Pervading the whole universe, internally and externally, and illumining it, the Brahman shines by itself, like a red-hot iron ball. (62).

The Brahman is different from the universe. There is naught other than Brahman. If anything other than Brahman is perceived, it is as unreal as the mirage in the desert. (63).

Whatever is seen or heard, other than Brahman, cannot be (real). Even that is Brahman, the secondless being, consciousness and bliss, when the reality is known. (64).

He who has the eye of knowledge sees Brahman that is being, consciousness and bliss, in all things; but he who has not the eye of knowledge cannot see it thus, as a blind man cannot see the shining sun. (65).

The individual soul, melted in the fire of knowledge kindled by instruction, etc., is freed from all taints, like gold, and shines by itself. (66).

The self is the sun of knowledge that, rising in the firmament of the heart, destroys the darkness of ignorance, and, pervading all and supporting all, shines--and makes everything shine. (67).

He who, unmindful of (the limitations of) direction, space, time, etc., and perfectly tranquil, attains the sanctum of the self, that is the all-pervading, stainless, eternal bliss

which dispels (all qualities like heat and) cold, etc.,--he becomes all-knowing, all-pervading, and immortal. (68).

Thus ends KNOWLEDGE OF SELF.

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Footnotes

^161:* The cleaning-nut, rubbed into a paste and thrown into dirty water, clears the water and itself settles down along with the dirt as a sediment.

^164:* The five senses of perception and the five motor members of the body.

^166:* The self is absolute consciousness as distinguished from buddhi, the individual consciousness.

^169:* The mind, senses, etc.

^173:* Arani wood, used to kindle fire for sacrifices by churning it.

^173:+ Aruna, the charioteer of the sun; the dawn-god.

^174:* One appears to search for his necklace and find it, although it has been on his neck all the time.

^174:+ One who mistakes the directions, north, east, etc., corrects himself as soon as be clearly understands his own position.

^176:* This an allegorical explanation, incidentally, of the story of the Ramayana.

^177:* Birth.

^178:* These are the sat (being) and chit (consciousness) aspects of the self. The ananda (bliss) aspect has been dealt with in the previous verse.

^179:* Is manifest; is perceived.

Commentary on the Text.

I salute the Lord of Lakshmi, the cause of creation, preservation and dissolution, the Lord of the universe possessing inconceivable power, omniscient, infinite in form, free of all bondage, the ocean of unbounded bliss, the concentration of pure knowledge. (1).

I ever prostrate to the lotus-feet of Him by whose grace I always realise the nature of the