Tell me what is thy light. You say: "The sun in the day and the moon, lamp, etc., at night." It may be so, but by what light do you see the sun, the lamp, etc? You say: "the eye." But when that is closed, what brighter light is there? You reply: "the mind." By what light is the mind revealed? "For that, I alone am the light," you say. You are therefore that Supreme Light. "I am, my Master." (95).

Such a one [**] after remaining on the earth for a time, never more returns to a body and its accompaniments; until the enjoyment of the ripe fruits of his former actions is completed, he lives in a peculiar manner, but blissfully, because his mind is free from all contrasts [*+], ever pure, devoid of my-ness and I-ness, always contented, identical in nature with infinite bliss, steady in thought, imperturbable, cleansed of all illusions. [*++] (96).

Such an absolutely resplendent realisation at once destroys the distinction between the individual soul and Supreme Self. In whomsoever such an unimpeded, unparalleled realisation springs up in consciousness, for him

the root-illusion (maya) that is the source of births and deaths, is destroyed by that very realisation. Once destroyed, it can no more create illusions by its power of phenomenal manifestation. (97).

Knowing that the universe is unreal and bluing, therefore, completely destroyed all perception of phenomenal forms, he should taste, to his heart's utmost content, the morsel of immortal bliss that is the highest and most perfect concentration of being and consciousness, and, filled with the light of the self and with a tranquil mind, he should realise that all this universe is unessential and should therefore abandon it, in the same way as one, after drinking the juice of a fruit, throws it away although the remnant may be highly fragrant. (98).

The results of actions are destroyed, the bondage of the heart is broken, and all doubts, which lead one to births, and deaths, are removed, as soon as one realises that Supreme Lord, whose nature is pure consciousness, who is devoid of the stain of qualities, who is realisable by such teachings as "That thou art," the immutable inner self, the Brahman, the Lord, that is beyond all commandments and beyond all thought. (99).

One should understand the huge tree of phenomenal existence, which bears the fruits of births and deaths before, betwixt and after, whose roots are the results of past actions, whose countless leaves are delusions, vanities, joys and sorrows, whose branches are desire, anger, etc., and on which dwell the birds of sons and cattle, wives and daughters, in large numbers. Such a wise man should fell this tree down with the axe of non-attachment and should at all times meditate upon the Supreme Being (vasudeva). (100).