The wise have the firm conviction that there is nothing else than the supreme self alone, consisting of pure consciousness, attributeless, imperishable, secondless, of the nature of bliss, and attainable only by direct realisation. (96).

The talk in the Vedas about knowledge and ne-science relates to the stage of argumentation. From the true standpoint there is no such distinction, because Brahman is the only reality and there is naught else than this. (97).

If one asserts that there is anything other than the self, even that is the self in its aspect of existence. Anything which is different from being existent, is non-existent and therefore a mere void. (98).

For the wise, although delusion has been conquered by the steady power of their knowledge of the self, yet it seems to remain until the death of their bodies. But the self shines for them in its real nature. (99)

This is the peculiarity of the wise, that, although they are looking at all the variety of phenomenal existence, they could see naught other than the self understood from all the Vedas. (100).

For the wise that realise everything to be Brahman, what is there to meditate or not meditate, what to speak or not speak, what to do or not do? (101)

For the wise that see all objects as the self (drik), there is neither bondage nor liberation, neither the condition of supreme self nor that of individual soul. (102)

This is the sole ultimate teaching of all the Vedas if they are repeatedly enquired into,--the Vedas which uncontradictably reveal the self and which are the highest authority possible. (103).

Thus taught by his master, the disciple saluted his feet with joy and meditated within

himself on the truth established by his own direct realisation. (104).

I am undecaying, I am imperishable, I am the Lord (prajna), I am the consciousness that is the inner self, I am full of supreme bliss, I am the supreme self (parama-siva), I am the infinite. (105).

I am the greatest of those that have realised the self. I am the enjoyer of the realisation of my own bliss. I am he whose glory is realised as "I" by all beings down to children and the illiterate. (106),

I am averse to sensual pleasures. I am full of the bliss, knowledge and realisation of the self. I am far aloof from any thought of the objective. I am delighted at heart by that which is not objective. (107).

I am the Lord of lords. I am devoid of even a touch of jealousy and hatred. I am he that fulfils the desired object for those who are bent on realising the goal. (108).

I alone am the origin of the worlds. I am he that sports in the garden of the upanishads. I am the flame of the sub-marine fire that will dry up the overflowing ocean of sorrow. (109).

I pervade up and down and around with my own extraordinary glories. I am he who appears to be determined by means of argument, counter argument and enquiry. (110).