Thirty Minor Upanishads Chinmāṭra. Every speech is Chinmāṭra. Whatever else is Chinmāṭra. Asaṭ and Saṭ are Chinmāṭra. The beginning and end are Chinmāṭra; that which is in the beginning and end is Chinmāṭra ever. The Guru and the disciple are Chinmāṭra. If the seer and the seen are Chinmāṭra, then they are always Chinmaya. All things wondrous are Chinmāṭra. The (gross) body is Chinmāṭra, as also the subtle and causal bodies. There is nothing beyond Chinmāṭra. I and thou are Chinmāṭra. Form and non-form are Chinmāṭra. Virtue and vice are Chinmāṭra. The body is a symbol of Chinmāṭra. Saṅkalpa, knowing, manṭra, and others, the gods invoked in manṭras, the gods presiding over the eight quarters, the phenomenal and the supreme Brahman are nothing but Chinmāṭra. There is nothing without Chinmāṭra. Māyā is nothing without Chinmāṭra. Pūjā (worship) is nothing without Chinmāṭra. Meditation, truth, sheaths and others, the (eight) valus, silence, non-silence, and indifference to objects —are nothing without Chinmāṭra. Everything is from Chinmāṭra. Whatever is seen and however seen—it is Chinmāṭra so far. Whatever exists and however distant, is Chinmāṭra. Whatever elements exist, whatever is perceived, and whatever is veḍānṭa—all these are Chinmāṭra. Without Chinmāṭra, there is no motion, no Moksha and no goal aimed at. Everything is Chinmāṭra. Brahman that is the partless non-dual essence is known to be nothing but Chinmāṭra. Thou, O Lord, art the partless non-dual essence (stated) in the books, in me, in Thee, and in the ruler. He who thus perceives 'I' as of one homogeneity (pervading everywhere) will at once be emancipated through this spiritual wisdom. He is his own Guru with this profound spiritual wisdom. Thus ends the second chapter of Ṭejobinḍu."
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