Final words of advice (verses 521-575) :

521. Seeing that the worthy student has gained the Bliss of the Self, is enlightened, and is prostrating, the noble Teacher being glad at heart again spoke these supreme words.

522. An unbroken stream of perceptions of Brahman is this universe; so in every respect it is nothing but Brahman. In all conditions perceive the Brahman with the vision of illumination and a serene mind. Is it ever possible that one who has eyes can see anything other than forms all around? So too, what is there to engage the intellect of a realized person, save Brahman?

523.Which wise man would relinquish reveling in supreme Bliss for the enjoyment of paltry things? When the greatly enchanting moon is shining, who would wish to gaze upon a painted moon?

524.  In the perception of objects unreal, there is neither the slightest contentment nor the cessation of misery. Therefore, content in the realization of the essence of non-dual Bliss, remain happy, ever established in the Self.

525. O noble one, beholding your Self everywhere, contemplating upon the Self, pass your time enjoying the Bliss of the non-dual Self.

526. In the indivisible Knowledge Absolute, the Self, dualistic conceptions are like castles in the air. Therefore, attaining supreme Peace, live in silence, identifying yourself with the non-dual Bliss Supreme.

527. The cause of all imaginations, the mind, becomes perfectly serene to the sage who has known Brahman. Indeed, this is the state of quiescence in which, ever identified with Brahman, one constantly enjoys the non-dual Bliss Absolute.

528. There is nothing more exhilarating than the quiescence which comes from being free of subtle urges (vasanas), to one who has known one‘s own essential nature and who savors the Bliss of the Self.

529. Whether going or staying, sitting or lying down, or in any other state, the enlightened sage whose sole pleasure is in the Self, lives ever at ease.

530. The sage who has perfect Realization of Truth and whose mind, therefore, encounters no obstruction, no more relies upon conditions of place, time, posture, direction, moral discipline, objects of meditation etc. What formulae can there be for recognising one's own Self?

531. This is a 'jar'--to know this what condition is necessary save that the means of knowledge be without any defects, which alone ensure a cognition of the object?

532. This Self which is an eternal Truth, manifests Itself in the presence of the right means of knowledge. It is dependent neither on place nor time nor (outward) purity.

533. "I am Devadatta", this direct knowledge depends on no other conditions. Precisely thus, the knower of Brahman realizes that he is Brahman (without depending upon anything else).

534. What indeed can manifest That whose effulgence, like the sun, causes the entire false, unreal and unimportant universe to appear at all?

535. That by which all Vedas, Sastras and Puranas and all other beings are endowed with meaning, verily, what can illumine That Supreme Knower?

536. Here is the Self-effulgent Self, of endless power, beyond all conditioned knowledge and yet the direct experience of all. Freed from bondage, realising this alone, the best among the knowers of Brahman reign supreme.

537. Neither grieved nor elated, neither attached nor averse to sense-objects, but content in the essence of endless Bliss, he sports and revels in the Self.

538. Forgetting his hunger and physical pains a child plays with toys. In the same way the wise person is happy and revels without the ideas of "I" and "mine."

539. Free from anxiety and humiliation, the wise ones have their food, and drink the waters of rivers; they live, free and independent, sleeping without fear in a cemetary or in forest; their robe is the space, which needs no washing or drying, or some bark etc, the earth is their bed and they roam in the avenues of Vedanta while they revel in the supreme Brahman.

540. The knower of Brahman wears no insignia and is unattached to sense-objects; like a child, he remains in this body without identifying with it and experiences sense-objects as they come, by the wish of others.

541. Sometimes robed inspace, sometimes with clothes, sometimes wearing skins, established in the ethereal plane of Knowledge Absolute, he roams about in the world, sometimes like one intoxicated, sometimes like a child and sometimes like a ghost.

542. Being of the nature of desirelessness, the sage roams alone seemingly enjoying sense-objects. He remains ever satisfied with his own Self, abiding as the Self of all.

543. Ever rejoicing in the Blissful state of wisdom the realised person lives, sometimes looking like a fool, sometimes a sage, sometimes with royal grandeur; sometimes roaming, sometimes like a motionless serpent; sometimes respected, sometimes insulted and sometimes unknown.

544. Though without wealth, he is ever-content, though without help he is very powerful, though he does not enjoy sense-objects, he is eternally content, and though without an equal, he sees equality everywhere.

545. Though acting he is inactive, though experiencing the fruits of past actions he is untouched by them, though he has a body he is not identified with it and though limited he is Omnipresent.

546. This knower of Brahman lives without the body idea, and neither pleasure nor pain, neither good nor evil ever touch him.

547. Only he who has connections with the gross body etc., and is identified with them is affected by happiness and sorrow, good and evil. How can any good or evil or their effects affect the sage who has severed his bondage and has realized his Self as the Reality?

