It is He who is associated with truth, wisdom, eternity, bliss, omniscience, etc., who is subject to the vehicle of Māyā and who is the meaning of the word "Ṭaṭ" (or 'That' in "Ṭaṭṭwamasi").

10. What is Brahman?

Brahman is that which is free from all vehicles, which is the Absolute Consciousness devoid of particularities, which is Saṭ (Be-ness), which is without a second, which is bliss and which is Māyā-less. It is different from characteristics of that expressed by the word "Ṭwam" (Thou) subject to Upāḍhis (vehicles), or the characteristics of 'That' expressed by the word "Ṭaṭ" subject to Upāḍhis. It is itself differenceless and is seen as the Seat of everything. It is the pure, the noumenal, the true and the indestructible.

And what is Saṭya (the true)?

It is the Saṭ (Be-ness) which is the aim pointed out by the Veḍas. It is that which cannot be said to be Asaṭ (not-Be-ness). It is that which is not affected by the three periods of time. It is that which continues to exist during the three periods of time. It is that which is. It is one without a second. It has not the differences of similarity or dissimilarity; or it is that which is the source of all ideas. It is that which does not perish even though space, time, matter, cause, etc., perish.

And what is Jñāna (wisdom)?

It is self-light. It is that which illuminates all. It is that Absolute Consciousness which is without any obscuration. It is that Consciousness which has no beginning or end, which is perpetual and which is the witness to all modifications and their opposites.

And what is Ananṭa (the eternal)?

It is that which is without origin and destruction. It is that which is not subject to the six changes (viz., birth, growth, manhood, decay, old age and death). It is free from all Upāḍhis. It is that Consciousness which, being all full and without

destruction, permeates the created universe composed of Avyakṭa and others, like the earth in the modifications of clay, the gold in the modifications of gold, and thread in the modifications of thread.

And what is Ānanḍa (bliss)?

It is the seat of all sentient beings, like the ocean of the water, is eternal, pure, partless and non-dual, and is the sole essence of Chiḍānanḍa (consciousness-bliss).

11. Of how many kinds are substances?

There are three kinds, Saṭ (Be-ness), Asaṭ (not-Be-ness) and Miṭhyā (Illusion).

Saṭ alone is Brahman. Asaṭ is that which is not. Miṭhyā is the illusory ascription to Brahman of the universe that is not.

What is fit to be known is Brahman, the Āṭmā alone.

Brahma-Jñāna is the rooting out of all—bodies and such like—that are not Self, and the merging in Brahman, the Saṭ. The universe of Ākāś and others including Jīva is not-Āṭmā.

12. What is Māyā?