377. Cut off desire for the poison-like senses, for
these are death-dealing. Get rid of pride in birth, family and state of
life, and throw achievements far away. Drop such unreal things as the
body into the sacrificial bowl of your true self, and develop wisdom
within. You are the Witness. You are beyond the thinking mind. You are
truly God, non-dual and supreme.
378. Direct the mind resolutely towards God, restraining the senses
in their various seats, and looking on the state of the body as a matter
of indifference. Realise your oneness with God, remaining continually
intent on identifying with its nature, and joyfully drink the bliss of
God within, for what use is there in other, empty things?
379. Stop thinking about anything which is not your true self, for
that is degrading and productive of pain, and instead think about your
true nature, which is bliss itself and productive of liberation.
380. This treasure of consciousness shines unfading with its own
light as the witness of everything. Meditate continually on it, making
this your aim, distinct as it is from the unreal.
381. This one should be aware of with unbroken application,
continually turning to it with a mind empty of everything else, knowing
it to be one's own true nature.
382. This one should identify with firmly, abandoning the sense of
doership and so on, remaining indifferent to them, as one is to things
like a cracked jar.
383. Turning one's purified awareness within on the witness as pure
consciousness, one should gradually bring it to stillness and then
become aware of the perfection of one's true nature.
384. One should become aware of oneself, indivisible and perfect like
Space itself, when free from identification with such things as one's
body, senses, functions, mind and sense of doership, which are all the
products of one's own ignorance.
385. Space when freed from the hundreds of additional objects like
pots and pans, receptacles and needles is one, and in the same way the
supreme Reality becomes no longer multiple but one and pure when freed
from the sense of doership and so on.
386. All additional objects from Brahma to the last clump of grass
are simply unreal, so one should be aware of one's own perfect true
nature abiding alone and by itself.
387. When rightly seen, what had been mistaken in error for something
else is only what it always was and not something different. When the
mistaken perception is removed the reality of the rope is seen for what
it is, and the same is true for the way everything is really oneself.
388. One is oneself Brahma, one is Vishnu, one is Indra, one is
Shiva, and one is oneself all this. Nothing else exists except oneself.
389. Oneself is what is within, oneself is without, oneself is in
front and oneself is behind. Oneself is to the south, oneself is to the
north, and oneself is also above and below.
390. Just as waves, foam, whirlpool and bubbles are all in reality
just water, so consciousness is all this from the body to the sense of
doership. Everything is just the one pure consciousness.
391. This whole world known to speech and mind is really the supreme
Reality. Nothing else exists but the Reality situated beyond the limits
of the natural world. Are pots, jars, tubs and so on different from
clay? It is the man confused by the wine of Maya that talks of "you" and
392. The scripture talks of the absence of duality in the expression
"where there is nothing else" (Chandogya Upanishad 7.24.1) with several
verbs to remove any idea of false attribution.
393. What else is there to know but one's true supreme nature, God
himself, like space pure, imageless, unmoving, unchanging, free of
within or without, without a second and non-dual.
394. What more is to be said here? The individual is himself God.
Scripture declares that this whole extended world is the indivisible
God. Those who have been illuminated by the thought "I am God",
themselves live steadfastly as God, abandoning external objects, as the
eternal consciousness and bliss.
395. Destroy the desires arising from opinions about yourself in this
impure body, and even more so those of the subtle mental level, and
remain as yourself, the God within, the eternal body of bliss,
celebrated by the scriptures.
396. So long as a man is concerned about the corpse-like body, he is
impure and suffers from his enemies in the shape of birth, death and
sickness. When however he thinks of himself as pure godlike and
immovable, then he is freed from those enemies, as the scriptures
397. Getting rid of all apparent realities within oneself, one is
oneself the supreme God, perfect, non-dual and actionless.
398. When the mind waves are put to rest in one's true nature, the
imageless God, then this false assumption exists no longer, but is
recognised as just empty talk.
399. What we call "All this" is a false idea and mistaken assumption
of in the one Reality. How can there be distinctions in something which
is changeless, formless and without characteristics?
