Mandukya Upanishad---9

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IV-88. The state devoid of object and devoid of perception is regarded as extraordinary. Thus have the wise for ever declared knowledge, object, and the knowable.
IV-89. On acquiring knowledge (of the threefold objects) and on knowing the objects in succession, there follows consequently, for the man of great intellect here, the state of omniscience for ever.
IV-90. Those which are to be abandoned, realised, adopted, and made ineffective should be known first. Of these, the three, excepting the thing to be realised, are regarded as mere imaginations born of ignorance.
IV-91. It should be known that all souls are, by nature, similar to ether, and eternal. There is no diversity anywhere among them, even an iota of it.
IV-92. All souls are, by nature, illumined from the very beginning, and their characteristics are well ascertained. He, for whom there is thus the freedom from want of further acquisition of knowledge, is considered to be fit for immortality.
IV-93. All souls are, from the very beginning, tranquil, unborn and, by nature, entirely detached, equal, and non-different, and inasmuch as Reality is thus unborn, unique, and pure, (therefore there is no need of tranquillity to be brought into the Self).
IV-94. There cannot ever be any purification for those who always tread the path of duality. They follow the path of difference, and speak of diversity and are, therefore, considered to be mean.
IV-95. They who have well-settled convictions regarding that which is unborn and ever the same,indeed are possessed of great knowledge in this world. But the common man cannot comprehend it.
IV-96. The knowledge existing in the birthless souls is regarded unborn and unrelated. Inasmuch as the knowledge has no relation with other objects, it is declared to be unattached.
IV-97. If there be birth for a thing, however insignificant it may be, non-attachment shall never be possible for the ignorant man. What to speak (then) of the destruction of covering for him ?
IV-98. All souls are devoid of any covering and are by nature pure. They are illumined as well as free from the beginning. Thus they are said to be masters since they are capable of knowing.
IV-99. The knowledge of the one who is enlightened and all-pervasive, does not enter into objects. And so the souls also do not enter into objects. This fact was not mentioned by the Buddha.
IV-100. Having realised the non-dual state that is hard to perceive, deep, unborn, uniform and serene,we offer our salutations to It, as best as we can.
Om ! O gods, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious;
May we, while offering our praise to gods
With our bodies strong of limbs,
Enjoy the life which the gods are pleased to grant us.
May Indra of great fame be well disposed to us;
May the all-knowing (or immensely wealthy) Pusha be propitious to us;
May Garuda, the vanquisher of miseries, be well pleased with us;
May Brihaspati grant us all prosperity.
Om ! Peace ! Peace ! Peace !

Here ends the Mandukyopanishad, included in the Atharva-Veda.