Devoted belief in the sayings of the Veda and of the teacher is called faith. The concentration of the mind on the reality that is the ultimate goal is called balance. (8)

Desire for liberation is the name given to the intense thought "How and when, O Lord, shall liberation from the bonds of samsara come to me?" (9)

Whosoever desires his own welfare should, after acquiring the above-mentioned qualifications,

commence the enquiry with a view to the attainment of knowledge. (10)

Knowledge cannot spring up by any other means than enquiry, just as the perception of things is impossible without light. (11)

"Who am I? How was this (universe) born? Who is its maker? What is its material cause?" This is the kind of enquiry referred to above. (12)

"I am not the body which is a mere conglomeration of the elements, nor am I the group of the senses, but am something different from all these." This is the kind of enquiry referred to above. (13)

"All this (universe) has its origin in ignorance and is dissolved by knowledge. Desire, in its various aspects, is the mainspring of all action." This is the kind of enquiry referred to above. (14)

"The prime cause of both these (viz., ignorance and desire) is the one, subtle and immutable Reality [**], even as the clay is the prime cause of the earthen vessel etc." This is the kind of enquiry referred to above. (15)

"I too am the one, subtle, and immutable Reality, the knower, the witness. I am That, without doubt." This is the kind of enquiry referred to above. (16)

The self is without parts and without a second; but the body is comprised of many parts. And yet they identify the two. Can any ignorance be worse than this? (17)

The self is the ruler and subjective; the body is the ruled and objective. And yet they identify the two. Can any ignorance be worse than this? (18)

The self is of the nature of knowledge and pure; the body consists of flesh and is impure. And yet they identify the two. Can any ignorance be worse than this? (19)

The self is that which illuminates and is absolutely pure; the body is inert. [**] And yet they identify the two. Can any ignorance be worse than this? (20)

The self is eternal and real by nature; the body is transient and unreal. And yet they identify the two. Can any ignorance be worse than this? (21)

The resplendence of the self consists in its making all things cognisable. Its shining is not like that of fire etc., for, there is darkness at night (in spite of their presence in one place). (22)

He who thinks "I am the body" remains, alas! in ignorance, as also he who thinks "this body is mine", as if he were always looking at an earthen vessel belonging to him. (23)