Just as the dream-body is a mere illusion, so is this (physical) body also. How can an illusory thing have life, and how, if there is no life, can there be that (past action)? (93)

As clay is the efficient cause of the pot, so is ignorance declared by the Vedanta to be the efficient cause of the universe. When that ignorance itself is destroyed, where then is this universe? (94)

Just as, by delusion, one ignores the rope and perceives the serpent, so does he of deluded intellect perceive the universe without realising the truth. (95)

When the form of the rope is understood, the appearance of a serpent disappears. So too when the ultimate reality is realised, the universe vanishes. (96)

And as the body too is part of the universe, how can any past action subsist? But the

[paragraph continues] Vedas speak of past action in order to help-the understanding of the ignorant. (97)

In the passage "his actions are destroyed when the supreme is realised", the Veda expressly speaks of actions in the plural, in order to signify the destruction of prarabdha. [**] (98)

There is a twofold fault [*+] in the obstinate insistence on prarabdha by the ignorant. There is also the forsaking of the Vedanta doctrine, since the Veda declares the possibility of knowledge. (99)

For the gaining of the liberation aforesaid, I shall now explain fifteen steps, by the help of all of which one should at all times practice meditation. (100)

Without constant practice the self that is pure existence and knowledge cannot be realised. Therefore one who desires knowledge and seeks liberation should meditate on Brahman for a long time. (101)

The control of the senses (yama), the control of the intellect (niyama), the avoidance of unreality (tyaga), spiritual silence (manna), place (desa), time (kala), posture (asana), the subdual of the root-cause (mulabandha), the equipoise of the body (deha-samya), the firmness of vision (drik-sthiti), (102)

The control of life-forces (pranayama), the withdrawal of consciousness (pratyahara), the holding of consciousness, (dharana), self-contemplation (dhyana), and absorption (samadhi),--these, in order, are said to be the steps. (103)

The control of all the senses by means of the knowledge "all is Brahman" is called yama and should be practised again and again. (104)

The incessant flow of thought towards all that relates to the self and the submergence of all that relates to the not-self is called niyama. It imparts supreme bliss and is assiduously practised by the wise. (105)

Tyaga is the elimination of the phenomenon of the Universe by realising the self that is Brahman. Tyaga is venerated even by the great, because it is of the nature of instant liberation. (106)

The wise man should always see himself as that mauna [**] from which word and thought, not reaching it, turn away, but which is attainable by yogis. (107)