A dream becomes unreal in the waking state; nor does the waking state exist in dream. Both dream and waking are absent in sleep,

and sleep too is absent in dream and in waking. (57)

Thus all the three states are unreal, being produced by the three . [**] The Eternal is the witness of these three states, beyond the three , the One that is pure consciousness. (58)

Just as one sees not the separate existence of the pot when he knows that it is clay, or the illusive existence of silver when he knows that it is mother-of-pearl, so too does one see not the condition of the individual soul when he knows Brahman. (59)

Just as a pot is only a name of clay, an ear-ring of gold, or the (illusive) silver of

mother-of-pearl, so too is the individual foul a name of the supreme. (60)

Like the blueness in the sky, like the mirage in the desert and like the illusive appearance of a person in a post, so is the universe in Brahman. (61)

Like a ghost in vacant space, like a city of the celestials [**] and like two moons in the sky, so is the existence of the world in Brahman. (62)

Just as it is water alone that appears as waves and tides, and copper alone as vessels, so

does the self alone appear as many universes. (63)

As the clay alone appears under the name of pot, as the threads appear under the name of cloth, so does Brahman appear under the name of the world. It (Brahman) should, therefore, be realised by the elimination of name. (64)

All phenomenal life is possible for men only by virtue of Brahman, just as the pot is possible only by virtue of clay. But men do not understand it thus, owing to ignorance. (65)

Just as the relation of effect and cause always subsists between the pot and clay, so does the same relation subsist between the world and Brahman. This is known both from the Vedas and by reasoning. (66)

Just as, when the pot is being seen, it is the clay that is seen ipso facto, so too when the world is being seen, it is only the self-resplendent Brahman that is seen. (67)

The self always shines as unconditioned for the wise and always as conditioned for the ignorant, just as the rope appears in two ways. [**] (68)

Just as the pot consists of clay, so does even the body consist of the self. This distinction between the self and the not-self is therefore unnecessary for the wise. (69)

As a rope is perceived as a serpent, or the mother-of-pearl as silver, so too is the self understood as the body by the utterly ignorant. (70)

As clay is perceived as a pot, as threads are perceived as a cloth, so too is the self understood as the body by the utterly ignorant. (71)

As gold is perceived as an ear-ring or water as a wave, so too is the self understood as the body by the utterly ignorant. (72)

As a post is perceived as a thief or the mirage as water, so too is the self understood as the body by the utterly ignorant. (73)