Understand that to be the Brahman which alone is spoken of in the Vedas as the bestower of the reward of actions and the originator of the cause [*+] of individual existence. (36).

The meanings of the words 'that' and 'thou' have been determined. The meaning of the sentence will now be dealt with. This sentence-meaning is the identity between those same two word-meanings. (37)

The accepted meaning of the sentence, in this case, is neither co-existence nor particularisation. The meaning of the sentence, as accepted by the wise, is essential identity without reservation. (38).

What appears as the inner consciousness is that whose characteristic is secondless bliss, whose nature is secondless bliss, and whose sole definition is inner consciousness. (39).

When the mutual identity of the two is thus understood, then only will the non-Brahmanness of the word-meaning 'thou' be eliminated. (40).

as also the unknownness of the word-meaning of 'that.' If it be so, what then? Listen. The inner consciousness remains absolutely as infinite bliss by nature. (41).

Further, a sentence like 'that thou art,' in order to denote , proceeds on the basis of the secondary [**] meaning of the two words 'that' and 'thou.' (42).

We shall carefully explain how the sentence makes its own meaning clear, by excluding the expressed meanings of the two words, which are mixed up. (43).

The consciousness, conditioned by the mind, which appears as the connecting link between the idea "I" and the word "I", is expressed by the word "thou". (44).

The first cause of the worlds, conditioned by nescience (maya), characterised by omniscience, etc. [**], of the nature of reality, etc. [*+], and affected by non-cognisability, is expressed by the word "that". (45).

(But) cognisability and non-cognisability, having a second and being .infinite, are inconsistent in respect of the same thing. Hence is the necessity for the derived (or secondary) meaning. (46).

When the adoption of the primary meaning is inconsistent with other (established) proofs, the adoption of a meaning not unconnected with the principal meaning, is called the derivation of meaning (lakshana). (47).

The derivation of meaning, in the case of passages like "that thou art", is a partial derivation, and no other as in the case of the words in sentences like "This is he". (48).

Until the sentence-meaning of "I am Brahman" is firmly understood, so long should one possess control of mind, etc., and practise (the expedients of hearing, [**] etc.). (49).

When, by the grace of the Vedic teacher, one gets a firm understanding (of the above sentence), then is he entirely free from phenomenal condition and its cause. [*+] (50).