486. Repeated salutations to thee, O noble Teacher, who art devoid of attachment, the best among the good souls and the
embodiment of the essence of Eternal Bliss, the One without a second – who art infinite and ever the boundless ocean of mercy:
487. Whose glance, like the shower of concentrated moonbeams, has removed my exhaustion brought on by the afflictions of the
world, and in a moment admitted me to the undecaying status of the Atman, the Bliss of infinite majesty !
488. Blessed am I; I have attained the consummation of my life, and am free from the clutches of transmigration; I am the Essence
of Eternal Bliss, I am infinite – all through thy mercy !
489. I am unattached, I am disembodied, I am free from the subtle body, and undecaying, I am serene, I am infinite, I am taintless
and eternal.
490. I am not the doer, I am not the experiencer, I am changeless and beyond activity; I am the essence of Pure Knowledge; I am
Absolute and identified with Eternal Good.
491. I am indeed different from the seer, listener, speaker, doer and experiencer; I am the essence of Knowledge, eternal, without
any break, beyond activity, limitless, unattached and infinite.
492. I am neither, this nor that, but the Supreme, the illuminer of both; I am indeed Brahman, the One without a second, pure,
devoid of interior or exterior and infinite.
493. I am indeed Brahman, the One without a second, matchless, the Reality that has no beginning, beyond such imagination as
thou or I, or this or that, the Essence of Eternal Bliss, the Truth.
494. I am Narayana, the slayer of Naraka; I am the destroyer of Tripura, the Supreme Being, the Ruler; I am knowledge Absolute,
the Witness of everything; I have no other Ruler but myself, I am devoid of the ideas of “I’ and “mine”.
495. I alone reside as knowledge in all beings, being their internal and external support. I myself am the experiencer and all that is
experienced – whatever I looked upon as “this” or the not-Self previously.
496. In me, the ocean of Infinite Bliss, the waves of the universe are created and destroyed by the playing of the wind of Maya.
497. Such ideas as gross (or subtle) are erroneously imagined in me by people through the manifestation of things superimposed –
just as in the indivisible and absolute time, cycles, years, half-years, seasons, etc., are imagined.
498. That which is superimposed by the grossly ignorant fools can never taint the substratum: The great rush of waters observed in
a mirage never wets the desert tracts.
499. I am beyond contamination like the sky; I am distinct from things illumined, like the sun; I am always motionless like the
mountain; I am limitless like the ocean.
500. I have no connection with the body, as the sky with clouds; so how can the states of wakefulness, dream and profound sleep,
which are attributes of the body, affect me ?
501. It is the Upadhi (superimposed attribute) that comes, and it is that alone which goes; that, again, performs actions and
experiences (their fruits), that alone decays and dies, whereas I ever remain firm like the Kula mountain.
501. For me who am always the same and devoid of parts, there is neither engaging in work nor cessation from it. How can that
which is One, concentrated, without break and infinite like the sky, ever strive ?
502. How can there be merits and demerits for me, who am without organs, without mind, changeless, and formless – who am the
realisation of Bliss Absolute ? The Shruti also mentions this in the passage “Not touched”, etc.
503. If heat or cold, or good or evil, happens to touch the shadow of a man’s body, it affects not in the least the man himself, who is
distinct from the shadow.
504. The properties of things observed do not affect the Witness, which is distinct from the, changeless and indifferent – as the
properties of a room (do not affect) the lamp (that illumines it).
505. As the sun is a mere witness of men’s actions, as fire burns everything without distinction, and as the rope is related to a thing
superimposed on it, so am I, the unchangeable Self, the Intelligence Absolute.
506. I neither do nor make others do any action; I neither enjoy nor make others enjoy; I neither see nor make others see; I am that
Self-effulgent, Transcendent Atman.
507. When the supervening adjunct (Upadhi) is moving, the resulting movement of the reflection is ascribed by fools to the object
reflected, such as the sun, which is free from activity – (and they think) “I am the doer”, “I am the experiencer”, “I am killed, oh,
alas!”
508. Let this inert body drop down in water or on land. I am not touched by its properties, like the sky by the properties of the jar.
509. The passing states of the Buddhi, such as agency, experience, cunning, drunkenness, dullness, bondage and freedom, are
never in reality in the Self, the Supreme Brahman, the Absolute, the one without a second.
510. Let there be changes in the Prakriti in ten, a hundred, or a thousand ways, what have I, the unattached Knowledge Absolute,
got to do with them ? Never do the clouds touch the sky !
