proofs, established by the
pronouncements of the Vedas, and ever familiar to us as the sense of the ego.
410. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is undecaying and immortal, the positive
Entity which precludes all negations, which resembles the placid ocean and is without a name, in which there are neither merits nor
demerits, and which is eternal, pacified and One.
411. With the mind restrained in Samadhi, behold in thy self the Atman, of infinite glory, cut off thy bondage strengthened by the
impressions of previous births, and carefully attain the consummation of thy birth as a human being.
412. Meditate on the Atman, which resides in thee, which is devoid of all limiting adjuncts, the Existence-Knowledge-Bliss Absolute,
the One without a second, and thou shalt no more come under the round of births and deaths.
413. After the body has once been cast off to a distance like a corpse, the sage never more attaches himself to it, though it is
visible as an appearance, like the shadow of a man, owing to the experience of the effects of past deeds.
414. Realising the Atman, the eternal, pure Knowledge and Bliss, throw far away this limitation of a body, which is inert and filthy by
nature. Then remember it no more, for something that has been vomited excites but disgust when called in memory.
415. Burning all this, with its very root, in the fire of Brahman, the Eternal and Absolute Self, the truly wise man thereafter remains
alone, as the Atman, the eternal, pure Knowledge and Bliss.
416. The knower of Truth does no more care whether this body, spun out by the threads of Prarabdha work, falls or remains – like
the garland on a cow – for his mind-functions are at rest in the Brahman, the Essence of Bliss.
417. Realising the Atman, the Infinite Bliss, as his very Self, with what object, or for whom, should the knower of Truth cherish the
body.
418. The Yogi who has attained perfection and is liberated-in-life gets this as result – he enjoys eternal Bliss in his mind, internally
as well as externally.
419. The result of dispassion is knowledge, that of Knowledge is withdrawal from sense-pleasures, which leads to the experience of
the Bliss of the Self, whence follows Peace.
420. If there is an absence of the succeeding stages, the preceding ones are futile. (When the series is perfect) the cessation of the
objective world, extreme satisfaction, and matchless bliss follow as a matter of course.
421. Being unruffled by earthly troubles is the result in question of knowledge. How can a man who did various loathsome deeds
during the state of delusion, commit the same afterwards, possessed of discrimination ?
422. The result of knowledge should be the turning away from unreal things, while attachment to these is the result of ignorance.
This is observed in the case of one who knows a mirage and things of that sort, and one who does not. Otherwise, what other
tangible result do the knowers of Brahman obtain ?
423. If the heart’s knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action,
for he is averse to sense-pleasures ?
424. When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is
the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been
merged, appear no more.
425. Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only
seeming to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in
dreams, and having cognition of it at chance moments – rare indeed is such a man, the enjoyer of the fruits of endless merit, and he
alone is blessed and esteemed on earth.
