Now, having strengthened the conception of Āṭmā and well given up that of "I" in the body, one should be indifferent as he would be towards jars, cloth, etc. From Brahma down to a pillar, all the upāḍhis are only unreal. Hence one should see (or cognize) his Āṭmā as all-full and existing by itself (alone). Brahma is Swayam (Āṭmā); Vishṇu is Āṭmā; Ruḍra is: Āṭma; Inḍra is Āṭmā; all this universe is Āṭmā and there is nothing but Āṭmā. By expelling (from the mind) without any remainder all objects which are superimposed on one's Āṭmā, one becomes himself Parabrahman the full, the secondless and the actionless. How can there be the heterogeneity of the universe of saṅkalpa and vikalpa in that One Principle which is immutable, formless and homogeneous? When there is no difference between the seer, the seen, and sight, there being the decayless and Chiḍāṭmā, full like the ocean at the end of a Kalpa and effulgent, all darkness, the cause of false perception, merges in it. How can there be heterogeneity in that one supreme Principle which is alike? How can there be heterogeneity in the highest Ṭaṭṭva which is One? Who has observed any heterogeneity in sushupṭi (the dreamless sleep), where there is happiness only? This vikalpa has its root in chiṭṭa only. When chiṭṭa is not, there is nothing. Therefore unite the chiṭṭa with Paramāṭman in its Praṭyāgāṭmic state. If one knows Āṭmā as unbroken bliss in itself, then he drinks always the juice (or essence) of bliss in his Āṭmā, whether internally or externally.

The fruit of vairāgya is boḍha (spiritual wisdom); the fruit of boḍha is uparaṭi (renunciation); śānṭi (sweet patience) is attained out of the enjoyment of the bliss of one's Ming, and this śānṭi is the fruit of uparaṭi. If the latter in each of these is absent, the former is useless. Nivṛṭṭi (or the return path) leads to the highest contentment and (spiritual) bliss is said to be beyond all analogy. That which has Māyā as its upāḍhi is the womb of the world; that true one which has the attribute of omniscience, etc., and has the variegated mystery is denoted by the word "Ṭaṭ" (that). That is called Apara (the other or inferior) which shines through meditation upon the idea and the