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.