[paragraph continues] Thou art Brahman; thou art time; and thou art Brahman, that is ever and imponderable. Thou art everywhere, of all forms, and full of consciousness. Thou art the truth. Thou art one that has mastered the siḍḍhis, and thou art the ancient, the emancipated, emancipation, the nectar of bliss, the God, the quiescent, the diseaseless, Brahman the full, and greater than the great. Thou art impartial, Saṭ and the ancient knowledge, recognised by the words 'Truth, etc'. Thou art devoid of all parts. Thou art the ever-existing—thou appearest as Brahmā, Ruḍra, Inḍra, etc.—thou art above the illusion of the universe—thou shinest in all elements—thou art without saṅkalpa in all—thou art known by means of the underlying meaning of all scriptures; thou art ever content and ever happily seated (in thyself); thou art without motion; etc. In all things, thou art without any characteristics; in all things thou art contemplated by Vishṇu and other Ḍevas at all times; thou hast the nature of Chiṭ, thou art Chinmāṭrā unchecked, thou stayest in Āṭmā itself, thou art void of everything and without gums, thou art bliss, the great, the one secondless, the state of Saṭ and asaṭ, the knower, the known, the seer, the nature of Sachchiḍānanḍa, the lord of Ḍevas, the all-pervading, the deathless, the moving, the motionless, the all and the non-all with quiescence and non-quiescence, Saṭ alone, Saṭ commonly (found in all), of the form of Niṭya-Siḍḍha (the unconditioned developed one), and yet devoid of all siḍḍhis. There is not an atom which thou dost not penetrate; but yet thou art without it. Thou art devoid of existence and non-existence as also the aim and object aimed at. Thou art changeless, decayless, beyond all nāḍas, without kāla or kāshta (divisions of time) and without Brahmā, Vishṇu, and Śiva. Thou lookest into the nature of each and art above the nature of each. Thou art immersed in the bliss of Self. Thou art the monarch of the kingdom of Self, and yet without the conception of Self. Thou art of the nature of fullness and incompleteness. There is nothing that thou seest which is not in thyself. Thou dost not stir out of thy nature. Thou attest according to the nature of each. Thou art nothing but the nature of each. Have no doubt 'thou art I'.