511. I am verily that Brahman, the One without a second, which is like the sky, subtle, without beginning or end, in which the whole
universe from the Undifferentiated down to the gross body, appears merely as a shadow.
512. I am verily that Brahman, the One without a second, which is the support of all, which illumines all things, which has infinite
forms, is omnipresent, devoid of multiplicity, eternal, pure, unmoved and absolute.
513. I am verily that Brahman, the One without a second, which transcends the endless differentiations of Maya, which is the inmost
essence of all, is beyond the range of consciousness, and which is Truth, Knowledge, Infinity and Bliss Absolute.
514. I am without activity, changeless, without parts, formless, absolute, eternal, without any other support, the One without a
second.
515. I am the Universal, I am the All, I am transcendent, the One without a second. I am Absolute and Infinite Knowledge, I am Bliss
and indivisible.
516. This splendour of the sovereignty of Self-effulgence I have received by virtue of the supreme majesty of thy grace. Salutations to
thee, O glorious, noble-minded Teacher, salutations again and again !
517. O Master, thou hast out of sheer grace awakened me from sleep and completely saved me, who was wandering, in an
interminable dream, in a forest of birth, decay and death created by illusion, being tormented day after day by countless afflictions,
and sorely troubled by the tiger of egoism.
518. Salutations to thee, O Prince of Teachers, thou unnamable Greatness, that art ever the same and dost manifest thyself as this
universe – thee I salute.
519. Seeing the worthy disciple, who had attained the Bliss of the self, realised the Truth and was glad at heart, thus prostrating
himself, that noble, ideal Teacher again addressed the following excellent words:
520. The universe is an unbroken series of perceptions of Brahman; hence it is in all respects nothing but Brahman. See this with
the eye of illumination and a serene mind, under all circumstances. Is one who has eyes ever found to see all around anything else
but forms? Similarly, what is there except Brahman to engage the intellect of a man of realisation ?
521. What wise man would discard that enjoyment of Supreme Bliss and revel in things unsubstantial ? When the exceedingly
charming moon is shining, who would wish to look at a painted moon ?
522. From the perception of unreal things there is neither satisfaction nor a cessation of misery. Therefore, being satisfied with the
realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with that Reality.
523. Beholding the Self alone in all circumstances, thinking of the Self, the One without a second, and enjoying the Bliss of the Self,
pass thy time, O noble soul !
524. Dualistic conceptions in the Atman, the Infinite Knowledge, the Absolute, are like imagining castles in the air. Therefore,
always identifying thyself with the Bliss Absolute, the One without a second, and thereby attaining Supreme Peace, remain quiet.
525. To the sage who has realised Brahman, the mind, which is the cause of unreal fancies, becomes perfectly tranquil. This verily
is his state of quietude, in which, identified with Brahman, he has constant enjoyment of the Bliss Absolute, the One without a
second.
526. To the man who has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than
the quietude that comes of a state of desirelessness.
527. The illumined sage, whose only pleasure is in the Self, ever lives at ease, whether going or staying, sitting or lying, or in any
other condition.
528. The noble soul who has perfectly realised the Truth, and whose mind-functions meet with no obstruction, no more depends
upon conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth. What regulative conditions
can there be in knowing one’s own Self ?
529. To know that this is a jar, what condition, forsooth, is necessary except that the means of knowledge be free from defect,
which alone ensures a cognition of the object ?
530. So this Atman, which is an eternal verity, manifests Itself as soon as the right means of knowledge is present, and does not
depend upon either place or time or (internal) purity.