548. The sun which appears to be swallowed by Raahu is not actually so. People who do not the real nature of the sun, in their delusion, say that it has been swallowed.

549. So too, the perfect knower of Brahman, liberated from the bondages of body, etc. is looked upon by the ignorant as possessing a body; they but see only an appearance of it.

550. The body of the liberated person remains like the slough of the snake. Here and there, it is moved about by the force of Prana, the way it pleases.

551. Just as a piece of wood is carried by the current to a high ground or low ground, so too the body of the liberated one is carried by the momentum of its past actions and their fruits, as and when they appear.

552. Through desires produced by Prarabdha Karma, the man of Perfection, bereft of the body-idea, moves in the midst of sense-enjoyments, looking like one subject to the transmigration. He, however, lives unmoved in the body like a witness, free from mental agitations, like the pivot of a potter's wheel.

553. He does not direct the sense-organs to their objects, nor does he detach them from these, but he remains like an indifferent onlooker. His mind being drunk with the 'wine' of Bliss of the Self, he holds not the least regard for the fruits of actions.

554. He who has renounced the anxiety to reach the Goal or not to reach the goal, and abides as the Self alone, indeed, he is verily Siva himself, the best among the knowers of Brahman.

555. The perfect knower of Brahman becomes eternally free, even in this life and is fulfilled; he merges with the non-dual Brahman---which he had been all along---through the destruction of limitations (upadhis).

556. Just as an actor, whether he wears the dress of his role or not, is always the same person, so too, the perfect knower of Brahman is always Brahman.

557. The body of a sage, who has realized himself as the Brahman, may wither and fall anywhere like the leaf of a tree; (it matters not) for it has already been burnt by the fire of Knowledge.

558. The sage who is firmly established in the eternal Reality, Brahman, as Infinite, non-dual Bliss, depends not on the usual consideration of place, time etc. for giving up this bundle of skin, flesh and excrement.

559. For, giving up the body or the staff or the water bowl is not liberation; true liberation is the sundering of the heart's knots formed by ignorance.

560. If a leaf falls in a stream or a river, in a place consecrated to Siva or at a crossroad, what good or evil will it bestow upon the tree?

561. Like the destruction of a leaf, flower or fruit does not affect the tree; even so, by the destruction of the body, sense-organs, pranas and intellect, the Self, the eternal Reality, is never affected. It is the embodiment of Bliss which is one's own Real Nature and abides like the tree.

562. "The embodiment of consciousness"---in these words the scriptures indicate the true nature of the Self. Having established its Reality, the scriptures speak of the destruction of apparent conditionings only.

563. "Immortal is this Self (Atman), my dear"---this passage from the scriptures speaks of the Immortal in the midst of things finite and subject to modification.

564. Just as stone, tree, straw, grain, husk, etc. are reduced to ashes when burnt, so too, the whole objective universe comprising the body, sense-organs, Pranas, mind etc. are reduced to the supreme Self when burnt into the fire-of-Knowledge.

565. Just as darkness---which is distinctly different from sunlight---vanishes in the sun's effulgence, so too, this entire objective universe vanishes into Brahman.

566. Just as when a pot is broken the pot-space becomes the limitless space, so too, when the conditionings are destroyed, the knower of Brahman becomes Brahman Itself.

567. Just as milk poured into milk, oil into oil and water into water each becomes united and one, so too, one who has realised the Sefl becomes one with the Self.

568. It does not suffer transmigration having experienced seclusion as a result of being disembodied--being ever-identified with the one Reality, Brahman.

569. By realizing the oneness of the individual Self and Brahman, his bodies (gross, subtle and casual) consisting of ignorance etc. are burnt and he becomes Brahman Itself; how can Brahman (the unborn), ever have rebirth?

570. Maya-conjured up bondage and liberation do not really exist in the Reality, one's Self, just as the appearance and disappearance of the snake are not in the rope which undergoes no changes.

571. When there is the presence or absence of veiling, bondage and liberation can be spoken of. There can be no veiling for Brahman as It is obvious, there being no second thing besides it. If there is, it will contradict the non-duality of Brahman; the scriptures will never allow duality.

572. Bondage and liberation are attributes of the intellect which the ignorant superimpose upon the Reality, as the hiding from eyes by clouds is superimposed upon the sun. In fact, this Immutable Reality is Absolute Knowledge, non-dual and unattached.

573. The concepts that bondage is and that it is not, are, with reference to the Reality, only attributes of the intellect. Never do they belong to Brahman, the eternal Reality.

574. Therefore, bondage and liberation are conjured up by Maya and do not exist in the Self. As there can be no limitation regarding the Infinite space, how can there be any limitation regarding the supreme Reality which is devoid of parts, devoid of activity, serene, unimpeachable, untainted and non-dual?

575. There is no birth, no death, no bondage, no spiritual aspirant, no seeker after liberation, no one liberated. This is the ultimate Truth.