Hear, O beloved, of the eternal truth that shines within and around you at every moment. You are indeed this one reality—how is it that you do not recognize your own nature? The undivided, imperishable Self is equally present in all beings, ever manifest and unbroken. O Lord, how do you imagine the cycles of day and night, when your true essence is beyond all such divisions? Know the Self always and everywhere as the one, uninterrupted reality. I am both the meditator and the supreme object of meditation—how can that which is truly indivisible ever be divided? You are neither born nor do you die; you have never possessed a body. The scriptures, in countless ways, proclaim that all is known as Brahman alone. You are both within and without; you are Shiva, present everywhere and at all times. Why, then, do you wander in confusion, like a restless ghost? Union and separation may appear to occur, but they are not yours nor mine. In truth, you are not, I am not, this world is not—only the Self alone exists as everything. You are not composed of the fivefold group of sound, touch, form, taste, and smell, nor do these belong to you. You alone are the supreme reality—why, then, do you grieve? Birth and death are not yours, O mind, nor are bondage and liberation, nor good and evil. Why do you weep, dear one? Name and form are not yours nor mine. O mind, how confused you are, running about like a ghost! Behold the undivided Self, and by abandoning both attachment and aversion, rest in happiness. You alone are the truth, free from all modifications, unmoving and one, the very form of liberation. You have neither attachment nor detachment—so how can you be tormented by desire or longing? All the scriptures declare that the truth is without qualities, pure, imperishable, bodiless, and equal. Know that to be me, without any doubt. Understand that whatever has form is unreal, and what is formless is endless; by this teaching of truth, there is no more birth in existence. The wise declare that the one truth is always equal; when attachment is abandoned, the mind does not become one or many again. How can there be absorption in what is not the Self? How can there be absorption even in the true nature of the Self? How can there be absorption in ideas of 'it is' or 'it is not,' when liberation is the realization that all is one? You are pure, the equal truth, bodiless, unborn, imperishable; how can you think of yourself as 'I know' or 'I do not know'? By the great saying 'You are That,' your own Self is revealed; the scripture declares 'not this, not this' about all that is unreal and composed of the five elements. All is filled by you alone, by the Self in the Self, without interruption; there is no meditator or meditation for you—how could your mind, unashamed, meditate? I do not know Shiva—how can I speak of him? I do not know Shiva—how can I worship him? If I am Shiva, the supreme truth, of equal nature, vast as the sky— I am not the truth, nor the equal truth, nor that which arises from imagination; free from subject and object, how can it be self-experienced? There is nothing with endless forms, nothing that is the nature of truth; the supreme truth, the one form of the Self, is neither violent nor nonviolent. You are pure, the equal truth, bodiless, unborn, imperishable; how could there be confusion regarding the Self, or how could I be deluded again? When a pot is broken, the space within it merges easily, without division; likewise, with a mind purified by Shiva, I do not perceive any separation. There is no pot, no pot-space, no individual soul, no body of the soul; know only Brahman, pure consciousness, free from the duality of knower and known. Everywhere, always, all things are the Self, constant and eternal; all is both empty and not empty—know this of me, without any doubt. There are no Vedas, no worlds, no gods, no sacrifices, no caste or stage of life, no family or birth; neither the path of smoke nor the path of light—the supreme truth is of the one form of Brahman. Free from pervader and pervaded, you are the one, if you are fulfilled; how can you consider your Self as direct or indirect? Some seek non-duality, others seek duality; yet they do not find the equal truth, which is beyond both duality and non-duality. How can they speak of the truth, which is without color, without qualities like sound and the rest, and beyond the reach of mind and speech? When all this—body and so forth—is known to be false, like the sky, then truly one knows Brahman; for you, there is no succession of duality. Even the natural Self, supreme, appears to me as not different; just as space is one, so too—how can there be meditator, meditation, or object of meditation? Whatever I do, whatever I eat, whatever I offer or give—none of this is truly mine; I am pure, unborn, and imperishable. Know this whole world as formless; know this whole world as free from change; know this whole world as the body of purity; know this whole world as the one form of Shiva. You are the truth—there is no doubt; what else could I know again? How can you consider the Self, which is not an object of knowledge, as something to be known by itself? How, dear one, can there be illusion or non-illusion? There is no shadow or non-shadow. All this is one reality, formless like space, stainless. I am free from beginning, middle, and end; I am never bound at any time. By nature I am spotless and pure—this is my firm conviction. All this world, from the great principle down, does not appear to me as anything; only Brahman alone is everything—how then can there be caste or stage of life? I know, in every way, that I alone am all, uninterrupted; without support, not void, and yet the fivefold void of space and the rest. I am not a eunuch, not a man, not a woman; not knowledge, nor imagination. How can you consider the Self as either blissful or devoid of bliss? Not by the six-limbed yoga, nor by the destruction of mind is there purity; not by the teacher’s instruction is there purity—truth is realized by oneself, by oneself alone. The body is not composed of five elements, nor does it exist without them; the Self alone is everything—how can there be the fourth state, or the other three? I am not bound, nor am I liberated; nor am I separate from Brahman. I am not the doer, nor the enjoyer; I am free from pervading or being pervaded. Thus, O beloved, abide as the Self—pure, undivided, eternal, and free.