We regard knowledge to be that highest object, and renunciation as the best penance. He who, certainly, knows the true object of knowledge which is incapable of being modified by circumstances, viz., the soul living in all creatures, succeeds in going wherever he likes and comes to be considered as the highest. That learned man who sees the residence of all things in one place and their severance as well, and who sees unity in diversity, succeeds in freeing himself from misery. He who does not long for anything and does not cherish the idea of mineness abut any thing, comes to be considered, although living in this world, as being at one with Brahina. He who knows the truth about the qualities of Nature, acquainted with the creation of all existent objects, divested of egoism, and without pride, succeeds, forsooth, in freeing himself. Understanding properly that great tree which has the unmanifest for its seed-sprout and the understanding for its trunk, and high consciousness of self for its branches, and the senses for the cells whence its twigs issue and the (five) great elements for its flower-buds, and the gross elements for its smaller boughs, which has leaves, which always puts forth flowers, and upon which all existent objects depend, whose seeds is Brahma, and which is eternal, and cutting all subjects with the sharp sword of knowledge, one acquires immortality and renounces birth and death.
ज्ञानं त्वेव परं विद्यः संन्यासं तप उत्तमम्। यस्तु वेद निराबाधं ज्ञानतत्त्वं विनिश्चयात्। सर्वभूतस्थमात्मानं स सर्वगतिरिष्यते॥ यो विद्वान् सहसंवासं विवासं चैव पश्यति। तथैवैकत्वनानात्वे स दुःखात् परिमुच्यते॥ यो न कामयते किंचिन्न किंचिदभिमन्यते। इहलोकस्थ एवैष ब्रह्मभूयाय कल्पते॥ प्रधानगुणतत्त्वज्ञः सर्वभूतविधानवित्। निर्ममो निरहङ्कारो मुच्यते नात्र संशयः॥ अव्यक्तबीजप्रभवो बुद्धिस्कन्धमयो महान्। महाहङ्कारविटप इन्द्रियाकुरकोटरः॥ महाभूतविशेषश्च विशेषप्रतिशाखवान्। सदापर्णः सदापुष्पः सदा शुभफलोदयः॥ अजीवः सर्वभूतानां ब्रह्मबीजः सनातनः। एतज्ज्ञात्वा च तत्त्वानि ज्ञानेन परमासिना॥ छित्त्वा चामरतां प्राप्य जहाति मृत्युजन्मनी।