Contemplative realization and becoming brahman

55

Those deluded ones who here worship the {{avidyā|nescience}} fashioned by worldly convention — they, having the nature of [endless] birth and death, come to blind darkness and suffer. [Note: 'lokavyvahāra-' is a scribal corruption for 'lokavyavahāra-'.]

56

As frost, foam, and bubbles [are natural] to water, and as smoke [is natural] to fire, so this {{māyā|deluding creative power}} is declared to be of the very nature of Viṣṇu.

57

Thus, casting off {{māyā|deluding power}} — [the source of] the construction of duality, error-natured, bewildering — one should contemplatively realize (bhāvayet) the non-dual ({{advaita|non-duality}}) {{brahman|the absolute}}, which is [both] with parts and partless.

58

As water [merges] into water, milk into milk, breeze into wind, so, by contemplation (bhāvanā), one attains to becoming-of-the-same-substance with the stainless {{brahman|the absolute}}. [Note: 'kṣiraṃ' is a scribal corruption for 'kṣīraṃ' (milk).]

59

When, the whole mass of duality having thus [dissolved] by contemplation, one has attained the state of {{brahman|the absolute}} — for one who beholds everything as {{brahman|the absolute}}, what delusion is there, what grief?

60

As a crystal, its limiting adjunct ({{upādhi|limiting adjunct}}) removed, shines stainless by its own radiance, so the lamp of consciousness (cit), free of [all] {{upādhi|limiting adjuncts}}, shines here by its own radiance.

61

Untouched by the host of {{guṇa|qualities}}s, the instruments, the body, the vital breaths, the subtle elements, [the level of] genus, and pleasure and pain — this [Self], all-pervading, of the nature of consciousness, is ever stainless.

62

Seer, hearer, smeller, toucher, taster, and grasper [though it be called], the embodied one (dehin) [is in truth] devoid of body, senses, and intellect; that [Self] is not the doer.

63

"I am one, [yet] not established in [only] one place; through the power of [my] sovereignty (aiśvarya) I am spread, like space, throughout this entire [universe]" — herein there is no doubt whatever.

64

The very moment one realizes by contemplation 'all this — partless and with parts — is the {{ātman / paramātman|Self}} alone,' that very moment, freed from the thicket of delusion, one has become the supreme Lordly [reality].

65

Whatever the passion-blinded proclaim in [their various] established doctrines (siddhānta), scriptures, and reasonings — all of that we approve, [holding it] in the understanding of the doctrine that all is the Self (sarvātmavāda).

66

The Blessed One, who has all forms, by whatever disposition (bhāva) he is worshipped, becoming that very disposition, [like a] wish-fulfilling jewel (cintāmaṇi), [duly] grants [the goal].

67

Having known the {{ātman / paramātman|Self}} as Nārāyaṇa, the cause of creation, maintenance, and dissolution, one becomes all-knowing, all-pervading, [becomes] the All, the Lord of all.