557. The sage who always lives in the Reality – Brahman – as Infinite Bliss, the One without a second, does not depend upon the
customary considerations of place, time, etc., for giving up this mass of skin, flesh and filth.
558. For the giving up of the body is not Liberation, nor that of the staff and the water-bowl; but Liberation consists in the destruction
of the heart’s knot which is Nescience.
559. If a leaf falls in a small stream, or a river, or a place consecrated by Shiva, or in a crossing of roads, of what good or evil effect
is that to the tree ?
560. The destruction of the body, organs, Pranas and Buddhi is like that of a leaf or flower or fruit (to a tree). It does not affect the
Atman, the Reality, the Embodiment of Bliss – which is one’s true nature. That survives, like the tree.
561. The Shrutis, by setting forth the real nature of the Atman in the words, “The Embodiment of Knowledge” etc., which indicate Its
Reality, speak of the destruction of the apparent limitations merely.
562. The Shruti passage, “Verily is this Atman immortal, my dear”, mentions the immortality of the Atman in the midst of things
perishable and subject to modification.
563. Just as a stone, a tree, grass, paddy, husk, etc., when burnt, are reduced to earth (ashes) only, even so the whole objective
universe comprising the body, organs, Pranas, Manas and so forth, are, when burnt by the fire of realisation, reduced to the
Supreme Self.
564. As darkness, which is distinct (from sunshine), vanishes in the sun’s radiance, so the whole objective universe dissolves in
Brahman.
565. As, when a jar is broken, the space enclosed by it becomes palpably the limitless space, so when the apparent limitations are
destroyed, the knower of Brahman verily becomes Brahman Itself.
566. As milk poured into milk, oil into oil, and water into water, becomes united and one with it, so the sage who has realised the
Atman becomes one in the Atman.
567. Realising thus the extreme isolation that comes of disembodiedness, and becoming eternally identified with the Absolute
Reality, Brahman, the sage no longer suffers transmigration.
568. For his bodies, consisting of Nescience etc., having been burnt by the realisation of the identity of the Jiva and Brahman, he
becomes Brahman Itself; and how can Brahman ever have rebirth ?
569. Bondage and Liberation, which are conjured up by Maya, do not really exist in the Atman, one’s Reality, as the appearance
and exit of the snake do not abide in the rope, which suffers no change.
570. Bondage and Liberation may be talked of when there is the presence or absence of a covering veil. But there can be no
covering veil for Brahman, which is always uncovered for want of a second thing besides Itself. If there be, the non-duality of
Brahman will be contradicted, and the Shrutis can never brook duality.
571. Bondage and Liberation are attributes of the Buddhi which ignorant people falsely superimpose on the Reality, as the covering
of the eyes by a cloud is transferred to the sun. For this Immutable Brahman is Knowledge Absolute, the One without a second and
unattached.
572. The idea that bondage exists, and the idea that it does not, are, with reference to the Reality, both attributes of the Buddhi
merely, and never belong to the Eternal Reality, Brahman.
573. Hence this bondage and Liberation are created by Maya, and are not in the Atman. How can there be any idea of limitation with
regard to the Supreme Truth, which is without parts, without activity, calm, unimpeachable, taintless, and One without a second, as
there can be none with regard to the infinite sky ?
574. There is neither death nor birth, neither a bound nor a struggling soul, neither a seeker after Liberation nor a liberated one – this
is the ultimate truth.
575. I have today repeatedly revealed to thee, as to one’s own son, this excellent and profound secret, which is the inmost purport of
all Vedanta, the crest of the Vedas – considering thee an aspirant after Liberation, purged of the taints of this Dark Age, and of a
mind free from desires.
576. Hearing these words of the Guru, the disciple out of reverence prostrated himself before him, and with his permission went his
way, freed from bondage.
577. And the Guru, with his mind steeped in the ocean of Existence and Bliss Absolute, roamed, verily purifying the whole world –
all differentiating ideas banished from his mind.
578. Thus by way of a dialogue between the Teacher and the disciple, has the nature of the Atman been ascertained for the easy
comprehension of seekers after Liberation.
579. May those Sannyasins who are seekers after Liberation, who have purged themselves of all taints of the mind by the
observance of the prescribed methods, who are averse to worldly pleasures, and who are of serene minds, and take a delight in the
Shruti – appreciate this salutary teaching !
580. For those who are afflicted, in the way of the world, by the burning pain due to the (scorching) sunshine of threefold misery, and
who through delusion wander about in a desert in search of water – for them here is the triumphant message of Shankara pointing
out, within easy reach, the soothing ocean of nectar, Brahman, the One without a second – to lead them on to Liberation.
Om Tat Sat
