"I am Brahman that is Saṭ, and bliss, and the ancient. The word 'thou' and the word 'that' are not different from me. I am of the nature of consciousness. I am alone the great Śiva. I am beyond the nature of existence. I am of the nature of happiness. As there is nothing that can witness me, I am without the state of witness. Being purely of the nature of Brahman, I am the eternal Āṭmā. I alone am the Āḍiśesha (the primeval Śesha). 1 I alone am the Śesha. I am without name and form, of the nature of bliss, of the nature of being unperceivable by the senses, and of the nature of all beings; I have neither bondage nor salvation. I am of the form of eternal bliss. I am the primeval consciousness alone, the partless and non-dual essence, beyond reach of speech and mind, of the nature of bliss everywhere, of the nature of fullness everywhere, of the nature of earthly bliss, of the nature of contentment everywhere, the supreme nectary essence, and the one and secondless Saṭ, (viz.,) Brahman. There is no doubt of it. I am of the nature of all-void. I am the one that is given out by the Veḍas. I am of the nature of the emancipated and emancipation, of Nirvāṇic bliss, of truth and wisdom, of Saṭ alone and bliss, of the one beyond the fourth, of one without fancy, and ever of the nature of Aja (the unborn). I am without passion or faults. I am the pure, the enlightened, the eternal, the all-pervading and of the nature of the significance of Om, of the spotless, and of Chiṭ. I am neither existing nor non-existing. I am not of the nature of anything. I am of the nature of the actionless. I am without parts. I have no semblance, no manas, no sense, no buḍḍhi, no change, none of the three bodies, neither the waking, dreaming, or dreamless sleeping states. I am neither of the nature of the three pains nor of the three desires. I have neither

[paragraph continues] śravaṇa nor manana in Chiḍāṭma in order to attain salvation. There is nothing like me or unlike me. There is nothing within me. I have none of the three bodies.