Prose-section 50
In plain words
[This is the essence the Vedānta texts teach, and there are three ways of seeing it. The first is the view of denial: ‘In me, Brahman, still as deep sleep, unmoving as a post, all that seems other does not exist at all; I alone am.’ The second is the view of falsity: ‘All that appears other than me, like a dream or a conjuror’s show, is false; I alone am real.’ The third is the view of dissolving: as foam, bubbles and waves that seem separate in the ocean are all the ocean, and as everything seen in a dream is the person who dreams it, ‘all that seems other in me, the one space of awareness that is like that ocean and that dreamer, is myself.’ By whichever of the three suits the mind, set aside what is seen. Only the one who knows as himself the undivided, stainless, non-dual Brahman, which is the seer, is free. All three help toward knowledge, but the view of dissolving, which sees everything as oneself, is the best.] So know the undivided Self as yourself by your own experience, and remain always as it, without distinctions. Why say more? All beings and the whole world are Brahman. To be that undivided, non-dual Brahman is liberation. This is the secret of everything Vedānta has settled, and the scriptures themselves are the authority for it.
Word for word
[The essence stated in the Vedānta scriptures is approached through three views. First, vāda-dṛṣṭi: ‘In me, Brahman, likened to deep sleep and an unmoving post, nothing appearing other exists even in the least; I alone exist.’ Second, mithyā-dṛṣṭi: ‘Everything appearing other than me is unreal like a dream or magical display; I alone am real.’ Third, pravilāpa-dṛṣṭi, the resolving view: just as foam, bubbles, waves and the rest appearing distinct in the ocean are the ocean alone, and everything seen in dream is the person seeing it, ‘Everything appearing other in me, the single space of consciousness, like that ocean or person, is myself alone.’ By whichever of these three suits the mind, one should set aside the perceived. One who knows oneself as indivisible, stainless, non-dual Brahman, the seer in nature, alone is liberated. Though all three are means to knowledge, the resolving view that sees all as oneself is the highest means to knowledge.] Therefore, directly knowing oneself as the indivisible Self, one should always remain as oneself, without differentiation. Why say more? All individuals and the universe are Brahman alone. Remaining as that indivisible, non-dual Brahman is liberation. This is the secret of all Vedānta’s settled teaching; the revelations themselves are the authority here.