"The furthest limit of all vāk (speech) is Brahman; the furthest limit to all thoughts is the Guru. 1 That which is of the nature of all causes and effects but yet without them, that which is without saṅkalpa, of the nature of all bliss and the auspicious, that which is the great one of the nature of bliss, that which illuminates all luminaries and that which is full of the bliss of nāḍa (spiritual sound), without any enjoyment and contemplation and beyond nāḍas and kalās (parts)—that is Āṭmā, that is the 'I', the indestructible. Being devoid of all the difference of Āṭmā and non-Āṭmā, of heterogeneity and homogeneity, and of quiescence and non-quiescence—that is the one Jyoṭis at the end of nāḍa. Being remote from the conception of Mahā-vakyārṭha (i.e., the meaning of Maha-vākyas) as well of 'I am Brahman,' being devoid of or without the conception of the word and the meaning, and being devoid of the conception of the destructible and indestructible—that is the one Jyoṭis at the end of nāḍa. Being without the conception 'I am the partless non-dual essence' or 'I am the blissful,' and being of the nature of the one beyond all—that is one Jyoṭis at the end of nāḍa. He who is devoid of the significance of Āṭmā (viz. motion) and devoid of Sachchiḍānanḍa—he is alone Āṭmā, the eternal. He who is undefinable and unreachable by the words of the Veḍas, who has neither externals nor internals, and whose symbol is either the universe or Brahman—he is undoubtedly Āṭmā. He who has no body, nor