The devotee (yogin) that has gained right realisation sees all things, by the eye of knowledge, as existing in his own self, and the one self as all things. (47).

He sees all things as his own self in the same way as one sees pots, etc., as (mere) clay; (for), all this universe is only the self, and there is naught other than the self. (48).

Liberation-while-living means that the wise person, having abandoned his former limitations and qualities, and acquiring the properties of being, consciousness (and bliss), attains Brahman, in the same way as the worm becomes the wasp. (49).

Having crossed the ocean of ignorance and having slain the demons of likes and dislikes, etc., the seer, united to tranquillity, is supremely happy in the enjoyment of the bliss of his own self [**]. (50).

Leaving aside all attachments to external and transient pleasures, and happy in the bliss of the self, such a one, for ever, shines within, like a light inside a globe. (51).

The seer, though remaining amidst limitations, should yet be unaffected by their qualities, like space. Knowing all, he should be like one that knows not, and should wander about, unattached, like the wind. (52).

When the limitations disappear, the seer merges unreservedly in the Supreme (vishnu), like water in water, space in space, or light in light. (53).

Than gaining which there is no greater gain, than whose bliss there is no higher bliss, than knowing which there is no higher knowledge,--that should be understood as Brahman. (54).

Seeing which naught else remains to be seen, becoming which there is no becoming [**] again, knowing which naught else remains to be known,--that should he understood as Brahman. (55).

That which is all-pervading, around, above, below, which is being, consciousness and bliss,

which is without a second, without end, eternal, sole,--that should be understood as Brahman. (56).

The immutable, the one uninterrupted bliss, which is indicated by the Vedanta by excluding what is not it,--that should be understood as Brahman. (57).

(The four-faced) Brahma and others, that are but parts of that self which is uninterrupted bliss, become happy, each in his own degree, by possessing a particle of that bliss. (58).

Every object (is such because. it) possesses that. All activity has consciousness running through it [**]. The Supreme Self, therefore, pervades

the whole universe, as butter is in every part of milk. (59).

That which is neither subtle nor dense, neither short nor long, which is unborn, immutable, devoid of form, quality, caste or name,--that should be understood as Brahman. (60).

By whose light the sun, etc., shine, but which is not illumined by these that are illuminable, and by virtue of which all this (universe) shines [**],--that should be understood as Brahman. (61).