All ends and means destroyed, unconditioned by the elements and the subtler bodies, and free from the bonds of action, such a one is immediately liberated. (51).

When, by the destruction of the bondage of past actions not yet ripe for enjoyment, one becomes liberated while living, he remains as such for a short time by virtue of such of his past actions as have brought about his present life. (52).

(Thereafter) he attains absolute liberation without any more birth, which is of the nature of unsurpassed bliss and is known as the supreme abode of Vishnu. (53).

Here ends the Commentary on the Text.

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Footnotes

^184:* See footnote on page <page 86>.

^191:* Birth, existence, growth, maturity, decay, and death.

^192:* By knowing clay, all clay things like pot, etc., are known.

^193:* i.e., Brahman is the cause of the universe.

^193:+ Maya or nescience.

^195:* Lakshya, secondary, indirect or derived, as opposed to vachya, primary, direct or expressed.

^196:* Omniscience, omnipotence, omnipresence.

^196:+ Reality, knowledge, infinity.

^197:* Hearing, meditation and concentration.

^197:+ Nescience or maya.

Definition of One's Own Self.

I salute the two feet of the holy Master, which destroy (this) unendurable duality, and whose dust, like the sacred ashes, quell the demon of illusion. (1).

I salute the merciful and most excellent Master who destroys all doubts and whose two feet reveal the enjoyment of one-ness as the meaning of the word "that". (2).

Scorched by the forest-fire of phenomenal existence, the pupil, possessed of all necessary qualifications, is thus enlightened by the Master with words capable of revealing the true self. (3).

Whoever doubts the fact that himself exists? If even this is doubted, he who doubts is only thyself. (4).

When one knows "I am not", it is verily Brahman itself that knows "it is not." When one knows "I am", then (too) it is that Brahman itself that knows thus. (5).

Thyself, therefore, art Brahman. "I am not Brahman" is a mere illusion. From illusion springs separation [**] wherein all sorrows have root. (6).

He who gains a clear knowledge of the five sheaths (of the self) does not experience the five sufferings. [*+] The wise, therefore, always investigate the five sheaths. (7).

By a clear knowledge of the five sheaths, anna-maya, prana-maya, mano-maya, vijnana-maya and ananda-maya, each within the one before it, the self becomes capable of being revealed. (8).

This (gross) body which is called the anna-maya sheath, is not the self, for it is non-sentient, almost like an earthen vessel, and is non-existent before birth and after death. (9).