On the other hand, to those great persons whose minds have become ripe by virtue of their past merits, the Vedas declare that all this universe is Brahman alone. (82).

Those that do not realise the gold understand a golden ornament only as an ornament. So, too, those that are devoid of realisation do not perceive the world to be Brahman. (83).

How can Brahman be unknown to anyone, which is realisable by means of I-ness? [**] And yet, it is impossible of realisation by the un-enquiring ignorant. (84).

All persons carry on their activities at all times by means of the ideas "I" and "this". Of these, the former relates to the inner self, and the latter to external objects like the body, the senses, etc. (85).

If the idea of "I" springs up in respect of the body, senses, etc., it is then a huge delusion; for, delusion is defined as the perception of anything in what is not that thing. (86).

It therefore stands to reason that the supreme self that is the witness of all is alone denoted by the idea "I". This I-ness, although devoid of consciousness, becomes conscious, as it were, by its contact with the self. (87).

The direct meaning of the clear and unmixed conception, "I", "I", in all bodies is therefore Brahman alone. (88)

By the word "cow", the genus 'cow' is primarily meant; but, from the context, a particular cow is also indicated. In the same way, the primary meaning of "I" is the supreme self, but, by virtue of delusion, becomes the ego. (89).

Just as the power to burn, etc., is manifest in iron by reason of its contact with fire, so do the conditions of doer, (enjoyer) etc., manifest themselves in the "I" by reason of its connection with the self. (90).

Having understood the meaning of "I" to be the pure, transcendental, secondless (self) that is different from the body, senses and other objects, one should not attribute any other meaning thereto. (9l).

Just as, in the same body, the pleasures and pains are numerous in respect of the various limbs, so, too, there are differences of experiences in respect of these individual souls, although there is really no differentiation at all: (92).

A wise person should never enquire of the universe, 'what is this', 'what is its nature', 'how was it born' 'and 'what is its cause'. He should merely think of it as delusion. (93).

The wood is forgotten in the elephant made of wood, and the elephant in the wood. [**] So is the supreme self forgotten in the universe and the universe in the self. (94)

On the vast canvas of the self, the self itself paints the picture of the various worlds and

the supreme-self itself derives extreme bliss from seeing that picture. [**] (95).