SLOKAS 291 TO 300

yæOWx    jgdaBasaE    dpINaÓt:    p¤r|    yTa    ,
tdqb#'ah¢m¢t    åOaÏva    k]tk]ÏyaE    B¢vÝy¢s    .   291   .  
yæOWx   that in which
jgdaBasaE   this reflection of the universe
dpINaÓt:   in a mirror
p¤r|   yTa   as of a city
tdqb#'ah¢m¢t   that Brahman that you are
åOaÏva   knowing this
k]tk]ÏyaE   that you, the consummation of your life
B¢vÝy¢s   will attain
291. Your own self is the Atman, the   mirror   in   which   this   world   is   reflected;  know  this and   be   perfect.  
yÏsÏyB¥t|    ¢njãpmaï|
¢cd¹yanÓdmãpm¢@ym¯    ,
tdEÏy    ¢mÐyavp¤âÏs¦jEt
SWl¥xv¹Exm¤paäOmaÏmn:    .   292   .  
yÏsÏyB¥t|   that which is one' s own primeval Essence
¢njãpmaï|   ancient and is real
¢cd¹yanÓdmãpm¢@ym¯    that Knowledge and Bliss Absolute, the One without a second, and which is beyond form and activity
tdEÏy   attaining that
¢mÐyavp¤âÏs¦jEt    one should cease to identify oneself with one's false bodies
SWl¥xv¹Exm¤paäOmaÏmn:    like an actor giving up his assumed mask
292. Your own   real   Self  is   pure   consciousness; it is Reality itself,   without   form   or action, ever blissful. Take that   and   give   up   the  unreal as  the   actor   gives   up his   dress   after   the   play.  
svaIÏmna    èÜy¢md|    m¦xWv
nWvahmTI:    X¢NkÏvdSInat¯    ,
janaØyh|    svI¢m¢t    p#¢t¢t:
k[taE{hmadE:    X¢NkÞy    ¢sÒyEt¯    .   293   .  
svaIÏmna   objective universe
èÜy¢md|   this is
m¦xWv   absolutely unreal
nWvahmTI:   neother is egoism a reality
X¢NkÏvdSInat¯   for it is observed to be momentary
janaØyh|   I know
svI¢m¢t   all this
p#¢t¢t:   inherent belief
k[taE{hmadE:   true of egoism etc.,
X¢NkÞy   which are momentary?
¢sÒyEt¯   how can that be

293. What is seen is   unreal,  ever-changing. The real `I' is  unchanging, knower   of   all changes, of everything. Bodily perceptions  cannot    know anything.
¢nÏy|    s¤x¤çOav¢p    BavdSInat¯    ,
b#¥tE    /ajaE    ¢nÏy    i¢t    ½¤¢t:    Þvy|
tt¯    p#ÏygaÏma    sds¢¹lXN:    .   294.  
Ah|pdaTIÞÏvhma¢dsaX£   but the real "I" is that which witnesses the ego and therest
¢nÏy|   always
x¤çOav¢p   in the state of profound sleep
BavdSInat¯   it exists
b#¥tE   says
/ajaE   is birthless
¢nÏy   i¢t   and eternal
½¤¢t:   the Sruti
Þvy|   itself
tt¯   p#ÏygaÏma   therefore the Paramatman
sds¢¹lXN:   is different from the gross and subtle bodies

294. The   real  `I'  is   the   witness, the eternal  knower even   in   deep   sleep. The   scriptures   say your real self is  never   born  but  is   ever-existent, different   from   the manifest  or  unmanifest.

