embodied objects is ever the absolute Consciousness. Like the pot seen by the eyes, the body and its aggregates are not (viz., do not really exist). Knowing, as Āṭma, all the locomotive and fixed worlds that appear as other than Āṭmā, meditate upon them as 'It I am'. Such a person then enjoys his real nature. There is no other to be enjoyed than one-Self. If there is anything that is, then Brahman alone has that attribute. One who is perfect in Brahmajñāna, though he always sees this established universe, does not see it other than his Āṭmā. By cognising clearly my form, one is not trammelled by karma. He is an undaunted person who by his own experience cognises as his own real nature all (the universe and Brahman) that is without the body and the organs of sense—that is the all-witness—that is the one noumenal vijñāna, that is the blissful Āṭmā (as contrasted with jīvāṭmā or the lower self) and that is the self-resplendent. He is one that should be known as 'I' (myself). O Ṛbhu, may you become He. After this, there will be never any experience of the world. Thereafter there will always be the experience of the wisdom of one's own true nature. One who has thus known fully Āṭmā has neither emancipation nor bondage. Whoever meditates, even for one muhūrṭa (48 minutes) through the cognition of one's own real form, upon Him who is dancing as the all-witness, is released from all bondage. Prostrations—prostrations to me who am in all the elements, who am the Chiḍāṭmā (viz., Āṭmā of the nature of wisdom) that is eternal and free and who am the Praṭyagāṭmā. O Ḍevaṭā, you are I. I am you. Prostrations on account of myself and yourself who are infinite and who are Chiḍāṭmā, myself being the supreme Īśa (Lord) and yourself being Śiva (of a beneficent nature). What should I do? Where should I go? What should I reject? (Nothing, because) the universe is filled by me as with the waters of the universal deluge. Whoever gives up (fond) love of the external, love of the internal and love of the body and thus gives up all associations, is merged in me. There is no doubt about it. That Paramahamsa (ascetic) who, though living in the world, keeps aloof from human congregation as from serpent, who regards a beautiful woman as a (living)

corpse and the endless sensual objects as poison, and who has abandoned all passion and is indifferent towards all objects is no other than Vāsuḍeva, 1 (viz.,) myself. This is saṭya (truth). This is nothing but truth. It is truth alone that is now said. I am Brahman, the truth. There is naught else but I.