400. Seer, seeing and seen and so on have no existence in the one
Reality. How can there be distinctions in something which is changeless,
formless and without characteristics?
401. In the one Reality which is completely perfect like the primal
ocean, how can there be distinctions in something which is changeless,
formless and without characteristics?
402. When the cause of error has been annihilated like darkness in
light, how can there be distinctions in something which is changeless,
formless and without characteristics?
403. How can there be distinctions in a supreme reality which is by
nature one? Who has noticed any distinctions in the pure joy of deep
404. After realisation of the supreme Truth, all this no longer
exists in one's true nature of the imageless God. The snake is not to be
found in time past, present or future, and not a drop of water is to be
found in a mirage.
405. Scripture declares that this dualism is Maya-created and
actually non-dual in the final analysis. It is experienced for oneself
in deep sleep.
406. The identity of a projection with its underlying reality is
recognised by the wise in the case of the rope and the snake, etc. The
false assumption arises from a mistake.
407. This falsely imagined reality depends on thought, and in the
absence of thought it no longer exists, so put thought to rest in
samadhi in the inner reality of one's higher nature.
408. The wise man experiences the perfection of God in his heart in
samadhi as something which is eternal consciousness, complete bliss,
incomparable, transcendent, ever free, free from effort, and like
infinite space indivisible and unimaginable.
409. The wise man experiences the perfection of God in his heart in
samadhi as something which is free from natural causation, a reality
beyond thought, uniform, unequalled, far from the associations of pride,
vouched for by the pronouncements of scripture, eternal, and familiar to
us as ourselves.
410. The wise man experiences the perfection of God in his heart in
samadhi as something which is unaging, undying, the abiding reality
among changing objects, formless, like a calm sea free from questions
and answers, where the effects of natural attributes are at rest,
eternal, peaceful and one.
411. With the mind pacified by samadhi within, recognise the infinite
glory of yourself, sever the sweet-smelling bonds of samsara, and
energetically become one who has achieved the goal of human existence.
412. Free from all false self-identification, meditate on yourself as
the non-dual being-consciousness-bliss within yourself, and you will no
longer be subject to samsara.
413. Seeing it as no more than a man's shadow, a mere reflection
brought about by causality, the sage looks on his body as from a
distance like a corpse, with no intention of taking it up again.
414. Come to the eternally pure reality of consciousness and bliss
and reject afar identification with this dull and unclean body. Don't
remember it any more, like something once vomited is fit only for
415. Burning this down along with its roots in the fire of his true
nature, the imageless God, the wise man remains alone in his nature as
eternally pure consciousness and bliss.
416. Let the body, spun on the thread of previous causation, fall or
stay put, like a cows garland. The knower of the Truth takes no more
notice of it, as his mental functions are merged in his true nature of
417. To satisfy what desire, or for what purpose should the knower of
the Truth care for his body, when he knows himself in his own true
nature of indivisible bliss.
418. The fruit gained by the successful man, liberated here and now,
is the enjoyment in himself of the experience of being and bliss within
419. The fruit of dispassion is understanding, the fruit of
understanding is imperturbability, and the fruit of the experience of
bliss within is peace. This is the fruit of imperturbability.
420. If the successive stages do not occur it means that the previous
ones were ineffective. Tranquillity is the supreme satisfaction, leading
to incomparable bliss.
421. The fruit of insight referred to is feeling no disquiet at the
experience of suffering. How could a man who has done various disgusting
actions in a time of aberration do the same again when he is in his
422. The fruit of knowledge should be the turning away from the
unreal, while turning towards the unreal is seen to be the fruit of
ignorance. This can be seen in the case of some-one who recognises or
does not recognise things like a mirage. Otherwise what fruit would
there be for seers?
423. When the knot of the heart, ignorance, has been thoroughly
removed, how could the senses be the cause of the mind being directed
outwards for some-one who does not want them?
424. When there is no upsurge of desire for goods, that is the summit
of dispassion. When there is no longer any occurrence of the
self-identification with the doer, that is the summit of understanding,
and when there is no more arising of latent mental activity, that is the
summit of equanimity.