71. Whose art thou? whence art thou come? how is the course of this mundane bondage? Ponder this matter in thy heart and forsake the path of the erring. Say not "I am He"; but worship Hari continually in the relation of adorer and adored; by this thou mayst attain the happy journey, but otherwise thou wilt assuredly fall. 72. Great is the misery which thou hast experienced, O Soul, while dwelling in the womb in various births, and thou hast wandered again and again in heaven or in hell; this theory "I am He" is an error of thine,--worship thou Hari's lotus feet; thou art His worshipper, He is the adorable, for He is the lord of the three worlds. 73. Renouncing the so-called theory of identity, forthwith devote thyself to duality, if there now dwells in thy heart a supreme feeling of faith in Hari; and, having learned the doctrine in Nârada's Pañcharâtra and everywhere else, let all the hymns of the Vaish.nava sacred books be thoroughly examined, as is truly for thy good. 74. By what foolish teacher hast thou been instructed, that thou utterest these words "I am Brahman"? How art thou that being who is continually worshipped by Rudra and all the gods? O fool, consider it and see aright. 75. The wicked cannot understand the difference between the embodied and the Supreme Souls; the great reason for this is a mind possessed by an evil obstinacy in favour of the doctrine of Illusion; just as the tongue of those who suffer from excess of bile cannot taste the sweetness of molasses, nor the eyes of those afflicted with gutta serena or jaundice see the whiteness of a shell. 76. He by a particle of whose intellect thou, O Soul, hast been produced the foremost of intelligent beings--say not, O knave, that thou art __He__; for who but the ingrate desires to seize the seat of his Master? 77. A particle of intelligence has been deposited in thee by the supreme Lord in His mercy,--it becomes thee not, O knave, to say that therefore thou art God; just as if some evil-minded man had received elephants, horses, and infantry from the king and then set his heart on seizing his kingdom. 78. He under whose control is that mighty illusion which deceives the three worlds, He is to be recognized as the Supreme Lord, the adorable, essentially thought, existence and joy; but he who is himself always under her control like a camel drawn by a string through his nostrils, is to be recognized as the individual soul,-- vast indeed is the difference between the two! 79. Having studied the doctrines of the Sâ"nkhya, Ka.nâda, and Gautama, and the doctrine of Patañjali, the doctrines of the Mîmâ.msâ and Bha.t.tabhâskara [Footnote: Colebrooke's Essays, vol i. p. 359.], --amidst all the six current systems,--let the wise tell the final conclusion if they can as to the real nature of the supreme and the individual soul,--is it duality, or is it oneness, or is it again a oneness in duality?