without any manas, any buḍḍhi, organs or body. I am Brahman alone not perceivable. I am Brahman alone and not Jīva. I am Brahman alone and not liable to change. I am Brahman alone and not inert. I am Brahman alone and have no death. I am Brahman alone and have no prāṇas. I am Brahman alone and greater than the great. This is Brahman. Great is Brahman. Truth is Brahman. It is all-pervading. Time is Brahman. Kāla is Brahman. Happiness is Brahman. It is self-shining. One is Brahman. Two is Brahman. Delusion is Brahman. Kāma and others are Brahman. Badness is Brahman. Goodness is Brahman. It is of the form of restraint, quiescence, the all-pervading and the all-powerful. The Loka (world) is Brahman. Guru is Brahman. Disciple is Brahman. It is Saḍāśiva. (That which) is before is Brahman. (That which will be) hereafter is Brahman. Purity is Brahman. Auspiciousness and inauspiciousness are Brahman. Jīva always is Brahman. I am Sachchiḍānanḍa. All are of the nature of Brahman. The universe is said to be of the nature of Brahman. Brahman is itself. There is no doubt of it. There is nothing out of itself. The letter Om of the form of consciousness is Brahman alone. Everything is itself. I alone am the whole universe and the highest seat, have crossed the guṇas and am greater than the great, the supreme Brahman, Guru of Gurus, the support of all and the bliss of bliss. There is no universe besides Āṭmā. The universe is of the nature of Āṭmā. There is nowhere (or no place) without Āṭmā. There is not even grass different from Āṭmā. There is not husk different from Brahman. The whole universe is of the nature of Āṭmā. All this is of the nature of Brahman. Asaṭ is not of the nature of Brahman. There is not a grass different from Brahman. There is not a seat different from Brahman; there is not a Guru different from Brahman; there is not a body different from Brahman. There is nothing different from Brahman like I-ness or you-ness. Whatever is seen in this world, whatever is spoken of by the people, whatever is enjoyed everywhere—all these are asaṭ (unreal) only. The differences arising from the actor, action, qualities, likes, taste and gender—all these arise from asaṭ and are (but) pleasurable.

[paragraph continues] The differences arising from time, objects, actions, success or defeat and whatever else—all these are simply asaṭ. The internal organ is asaṭ. The organs are asaṭ. All the prāṇas, the collections of all these, the five sheaths, the five deities, the six changes, the six enemies, the six seasons, and the six tastes, are asaṭ. I am Sachchiḍānanḍa. The universe is rootless. I am Āṭmā alone, Chiṭ and Ānanḍa. The scenes of mundane existence are not different. I am the Truth of the nature of Ānanḍa and of the nature of the imponderable Chiṭ. All this is of the nature of jñāna.