There is a soul who, freed from attachment and aversion, devoted to the welfare of all beings, firm in knowledge and steadfast, journeys toward the supreme state. Such a one, when the body falls away, merges into his own true Self, just as the space within a broken pot merges seamlessly into the limitless sky. This teaching is offered for those engaged in action; even if their understanding ends, that is their path. For those established in yoga, likewise, their understanding leads them along their own way. The path of action is spoken of by words and perceived by the senses, but the path of yogis, wherever it may lead, is inexpressible and known only to them. Knowing this path, which is not imagined or constructed by yogis, and abandoning all conceptualization, realization dawns of itself. Whether at a sacred place, in an outcaste’s house, or dying anywhere, the yogi does not return to the womb but merges into the supreme Brahman. Whoever perceives his own innate, unborn, inconceivable nature acts as he wishes and is untouched by faults. Even if he does nothing, the absence of ego means he is neither bound nor renunciant nor ascetic. He is free from disease, without equal, formless, without support, bodiless, without desire, beyond duality and delusion, with unceasing power—he attains the eternal Lord, the Self. In that state, there is neither the Veda nor initiation, nor the rite of shaving the head; neither teacher nor disciple, nor mystical devices or gestures. There, one attains the eternal Self, the Lord. There is neither the Shaiva, Shakta, nor Manava path, nor the physical body or form, nor steps or beginnings or completions or vessels—there, one attains the eternal Self, the Lord. From whose nature the entire moving and unmoving world arises, abides, and dissolves—like foam and bubbles arising from water’s transformation—there, one attains the eternal Self, the Lord. Where there is neither breath control nor gaze nor posture, neither knowledge nor ignorance, nor movement of channels—there, one attains the eternal Self, the Lord. Where there is neither multiplicity nor unity, neither both nor otherness, neither minuteness, length, greatness, nor emptiness, neither measure, object, equality—there, one attains the eternal Self, the Lord. Whether one is well-disciplined or undisciplined, collected or uncollected, with action or without—there, one attains the eternal Self, the Lord. Where there is neither mind nor intellect, nor body nor senses, nor subtle elements, nor the five gross elements, nor even ego or the nature of space—there, one attains the eternal Self, the Lord. When, through creation and dissolution, one has reached the Supreme Self and the mind is free from division, then purity and impurity, and the sense of signs, all may be prescribed or prohibited. Where mind and speech cannot reach, how can there be instruction from a teacher? Yet, when the teacher has spoken this teaching, its truth shines forth equally. Thus ends the second chapter. Now, the sage reflects: There is no division of qualities and non-qualities; nothing at all; free from attraction and aversion, pure, without elaboration, devoid of qualities and non-qualities, all-pervading, of universal form—how can I worship here the Shiva who is of the nature of space? Devoid of white and other colors, always Shiva; this effect and cause is indeed the supreme Shiva. Thus, free from distinctions, I am pure Shiva; how can I worship my own Self within myself, O Sumitra? Without root or rootlessness, ever arisen; without smoke or smokiness, ever arisen; without lamp or lampness, ever arisen; I am the nectar of knowledge, of equal taste, like the sky. How can I speak of desireless desire here? How can I speak of unattached attachment here? How can I speak of essence-less essence here? I am the nectar of knowledge, of equal taste, like the sky. How can I speak of the nondual form of all? How can I speak of the dual form of all? How can I speak of the eternal and non-eternal nature of all? I am the nectar of knowledge, of equal taste, like the sky. I am neither gross nor subtle, neither coming nor going, without beginning, end, or middle, neither higher nor lower. Truly, I speak the ultimate reality: I am the nectar of knowledge, of equal taste, like the sky. Consciousness is all the senses, like the sky; consciousness is all objects, like the sky; consciousness is one and pure, neither bound nor liberated. I am the nectar of knowledge, of equal taste, like the sky. I am not dense with difficult or easy comprehension, O dear one; I am not dense with difficult or easy perception, O dear one; I am not dense with nearness of form, O dear one. I am the nectar of knowledge, of equal taste, like the sky. I am the fire that burns up actionlessness; I am the fire that burns up both sorrow and the absence of sorrow. I am the fire that burns up both embodiment and disembodiment. I am the nectar of knowledge, of one taste, vast as the sky. I am truly the fire that burns up both sinlessness and sin; I am truly the fire that burns up both righteousness and unrighteousness. I am truly the fire that burns up both bondage and freedom from bondage. I am the nectar of knowledge, of one taste, vast as the sky. I am without both existence and non-existence, O child; I am without both union and non-union, O child. I am without both mind and absence of mind, O child. I am the nectar of knowledge, of one taste, vast as the sky. There is no notion in me of either delusion or freedom from delusion; there is no notion in me of either sorrow or freedom from sorrow. There is no notion in me of either greed or freedom from greed. I am the nectar of knowledge, of one taste, vast as the sky. There is never for me the thread of worldly existence; there is never for me the happiness of contentment. This bondage of ignorance is never for me. I am the nectar of knowledge, of one taste, vast as the sky. There is no change in me from the dust of worldly existence; there is no change in me from the darkness of suffering. There is no change in me from the quality that generates its own nature. I am the nectar of knowledge, of one taste, vast as the sky. There is never any rule that produces suffering for me; there is never any mind born of the union with suffering for me. For this sense of 'I' is never mine. I am the nectar of knowledge, of one taste, vast as the sky. There is no cessation of motion or unmoving for me, nor any imagined creation; there is no end of dream or waking, nor good nor evil. There is no end of essence or non-essence, nor moving nor unmoving. I am the nectar of knowledge, of one taste, vast as the sky. This is neither the known nor the knower, nor is it to be reasoned by cause; it is beyond the reach of speech, neither mind nor intellect. So how can I tell you the truth? I am the nectar of knowledge, of one taste, vast as the sky. The ultimate reality is without division or non-division; it is neither inside nor outside—how then can it be described? It is prior to creation, not attached, and nothing at all truly exists. I am the nectar of knowledge, of one taste, vast as the sky. I alone am the reality, free from faults such as passion; I alone am the reality, free from faults such as fate. I alone am the reality, free from the sorrow of worldly existence. I am the nectar of knowledge, of one taste, vast as the sky. If the three states do not exist, how can there be the fourth? If the three times do not exist, how can there be directions? The supreme, peaceful state is the ultimate reality. I am the nectar of knowledge, of one taste, vast as the sky. Long or short—there is no distinction for me here; broad or narrow—there is no distinction for me here. Angular or round—there is no distinction for me here. I am the nectar of knowledge, of one taste, vast as the sky. Mother, father, and so on, child and so on—never are they mine; born or dead—neither mind nor anything is ever mine. This ultimate reality is undisturbed and steady. I am the nectar of knowledge, of one taste, vast as the sky.