sky. I am solely Saṭ, Ānanḍa, and Chiṭ which is unconditioned and pure. I am the Sachchiḍānanḍa that is eternal, enlightened and pure. I am ever of the nature of the eternal Śesha (serpent-time). I am ever beyond all. My nature is beyond form. My form is supreme ākāś. My nature is of the bliss of earth. I am ever without speech. My nature is the all-seat (foundation of all). I am ever replete with consciousness, without the attachment of body, without thought, without the modifications of chiṭṭa, the sole essence of Chiḍāṭma, beyond the visibility of all and of the form of vision. My nature is ever full. I am ever fully contented, the all, and Brahman, and the very consciousness; I am 'I'. My nature is of the earth. I am the great Āṭmā and the supreme of the supreme; I appear sometimes as different from myself; sometimes as possessing a body, sometimes as a pupil and sometimes as the basis of the worlds. I am beyond the three periods of time, am worshipped by the Veḍas, am determined by the sciences and am fixed in the chiṭṭa. There is nothing left out by me, neither the earth nor any other objects here. Know that there is nothing which is out of myself. I am Brahma, a Siḍḍha, the eternally pure, non-dual one, Brahman, without old age or death. I shine by myself; I am my own Āṭmā, my own goal, enjoy myself, play in myself, have my own spiritual effulgence, am my own greatness, and am used to play in my own Āṭmā, look on my own Āṭmā and am in myself happily seated. I have my own Āṭmā as the residue, stay in my own consciousness, and play happily in the kingdom of my own Āṭmā. Sitting on the real throne of my own Āṭmā, I think of nothing else but my own Āṭma. I am Chiḍrūpa alone, Brahman alone, Sachchiḍānanḍa, the second-less, the one replete with bliss and the sole Brahman and ever without anything, have the bliss of my own Āṭmā, the unconditioned bliss, and am always Āṭma-Ākāś. I alone am in the heart like Chiḍāḍiṭya (the consciousness-sun). I am content in my own Āṭmā, have no form, or no decay, am without the number one, have the nature of an unconditionod and emancipated one, and I am subtler than ākāś; I am without the existence of beginning or end, of the nature of the

all-illuminating, the bliss greater than the great, of the sole nature of Saṭ, of the nature of pure Moksha, of the nature of truth and bliss, full of spiritual wisdom and bliss, of the nature of wisdom alone, and of the nature of Sachchiḍānanḍa. All this is Brahman alone. There is none other than Brahman and that is 'I'.