"I am the secondless, having jñāna and bliss. I am of the nature of an illuminator of all things. I am of the nature of all non-being. I alone shine always. Therefore how can I with such a nature become asaṭ? That which is called 'thou' is the great Brahman of the nature of the bliss of consciousness and of the nature of chiṭ having chiḍākāś and chiṭ alone as the great bliss. Āṭmā alone is 'I'. Asaṭ is not 'I'. I am Kūtasṭha, the great guru and Sachchiḍānanḍa alone. I am this born universe. No time, no universe, no māyā, no prakṛṭi (in me). I alone am the Hari. Personally, I alone am the Saḍāśiva. I am of the nature of pure consciousness. I am the enjoyer of pure saṭṭva. I am the only essence full of chiṭ. Everything is Brahman and Brahman alone. Everything is Brahman and is chiṭ alone. I am of the nature of the all-latent and the all-witness. I am the supreme Āṭmā, the supreme Jyoṭis, the supreme wealth, the supreme goal, the essence of all veḍānṭas, the subject discussed in all the Śāsṭras the nature of yogic bliss, the ocean of the chief bliss, the brightness of all wisdom, of the nature of chief wisdom, the brightness of the fourth state and the non-fourth but devoid of them, the indestructible chiṭ, truth, Vāsuḍeva, the birthless, and the deathless Brahmā, Chiḍākāś, the unconditioned, the stainless, the immaculate, the emancipated, the utterly emancipated, the soulless, the formless and of the nature of the non-created universe.

"The universe which is assumed as truth and non-truth does not really exist. Brahman is of the nature of eternal bliss and