One should earnestly practice this unconventional bliss until it will obediently spring up of its own accord in an instant at the will of the individual. (125)

Then does one, independent of all means, become a perfected being and the greatest of yogis. But its real nature cannot be reached by one's word or thought. (126)

While samadhi is being practised, many impediments will perforce assail one: break of continuity, idleness, desire for worldly pleasure, (127)

Sleep, confusion, temptation, infatuation, and a sense of blankness. These and many other obstacles should be got over, step by step, by the seeker after Brahman. (128)

By the thought of an object, the consciousness becomes objective; by the thought of blankness, the consciousness becomes blank; and by the thought of fullness (Brahman). it becomes full (Brahman). One should therefore practice fullness. (129)

Those that give up this highest and purest Brahmic consciousness live in vain and, though human, are like unto beasts. (130)

They that have realised this consciousness and, having realised it, develop it more and more, are the best of men, fortunate, and venerable in all the three worlds. (131)

They, in whom this consciousness grows and also fructifies, attain identity with the eternal Brahman, and not those others who merely fight about words. (132)

These, that are clever in their talk of Brahman, but are devoid of this consciousness and are swayed by strong passions, are, indeed, the most ignorant among men, and they again and again pass through births and deaths. (133)

The former (on the other hand) do not remain for even half a second without the Brahmic consciousness, in the same way as Brahman [**] and others, Sanaka and others, Suka and others. (134)

The nature of the cause passes into the effect, but not the nature of the effect into the cause. One should, therefore, by diligent investigation, attain the nature of the cause by eliminating the effect. (135)

Then will shine the absolutely real (self) that is beyond the scope of words. This should be understood again and again by the illustration of the earthen vessel. [**] (136)

In this manner do the understanding (vritti) of Brahman and, thereafter, the Brahmic consciousness, (vritti jnana) spring up in the pure-minded. (137)

One should first see the cause as distinct from the effect, and should then, at all times, realise the cause as inherent in the effect itself. (138)

One should see the cause in the effect, and should then eliminate the effect. The cause, as such, will vanish (of its own accord). What then remains, that the sage becomes. (139)

For, one soon becomes that which he contemplates with extreme assiduity and absolute certainty. This should be understood by the illustration of the wasp and the worm. [**] (140)