This life, with its five-fold energy [**], residing in each body and being master of all the senses, distinctly and incessantly carries on all the activities appropriate to that particular body, by a power which belongs undoubtedly to the self that is pure consciousness. That self am I, the all-seer, the life behind all life, the consciousness behind the consciousness of all beings. (89).

By the light of that One Self that is pure consciousness, the earth, water, air, sun, moon, etc., shine after It, each with its peculiar

characteristics, and have their being in It. Can the flashes of lightning and flaming conflagrations and the vast expanse of starry galaxies illumine the Supreme Lord, the immutable, infinite light, the seer, without beginning and without end, eternal, because devoid of origin? (90).

If, by the favour of the nectar-like glance, full of unparalleled mercy, of the venerable holy Master, there arises, in any man whatsoever, the realisation "That very Brahman am I," he indeed loses all feelings of doubt and, with his mind free from illusion, attains liberation even while living in the body. (Thereafter), when the beginningless limitation [**] is completely dissolved, he is merged in the Highest, the sole abode of eternal bliss. (91)

I am neither the dense body nor the senses, nor the evanescent and most erratic mind, nor reason, nor life, nor the ego, nor wife, nor house, nor offspring, nor kith and kin, nor land nor wealth, and so on. For, how can I, the witness aloof, the pure consciousness, the inner self, be all these things which are purely objective? I am the Supreme [**] that is the reality behind all this Universe. (92).

In relation to all these plainly visible forms of dark, yellow and other innumerable colours,

the eye, which is one, is the seer, for, therein arises the perception. The eye, in its turn, is only objective, because the mind is its seer. And even the workings of the mind, objective forms transformed into thought, are, in their turn, objective. The Lord alone is the absolute seer, the witness, for, He is never, like the above, objective. (93).

Owing to the non-recognition of a rope in the twilight, over it appears a serpent all at once. In the sane way is the extremely unhappy condition of the individual soul imposed on the self by reason of the non-realisation of one's own self. Again, when the illusion of a serpent is dispelled by the admonition of a trustworthy friend, there is only the old familiar rope. So, too, by the admonition of my own Master, I am not

the individual soul, but the immutable Self that is the seer. I am the Supreme Bliss (Siva.) (94).