"I am indeed Brahman, without difference, without change, and of the nature of reality, knowledge and bliss. I am not, therefore, the body which is unreal." This is what the wise call knowledge. (24)

"I am without change, without form, without blemish and without decay. I am not, therefore, the body which is unreal." This is what the wise call knowledge. (25)

"I am without disease, without appearances, without alternatives, and all-pervading. I am

not, therefore, the body which is unreal." This is what the wise call knowledge. (26)

"I am without attribute, without action, eternal, eternally free, and imperishable. I am not, therefore, the body which is unreal." This is what the wise call knowledge. (27)

"I am stainless, without motion, without end, pure, and devoid of old age and death. I am not, therefore, the body which is unreal." This is what the wise call knowledge (28)

Why, fool, dost thou imagine to be an absolute void the self which is different from the body but which resides even in your body as the informing spirit [**] auspicious, real, accepted by all? (29)

Fool, learn from the Veda and by reasoning the nature of thy own self which is the informing spirit beyond the body, absolutely real by nature and utterly incomprehensible by men like you. (30)

That which is denoted by the word "I" for ever remains sole and transcendental. That which is gross, on the other hand, undergoes multiplicity. How then can the body be the self? (31)

The "I" is assuredly the perceiver and the body the perceived, as is evident from the expression "this body is mine". How then can the body be the self?

It is a matter of direct experience that the "I" is devoid of change, whereas the body is undergoing incessant change. How then can the body be the self? (33)

The wise have ascertained the exact nature of the self from the Vedic passage "Than whom there is naught higher, etc." [**] How then can the body be the self? (34)

It is further declared by the Veda in the Purusha-sukta that all this universe is verily

the self. How then can the body be the self? (35)

Further, it is declared in the Brihadarnyaka-upanishad that the self is incontaminable. How then can the body, contaminated by numberless impurities, be the self? (36)

In that same upanishad it is declared that the self is indeed self-resplendent. How then can the body, inert and requiring to be illuminated by another, be the self? (37)

Even the ritual portion of the Veda declares that the self, distinct from the body and eternal, enjoys the fruits of ritual after the demise of the body. (38)

Even the subtle body [**], composed of many parts, Unstable, objective, mutable, finite, and unreal,--how can it be the self? (39)