252. As the place, time, objects, knower, etc., called up in dream are all unreal, so is also the world experienced here in the waking
state, for it is all an effect of one’s own ignorance. Because this body, the organs, the Pranas, egoism, etc., are also thus unreal,
therefore art thou that serene, pure, supreme Brahman, the One without a second.
253. (What is) erroneously supposed to exist in something, is, when the truth about it has been known, nothing but that substratum,
and not at all different from it: The diversified dream universe (appears and) passes away in the dream itself. Does it appear on
waking as something distinct from one’s own Self ?
254. That which is beyond caste and creed, family and lineage; devoid of name and form, merit and demerit; transcending space,
time and sense-object – that Brahman art thou, meditate on this in thy mind.
255. That Supreme Brahman which is beyond the range of all speech, but accessible to the eye of pure illumination; which is pure,
the Embodiment of Knowledge, the beginningless entity – that Brahman art thou, meditate on this in thy mind.
256. That which is untouched by the sixfold wave; meditated upon by the Yogi’s heart, but not grasped by the sense-organs; which
the Buddhi cannot know; and which is unimpeachable – that Brahman art thou, meditate on this in thy mind.
257. That which is the substratum of the universe with its various subdivisions, which are all creations of delusion; which Itself has
no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar – that Brahman art
thou, meditate on this in thy mind.
258. That which is free from birth, growth, development, waste, disease and death; which is indestructible; which is the cause of the
projection, maintenance and dissolution of the universe – that Brahman art thou, meditate on this in thy mind.
259. That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean without waves;
the ever-free; of indivisible Form – that Brahman art thou, meditate on this in thy mind.
260. That which, though One only, is the cause of the many; which refutes all other causes, but is Itself without cause; distinct from
Maya and its effect, the universe; and independent – that Brahman art thou, meditate on this in thy mind.
261. That which is free from duality; which is infinite and indestructible; distinct from the universe and Maya, supreme, eternal; which
is undying Bliss; taintless – that Brahman art thou, meditate on this in thy mind.
262. That Reality which (though One) appears variously owing to delusion, taking on names and forms, attributes and changes, Itself
always unchanged, like gold in its modifications – that Brahman art thou, meditate on this in thy mind.
263. That beyond which there is nothing; which shines even above Maya, which again is superior to its effect, the universe; the
inmost Self of all, free from differentiation; the Real Self, the Existence-Knowledge-Bliss Absolute; infinite and immutable – that
Brahman art thou, meditate on this in thy mind.
264. On the Truth, inculcated above, one must oneself meditate in one’s mind, through the intellect, by means of the recognised
arguments. By that means one will realise the truth free from doubt etc., like water in the palm of one’s hand.
265. Realising in this body the Knowledge Absolute free from Nescience and its effects – like the king in an army – and being ever
established in thy own Self by resting on that Knowledge, merge the universe in Brahman.
266. In the cave of the Buddhi there is the Brahman, distinct from the gross and subtle, the Existence Absolute, Supreme, the One
without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother’s womb.
267. Even after the Truth has been realised, there remains that strong, beginningless, obstinate impression that one is the agent
and experiencer, which is the cause of one’s transmigration. It has to be carefully removed by living in a state of constant
identification with the Supreme Self. Sages call that Liberation which is the attenuation of Vasanas (impressions) here and now.
268. The idea of “me and mine” in the body, organs, etc., which are the non-Self – this superimposition the wise man must put a
stop to, by identifying himself with the Atman.
