- Now I will explain in detail the contemplation (samādhi) that destroys saṁsāra. Samādhi generates that consciousness of unity between parama-ātman and jīva-ātman.
- The eternal and omnipresent ātman, unchangeable, righteous, is one, divided only due to the māyā’s confusion and not by its own nature –
- Therefore only the non-dualism exists, not the universe, not the transmigration. As is said about the infinite space to be jug’s space or hut’s space,
- So is said by those confused that ātman is to be of two types: jīva and īśvara-ātman. “I am not the body and neither the prāṇa, not the senses and neither the mind,
- And because the witness is always my own nature, I am alone (kevala)” – o, best among sages! This knowledge that has been described here is samādhi.
- “I am this” brahman, and not a transient entity, there is no one else but me. As foam, waves etc. that constantly appear from the ocean
- Dissolve again in the ocean, so the universe dissolves in me. Therefore the mind does not really exists and neither illusion of universe.
- For who this parama-ātman, the real self, manifests, he directly and by himself obtains the supreme immortality – the supreme state.
- When in the mind shines relentlessly the omnipresent consciousness, then the yogin through non-separation becomes complete in himself.
- When he sees all beings only in his own ātman, and his own ātman in all beings – then obtains state of brahman.
- When the one who is in samādhi does not see all beings, being one with the Supreme, then he becomes one (kevala).
- When the ātman is really seen as brahman and the entire universe as an illusion (māyā), then becomes emancipated.
- Talking thus, this great ascetic, Lord Dattātreya, Sāṁkr̥ti through his own nature become happy and completely devoid of any fear.