Prose-section 54
In plain words
‘A man with eyes has nothing to see but form; in the same way the knower of Brahman has nothing to delight his mind but the experience of Brahman. No one leaves the full moon, shining and giving joy, to long for a painted moon; in the same way no wise man leaves this taste of supreme bliss to take pleasure in unreal things. Experience of unreal things never satisfies even a little and never takes sorrow away. So, with a mind at deep peace and the eye of knowledge, see yourself always as the real, non-dual Brahman, shining everywhere as one, which in every way is itself the whole world that appears in it. Hold it within always, abide in the Self without a break, delight only in the taste of your own undivided bliss and be content with that alone. In the undivided Self of knowledge without distinctions, the mind, which causes all division, appears like a city in the sky; let it take the form of Brahman and simply stay still. Come to the supreme peace from which unbroken bliss flows, stay always in silence, and let the time pass happily. For the great knowers of Brahman who know the Self and taste undivided bliss, there is no other source of ever-present bliss than this highest silence, free of all tendencies.’
Word for word
‘As one with sight has nothing to see other than visible form, the knower of Brahman has no other field of delight for the intellect than Brahman-experience. No one would leave the full moon, shining with its power to give joy, to desire a painted moon. Likewise, no knower leaves this experience of supreme bliss to delight in unreal objects. Experience of those unreal objects yields no true satisfaction and does not remove suffering. ‘Therefore always see yourself, with a supremely peaceful mind and the vision of knowledge, as real, non-dual Brahman, shining everywhere as one and being in every respect the whole world appearing in yourself. Always contemplate inwardly and remain constantly established in the Self, delighting solely in the experience of your indivisible bliss and satisfied by it alone. The intellect, the cause of differentiation, appears like a city in the sky within the undifferentiated, indivisible consciousness-Self. Let it remain still as Brahman. Attain supreme peace, the source of uninterrupted bliss, and always abiding in silence, pass the time happily. For the great knowers of Brahman who know the Self and experience indivisible bliss, there is no other source of perpetual bliss-experience than this highest silence free of dispositions.’