of his own Āṭmā, whose Āṭmā is of an illimitable nature, who is without the conception of the small and the great, and who is the fourth of the fourth state and the supreme bliss. He is a Viḍehamukṭa whose Āṭmā is nameless and formless, who is the great spiritual wisdom of the nature of bliss, and of the nature of the state beyond ṭurya, who is neither auspicious nor inauspicious, who has yoga as his Āṭmā, whose Āṭmā is associated with yoga, who is free from bondage or freedom, without guṇa or non-guṇa, without space, time, etc., without the witnessable and the witness, without the small or the great, and without the cognition of the universe or even the cognition of the nature of Brahman, but who finds his spiritual effulgence in his own nature, who finds bliss in himself, whose bliss is beyond the scope of words and mind, and whose thought is beyond the beyond. He is said to be a Viḍehamukṭa who has gone beyond (or mastered quite) the modifications of chiṭṭa, who illumines such modifications, and whose Āṭmā is without any modifications at all. In that case, he is neither embodied nor disembodied. If such a thought is entertained (even), for a moment, then he is surrounded (in thought) by all. He is a Viḍehamukṭa whose external Āṭmā invisible to others is the supreme bliss aiming at the highest veḍānṭa, who drinks of the juice of the nectar of Brahman, who has the nectar of Brahman as medicine, who is devoted to the juice of the nectar of Brahman, who is immersed in that juice, who has the beneficent worship of the Brāhmic bliss, who is not satiated with the juice of the nectar of Brahman, who realises Brāhmic bliss, who cognizes the Śiva bliss in Brāhmic bliss, who has the effulgence of the essence of Brāhmic bliss, who has become one with it, who lives in the household of Brāhmic bliss, has mounted the car of Brāhmic bliss, who has an imponderable Chiṭ being one with it, who is supporting (all), being full of it, who associates with me having it, who stays in Āṭmā having that bliss and who thinks: 'All this is of the nature of Āṭmā, there is nothing else beside Āṭmā, all is Āṭmā, I am Āṭma, the great Āṭmā, the supreme Āṭmā, and Āṭmā of the form of bliss.' He who thinks: 'My nature is full, I am the great Āṭmā, I am the all-contented and the permanent Āṭmā. I am