236. Whatever a deluded man perceives through mistake, is Brahman and Brahman alone: The silver is nothing but the
mother-of-pearl. It is Brahman which is always considered as this universe, whereas that which is superimposed on the Brahman,
viz. the universe, is merely a name.
237-238. Hence whatever is manifested, viz. this universe, is the Supreme Brahman Itself, the Real, the One without a second, pure,
the Essence of Knowledge, taintless, serene, devoid of beginning and end, beyond activity, the Essence of Bliss Absolute –
transcending all the diversities created by Maya or Nescience, eternal, ever beyond the reach of pain, indivisible, immeasurable,
formless, undifferentiated, nameless, immutable, self-luminous.
239. Sages realise the Supreme Truth, Brahman, in which there is no differentiation of knower, knowledge and known, which is
infinite, transcendent, and the Essence of Knowledge Absolute.
240. Which can be neither thrown away nor taken up, which is beyond the reach of mind and speech, immeasurable, without
beginning and end, the Whole, one’s very Self, and of surpassing glory.
241-242. If thus the Shruti, in the dictum “Thou art That” (Tat-Tvam-Asi), repeatedly establishes the absolute identity of Brahman (or
Ishwara) and Jiva, denoted by the terms That (Tat) and thou (Tvam) respectively, divesting these terms of their relative associations,
then it is the identity of their implied, not literal, meanings which is sought to be inculcated; for they are of contradictory attributes to
each other – like the sun and a glow-worm, the king and a servant, the ocean and a well, or Mount Meru and an atom.
243. This contradiction between them is created by superimposition, and is not something real. This superimposition, in the case of
Ishwara (the Lord), is Maya or Nescience, which is the cause of Mahat and the rest, and in the case of the Jiva (the individual soul),
listen – the five sheaths, which are the effects of Maya, stand for it.
244. These two are the superimpositions of Ishwara and the Jiva respectively, and when these are perfectly eliminated, there is
neither Ishwara nor Jiva. A kingdom is the symbol of a king, and a shield of the soldier, and when these are taken away, there is
neither king nor soldier.
245. The Vedas themselves in the words “now then is the injunction” etc., repudiate the duality imagined in Brahman. One must
needs eliminate those two superimpositions by means of realisation supported by the authority of the Vedas.
246. Neither this gross nor this subtle universe (is the Atman). Being imagined, they are not real – like the snake seen in the rope,
and like dreams. Perfectly eliminating the objective world in this way by means of reasoning, one should next realise the oneness
that underlies Ishwara and the Jiva.
247. Hence those two terms (Ishwara and Jiva) must be carefully considered through their implied meanings, so that their absolute
identity may be established. Neither the method of total rejection nor that of complete retention will do. One must reason out
through the process which combines the two.
248-249. Just as in the sentence, “This is that Devadatta”, the identity is spoken of, eliminating the contradictory portions, so in the
sentence “Thou art That”, the wise man must give up the contradictory elements on both sides and recognise the identity of Ishwara
and Jiva, noticing carefully the essence of both, which is Chit, Knowledge Absolute. Thus hundreds of scriptural texts inculcate the
oneness and identity of Brahman and Jiva.
250. Eliminating the not-Self, in the light of such passages as “It is not gross” etc., (one realises the Atman), which is
self-established, unattached like the sky, and beyond the range of thought. Therefore dismiss this mere phantom of a body which
thou perceivest and hast accepted as thy own self. By means of the purified understanding that thou art Brahman, realise thy own
self, the Knowledge Absolute.
251. All modifications of clay, such as the jar, which are always accepted by the mind as real, are (in reality) nothing but clay.
Similarly, this entire universe which is produced from the real Brahman, is Brahman Itself and nothing but That. Because there is
nothing else whatever but Brahman, and That is the only self-existent Reality, our very Self, therefore art thou that serene, pure,
Supreme Brahman, the One without a second.
