Thus I have spoken to you at length of the difficulty, of its cause, and of its destruction, O best of the brāhmaṇas; let what is of the nature of the Self be done.

The conclusion of the prakaraṇa is threefold: kaṣṭa (the difficulty), kaṣṭa-hetu (its cause), and kaṣṭa-nāśa (its destruction). All of this has been kathita—spoken, expounded—bhūriśaḥ: extensively and abundantly. The invocation viprendra—“best of the brāhmaṇas”—directs the message to the brahmin who is a knower of Brahman, not to one defined by birth. The final instruction appears deceptively simple—kriyatām: “let it be done”—but its object is profound: yat tad ātmakam—“that which is of the nature of the ātman.” It is not “do as I tell you,” but rather “do what is your very nature.” The action is not one of obedience but of expression: the ātman does not act in order to become; it is, and its being expresses itself as unobstructed action. The kaṣṭa was anātmaka—non-being—superimposed upon being. The destruction of kaṣṭa is not a gain but the loss of what never truly was. One who acts from the ātman acts without kaṣṭa, not because the action changes, but because the actor is no longer confused about who is acting.

The closing of the prakaraṇa is threefold: kaṣṭa (the difficulty), kaṣṭa-hetu (its cause), and kaṣṭa-nāśa (its destruction). All of this has been kathita—spoken, expounded—bhūriśaḥ, that is, extensively and abundantly. The invocation viprendra—“best of the brāhmaṇas”—directs the message to the brahmin who is a knower of Brahman, not to one defined by birth. The final instruction appears deceptively simple—kriyatām: “let it be done”—but its object is profound: yat tad ātmakam, “that which is of the nature of the ātman.” It is not “do as I tell you,” but rather “do what is your very nature.” The action is not one of obedience, but of expression: the ātman does not act in order to become; it is, and its being expresses itself as unobstructed action. The kaṣṭa was anātmaka—non-being—superimposed upon being. The destruction of kaṣṭa is not a gain, but the loss of what never truly was. One who acts from the ātman acts without kaṣṭa, not because the action changes, but because the actor is no longer confused about who is acting.