The liberated considers himself identical with the self-consciousness "I", which is the prompter (Adhisthatr) of all subjects

right from Sadasiva and Isvara down to 'worm. Accordingly he thinks "all that can be the object of cognition of any being in the universe is also of mine, and similarly my object of cognition is that of all beings in the universe." And he also thinks "that object is only a part of my self and so are others also". And slowly he begins to think that Prameyas are non-different both from one another and from the subject. Thus, all figure in his consciousness as ultimately merged in the undiluted unity. But quite opposite is the case with the bound. He rests on pure diversity. (13). It has been discussed how the objects appear at the states of Sadasive and Isvara and in relation to the liberated and the bound. But it remains to be stated how does the object stand in relation to Parama Siva? To this he replies: (14) "Siva is ever full of the mass of the endless Tattvas, which rest in or have their being in Him. He is pure consciousness and bliss (cidanandaghana). He is perfectly changeless." In relation to the glorious Highest Lord there can be no talk of the object of knowledge. For, the whole mass of Tattvas is completely merged in Him; because it rests on pure Cit. Therefore, that state is pure unity, characterised by rest on the Self, the Ananda, which is nothing more than spontaneous natural self-consciousness (Samvitsvabhava). It is eternal self-consciousness. It is absolutely changeless. It is called the transcendental state of the glorious Lord, who is the whole universe, whose all-transcending glory is without any break and who is eternally pure. In it all talk of the object ceases. It is represented to be all-transcending. (14). He now gives the conclusion of what has been discussed in the preceding four Adhikaras. (15) "Thus, fully knowing the Self and its powers of knowledge and action, and realising the powers to be non-different from the self, he knows and does all that he desires." Thus, knowing the Self to be essentially Isvara, and His powers of knowledge and action to be identical with the power of freedom and to be non-different from Him; and determinately apprehending