¢vka¢rNa|    svI¢vkarvEäOa
¢nÏya¢vkaraE    B¢vt¤|    smhI¢t      ,
mnaErTÞvp"s¤x¤¢çOx¤    ÞP[z|
p¤n:    p¤nd#qiI¾mst¯ÏvmEtyaE:    .   295   .  
¢vka¢rNa|   of all changes in things
svI¢vkarvEäOa   the knower,subject to change
¢nÏya¢vkaraE   should necessarily be eternal and changeless
B¢vt¤|   is there
smhI¢t   is observed
mnaErTÞvp"s¤x¤¢çOx¤    in imagination, dream, and profound sleep
ÞP[z|   clearly
n:   again and again
nd#qiI¾mst¯ÏvmEtyaE:   the unreality of the gross and subtle bodies
295.The   knower   of   all   change   never  changes. We see repeatedly the   unreality of  everything    in  all the three states.  
AtaE{¢Bman|    Ïyj    ma|s¢pÎfE
¢pÎfa¢Bma¢nÓy¢p    b¤¢Ñ¯Dk¢ÚptE    ,
åOaÏva    ÞvmaÏmanm¤pW¢h    Sa¢Ótm¯      .   296   .  
AtaE{¢Bman|   therefore, the identification
Ïyj   give up
ma|s¢pÎfE   with this lump of flesh
¢pÎfa¢Bma¢nÓy¢p    as well as the ego or the subtle body
b¤¢Ñ¯Dk¢ÚptE    which are both imagined by the Buddhi
kalæOyabaÒymKÎfbaED|   which is Knowledge Absolute and not to be denied inthe past, present or future
åOaÏva   realizing
ÞvmaÏmanm¤pW¢h   your own Self
Sa¢Ótm¯   attain to Peace.
296. Give   up   the   sense   of   "I" as centred  in  the  body or ego or intellect. Your true self is that    undivided   Consciousness. Know thia and gain  peace.  

Ïyja¢Bman|    k[lgaEæOnam
ãpa½mEÝvad#qr    Sva¢½tEx¤    ,
¢lÄñÞy    DmaIn¢p    kt¯rqiItad£|
ÞÏy³qva    BvaKÎfs¤KÞvãp:    .   297   .  
Ïyja¢Bman|   cease to identify yourself
k[lgaEæOnam   with family, lineage, name
ãpa½mEÝvad#qr   form, and order of life
Sva¢½tEx¤   that is like a rotten corpse (to a man of realization)
¢lÄñÞy   ideas of agency and so forth
DmaIn¢p   and the Dharmas
kt¯rqiItad£|   are attributes of the subtle body
ÞÏy³qva   give up
BvaKÎfs¤KÞvãp:   be the essence of Bliss Absolute.

297.Give  up  the  sense  of `I' as centred in your family, lineage, name and form, all of which comprise just a corpse. Nor is the `I' part of the subtle body. Give up that also and become one with the one indivisible whole,  Bliss itself.
sÓÏyÓyE    p#¢tbÓDa:    p¤|s:    s|sarhEtvaE    è¾a:
tExamEv|    m¥l|    p#Tm¢vkaraE    BvÏyh|kar:    .   298   .  
sÓÏyÓyE   are observed
p#¢tbÓDa:   obstacles (such as desires)
s:   for men
s|sarhEtvaE   which lead to transmigration
è¾a:   to exist
tExamEv|   for the above reasons
m¥l|   the root of them
p#Tm¢vkaraE   the first modification of nescience
BvÏyh|kar:   called egoism.
298. The several distractions  besetting the   individual are  the   cause  of  worldliness; the first of   them at the  root  is  egoism.  
yavÏÞyat¯    ÞvÞy    sØbÓDaE{h|karEN    ѤraÏmna    ,
tav°    lESamaæOa¢p    m¤¢³vataI    ¢vlXNa    .   299   .
yavÏÞyat¯   so long as
ÞvÞy   one has
sØbÓDaE{h|karEN   any relation to this wicked ego
ѤraÏmna   the reason for all the troubles
tav°   should not be
lESamaæOa¢p   the least talk
m¤¢³vataI   about liberation
¢vlXNa   which is unique.
299. So   long   as   one there is a  connection  with   the  ego, there  will be no  hope  of   liberation.  
Ah|karg#haÓm¤³:    Þvãpm¤ppïtE    ,
cÓd#v¢¹ml:    p¥NI:    sdanÓd:    Þvy|p#B:    .   300   .  
Ah|karg#haÓm¤³:   freed from the clutches of egoism
Þvãpm¤ppïtE   attains to his real nature
cÓd#v¢¹ml:   as the moon from those of Rahu
p¥NI:   and becomes pure
sdanÓd:   infinite,ever blissful
Þvy|p#B:   and self-luminous.
300. Even as   the   moon,  freed  from  the  shadow that eclipses it, shines   in  all glory, so too be free   from  the eclipsing  ego   to attain  the real   Self.