As pieces of wood are perceived as a house or as steel is perceived as a sword, so too is the self understood as the body by the utterly ignorant. (74)

Just as trees are seen by one as topsy-turvy by reflection in water, so does one perceive the self as the body by virtue of ignorance. (75)

For the person who is going in a boat, everything appears to be in motion, so does one perceive the self as the body by virtue of ignorance. (76)

Just as some one with a faulty vision sees a white thing as yellow, so does one perceive the self as the body by virtue of ignorance. (77)

Just as, when the eyes are dizzy, everything appears as wandering, so does one perceive the self as the body by virtue of ignorance. (78)

Just as a firebrand, by being revolved, appears to be circular like the sun, so does one perceive the self as the body by virtue of ignorance. (79)

All things, however big in size, appear very small at a great distance. So does one perceive the self as the body by virtue of ignorance. (80)

All things, however small in size, appear big under a magnifying glass. So does one perceive the self as the body by virtue of ignorance. (81)

A glassy surface appears as water, and a watery surface as glass. So does one perceive the self as the body by virtue of ignorance. (82)

Just as one mistakes charcoal for a gem or a gem for charcoal, so does one perceive the self as the body by virtue of ignorance. (83)

When the clouds are moving, the moon appears to move. So does one perceive the self as the body by virtue of ignorance. (84)

Just as the directions seem to be changed for one who is in a swoon, so does one perceive the self as the body by virtue of ignorance. (85)

Just as the moon appears to some one as moving in the waters, so does one perceive the self as the body by virtue of ignorance. (86)

Thus is the self mistaken for the body owing to ignorance. But when the self is realised, this mistake disappears in Brahman. (87)

The whole world, sentient and non-sentient, is realised to be only the self. How then can the various things and the various bodies be the self, since they are unreal? (88)

O thou that art most intelligent! Spend all thy time in realising the self. Exhausting all the ripe fruits of thy past deeds, thou needest not feel any anxiety. (89)

We shall now refute the statement in the books that, even when the self has been realised, such fruits of past actions as are ripe for experience [**] cannot be avoided. (90)

When the knowledge of the reality has sprung up, there can be no fruits of past actions to be experienced, owing to the unreality of the body, etc., in the same way as there can he no dream after waking. (91)

Action done in past lives is called prarabdha. But that has no existence at all at any time, since past life is itself unreal. (92)