declaring identity, the Vedas declare that they shall be free from all sorrow. (38).

It is generally observed, both in secular and Vedic matter, that words of injunction (alone) are capable of inciting one to action. How can the same hold good in the case of passages like "that thou art" which (merely) reveal a thing already established? (39).

It is not injunction alone that can incite one to action, but also an assertion regarding a desired object. A person will begin to act by virtue of the knowledge. "Here is the king" or "a son has been born." (40).

Although, according to the Vedic passages declaring identity, the self is incessantly revealed, yet it is not possible to realise it for those that are devoid of the grace of the Master. (41).

Do not think, 'what is the need for a Master, since one, by himself, can attain a knowledge of the self by avoiding optional and prohibited rites and by purifying the mind through the performance of prescribed rites?' (42).

Knowledge (of self) cannot result from rites alone, without the Master that is the ocean of mercy; for it is established by the Vedas that only he who has a Master can know. (43).

The Vedas are the highest authority, either because they are beginningless or because they are the utterances of the Supreme Lord. Knowledge, (therefore) cannot result either by itself or from any other authority. (44).

The Vedic sentence, which does not depend on any other proof, but on which depend all

proofs, is the only source of the knowledge of Brahman and other things that are beyond the senses. (45).

Those that attempt, by means of proof, to realise a knowledge which reveals the proof itself, are such wonderful beings that they will burn fire itself by means of fuel. (46).

The Veda is beginningless, and the self-resplendent Lord himself manifests it. In view of its manifestation thus, the great ones have declared that it is the (highest) authority. (47).

As no authority is equal to the eye in the perception of forms, so is there no authority for knowledge, equal to the Veda, in the realisation of that which is beyond perception. (48).

If any treatise elucidates a truth established by the Vedas, it is merely a repetition and is not indicative of any authority whatsoever. (49).

Of the Vedas consisting of two parts, one part [**] enunciates duality and the other [*+] plainly expounds the one (secondless) reality. (50).

The secondless alone is real. Duality. being only superimposed thereon, is not real, like (the illusion of) silver in the mother-o'-pearl, or the appearance of water in a mirage. (51).

It is not proper to say that the secondless reality may be superimposed on the unreal and dual; for superimposition is (always) that of the unreal on the real. (52).