The final four verses of the book. Discussing the method of remaining in the conviction of what we have understood as our nature and the nature of reality of experiences. As a concession to those who are incapable of this logical analysis and Rajayoga method of Vedanta, Acharya Sankara is advocating the shraddha is Guru and Deva Bhakti as a solution.

Final methods of establishing in the seat of Nidhidhyasanam the cause and effect relationship being notional also need to be dissolved and remain in the pure experience of awareness which is nothing other than Brahamakaravritti.

Following the Vedantic Samadhi is explained in these verses along with the next verses are giving the process by the Vrutti control to remain established in Brahmakara Vrutti

What is Nidhidhyasanam following the Vedantic Samadhi is explained in these verses along with the pitfalls that can be the impediments in the process is also explained.

In this Sankara continues his definitions of Raja Yoga terminologies from the Advaita view point and negates the Patanjali HataYoga means. Pranayama, Pooraka, Kumbhaka, Rechaka, Prathyahara, Dharana etc.

Continuing the discussion on Advaita meditation on Sidhasanam, Mulabandham and Drshti from the non-duality point of view is explained.

In this the Advaita approach to Mounam, Desam, Kalam and Asaanm which are totally different from the traditional meanings are explained as abidance in Brahman as per Sri Sankara.

In these two verses Acharya is explaining the techniques as per Advaita how to practice NiyamaH and TyagaH for achieving the state of Nidhidhyasana

Sankara is helping those who could not understand the Truth explained in his first 100 verses by bringing in the Nirguna Barhaman Nidhidhyasanam with fifteen steps. He uses the Pantajali yoga terms in the Advaita aspect.

Concluding the philosophical portion of the text Acharya is categorically denying the popular notion of Prarabhdha in Jnani. As per him in doing this there is great injustice to Vedanta Philosophy by such views. How can both Prarabhdha and Jnana co-exist? Therefore there is no Prarabhdha for a Jnani. He further sets forth the fifteen folded Nirguna Brahma Nidhidhyasana for the sake of mediocre aspirants who were unable to grasp the philosophical import of the earlier verses.

Final verse before concluding the philosophy of Adhyasa and thereby the ideas of Prarabhdha Karma etc is being negated. Acharya removes the doubt about the validity of Vedas as to why then these are explained in the Sruthi Vakhyas

The three karma related effects of Agami, Sanchita and Prarabhda is detailed in this episode. How the knowledge of Self negates the very existence of them in reality is explained

Concluding the nature of misapprehension and how it is the cause of identification with body as Atman, the next stage is being explained based on prarabhda and release of it from the point of view of knowledge.

With various examples of our daily life events Acharya Sankara is helping us to realise how mutual superimposition is the root cause and it is the effect of ignorance of the reality.

In this episode the identification of the Self as body is being explained as the ignorance of the individual due to non-apprehension of reality. Various examples are used to demonstrate.

Brahman is the cause for the appearance for the multiplicity of the world and is in separable. The same Brahman appears differently for the wise as pure and the ignorant as impure.

Brahman is the substratum for all actions. It is the Brahman which is also the inseparable cause for the appearance of the various names and forms.

Various illustrations are enumerated to show that its a superimposition on Brahman what is known and Jeeva.

Ignorance being the result of not knowing the nature of Atman is the cause for duality and multitude. Gaining the real nature of Non-Dual Atman is the only solution. For this the identification of the individual Jeeva with the Universal Brahman is explained. The supporting Upanishads quotes are also discussed to support the same. The three states of the individual experience is also detailed to know the truth.

Continuing of the causes of fear is due to the idea of separation. How the removal of ignorance is the only step for free from fear.