In the profound silence of supreme realization, the Avadhuta speaks, dissolving all boundaries and distinctions. If there is truly the dissolution of all dualities—of distinction and non-distinction, of knower and known—so that everything is one, uninterrupted, and supremely auspicious, then how could there be a third or fourth state of consciousness? In this unity, what is spoken or unspoken, known or unknown, is not truly real. When all is one and auspicious, how could there remain objects, senses, intellect, or mind? The elements themselves—sky and wind, earth and fire—are revealed as unreal. When all is one, how could there be cloud or water? The imagined world and imagined gods vanish; in the undivided auspiciousness, how could the mind judge qualities or faults? Death and birth, action and inaction, are negated. When only the one, all-pervading Shiva remains, how can there be talk of coming or going? Prakriti and Purusha are not truly separate; cause and effect lose their distinction. If Shiva alone is, how can Purusha and non-Purusha be spoken of? There is no third thing to bring suffering, nor does the second arise from qualities. In the uninterrupted presence of Shiva, how could there be old age, youth, or childhood? This essence is beyond ashrama and caste, beyond cause and doer. When only the one Shiva pervades all, how could thoughts of destruction or indestructibility arise? The notions of eater and uneaten, born and unborn, are false. In the presence of Shiva, how could there be perishable and imperishable? The idea of the perishing of man or non-man, or woman or non-woman, is false. If all is Shiva, how could pleasure or its absence exist? Beyond delusion and sorrow, doubt and grief, when only Shiva remains, how could the notions of 'I' and 'mine' persist? Even the destruction of dharma and adharma, bondage and liberation, is spoken of; yet in Shiva, how could thoughts of pain or its absence arise? There is no distinction between sacrificer and sacrifice, fire and offering. If only Shiva exists, how could results of action be imagined? It is said to be free from sorrow and pride, and their absence. If Shiva alone is, how could attachment or detachment be conceived? There is truly no transformation of delusion or greed; if Shiva alone is, how could discrimination or its absence exist? You and I—there is never truly a killer; the consideration of family or birth is unreal. If I alone am Shiva, the highest reality, how could there be any greeting or salutation? The distinction of teacher and disciple, of instruction, dissolves. If I alone am Shiva, how could there be any greeting or salutation? There is no imagined division of bodies or worlds. If I alone am Shiva, how could there be any greeting or salutation? There is never any with or without passion; it is pure, unmoving, and spotless. If I alone am Shiva, how could there be any greeting or salutation? There is no distinction of body and bodilessness; conduct is untrue, not real. If I alone am Shiva, how could there be any greeting or salutation? He attains, he attains—yet truly, there is no sign of the outcaste there. Immersed in sameness, purified by contemplation, the supreme Avadhuta speaks the truth. Thus ends the sixth chapter. Clad in a cloak made from rags found on the street, walking a path beyond virtue and vice, the Avadhuta dwells naked in an empty house, immersed in pure, stainless, undifferentiated absorption. He is aimless, free from both aim and non-aim; skillful, yet beyond both right and wrong action; purified by the sole essence, unstained—how could debate or disputation touch him? Freed from the bonds of hope and attachment, established beyond prescribed conduct and purity, he is peaceful and devoid of all distinctions, possessing the pure, stainless essence. Here, how can there be inquiry into body or bodilessness, attachment or detachment? The essence is itself pure, unmoving, and sky-like, naturally manifest. How can one find the essence where form and formlessness are both absent? Where the supreme is sky-like, how can there be any engagement with objects? The essence is an uninterrupted swan, sky-like, pure, and stainless; so how here can there be division or difference, or separation and transformation? All is the uninterrupted, sole essence; how here can there be pride in union or separation? When all is supremely uninterrupted, how here can there be essence or non-essence? All is the sole, stainless essence, sky-like and uninterruptedly pure; so how here can there be association or disassociation, or truth and untruth? The yogi is free from union and separation; the enjoyer is free from enjoyment and non-enjoyment; thus, he moves gently, experiencing the innate bliss conceived by the mind. Always united with knowledge and non-knowledge, how can one be liberated from duality and non-duality? The natural, passionless yogi is the pure, stainless, undifferentiated enjoyer. Broken and unbroken, attached and unattached—he is free from both; thus, how here can there be essence or non-essence? The undifferentiated essence is sky-like. Always established beyond all distinctions, liberated from all essence; thus, how here can there be life or death, or action through meditation and non-meditation? All this is like a magical illusion, like a mirage in the desert; the undivided, formless Shiva alone remains. From the beginning of dharma to the end of liberation, we are utterly without desire; how then do the wise imagine attachment and detachment? He finds, he finds—not at all, not at all—where there is no mark of desire, not at all, not at all; immersed in undifferentiated absorption, purified by contemplation, the supreme Avadhuta speaks the essence. Thus ends the seventh chapter. Finally, the Avadhuta bows, acknowledging: "Your pervasiveness has been destroyed by the triad of time; your mind's transcendence has been destroyed by meditation; your speech's transcendence has been destroyed by my praise—always forgive these threefold offenses." With a mind unhurt by desires, restrained, gentle, pure, possessing nothing; indifferent, moderate in food, peaceful, steady, the sage takes refuge in Shiva, the one reality.