Hear now the teaching, as it unfolds in the words of the sage. Understand, dear one, that whatever possesses form is not real, while that which is formless is endless and eternal. Through this truth, it is revealed that there is no further birth within the realm of existence. The wise declare that the one truth remains ever the same. When all attachment is abandoned, the mind ceases to become either one or many; it rests in its own nature, undisturbed. How, then, could there be absorption into what is not the Self? And how could there be absorption even into the true nature of the Self? If liberation is the realization that all is one, how could there be absorption in the idea that ‘it is’ or ‘it is not’? You are pure, the equal truth—without body, unborn, imperishable. How, then, could you think of yourself as one who knows or does not know? Through the great teaching, “You are That,” your own Self is indicated. The scriptures, in their wisdom, declare “not this, not this” when speaking of the unreal, the five-elemental world. All is filled by you alone, by the Self within the Self, endlessly and without interruption. There is no meditator or meditation for you; how could your mind, shamelessly, attempt to meditate? I do not know Shiva—how, then, could I speak of Him? I do not know Shiva—how, then, could I worship Him? But 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 could there be self-experience? There is nothing with endless forms, nothing that is the very nature of truth. The supreme truth, which is the one form of the Self, is neither violent nor nonviolent. You are pure, the equal truth, bodiless, unborn, imperishable. How could confusion regarding the Self arise, or how could I be deluded again? When a pot breaks, the space within it merges with the space outside, effortlessly and without division. In the same way, with a mind purified by Shiva, I see no separation anywhere. 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 castes or stages 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 could you consider your Self as direct or indirect? Some seek non-duality, others desire duality; yet neither finds the equal truth, which is beyond both duality and non-duality. How can they speak of the truth, which is without color—white or otherwise—devoid of all qualities like sound, 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 could you consider the Self, which cannot be 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 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 at all; 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 apart from them; the Self alone is everything—how, then, 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. Just as water placed in water is without distinction, so too, nature and spirit appear to me as not different. Even if you are not liberated, you are never bound; how can you consider the Self as having form or formlessness? I know your supreme form, directly, like the sky; just as that supreme form is like a mirage in water. There is no teacher, no instruction, no limitation, nor any action for me. Know that I am pure by nature, bodiless, like the sky. You claim your body is pure, your mind is the highest of the high, and you yourself are the supreme Self—yet you are not ashamed to speak so. Why do you weep, O mind? Become the Self, by the Self, within the Self. Drink, dear one, the timeless nectar of nonduality. There is neither knowledge nor ignorance, nor both together; for one whose awareness is thus, that awareness is never otherwise. Knowledge is not reasoning, nor is it meditative absorption; it is not place or time, nor the teaching of a guru. I am that reality, self-aware by nature, space-like, innate, and constant. I am not born, nor do I die; I have no good or bad actions. I am pure, without qualities, Brahman—how can there be bondage or liberation for me? If the divine is all-pervading, stable, full, and uninterrupted, I see no separation—so how can there be inner or outer?