307. Therefore destroying this egoism, thy enemy – which appears like a thorn sticking in the throat of a man taking meal – with the
great sword of realisation, enjoy directly and freely the bliss of thy own empire, the majesty of the Atman.
308. Checking the activities of egoism etc., and giving up all attachment through the realisation of the Supreme Reality, be free from
all duality through the enjoyment of the Bliss of Self, and remain quiet in Brahman, for thou hast attained thy infinite nature.
309. Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates
hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season.
310. Overpowering this enemy, egoism, not a moment’s respite should be given to it by thinking on the sense-objects. That is verily
the cause of its coming back to life, like water to a citron tree that has almost dried up.
311. He alone who has identified himself with the body is greedy after sense-pleasures. How can one, devoid of the body-idea, be
greedy (like him) ? Hence the tendency to think on the sense-objects is verily the cause of the bondage of transmigration, giving rise
to an idea of distinction or duality.
312. When the effects are developed, the seed also is observed to be such, and when the effects are destroyed, the seed also is
seen to be destroyed. Therefore one must subdue the effects.
313. Through the increase of desires selfish work increases, and when there is an increase of selfish work, there is an increase of
desire also. And man’s transmigration is never at an end.
314. For the sake of breaking the chain of transmigration, the Sannyasin should burn to ashes those two; for thinking of the
sense-objects and doing selfish acts lead to an increase of desires.
315-316. Augmented by these two, desires produce one’s transmigration. The way to destroy these three, however, lies in looking
upon everything, under all circumstances, always, everywhere and in all respects, as Brahman and Brahman alone. Through the
strengthening of the longing to be one with Brahman, those three are annihilated.
317. With the cessation of selfish action the brooding on the sense-objects is stopped, which is followed by the destruction of
desires. The destruction of desires is Liberation, and this is considered as Liberation-in-life
318. When the desire for realising Brahman has a marked manifestation, the egoistic desires readily vanish, as the most intense
darkness effectively vanishes before the glow of the rising sun.
319. Darkness and the numerous evils that attend on it are not noticed when the sun rises. Similarly, on the realisation of the Bliss
Absolute, there is neither bondage nor the least trace of misery.
320. Causing the external and internal universe, which are now perceived, to vanish, and meditating on the Reality, the Bliss
Embodied, one should pass one’s time watchfully, if there be any residue of Prarabdha work left.
321. One should never be careless in one’s steadfastness to Brahman. Bhagavan Sanatkumara, who is Brahma’s son, has called
inadvertence to be death itself.
322. There is no greater danger for the Jnanin than carelessness about his own real nature. From this comes delusion, thence
egoism, this is followed by bondage, and then comes misery.
323. Finding even a wise man hankering after the sense-objects, oblivion torments him through the evil propensities of the Buddhi,
as a woman does her doting paramour.
324. As sedge, even if removed, does not stay away for a moment, but covers the water again, so Maya or Nescience also covers
even a wise man, if he is averse to meditation on the Self.
325. If the mind ever so slightly strays from the Ideal and becomes outgoing, then it goes down and down, just as a play-ball
inadvertently dropped on the staircase bounds down from one step to another.
326. The mind that is attached to the sense-objects reflects on their qualities; from mature reflection arises desire, and after desiring
a man sets about having that thing.
327. Hence to the discriminating knower of Brahman there is no worse death than inadvertence with regard to concentration. But the
man who is concentrated attains complete success. (Therefore) carefully concentrate thy mind (on Brahman).
