"The universe, jīva, Īśvara, māyā and others do not really exist, except my full Āṭmā. I have not their characteristics. Karma which has ḍhāraṇā and other attributes and is of the form of darkness and ajñāna is not fit to touch (or affect) me, who am Āṭmā, the self-resplendent. That man who sees (his) Āṭmā which is all-witness and is beyond all caste and orders of life as of the nature of Brahman, becomes himself Brahman. Whoever sees, through the evidence of veḍānṭa, this visible universe as the Supreme Seat which is of the form of light, attains moksha at once. When that knowledge which dispels the idea that this body (alone) is Āṭmā, arises firmly in one's mind as was before the knowledge that this body (alone) is Āṭmā, then that person, even though he does not desire moksha, gets it. Therefore how will a person be bound by karma, who always enjoys the bliss of Brahman which has the characteristics of Sachchiḍānanḍa, and which is other than ajñāna? Persons with spiritual eyes see Brahman, that is the witness of the three states that has the characteristics of be-ness, wisdom and bliss, that is the underlying meaning of the words 'Thou' (Ṭvam) and 'I' (Aham), and that is untouched by all the stains. As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman). Prajñāna alone is Brahman. It has truth and prajñāna as its characteristics. By thus cognising Brahman well, a person becomes immortal. One who knows his own Āṭmā as Brahman, that is bliss, and without duality and guṇas (qualities), and that is truth and absolute consciousness is not afraid of anything. That which is consciousness alone which is all-pervading, which is eternal, which is all-full, which is of the form of bliss, and which is indestructible, is the only true Brahman. It is the settled determination of Brahmajñānīs that there is naught else but that. As the world appears dark to the blind and bright to those having good eyes, so this world full of manifold miseries to the ignorant is full of happiness to the wise. In me, of the form of boar, who am infinite and the Bliss of absolute Consciousness, if there is the conception of non-dualism, where then is bondage? And who is the one to be emancipated? The real nature of all