So much of the atmosphere as is contained by the body is the prana-maya sheath. How can this be the self, being afflicted with hunger and thirst? (10).

Nor can the mano-maya sheath be the self, which thinks of the body as 'I' and of home, etc., as 'mine', and which is the slave of likes and dislikes. (11).

Nor can the individual consciousness known by the name of vijnana-maya (sheath), be the self, for it is only a reflection of the pure consciousness, [**] disappearing in deep sleep and permeating the whole body in conscious moments. (12).

How can I-ness (or egoism), which is called the ananda-maya sheath, be the self, fondly imagining "I am happy" by reason of the small fractions of bliss found in deep sleep?(13).

That which shines as the reality is bliss itself, is the self of all, for it exists before and after, is changeless and uncontradictable. (14).

If nothing different from the annamaya and other sheaths is perceived, it cannot nevertheless he denied that there is one that Perceives the annamaya, etc., sheaths. (15).

Although the self, being of the very nature of consciousness, cannot therefore be the object of consciousness, nevertheless there can never be a doubt regarding the absolute existence of consciousness itself. (16).

The self experiences all things, but cannot be experienced by anything. The sun, that illumines the whole world, is not, in its turn, illumined. (17).

What is neither that nor this, so or thus, that much or this much,--that should be understood to be Brahman. Otherwise, it will be a mere object, and not directly knowable. (18).

While everything that is perceived as 'this, this' is contradictable [**], the reality that is 'not this' is not contradictable. It is, moreover, not unrealisable, because it exists. (19).

Brahman, although not knowable (by the intellect), is yet not unrealisable, because it is self-resplendent. The passage, "Brahman is reality, knowledge, infinity", expresses the definition thereof. (20).

As long as there is limitation by the powers of the sheaths, the conditions of individual soul and Supreme Self affect it. Otherwise, these two conditions disappear, and its real nature without any distinction shines forth. (21).

If it is determined by ordinary reasoning that, when everything visible is known to be unreal, there is naught at all, it is further determined by the Vedas that what is established as naught at all, is Brahman itself. (22).

Although this is so, to those that are devoid of even a thought of passages like "that thou art", the self, though (ever) resplendent within, becomes, as it were, invisible. (23).

Therefore, by a contemplation of the meaning of such passages through an examination of their word-meanings, and by the glory of the grace of the Master, one directly sees the self in an instant. (24).