Rejecting the difference of nearness and remoteness, and so on, between Jivatman and Paramatman, one should know one’s own nature as that of pure Consciousness, arrived at through inquiry and implied by the method of implication. Thereafter, realizing one’s own true Self as Brahman, one should merge to become one with it.
As the supreme Self and the individual Self are of one nature, so Tyägalaksana will not consequently apply, and as some of their qualities are opposed to each other, Ajahallaksaná“ will be inappropriate; therefore Bhagatyagalaksana should be appropriately used in their case.
Made up of the five gross elements, for example, the earth, a hut of all experiences, fashioned by one’s own past actions, having a beginning and an end, a product of Maya – is the gross body, This is considered to be the gross equipment of the Self.
Consisting of the mind, the intellect, the ten organs (of perception and action), and the five pranas, and structured from the five subtle elements, this serves as the instrument for the jiva to gather its experiences of joy and sorrow – this equipment of the Self is declared by the wise as the subtle body.
The timeless and indescribable Maya-product body constitutes the third equipment of the Self, which is declared by the rishis as the causal body. Since the Self is separate from these different equipments, let the seeker learn to recognize his true Self in the heart (negating the equipments) in stages.