of the world, and I have no sin, no characteristics, no eye, no manas, no ear, no nose, no tongue, no hand, no waking, no dreaming, or causal state in the least or the fourth state.' He is said to be a Jivanmukṭa, who realises: 'All this is not mine, I have no time, no space, no object, no thought, no snāna (bathing), no sanḍhyās (junction-period ceremonies), no deity, no place, no sacred places, no worship, no spiritual wisdom, no seat, no relative, no birth, no speech, no wealth, no virtue, no vice, no duty, no auspiciousness, no Jīva, not even the three worlds; no salvation, no duality, no Veḍas, no mandatory rules, no proximity, no distance, no knowledge, no secrecy, no Guru, no disciple, no diminution, no excess, no Brahma, no Vishṇu, no Ruḍra, no moon, no earth, no water, no vāyu, no ākāś, no agni, no clan, no lakshya (object aimed at), no mundane existence, no meditator, no object of meditation, no manas, no cold, no heat, no thirst, no hunger, no friend, no foe, no illusion, no victory, no past, present, or future, no quarters, nothing to be said or heard in the least, nothing to be gone (or attained) to, nothing to be contemplated, enjoyed or remembered, no enjoyment, no desire, no yoga, no absorption, no garrulity, no quietude, no bondage, no love, no joy, no instant joy, no hugeness, no smallness, neither length nor shortness, neither increase nor decrease, neither aḍhyāropa (illusory attribution) nor apavāḍa (withdrawal of that conception) no oneness, no manyness, no blindness, no dullness, no skill, no flesh, no blood, no lymph, no skin, no marrow, no bone, no skin, none of the seven ḍhāṭus, no whiteness, no redness, no blueness, no heat, no gain, neither importance nor non-importance, no delusion, no perseverance, no mystery, no race, nothing to be abandoned or received, nothing to be laughed at, no policy, no religious vow, no fault, no bewailments, no happiness, neither knower nor knowledge nor the knowable, no Self, nothing belonging to you or to me, neither you nor I, and neither old age nor youth nor manhood; but I am certainly Brahman. "I am certainly Brahman. I am Chiṭ, I am Chiṭ "' He is said to be a Jivanmukṭa who cognizes: I am Brahman alone, I am Chiṭ alone, I am the supreme.' No doubt need be entertained about this; 'I am Hamsa itself, I remain of my own will, I can see

myself through myself, I reign happy in the kingdom of Āṭmā and enjoy in myself the bliss of my own Āṭmā.' He is a Jivanmukṭa who is himself, the foremost and the one undaunted person who is himself the lord and rests in his own Self.