216. This Atman is a self-cognised entity because It is cognised by Itself. Hence the individual soul is itself and directly the
Supreme Brahman, and nothing else.
217. That which clearly manifests Itself in the states of wakefulness, dream and profound sleep; which is inwardly perceived in the
mind in various forms as an unbroken series of egoistic impressions; which witnesses the egoism, the Buddhi, etc., which are of
diverse forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou this Atman, thy
own Self, within thy heart.
218. Seeing the reflection of the sun mirrored in the water of a jar, the fool thinks it is the sun itself. Similarly the stupid man,
through delusion, identifies himself with the reflection of the Chit caught in the Buddhi, which is Its superimposition.
219. Just as the wise man leaves aside the jar, the water and the reflection of the sun in it, and sees the self-luminous sun which
illumines these three and is independent of them;
220-222. Similarly, discarding the body, the Buddhi and the reflection of the Chit in it, and realising the Witness, the Self, the
Knowledge Absolute, the cause of the manifestation of everything, which is hidden in the recesses of the Buddhi, is distinct from the
gross and subtle, eternal, omnipresent, all-pervading and extremely subtle, and which has neither interior nor exterior and is
identical with one self – fully realising this true nature of oneself, one becomes free from sin, taint, death and grief, and becomes the
embodiment of Bliss. Illumined himself, he is afraid of none. For a seeker after Liberation there is no other way to the breaking of the
bonds of transmigration than the realisation of the truth of one’s own Self.
223. The realisation of one’s identity with Brahman is the cause of Liberation from the bonds of Samsara, by means of which the
wise man attains Brahman, the One without a second, the Bliss Absolute.
224. Once having realised Brahman, one no longer returns to the realm of transmigration. Therefore one must fully realise one’s
identity with Brahman.
225. Brahman is Existence, Knowledge, Infinity, pure, supreme, self-existent, eternal and indivisible Bliss, not different (in reality)
from the individual soul, and devoid of interior or exterior. It is (ever) triumphant.
226. It is this Supreme Oneness which alone is real, since there is nothing else but the Self. Verily, there remains no other
independent entity in the state of realisation of the highest Truth.
227. All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free
from all the limitations of human thought.
228. A jar, though a modification of clay, is not different from it; everywhere the jar is essentially the same as the clay. Why then
call it a jar ? It is fictitious, a fancied name merely.
229. None can demonstrate that the essence of a jar is something other than the clay (of which it is made). Hence the jar is merely
imagined (as separate) through delusion, and the component clay alone is the abiding reality in respect of it.
230. Similarly, the whole universe, being the effect of the real Brahman, is in reality nothing but Brahman. Its essence is That, and it
does not exist apart from It. He who says it does is still under delusion – he babbles like one asleep.
231. This universe is verily Brahman – such is the august pronouncement of the Atharva Veda. Therefore this universe is nothing but
Brahman, for that which is superimposed (on something) has no separate existence from its substratum.
232. If the universe, as it is, be real, there would be no cessation of the dualistic element, the scriptures would be falsified, and the
Lord Himself would be guilty of an untruth. None of these three is considered either desirable or wholesome by the noble-minded.
233. The Lord, who knows the secret of all things has supported this view in the words: “But I am not in them” … “nor are the beings
in Me”.
234. If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and
false, like dreams.
235. Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the
qualities (of blueness etc., in the sky). Has a superimposed attribute any meaning apart from its substratum ? It is the substratum
which appears like that through delusion.
