Listen closely, dear one, to the luminous truth revealed by the realized sage, who speaks not as a separate self, but as the boundless essence of ultimate reality. Never does the thread of worldly existence bind me, nor do I taste the fleeting happiness that comes from contentment. The bondage born of ignorance does not touch me. I am the nectar of knowledge—one, undivided, vast as the sky. No change stirs in me, not from the dust of worldly affairs, nor from the darkness of suffering. The qualities that generate their own nature do not alter me. I remain, the nectar of knowledge, one taste, vast as the sky. No rule exists that can bring suffering to me. No mind arises in me, born from union with pain. Even the very sense of ‘I’ is not truly mine. I am the nectar of knowledge, of one taste, vast as the sky. For me, there is neither cessation of motion nor unmoving stillness, nor any imagined creation. No end comes to dream or waking, nor is there good or evil. Essence and non-essence, movement and stillness—none of these reach their end in me. I am the nectar of knowledge, of one taste, vast as the sky. This reality is neither the known nor the knower, nor can it be reasoned through cause. It lies beyond the grasp of speech, neither mind nor intellect can reach it. How, then, can I tell you the truth? I am the nectar of knowledge, of one taste, vast as the sky. Ultimate reality knows neither division nor non-division; it is neither inside nor outside. How, then, could it be described? It is prior to all creation, unattached, and truly, nothing else 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; free from the limitations of fate; free from the sorrow of worldly existence. I am the nectar of knowledge, of one taste, vast as the sky. If the three states—waking, dreaming, and deep sleep—do not exist, how can there be a fourth? If the three times—past, present, and future—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, broad or narrow, angular or round—none of these distinctions exist for me here. I am the nectar of knowledge, of one taste, vast as the sky. Mother, father, child, and all relations are never truly mine; birth and death, mind and any thing—none are mine. This ultimate reality is undisturbed and steady. I am the nectar of knowledge, of one taste, vast as the sky. Pure, supremely pure, beyond all thought, of endless form; stainless, utterly stainless, beyond all thought, of endless form; undivided, utterly undivided, beyond all thought, of endless form—I am the nectar of knowledge, of one taste, vast as the sky. How could Brahma and the other gods exist here? How could heavens or other abodes exist here? When the ultimate reality is one, pure, and without a second, I am the nectar of knowledge, of one taste, vast as the sky. How could I speak of the pure that is beyond all negation, beyond all remainder, beyond all marks? I am the nectar of knowledge, of one taste, vast as the sky. I always perform the supreme action that is beyond action and inaction; I delight supremely, free from attachment and non-attachment. I delight, free from embodiment and disembodiment. I am the nectar of knowledge, of one taste, vast as the sky. The world created by illusion is not my transformation; the play of crookedness and hypocrisy is not my transformation; the division into truth and falsehood is not my transformation. I am the nectar of knowledge, of one taste, like the sky. I am without the divisions of time such as dawn and dusk; I have no separation. I am not devoid of inner awakening, neither deaf nor mute. Free from all conceptual distinctions, I am not defined by pure or impure states. I am the nectar of knowledge, of one taste, like the sky. I am without master or disciple, truly undisturbed; without mind or absence of mind, truly undisturbed; consciousness, with all distinctions gone, truly undisturbed. I am the nectar of knowledge, of one taste, like the sky. How could I describe this wilderness-like abode? How could I speak of this perfectly resolved doubt? Ever the same, undisturbed, I am the nectar of knowledge, of one taste, like the sky. Ever shining, devoid of living beings and non-living, ever shining, devoid of seeds and seedless, ever shining, devoid of bondage and liberation. I am the nectar of knowledge, of one taste, like the sky. Ever shining, free from origination; ever shining, free from worldly existence; ever shining, free from dissolution. I am the nectar of knowledge, of one taste, like the sky. There is not even the slightest notion of name and form for you; there is nothing truly divided or undivided for you. O shameless mind, why do you become despondent? I am the nectar of knowledge, of one taste, like the sky. Why do you weep, friend? There is no old age, no death; why do you weep, friend? There is no suffering of birth; why do you weep, friend? There is no transformation for you. I am the nectar of knowledge, of one taste, like the sky. Why do you weep, friend? There is no true form for you; no deformity for you; no ages for you. I am the nectar of knowledge, of one taste, like the sky. Why do you weep, friend? There are no ages for you; no minds for you; the senses are not yours. I am the nectar of knowledge, of one taste, like the sky. Why do you weep, friend? There is no desire for you; no greed for you; no delusion for you. I am the nectar of knowledge, of one taste, like the sky. How can you desire wealth when you have no possessions? How can you desire power when you have no wife? How can you desire power when you have no sense of ‘mine’? I am the nectar of knowledge, of one taste, like the sky. There is no birth of the manifest world of marks for you or for me; this shameless mind appears as divided. There is no division or non-division for you or for me. I am the nectar of knowledge, of one taste, like the sky. There is not even the slightest trace of dispassion in you; nor the slightest trace of passion; nor the slightest trace of desire. I am the nectar of knowledge, of one taste, like the sky. There is no meditator in your heart, nor absorption; no meditation, nor any external place; nothing to be meditated upon, nor any object or time. I am the nectar of knowledge, of one taste, like the sky. All that is essential has been spoken to you by me; you are not, nor am I, nor is there the great, nor teacher, nor disciple. The ultimate reality is the natural, spontaneous form of freedom. I am the nectar of knowledge, of one taste, like the sky. How could the supreme reality here be of the nature of bliss, or not of the nature of bliss? How could it be of the nature of knowledge and realization, if the supreme ‘I’ alone exists, of the nature of space? Know that knowledge itself is without fire and wind; the form of knowledge is without earth and water; knowledge is without coming and going; knowledge is vast like the sky. I am neither of empty form nor non-empty form, neither of pure form nor impure form; I am neither form nor formlessness in any way—my own true form is the ultimate reality. Abandon, abandon indeed the world; abandon renunciation altogether. The poison of renunciation and non-renunciation is pure, immortal, innate, and constant. Thus ends the third chapter. There is neither invocation nor dismissal—how then could there be flowers or leaves? How could there be meditations or mantras, or any worship of Shiva in summary or in detail? Not only am I free from bondage and liberation; not only am I free from purity and impurity; not only am I free from union and separation in yoga—truly, I am liberated, vast as the sky. All this arises, truly; all this arises, falsely. Yet, such duality has never arisen for me—I am the dissolution into my own true nature, free from affliction. There is neither color nor absence of color, neither within nor without; nothing divided within shines for me—I am the dissolution into my own true nature, free from affliction. For me, neither ignorance nor knowledge has ever arisen; my nature as knowledge has never arisen. How could I speak of knowledge or non-knowledge? I am the dissolution into my own true nature, free from affliction.