"As in presence of the sun the world of its own accord begins to perform its actions, so in my presence all the worlds are animated to action. As to the mother-of-pearl, the illusory conception of silver is falsely attributed, so to me is falsely attributed through māyā this universe which is composed of mahaṭ, etc. I am not with those differences that are (observable) in the body of low caste men, the body of cow, etc., the fixed ones, the bodies of brāhmaṇas and others. As to a person, even after being relieved from the misconception of the directions, the (same misconception of) direction continues (as before),

just so is to me the universe though destroyed by vijñāna. Therefore the universe is not. I am neither the body nor the organs of sense and action, nor prāṇas, nor manas, nor buḍḍhi, nor ahaṅkāra, nor chiṭṭa, nor māyā, nor the universe including ākāś and others. Neither am I the actor, the enjoyer, nor he who causes the enjoyment. I am Brahman that is Chiṭ, Saṭ and Ānanḍa alone and that is Janārdaṇa (Vishṇu).

"As, through the fluctuation of water, the sun (reflected therein) is moved, so Āṭmā arises in this mundane existence through its mere connection with ahaṅkāra. This mundane existence has chiṭṭa as its root. This (chiṭṭa) should be cleansed by -repeated effort. How is it you have your confidence in the greatness of chiṭṭa? Alas, where is all the wealth of the kings! Where are the Brahmās? Where are all the worlds? All old ones are gone. Many fresh evolutions have occurred. Many crores of Brahmās have passed away. Many kings have flitted away like particles of dust. Even to a jñānī, the love of the body may arise through the asura (demoniacal) nature. If the asura nature should arise in a wise man, his knowledge of truth becomes fruitless. Should rajas and others generated in us be burnt by the fire of discriminative (divine) wisdom, how can they germinate again? Just as a very intelligent person delights in the shortcomings of another, so if one finds out his own faults (and corrects them) who will not be relieved from bondage? O Lord of munis, only he who has not āṭmajñāna and who is not an emancipated person, longs after siḍḍhis. He attains such siḍḍhis through medicine, 1 (or wealth), manṭras, religious works, time and skill. In the eyes of an āṭmajñānī, these siḍḍhis are of no importance. One who has become an āṭmajñānī, one who has his sight solely on āṭmā, and one who is content with Āṭmā (the higher self) through (his) āṭmā (or the lower self), never follows (the dictates of) aviḍyā. Whatever exists in this world, he knows to be of the nature of aviḍyā. How then will an āṭmajñānī who has relinquished aviḍyā be immersed in (or affected by) it. Though medicine, manṭras, religious work, time and skill (or mystical