383. Fixing the purified mind in the Self, the Witness, the Knowledge Absolute, and slowly making it still, one must then realise
one’s own infinite Self.
384. One should behold the Atman, the Indivisible and Infinite, free from all limiting adjuncts such as the body, organs, Pranas,
Manas and egoism, which are creations of one’s own ignorance – like the infinite sky.
385. The sky, divested of the hundreds of limiting adjuncts such as a jar, a pitcher, a receptacle for grains or a needle, is one, and
not diverse; exactly in a similar way the pure Brahman, when divested of egoism etc., is verily One.
386. The limiting adjuncts from Brahma down to a clump of grass are all wholly unreal. Therefore one should realise one’s own
Infinite Self as the only Principle.
387. That in which something is imagined to exist through error, is, when rightly discriminated, that thing itself, and not distinct from
it. When the error is gone, the reality about the snake falsely perceived becomes the rope. Similarly the universe is in reality the
Atman.
388. The Self is Brahma, the Self is Vishnu, the Self is Indra, the Self is Shiva; the Self is all this universe. Nothing exists except
the Self.
389. The Self is within, and the Self is without; the Self is before and the Self is behind; the Self is in the south, and the Self is in the
north; the Self likewise is above as also below.
390. As the wave, the foam, the whirlpool, the bubble, etc., are all in essence but water, similarly the Chit (Knowledge Absolute) is
all this, from the body up to egoism. Everything is verily the Chit, homogeneous and pure.
391. All this universe known through speech and mind is nothing but Brahman; there is nothing besides Brahman, which exists
beyond the utmost range of the Prakriti. Are the pitcher, jug, jar, etc., known to be distinct from the clay of which they are
composed ? It is the deluded man who talks of “thou” and “I”, as an effect of the wine of Maya.
392. The Shruti, in the passage, “Where one sees nothing else”, etc., declares by an accumulation of verbs the absence of duality,
in order to remove the false superimpositions.
393. The Supreme Brahman is, like the sky, pure, absolute, infinite, motionless and changeless, devoid of interior or exterior, the
One Existence, without a second, and is one’s own Self. Is there any other object of knowledge ?
394. What is the use of dilating on this subject ? The Jiva is no other than Brahman; this whole extended universe is Brahman Itself;
the Shruti inculcates the Brahman without a second; and it is an indubitable fact that people of enlightened minds who know their
identity with Brahman and have given up their connection with the objective world, live palpably unifold with Brahman as Eternal
Knowledge and Bliss.
395. (First) destroy the hopes raised by egoism in this filthy gross body, then do the same forcibly with the air-like subtle body; and
realising Brahman, the embodiment of eternal Bliss – whose glories the Scriptures proclaim – as thy own Self, live as Brahman.
396. So long as man has any regard for this corpse-like body, he is impure, and suffers from his enemies as also from birth, death
and disease; but when he thinks of himself as pure, as the essence of good and immovable, he assuredly becomes free from them;
the Shrutis also say this.
397. By the elimination of all apparent existences superimposed on the soul, the supreme Brahman, Infinite, the One without a
second and beyond action, remains as Itself.
398. When the mind-functions are merged in the Paramatman, the Brahman, the Absolute, none of this phenomenal world is seen,
whence it is reduced to mere talk.
399. In the One Entity (Brahman) the conception of the universe is a mere phantom. Whence can there be any diversity in That
which is changeless, formless and Absolute ?
400. In the One Entity devoid of the concepts of seer, seeing and seen – which is changeless, formless and Absolute – whence can
there be any diversity ?
401. In the One Entity which is changeless, formless and Absolute, and which is perfectly all-pervading and motionless like the
ocean after the dissolution of the universe, whence can there be any diversity ?
402. Where the root of delusion is dissolved like darkness in light – in the supreme Reality, the One without a second, the Absolute
– whence can there be any diversity ?
403. How can the talk of diversity apply to the Supreme Reality which is one and homogeneous ? Who has ever observed diversity
in the unmixed bliss of the state of profound sleep ?
404. Even before the realisation of the highest Truth, the universe does not exist in the Absolute Brahman, the Essence of
Existence. In none of the three states of time is the snake ever observed in the rope, nor a drop of water in the mirage.
405. The Shrutis themselves declare that this dualistic universe is but a delusion from the standpoint of Absolute Truth. This is also
experienced in the state of dreamless sleep.
