Truly, Thou art that, the Self that is nondual Brahman . . . the truth apart from which nothing is . . . thou art that because this whole world emanates from Brahman, which alone is, and is Brahman Itself. . . It can be comprehended only by the eye of wisdom and the experienced heart of the yogi. . . It is the substratum of the illusory world (Maya, avidya, vikshepa) that seems to be superimposed on it. It is the cause of the emanation, preservation, and re-absorption of the world. It is the supreme cause, whole, itself has no causes; all the worlds of name and form are its effects, yet it is distinct from cause and effect. It is neither existence nor non-existence . . It is without attributes . . . The gross mind cannot reach it. It can be experienced only through nirvikalpa samadhi. It is BeingKnowledge- Bliss. It is single in essence . . . That Brahman which is all this, ‚That thou art‛ (Tat tvam asi).